comes in all manner of Divination Fortune-telling and the like by certain odde and idle Observations from the stars from the Aspects of the heavenly bodies Natural effects which are grounded upon certain causes may be fore-told by the knowledge of these bodies but contingent effects depending upon the will of men as their cause cannot so be fore-told or those which depend upon other as uncertain causes as mans will Here comes in also all observing of the flying of Birds and of such like things as are taken fondly for ominous presages of good or evil for God hath forbidden these kindes of foolish observations to his people Also there was other supernatural effects which men may misapply things to as to drive away devils by holy water imagined to be holy by the sign of the Crosse or the like and to cure diseases in a supernatural way as to cure an Ague by some baubling toyes which some have invented of paring ones nails and putting the parings in a dunghill and let them rot and so shall the disease go away All which be but Sacraments of the Devil either no effect can follow upon them or if any do it is from the operation and work of the Devil which blindes mens eyes from seeing himself by these trisling observations But most of all if a man deem to merit remission of sins by these natural actions of casting holy water of crossing himself of abstaining from food of whipping himself or of going in course attire or the like this is the most superstitious and fond abusing of them that can be for then they become as it were Competitors with the bloud of Christ which is the only Sacrifice for sin by offering of which he hath made perfect for ever them that do obey And this is the superstitious abuse of these things Now follows the last and that is excessive prodigal and licentious abusing of them The chief things abused by intemperatenesse are meat by surfeting drink by drunkennesse sports by voluptuousnesse attire by sumptuousnesse When a man contents not himself to take such a quantity of any of these as agree to the end which God hath in nature appointed them for viz. meat to feed and refresh his body drink to quench thirst and comfort his body apparel to cover his nakednesse and adorn the body according to the difference of degrees amongst men and shelter from the cold and sports to fit the tired minde for the calling and exercise of the body that diseases may be prevented but seeks to content his own inordinate appetite or follows the fond custom and example of others or the like then doth a man shamefully abuse one of Gods works which is his name for he serves the Devil and the flesh with those things which God hath made and hinders himself from being able to do good by that which should further him and doth expose himself to many evils by that which should not be a snare unto him Here the riotous voluptuous prodigall liver specially the drunkard which must drink healths till he have no consideration of health and pledge as much as any man will drink to him till he have inflamed himself and be unable with discretion to consider any thing is a grosse abuser of the name of God for he takes no notice of God in his creatures nor doth serve him in using them as he ought for in the end and measure of using Gods creatures whose directions should we follow but Gods CHAP. V. The fourth Commandment REmember the sabbath-Sabbath-day or the day of Rest to keep it holy Six dayes shalt thou labour and do all thy work but the seventh day is the Sabbath of the LORD thy God in it thou shalt do no manner of work Thou nor thy Sonne nor thy Daughter nor thy Man-servant nor thy Maid servant nor thy Cattle nor the Stranger which is within thy Gates For in six dayes the LORD made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the LORD blessed the Sabbath-day and hallowed it THese words contain the fourth Commandment of the Decalogue being the last of the first Table concerning our duty to God immediately The Summe of it is to appoint unto men a set and solemn time wherein they should wholly give themselves to the study of holinesse and to the performance of holy exercises necessary for that purpose The Sanctity of the whole man required in the first Commandment is the chief thing which God looketh for to the attaining and increasing whereof the Lord saw good to require some special kindes of services viz. solemn in the second Commandment and common in the third and the addicting and bestowing of a special time viz. every seventh day The end therefore of this Commandment is the maintaining and increasing of sanctity in men the Summe that every seventh day must be specially set apart to this purpose Let us proceed to handle this Commandment and to that end 1. Explicate the words of the Commandment 2. Speak something of the perpetuity of the Commandment 3. Shew the duties herein required and the sins forbidden For the first the Commandment hath two parts as the words themselves do plainly shew to each attentive reader First The Precept is briefly propounded Secondly It is somewhat inlarged It is propounded in these words Remember the Sabbath-day to sanctifie it Remembrance is properly of things past but here according to the usual acceptation of the word it signifies a diligent consideration of the thing before hand as where the young man is commanded Eccles. 12. 1. To remember his Creatour in the dayes of his youth that is seriously to consider of him It is all one as if he should say diligently observe for so he interprets himself Deut. 5. 12. Think upon and accordingly provide for the observation of this holy rest by dispatching all the works of thy calling that nothing might be undone which providence and diligence might prevent that might hinder thy rest on the seventh day Men are apt to forget the Creation of the world therefore the Lord appointed the fourth Commandment and to forget Christ therefore he appointed the standing Ordinance of the Lords Supper Luk. 22. 19. The Sabbath-day or the day of rest and ceasing from labour as the word properly signifieth which is repeated again in the conclusion of the Commandment It must not be bestowed as other dayes but then they ought conscionably to forbear those things which on other dayes they might lawfully perform for rest is a cessation from doing things To sanctifie it or keep it holy that is to imploy the day in holy duties of Gods immediate worship to sanctifie it to set it a part to holy uses and purposes So two things are required 1. The remembrance of the time which is a serious preconsideration to prepare for it 2. A carefull celebration consisting in resting and sanctifying it for a bare rest is not enough but such
a rest as tendeth to and endeth in the sanctifying of it Thus the duty is briefly propounded it is further enlarged and that two wayes 1. By an explication of some things which might seem doubtfull 2. By an argument of confirmation or reason to ratifie the precept The Explication shews two things answering unto two Questions which upon hearing of the precept so briefly delivered must needs arise in the minde of the hearer needing therein to be satisfied The one Which is the day of rest The other What must be rested from and who must rest To the former the Lord makes a full answer by shewing the time as distinctly as might be saying Six dayes thou shalt that is thou maist I warrant thee and give thee good allowance for it labour and do all thy businesses that is all the works of thy particular calling for thy profit but the seventh day is the Sabbath of the Lord thy God that is which the Lord thy God requireth thee to rest in So the matter is defined particularly after six dayes bestowed in labour and the works of thy calling of all sorts followeth the seventh day and that is the day of rest which I appoint thee to observe Here you have the matter of the Commandment explicated every seventh day succeeding six of labour in a constant course of reckoning must be given to God for a day of rest The seventh day following six of labour and still coming between six of labour must in a setled and constant course be yeelded unto God for an holy rest the time being particularly determined Seneca saith the Iews were a foolish people because they lost the seventh part of their lives Another question remains What must be rested from and who must rest To which the Lord also makes answer saying In it thou shalt do no work that is none of thy works or businesses none of the labours of thy calling wherein thou dost warrantably bestow thy time upon the six daies and the rest must be celebrated by the master of the family and his wife comprehended both under the name thou nay the King Magistrate Father or any Superiour is meant by sons and daughters by men-servants and maid-servants yea and by the cattel too because their labour will require the labour of men attending them and by all strangers within thy gates whose labour will induce thee to labour and be an occasion of thy labouring also Turbasset ordinem civilem damnum attulisset Israelitis si alii inter ipsos viventes permissi essent opus facere Grotius in Exod. 20. So have we the Commandment explicated now it is confirmed by a reason taken from Gods institution and of this institution we have the ground and parts the ground from Gods behaviour in the beginning who in six daies did make heaven and earth this Universe as in Gen. 1. the seas and all things in them and upon the seventh day did rest from creating any more things and out of a will to have the Creation kept in a perpetual memory to the worlds end did institute a day of rest which institution standeth in blessing the day of rest and sanctifying it The Holy Ghost saith that twice of the Sabbath Gen. 2. 3. Exod. 20. 11. that he never said of any other day that the Lord blessed that day To blesse is to appoint and make it effectual for a means of blessing see Isa. 65. 6 7. 58. 13 14. and to sanctifie is to sequester or set apart for holy purposes So the whole argument stands thus If God having himself made all things in six daies and rested from making on the seventh did hereupon appoint the day of rest by blessing and sanctifying it then must thou remember the day of rest to sanctifie it as I said at first but so hath the Lord done therefore must thou remember the Sabbath day to keep it holy Now having expounded the words of the Commandment let us come briefly to handle the question Whether this Commandment be perpetual binding all men in all ages or whether temporary binding onely the men which lived before the resurrection of Christ and no further It is manifest that the Laws given in the old Testament are to be distinguished in regard of their continuance into these two kinds For the will of the Law-giver from which the force extent and continuance of the Law hath its original was that some of them should be observed but till the resurrection of Christ and no longer and again that some should continue in force from the time of their making to the worlds end Now concerning this fourth Commandment it is apparent that the Law-giver did intend that it should binde all men for ever from the time that he gave it For how could he declare his minde in this behalf more plainly then by equalling it in all things with those precepts which are known to be of everlasting continuance and by separating it from and exalting it above all those other which are known to have been but Temporary It was promulgated in the same majestick manner with the same voice at the same time and in the same place that the other nine It was delivered to the same person to be laid up together in the same Ark and so is a part of the same Covenant whence those Tables are called the Tables of the Covenant and that Ark the Ark of the Covenant What Commandment therefore is a part of the eternal Covenant and is by God graced and commended with all those signs of commendation wherewith all the rest are graced cannot I think be made of less continuance then the rest for what did their writing in Tables of stone and laying up in the Ark signifie but their durablenesse and eternal continuance and full accomplishment for us in Christ. The Lord hath separated this precept from all temporary precepts by giving it those priviledges as it were and notes of honour which all of them wanted and God hath equalled it with the perpetual and everlasting precepts by communicating to it all those testimonies of force and continuance which they had therefore we are bound to believe that he would have this to continue in force as much and as long as the rest even to all men in all ages so long as this world shall last There is one argument that carries some shew of force for the overthrowing of this Doctrine of the perpetuity of the fourth Commandment viz. That we are not now bound to do the thing it requireth nay we are bound not to do it For our Sabbath is not the seventh but the eighth from the Creation To which I answer That this fourth Commandment doth not require to rest and sanctifie the seventh from the creation nor from any other period or date of time but alone the seventh after six of labour or coming betwixt six of labour in a setled course of numbring from any period that God
should appoint and so in the meaning of the Commandment we do now and ever must rest the seventh day for the seventh is that part in order of numbring which doth still come betwixt six having six before it and six after continually and so our day of rest hath and therefore we also rest the seventh day Indeed the period from which we take the beginning of our account is not the same but another for they did reckon from the beginning of the Creation and so forward we from the Resurrection and so forward but ours is as truly and surely the seventh as theirs though reckoned from another period and for the period from whence the count must be made we have no word at all in this precept He saith not six daies from the creation thou shalt labour and the seventh from the creation is the Sabbath of the Lord in it thou shalt do no work but six daies shalt thou labour and he saith not after the Lord blessed and sanctified the seventh day from the creation but the Sabbath day that is the seventh after six of labour Indeed the Lord by a special institution given to Adam Gen. 2. 1. had for the times before Christ appointed that they should reckon from the creation which was the cause of that special institution but this is no part of the Commandment and in that institution God did two things 1. He appointed the period from whence the seventh should be accounted which else Adam according to the Law infused into him would have taken otherwise for those ten were written in Adams heart as is signified by the writing them in Tables of Stone and calling them the Tables of the Covenant for God did not make one Covenant with Israel another with Adam but one and the same with both Indeed the Covenant made with Israel was put in the Ark to shew Christ to be the end of the Law but yet it was the same Covenant for matter and so all the parts of it were written in Adams heart But Adam looking to the Law of his heart and finding it written there as some hold I must labour six daies and rest the seventh would have begun his life with six daies labour and then in course have consecrated the seventh but the Lord by a speciall institution prevented him requiring him to begin his life with an holy rest and to sanctifie that seventh day from the Creation and so forward This was of speciall institution the assigning of that speciall date or period And in this another thing was done viz. the establishing also of the Law of sanctifying the seventh after six of labour wherefore in the reason confirming the Commandment God seemeth to have reference to this institution but so that he maketh it manifest he looked not to that period but to the number and order of the day and so saith He blessed and sanctified the Sabbath day which he had before determined to be the seventh after six of labour not the seventh day as it is said in the words of that institution And the Lords reason is not this What day I rested that thou must rest but I rested the seventh from the Creation therefore so must thou but thus What day I upon occasion of my labouring six and resting the seventh did blesse and sanctifie that day thou must rest But I upon occasion of my so labouring and resting did blesse and sanctifie the Sabbath day that is the seventh after six of labour indefinitely as the words before expresse not from the creation onely Therefore thou must remember the Sabbath day to sanctifie it So then this reason I take to be fully answered And for our better satisfaction we must know that we keep the Sabbath just according to this Commandment word for word in that we labour six and rest the seventh and so must do to the worlds end but that we have taken up a new reckoning from a new period even the resurrection we have it from Christs appointment as is plainly shewed us because this day is called the Lords day that is the day which he appointed to be kept constantly This name of the day shews the Authour of the day the Lord and the end the remembrance of him our Lord as the Lords Supper by that name is signified to be also from him and to him And so by the wisdome of God it cometh to passe that because men do labour six and rest the seventh we do eternize the memorial of the Creation according to this fourth Commandment and because we reckon from the resurrection we do also eternize the memorial of that work which is greater then the creation We must not think any thing more to be commanded then what the words do set down expresly or intimate Now neither expresly nor by any necessary consequence or intimation are we pointed to a set period of numbring or to a seventh from this or that date but alone to the seventh after six of labour As for the period it being established by the institution mentioned Gen. 3. no question needed to arise about that If any still argue That day which God did rest blesse and sanctifie is here commanded But God did rest blesse sanctifie the seventh day from the Creation ergo that is here ratified We answer That the Proposition is to be understood with limitation The same day which God did rest blesse and sanctifie the same for order and number not the same for the period or point from whence the number is beginning For so himself doth shew his meaning to be in that he insists upon this order and number saying Six daies shalt thou labour the seventh shalt thou do no work and doth not once mention the period from the Creation as he could and would have done had that been his intention Now the same point concerning the perpetuity of this Law is confirmed plainly by S. Iames Iam. 2 9. where he saith He that keepeth the whole Law and faileth in one point is guilty of all Whence I reason the whole Law and every point of it was of force when S. Iames wrote this Epistle for how can a man break a Law that is abrogated or be guilty of all by breaking any one point if the whole be not and each part equally in force Now this Epistle was written by S. Iames to those which lived under the Gospel wherefore at that time and to those persons the whole Law and each part of it was in force And if any doubt grow what S. Iames meaneth by the Law it is plain he meaneth the Decalogue or ten Commandments thus He that speaketh of a whole Law and after instanceth in particular members of the Law must needs mean the whole number of Precepts whereof those two brought in for instance are members and parts Now for instance S. Iames brings in two members of the Decalogue ergo by the whole Law and each point he must needs mean the Decalogue and
of each Church are bound unlesse they have some very just cause to come in due season to the Congregations and attentively and reverently to joyn with them and continue so doing till the end and that not only in the Morning but also in the Evening Secondly The Churches are then to make collections for the use and behalf of the poor and other acts of mercy as the Apostle appointed them to do in Corinth 1 Cor. 16. 1 2 3. and as he saith He had ordained in all Churches These are publick duties The private are some with reference to the publick to prepare for it and make use of it before and after fitting our hearts to hear by prayer and meditation and the like and by praying and meditation applying that to our selves which we have heard as the Bereans examined the Doctrine of Paul some again without such reference as all holy exercises of singing of Psalms prayer meditation reading together with actions of mercy in laying aside as God hath blessed us for the use of the poor and in visiting and relieving the sick comfortlesse needy and the like all which are acts as well of holinesse toward God as of mercy toward men Especially we must know that it is our duty to meditate upon the great works of our Creation and Redemption and our eternal rest in heaven seeing the Sabbath is given us as a memorial of the two former and an assurance of the later that being the excellent rest our entring into which this holy rest doth point at and help unto We must not onely keep the Sabbath in the Church-meetings and solemn Assemblies though it be specially appointed for the publick worship but at home in our houses Levit. 23. 3. We must awake with God in the morning begin with him rise early spend not much time in dressing of our selves that day it is the Sabbath of the Lord have holy thoughts while we are dressing our selves pray to the Lord to pardon all our sins and to put us into a holy frame and yet finish all this so soon that we may be with the first in the publick Assembly We may after the first Sermon eat and drink but for spiritual ends and purposes that our bodies being refreshed we may be the fitter to serve God but must take heed of spending too much time or feeding too liberally which may cause drousinesse We must then season all with heavenly discourse Luke 4. from v. 1. to 25. We must not speak our own words After the publick worship is ended we must call our Families together and repeat what we have heard and catechize them in the principles of Religion Heb. 2. 1 3. the fourth Commandment sing Psalmes and pray At night we should blesse God for the mercies of the day lie down with a great deal of soul-refreshment sleeping in the bosom of Jesus Christ. And this is the matter of the duties to be performed the manner is to consecrate the same as a delight unto God with comfort and joy serving him on that day as we do with comfort and cheerfulnesse follow our common businesse on the week dayes as the Prophet Isaiah chap. 58. 13. expresly requireth And call the Sabbath a delight Call that is make or count an Hebrew phrase often used in Isaiah Sabbath Some by it understand the extraordinary Sabbath or day of Fast because in the beginning of the Chapter there is an expostulation about it Levit. 16. 31. but the Lord is now speaking of an entire reformation My holy day the Sabbath agree not so properly to an arbitrary Sabbath A delight LXX thy delicate things i. one of the choisest priviledges God hath given thee These are common duties The duty of Superiours specially is to look to their Inferiours and at least to keep them from prophanation of the Sabbath and so farre as their authority will bear to drive them at least to the outward celebration of it by resting and by joyning in the publick exercises of religion as the good Nehemiah did cause the people to sanctifie the Sabbath in his time and forbad Merchants to bring wares to Ierusalem on that day and as we see in the very words of the Commandment the Governour is appointed to rest and not himself alone but his whole Family There is 1. No liberty granted more to the Superiour then to the Inferiour but all of what state or condition soever must sanctifie the Lords day 2. Every Superiour standeth charged before God not onely for himself but for all those which the Lord hath put under his government that both he and all they sanctifie the Lords Sabbath or day of rest Ford on Command 4. This delight is spiritual in God as the proper object and in the Ordinances as the onely means to lead us unto God Iob 27. 10. Psalm 43. 4. Cantic 2. 3. Isa. 56. 7. Reasons 1. Because the duties of that day are higher we have then all the means of Communion with God 1. We have them in a more raised solemn way without any interruption there is then a double Institution not only of the worship but the time 2. It s a spiritual Feast a day of Gods appointment our recompence as well as our duty Neh. 2. 26. Ordinances are fodinae gratiae Isa. 12. 3. 3. This day we come to remember the highest favours of God to the creature to contemplate the works of Creation Gods rest and of Redemption Christs rest 1 Pet. 4. 1. and our own eternal rest Heb. 4. 9. the Sabbaths of the faithful are the suburbs of heaven Heb. 12. 23. the Lords Supper is heaven in a map Luke 14. 15. Mat. 26. 29. 4. Many of the duties of the day are but spiritual recreations meditation is the solace of the minde in the contemplation of Gods works Psa. 104. 34. Singing of Psalms is a vent for spiritual mirth Iam. 5. Eph. 5. 18 19. then God should be solemnly praised Ps. 92. 1 2. 5. It is the temper of the people of God to delight in his solemn worship Psa. 2. 1 Cor. 2. 12. Male concordat canticum novum vetus homo Aug. Psal. 84. 1 10. Psal. 122. 1. 6. Delight in the Sabbath is the best way to discharge the duties 1. With comfort delight sweetens all how will men toil at their sport Neh. 11. 8. 2. With profit Isa. 64. 5. God will not send them away sad which come into his presence with joy Means to delight in the Sabbath 1. Labour after the assurance of the pardon of your sins 2. Solemnly prepare for the duties of the Sabbath 3. Wean the heart from temporal pleasures Psal. 26. 8. 119. 37. 4. Esteem the Sabbath a priviledge that after six dayes of labour God should appoint us a day of rest he might have taken all our time 5. Treasure up the experience of former Sabbaths Psal. 63. begin 6. In case of deadnesse plead with your souls as David doth Psal. 42. Shall I go
perjuriorum pericula honestae ac sanctae vitae adversantia atque obhorrendissimos eventus ob certa denique damna quae inde proveniunt tam civilibus quam canonicis legibus non solum apud Christicolas Anglic. verum etiam apud Ethnicos vetiâ—i undequaque inveniuntur Commentarius contra ludum Alearum A Fr. Angelo Roccha Episcopo Cohilonem aium quendam Lacedaem cum faderis feriendi causa missus esset legatus ad Regem Persarum Aulicos fortè invenisset ludentes alea statim re infecta rediisse domùm rogatum cur negloxisset ea facere quae publicè acceperat in mandatis respondisse Quod ignominiosum existimasset id fore Reipublicae si foedus percussisset cum aleatoribus Mocket Apol. Orat. A game or play may thus fitly be described viz. A contention betwixt two or more who shall do best in an exercise of wit or activity or both about some indifferent and trifling subject Every lawful means of getting is sanctifiable by prayer as being that which God alloweth and blesseth Playing for price is not sanctifiable by prayer so that we may pray to God to bless us in that means of getting Therefore playing for price is no lawful means of getting The Scripture saith plainly Thou shalt not cover any thing that is thy neighbours When conscience doubteth on the one part and is resolved on the other we must refuse the doubting part and take that wherein we are certain and sure As for example When one doubteth of the lawfulnesse of playing at Cards and Dice he is sure it is no sin not to play but whether he may lawfully play he doubteth in this case he is bound not to play Mr. Fenner of conscience There is natura naturans and natura naturata Mal. 2. ult Exod. 16. 29. It was but the breach of this one Commandment and yet God chargeth them with the breach of his Laws in general because he that is a wilful transgressour of this makes little conscience of any of the rest This Commandment concerning the keeping of the Sabbath day to sanctifie it is placed in the midst between the two Tables of purpose to shew that the keeping of the Sabbath is a singular help to all piety and righteousnesse Mr Bifield Hoc Praeceptum de Sabbatho apertè affirmativum est negativum This Commandment of the Sabbath is expresly affirmative and negative above all the rest Zanch. in Praec 4. Memento seu Recordare imâ— vero recordaâ—do recordare ut â—otat modus loquendi apud Mosen Id est omnino ac sollicitè recordare nec unquam obliviscere Fabricius The Lord saith only Remember in this Commandment for three reasons 1. Because though the Law was given from the beginning yet this fourth Commandment was better kept in memory and in practice then any of the rest and was but a little before repeated Exod. 16. 22. 23 25 26. 2. To shew what reckoning he maketh of the Sabbath as men giving their sons or servants divers things in charge say of some principal matter Remember this 3. To shew how apt we are to forget it Ford of the Coven between God and man Quia aequum non erat ut res tanti momenti niteretur auctoritate fide ac testimonio unius hominis idcirco Deus secundo apparuit Mosi omni populo in monte Sinai luculentam hujusce rei fidem facit praecipiendo illis cultum Sabbati ut constaret certa memoria mundum sex diebus à Deo creatum esse septimo die Deum quievisse ideo dicit Memor esto diei Sabbati Quast diceret Quando quotiescunque Saebbatum observatis memoriam creationis fideliter ac constanter colitâ—te Menasseh Ben-Israel Probl. de creat 6. Vide ibid. prob 8. Sabbatum non solum Quietem seu a laboribus cessationem quae pars Festi semper fingularis habita atque vocabuli ipsissima est significatio denotat verùm etiam diem seu annum septimum quoniam in â—â— quiescendum uti Lustrum Olympias quinquâ—â—nium Seld. de jur natural Gent. l. 3. c. 17. The Ancients do usually speak of the Lords day in distinction from the Sabbath because that denomination Dies Sabbati in Latine doth denote the Saturday but our Saviour cals it the Sabbath-day Matth. 24. 20. and it is called so three times in the fourth Commandment The word was used by the Ancients Russinus Origen Grogory Nazianzen To sanctifie a Sabbath is to call our selves not from our own sinfull wayes which we must do every day but from our honest and lawfull callings that giving our selves to godly and christian exercises of our faith we may be strengthned in the wayes of God and so in thought word and deed consecrate a glorious Sabbath unto the Lord. Therefore it is called the Sabbath of God Exod. 20. 10. Levit. 23. 3. He calleth it a holy convocation that is dedicated to holy meetings So Isa. 50. 13. Hereby is confuted their opinion that take it a Sabbath kept if they rest from their labours so in the mean time they labour in playes dancings vain songs as though the Lord had called us from our profitable labour commanded to displease him in these vanities Fenners Table of the princip of Relig. a Quod verbum non significat hoc loco praeceptum sed operandi permissionem libertatem non necessitatem alioqui nunquam liceret sex illis dicbus otiari aut ab operibus nostris abstinere Rivet Shalt is as much as mayest a word rather of permission then command M. White on Command 4. When the Commandment saith Six dayes thou shalt labour the meaning is six dayes thou maist labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English translation Exod. 31. 15. Six dayes may work be done And in the Hebrew the same word standeth for both senses M. Thorn Serv. of God at rel Ass. c. 8. b Seventh here is taken indefinitely not particularly that is for seventh in proportion one day in seven not for seven in order the last in seven If the proportion of time be all that God respects in the six days of labor then the proportion of time must needs be all which God can intend in the seventh day which he sets apart for a day of rest M. White ubi supra This Commandment doth not directly require the seventh day from the Creation but the 7th day in general Cartw. Catech. Omnia illa opera prohibentur quae propriè vocantur nostra quamvis non siâ—t strictè loquendo servilia aut mechanica Illa autem sunt opera nostra quae pertinent ad hujus vitae usus id est in rebus naturalibus civilibus versantur propriè ad lucrum commodum nostrum spectant Ames Med. Theol. l. 2. c. 15. He names son and daughter first because parents through natural affection are ready to wink at
them Mr. Dod. Filius tuus filia tua Intelligit cos qui ob aetatem legis intellectum nondum habent quos arcere ab operis debent parentes Grotius Man and maid-servant because commonly some lucre is gotten by their labour Iumentorum à laboribus cessatio ideo praecipitur 1. Ut ita assuesierent miscricordiae Dum enim jubebantur ipsis jumentis quietem concedere discebant erga homines mitius agere Prov. 12. 10. 2. Et maximè ut ipsi Israelitae Sabbatho quicsc repossint non cuim potuissent à laboribus cessare occupati regendis jumentis Exod. 23 12. Rivetus * This reason drawn from Gods resting upon the seventh day must be deduced not from Gods act in resting upon that day but from the consequent of that rest the honouring of that day by his resting therein Mr. White on the fourth Commandment There are ten words or sentences of which if we take away this there will be but nine Exod. 34. 18 20. 2. Adam in innocency kept a Sabbath Gen. 2. 3 15. therefore much more should we the Apostles in taking this day and giving it the name of the Lords day Apoc. 1. 10. as before it was called the Lords Sabbath and ordaining publick exercises Act. 10. 7. and private 1 Cor. 4. 2. 3. As they did shew that in the particular seventh day it was ceremonial so in the common necessity it was perpetual according to equity 4. As Calvin saith unto the Papists of the second Commandment who also said that was ceremonial and abolished As long as we feel the grosnesse of our nature to invent false worship framing images of God so long that must remain to humble us even so as long as we do feel our corruption in accounting the Sabbath unpossible and so omitting and profaning it so long we will hold it to be perpetual Fenners Table of the Princip of Religion The Sabbath includes two respects of time First the quotum one day of seven or the seventh day after six daies labour Secondly The designation or pitching that seventh day upon the day we call Saturday Whether this day was in order the seventh from the Creation or not the Scripture is silent for where it is called in the Commandment the seventh day that is in respect of the six daies of labour and not otherwise and therefore whensoever it is so called those six daies of labour are mentioned with it The example of the Creation fâ— brought for the quotum one day of seven and not for the designation of any certain day for that seventh Mr. Mede on Ezek. 20. 20. Seneca inter alias civilis Theologia superstitiones reprehendit etiam sacramenta Iudaeorum maxime sabbata inutiliter eos facere affirmans quod per illos singulos septem interpofitos dies septimam ferè partem aetatis sua perdant vacando multa in tempore vergentia non agendâ— laedantur August de civit Dei l. 6. c. 11. Dies Dominica dicitur eadem ratione qua Sacra Eucharistiae caena vocatur caena Dominica 1 Cor. 11. 20. quia scilicet à Domino nostro Iesu Christo suit instituta ad eundem etiam Dominum in sine usu debet referri Ames medul Theol. l. 2. c. 15. It was a usual question put to Christians Dominicam servastis and their answer was Christianus sum intermittere non possum Est observationis Apostolicae verè divinae Beza in Apoc. 1. Coloss. 2. In the reign of Henry the third a Jew fell into a Jakes at Tewkesbury to whom it being offered to draw him out it being Saturday the Jews Sabbath he refused lest he should pollute the holinesse of the day Sabbata sancta colo de Stercore surgere nolo The thing coming to the chief Lord of the Country he commanded they should let him lie the next day too for the honour of the Lords day the Christians Sabbath lest he should profane it so by abiding in it that day also he perished Sabbata nostra quidem Salomon celebrabit ibidem In Constantinople and all other places of Turkis I ever saw three Sabbaths together in one week the Friday for the Turks the Saturday for the Jews and the Sunday for Christians but the Turks Sabbath is worst kept of all for they will not spare to do any labour on their Holy-day Lithgows nineteen yeers Travels part 4. * The godly Jews had their preparation for the Sabbath that nothing might disturb the holy rest ensuing Mat. 27. 62. Mark 15. 42. We must prepare for the Sabbath before it comes 1. By preventing all lets and incumbrances which on that day might hinder us in Gods service publick or private 2. We must in a godly manner prepare and fit our selves in soul and body so as on that day we may give most glory to God and receive most good and comfort to our souls Ad hujus diei rectam observationem duo sunt necessaria quies quietis illius sanctificatio Quies qua requiritur est cessatio ab omni opere quod exercitiis cultus divini poneret impedimentum Sanctificatio hujus quietis ac diei est applicatio nostrum ipsorum singularis ad Deum illa die colendum quod innuitur illis ipsis phrasiâ—us Sanctificavit illum diem Sabbathum est Jehovae Deo tuo Ames Medul Theol. l. 2. c. 15. * Opus nostrum vocat quod facimus nostri causa hoc est propter nostrum lucrum mercedem Commodum hoc autem proprium est servorum servilia ergo haec opera quae scilicet lucri nostri causa fiunt ad seculum hoc pertinent eoque verè nostra concedit fieri intra sex dies cavet verò ne fiant die septimo Zanchius in quartum praeceptum Mat. 12. 10. 12. Luke 13. 12. John 5. 8 9. 9. 14. The Apostles constrained with hunger plucked the ears of corn rubbed them in their hands and did eat the corn upon the day of rest and yet polluted not the Sabbath for Christ defendeth their doing to be lawfull Matth. 12. 3. Mark 2. 27. a Yet some think it might be a feast without warm meat in that hot countrey where they usually did drink water b Isa. 58. ult c Isa. 58. 13. in one verse he nameth and forbiddeth twice the following of our pleasures as the chief prophanation of the Sabbath-day Some and they no small ones professe that recreations and sports are no otherwise then to be allowed then as they may be used to the praise and glory of God which cals to my remembrance what a Scotchman sometimes said as he was going in one of London streets spying one of his acquaintance on the other side for calling him aloud by his name Sir saith he when shall we meet at a Tavern to give God thanks for our deliverance out of the Isle of Ree D. Twisse of the Sabbath d The Sabbath contains four twenty hours as well as any other natural day
then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetual forgetfulnesse whereas on the other side these holy Writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for three hundred years set it self to persecute and extirpate this new Doctrine and in all these troubles the Church grew and inâ—â—cased mightily Acts 12. 1. Herod killed Iames with the sword yet v. 24. the Word grew and multiplied Calvin with all his Works since the time they were written scarce made so many Protestants in France as I have credibly heard it reported that the Massacre made in one night L. Falk reply about the Infallibility of the Church of Rome The Miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himself Mat. 10. 8. Mat. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14 they are neither in number nor greatnesse comparable to these 1. They differ in Substance Divine Miracles are above the force of Nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by natural causes though unknown to men and many times they are but vain delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvation these to seal up falshood and destroy men confirmed in Idolatry and Heathenism 2 Thes. 2. 9. See Deut. 13. 1 2 3. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown Doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists Behold ye look for miracles and here now ye may see a miracle for in this fire I feel no more pain then if I were in a bed of Down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles received Testimony of the bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both Ancient and Judaical And the present Christian Church 2. Of the Members of the Church 1. The Church of the Jews professed the Doctrine and received the Books of the Old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jews of these dayes who though they be bitter enemies to the Christian Religion do stifly maintain and preserve the Canon of the Old Testament pure and uncorrupt even in those places which do evidently confirm the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the Old Testament received from the Jews and the new delivered by the Apostles as a depositum and holy pledge of the Divine Will Col. 4. 16. 2. Of the Members of the Church the constant Testimony which so many worthy Martyrs by their bloud have given to the truth Rev. 6. 9. Four things are to be considered in this Argument 1. The Number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slain as hath been observed under the ten bloudy persecutions then Paschal Lambs were offered up under the State of the Old Testament 2. The Quality and condition of them which suffered noble and base learned and unlearned rich poor old young men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usual unusual speedy slow some hewed in pieces burnt with slow fire cast in to Lions given to be devoured by the teeth of wilde beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearfull heart and merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St Agatha as she went to prisons and tortures she said she went to Banquets and Nuptials That Martyr Hawks lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not only humane God enabling them so stoutly to die for the truth Phil. 1. 29. See the History of the Councel of Trent pag. 418. and Dr Taylors Sermon on Dan. 3. 22 23 24. stiled The Roman Fornace Martyrs of other Sects differ from the Martyrs of the true Church 1. They were fewer 2. They suffered not with joy of Conscience which the godly Martyrs did 3. They were punished for their errours discovered the Martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition reigns it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry Stories and Examples in the Bible Suetonius and Tacitus speaks of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Starre Macrobius of the slaughtering of the Infants Iosephus of the death of Herod the Poets of the Floud Plutark of the Dove which Noah sent out Iosephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodoms destruction speaketh Sâ—rabo Diodorus Siculus Galen in his Book of Simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead Lake the Fruit fair to the eye but falling to cinders and smoke in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophecies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreign proofs Hereticks also prove the Scripture to be Divine for they quote that and therefore Luther cals the Bible Librum Haereticorum
The Prophets and Christ and his Apostles condemn Traditions Isa. 29. 13. Mat. 15. 3 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandment and Scriptures to Traditions therefore he condemns Traditions not written If the Jews might not adde to the Books of Moses then much lesse may we adde to the Canon of Scripture so much increased since 3. Those things which proceed from the will of God only can be made known to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceed from the will of God only Mat. 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. Iohn 20. ult Whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternal salvation followeth Bellarmine saith Iohn speaks only of the miracles of Christ that he wrote not all because those sufficed to perswade the world that Christ was the Son of God Those words indeed in ver 30. are to be understood of Christs miracles but those in ver 31. rather are to be generally interpreted for the History only of the miracles sufficeth not to obtain Faith or Life The Question betwixt the Papists and us is De ipsa Doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintain that there be doctrinal Traditions or Traditions containing Articles of Faith and substantial matters of Divine Worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papal Monarchy Bellarmine and before him Peresius distinguisheth Traditions both from the Authors and the Matter From the Authors into Divine Apostolical and Ecclesiastical From the Matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the Worship and service of God any of which we deny to be but what are comprized in the written Word of God Apostolick Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memorial of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jews Sabbath to the day of Christs Resurrection Ecclesiastical ancient Customs which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely four Gospels of Manners as the sign of the Crosse made in the Fore-head Fasts and Feastings to be observed on certain dayes Perpetual which are to be kept to the end of the World Temporal for a certain time as the observation of certain legal Ceremonies even to the full publishing of the Gospel Universal Traditions which are delivered to the whole Church to be kept as the observation of Easter Whit sontide and other great Feasts Particular which is delivered to one or more Churches as in the time of Augustine fasting on the sabbath-Sabbath-day which was kept only at Rome Necessary Traditions which are delivered in the form of a Precept that Easter is to be celebrated on the Lords Day Free which are delivered in the form of a Councel as sprinkling of holy Water Object The Scripture is not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour with a defect as Genes 11. 12. a person is omitted in the Genealogy of Canaan which was the Sonne of Arphaxad but it is reckoned in Luke in Christs Genealogy not in the Old Testament therefore there is a defect Answ. Luke reckons it according to the vulgar opinion of the Jews Iunius in his Parallels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yielding to the time least the Gospel otherwise should have been prejudiced but Beza's opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertook to correct this Text according to the Translation of the Seventy Interpreters For in an Ancient Manuscript which Beza followed this word Canaan was not to be found therefore he omitted it in his Translation and so hath our great English Bible Object There is something found in the Scripture against the Commandment of God Deut. 4. 2. therefore there is excess as well as defect for many Books which we believe to be Canonical are added Answ. He doth not forbid adding by Gods Command but from the will of man for God himself added afterward The Papists Arguments for Traditions answered Object Bellarmine saith Religion was preserved for two thousand years from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Ans. By the like reason I might argue That Religion was long preserved not only without the Pope of Rome but also without Baptism and the Lords Supper with the like Institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary 2. It is false that Religion was preserved all that while by ordinary Tradition only for the living voice of God sounded most perpetually in the Church and the Doctrine of Religion was conveyed successively from the Father to the Son which living voice of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voice had before Object Whatsoever things are commended from Scripture are necessary but so are Traditions Ergò They are necessary Iohn 16. 12. I have yet many things to say unto you but ye cannot bear them now therefore say they the Lord spake many things which are not written Answ. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of For it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had been taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy Spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither
was truly dead The women came and sought him but were inform'd by the Angels that he was risen yet could not make the Apostles beleeve it This Peter did preach Acts 2. this Paul preached Acts 13. this Paul inculcateth 1 Cor. 15. and Peter in his Epistle also It is so necessary a point of our Christian Faith that without it all our Faith is vain and falleth to the ground David fore-told it in all the parts of it as Peter interprets him Acts 2. His soul was not left in hell nor did his body see corruption that is putrifie at all A man consists of two parts a soul and a body there can be no resurrection after the separating of these two unlesse the soul be re-united to the body again and both lifted up out of the state of death therefore did the God-head to whom both soul and body were united restore the soul to the body again preserving it from putrifaction that it might be a fit dwelling place for the soul and so having joyned them together the body rose and went abroad and shew'd it self to the Apostles no longer a weak feeble mortal and corruptible body but a glorious impassible incorruptible and most beautiful body for it lost all its imperfections in the grave And this Resurrection fell upon the third day after his death as himself said Iohn 2. 18. the third day he should rise The day began as we ordinarily account howsoever perhaps by special institution the Sabbaths may be accounted to have begun otherwise at the peep of the morning when men begin to stir about businesse then did Christ stirre also he was to lie no longer then the first day of the week because he intended to challenge that day to himself to be the Lords day and the Christian Sabbath whence it came in processe of time to have that name before the third day he was not to rise that he might shew himself truly dead and stay a sufficient while under the arrest of death for the accomplishment of our satisfaction Now this Resurrection was performed by the power of his Deity for all the while that he continued dead his soul and body were both united to the God-head as it were a sword pulled out of the scabberd which the man holdeth still one in one hand the other in the other and so can easily put the same together again For the Apostle saith Rom. 1. 4. He was declared to be the Sonne of God with power according to the spirit of sanctification by the resurrection of the dead that is by that his resurrection which is virtually the resurrection of all seeing by vertue thereof all his people rise to glory Therefore is he termed The first fruits of them that die 1 Cor. 5. 16. And the first begotten from the dead Col. 1. 18. because by vertue of his Resurrection the Saints rise to glory and enjoy from him this prerogative of overcoming death as the first fruits sanctifie the lump and as the first-born hath the priviledge above all the children In time some rose before him but in vertue none for all that rose did rise by the efficacy and merit of him and his rising again And this Resurrection was necessary for divers purposes 1. To make way for his farther Glorification that he might raign as Lord of Lords and King of Kings for he could not have possessed fulnesse of Glory had he not been still in the Sepulchre The soul indeed might have been perfectly glorified but whole Christ could not have been fully glorified if the body had not risen to partake of the glory of heaven with the soul. Now seeing the body was helpful to and in the performance of the work of Redemption suffering great abasement it was not equal that it should be any longer deprived of the reward when once Justice was fully satisfied upon it It was necessary also to fulfill the Prophecies and Types that went before Davids Prophecy Peter presseth Thou wilt not suffer thy holy one to see corruption the type of Ionah our Saviour telleth of Matth. 12. 40. and both were to be acâ—omplished Lastly It was necessary for the confirmation of our Faith that we might be assured he was the Sonne of God and had perfectly accomplished this great work he undertook therefore Paul saith That he rose again for our justification that is to declare and prove that he had perfectly fulfilled all that was necessary to satisfie for our sins and to procure for us as the Apostle calleth it everlasting righteousnesse When the Surety is apprehended for the Debtor there is no getting out of the Creditors hand till he have discharged the whole debt therefore when the Surety gets out of prison and is at large the debt is fully satisfied so it is in this case so that we could not have rested upon him as a full and perfect Saviour if he had not risen but now our Faith doth evidently acknowledge him to be a perfect Saviour and hath full assurance to ground upon since in him salvation is to be had And for the end and use of this Resurrection it was to quicken our soul first that we might rise to newnesse of life as the Apostle St Peter saith and at length to quicken our mortal bodies too 1 Pet. 4. 5. that the Head being risen the members might rise with him The Resurrection of Christ should work on us so that we should live to him 2 Cor. 5. 15. Ephes. 1. 19 20. and that four wayes From the knowledge of his Resurrection we should be assured 1. That the Lord will raise the Church or us out of our lowest afflictions Hos. 6 2 3. Isa. 26. 19. Ezek 37. 3 4. and that should ingage us to improve all our power for him 2. That Christ hath likewise power to raise up our souls to spiritual life as our first rising is by the life of Christ as he recovered his life so the increase of it is by the improvement of his Resurrection by Faith Phil. 3. 11. Rom. 6. 4 5. 3. It assures us of the Resurrection of our bodies Rom. 8. 11. 1 Cor. 15. Ioh. 11. 24. 4. Of an inheritance and glorious estate 1 Pet. 1. 3 4. Now you have the Doctrin of the Resurrection as the Scriptures deliver the same The second Degree of Christs Glorification is his Ascension which was a change of place a transferring of his glorified body and soul into the upper Region of the world out of this lower room thereof A body cannot be in more places then one because it is circumscriptible and our Saviours body though glorified retaineth yet still the nature of a body though it have laid aside all the natural imperfections of a body and therefore our Saviours body could of it self move upward because it was rid of that grosse weightinesse which doth alwayes accompany a natural compound body Now this Ascension of our Saviour is in Scripture often related two of the Evangelists
upper hand of all external acts of Religion as being more essentially and intrinsecally good then any of them hence Christ saith It is lawfull to do good on the Sabbath day meaning by good works works of mercy and so he justifieth the pulling of an Oxe or an Asse out of a ditch upon the Sabbath day and himself did cure those diseased people which came unto him on the Sabbath day so that if either man or beast be in distresse it is lawful to work labour and take pains for their help succour and relief and this prohibition must be understood not to reach to such things and therefore the lawfulnesse of doing them cannot impeach the perpetuity of this Commandment 2. Works of necessity may be done such I mean as are requisite for the preventing of imminent danger as Elijah did flie for his life divers dayes whereof some must needs fall out on the Sabbath and in the time of warre men may fight on the Sabbath-day and so they may quench a fire if it happen or the like or stop an inundation of the Sea or prevent any other like imminent peril which cannot be prevented without labouring presently 3. Works needfull for the comfortable passing of the Sabbath as dressing of moderate food and the like may be done on the Sabbath-day for seeing Christ allows us to lead the Ox to the water and requireth not to fetch in water for him over night he alloweth us to dresse meat and requireth not to dresse it over night For the order in the Law of not kindling a fire pertained alone to the businesse of the Tabernacle and that order of dressing what they would dresse on the sixth day pertained alone to the matter of Manna And for this we have Christs clear example who being invited went to a feast on the sabbath-Sabbath-day which he might not have done if it had been unlawfull to dresse meat and drink on the Lords day for a feast sure was not kept without some preparation of warm meat This example of Christ we have Luke 14. 1 8 12. which verses compared make it apparent that it was a feast whereto he was bidden amongst divers others So then all labours and businesses except in these three cases are unlawful for mercy necessity and present needfull comfort And not alone the labour of the hand about these things but also the labour of the tongue and of the heart in speaking and thinking of these businesses out of the cases excepted is condemned as the Prophet Isaiah doth plainly shew commanding to sanctifie the Sabbath to the Lord not doing thine own wayes nor finding thine own pleasure nor speaking thine own words our own words must be forborn and our own pleasure and consequently our own thoughts for indeed words and thoughts of worldly businesses are as opposite to the sanctifying of the Sabbath as works seeing the soul can no better be imployed in holy exercises if it give it self to them then if the whole body were so bestowed So the true keeping of the Sabbath requireth the turning of hand tongue and heart from our own wayes and thoughts and words that is such as concern our own worldly matters and affairs Secondly Sports and pastimes and natural wonted recreations such as may be used on the week day are also forbidden and therefore in the place alledged before it is forbidden to seek ones own pleasure or will and sure he that taketh leave to use pastimes seeks his own pleasure as he that followeth his businesse Indeed when work is forbidden sports can hardly be allowed which are never lawfull but as sauce for work only the spiritual pastimes of singing holy Psalms and Songs as a spiritual recreation is allowed to prevent all wearinesse Indeed the exercises of the day are of such divers kindes that nothing but meer fleshlinesse can cause a man to be weary But it must be shew'd thirdly how long this rest must continue to which the answer is For a whole natural day for of what quantity the foregoing six are of that must the seventh be which cometh betwixt six in numbring even four and twenty hours If it be demanded at what time the day must begin and end it is answered when the first of the six following beginneth and seeing Gods intention was not to binde all Nations to begin and end their dayes at one period and that we cannot tie the seventh day but we must in like manner tie the daies before and after to a set period of beginning and ending it is apparent that by this Commandment we are not tied to any set beginning or ending but must follow the common computation and reckoning of other daies which is amongst us from twelve of the clock at night to twelve the next night for we say twelve at night and one a clock in the morning Neither is it any inconvenience that in some Countreys the Sabbath shall be in being before and after the being of it in others for the same inconvenience must needs follow upon any kinde of beginning or ending either by Sun-set or Sun-rising unlesse God had named a special hour which he hath not for the Sunne riseth and setteth in some places three or four five or six hours sooner then in others for a good space of the year at least Yea in some Countreys they have but two Sun-risings and Sun-settings in one year that is one half-year day the other night See Cartw. Catechism And so have we one part of the celebration of the Sabbath-day concerning resting the next follows concerning the sanctification of it Time is sanctified by bestowing it in holy exercises tending to work increase and exercise sanctity in man So this day is sanctified when the time wherein men surcease the labour of their callings which they followed all the six daies before is imployed in exercises of holiness These exercises are of two sorts 1. Publick 2. Private For the publick they are the hearing and reading of the Word praying partaking of the Sacraments and all such like services of God for the reverend and orderly performing of which men are bound on this day as God giveth opportunity to assemble together and each man is to appear before God in the Land of the living as David saith It is manifest that our Saviour Christs custome was still to go into the Synagogues and teach them on the Sabbath-daies as appears Luke 4. 16. And it is apparent that Moses was read and preached in the Synagogues every Sabbath-day Act. 15. 21. See Act. 15. 14 15. and that the custome of the ancient Church was on their Sabbaths to meet as we now do twice a day it is to be seen in the Ordinance of the morning and evening Sacrifices which were appointed to be as many more for the Sabbath as for the other daies Upon the Lords-day God is to be publickly served of the whole Church in their several Congregations and all the particular members
Psalm 92. being a Psalm of the Sabbath v. 2. David saith He will declare the loving kindness of the Lord in the morning and his truth in the night making the night a part of the Sabbath It begins at midnight on the Saturday and ends at midnight next following Matth. 28. 1. Mark 16. 1 2. John 20. 1. compared together it appears that the Jews Sabbath ended at the dawning of the first day of the week and then the Lords day or Sabbath day began Act. 20. 7. Elson on the 4th Command Act. 2. 42. The Jews were 1. Assembled 2. Had the Apostles doctrine that is the Old and New Testament read and expounded 3. They had fellowship that is they did communicate these earthly things as every one had need 4. They had breaking of bread that is the administration of the Lords Supper 5. They had prayers Ford on the 4th Commandment For publick prayer see Act. 16. 13. and receiving the Sacraments at the times appointed Act. 20. 7. Both the Family-duties and secret duties which we are bound to perform every day are by the equity of that Law Numb 28. 9 10. to be doubled upon the sabbath-Sabbath-day Hilders on Psal. 51. â— Lect. 135. The Sabbath must last as long as other dayes that is the full space of 24 hours f Isa. 58. 13. Call it a delight to consecrate it to the Lord that is take you as much delight in doing the exercises of religion as many do in the works of their callings or recreations and also much more for they are far more easie comfortable and profitable M. Dod on the Com. 4. See M. Hilders on Psal. 51. 7. Lect. 135. Mal. 1. 14 15. What shall one do in heaven if the Sabbath be wearisome to him there we shall keep an eternal Sabbath Labour to get a spiritual and heavenly frame of heart so much of heaven as is in you so much you will count these duties a delight Some have found a beginning of the taste of heaven on the Sabbath Yet this is to be observed when the duty is performed to man the obedience is given to God who commandeth us to perform these duties to our neighbours Ford. This is the first Commandment of the second Table upon which all the rest do depend As in the first Table the keeping of all the Commandments following dependeth on the keeping of the first so here if this Commandment were well observed both of Superiours Inferiours and Equals there could be no disorder against any of the Commandments following M. Dod. Of all the Commandments of the second Table this first only is affirmative the other are all negatives This Commandment is the first of the second Table because there can be no order or state that can stand without this Commandment nor could the other Commandments be kept without this Richardson Philol. makes it one of the first Table so doth Hudson in his Divine Right of Government l. 2. c. 11. but our orthodox Divines generally do upon good grounds make it the first of the second Table Honoris interesse majus est omni interesse jam vel vita ipsius generosae indoli emâ—ri sic satius est per honorem quam per dedecus vivere Episc. Andr. Tortura Torti Vult Deus hoc Praecepto sancire ac stabilire tres illos praeclaros in genere humano ordines ac status Oâ—conomicum videlicet Ecclesiasticum Politicum omnesque in his ordinibus comprehensos sui officii admonere ad illud praestandum obstringere Fabric in Decalog Prov. 23. 22. 15. 20. Gratius nomen est pictatis quam potestatis etiam familiae magis patres quam Domini vocantur Pater in hoc mandato naturalis est spiritualis est politicus omnibus aequaliter sine discrimine dicitur Honorate Parentes omnes Parentes honorate Honora Patrem Matrem honore reverentiae fidelitatis tolerantiae Sub nominibus Patris Matris intelliguntur etiam avus avia aliique majores qui in lineâ quam vocant ascendentem numerantur quemadmodum sub filiorum nomine nepotes omnes qui ab aliquo originem ducunt significantur Maccov loc commun c. 9. Honor est agnitio dignitatis vel excellentiae illius quae est in alio cum ejusdem debita testificatione Agnitio fimul dicitur testificatio quia neque in externa observantia sola neque in interna consistit sed in utroque Ames Medul Theol. Honora Tum aliis reverontiae signis tum ad vitam necessaria illis exhibendo quod sub voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehenditur ut 1 Tim. 5. 3 17. Aiunt Hebraei vel in pistrino laborare filium debere ut subveniat parentibus Patrem tuum Matrem tuam Ut terrestres Deos à quibus originem trahitis Grotius in cap. Exod. xx Notat hic Aben Esdras solere Deum ubi quid vetat poenaÌ„ addere ut modò bis ubi quid imperat praemium ut hoc loco Quidam Hebraea verba exponunt Ut prolongent dies tuos Scilicet Parentes ipsi suo favore ad Deum precibus Sed vereor ne id nimis subtile sit rectius Graeci aliique interpretes vocem quanquam sormae activae sumant in sensu passivo aut reciproco nimirum ut prolongentur aut prolongent se dies tui Absolomo hoc praeceptum violanti curtati sunt dies Grot. explicat Decal Ut prolongent dies tuos Scilicet Parentes est enim prolongandi verbum hic activae significationis Sed quo modo parentibus triluitur quod solius Dei Propterea quod Parentes sunt quodammodo medium causa instrumentalis per quos Deus filiis aliquando vitam prolongat exaudit enim Deus saepè preces benedictiones quibus filiis suis obedientibus ac morigeris benedicunt ac bene precantur R. Aben Ezra haec verba ita explicat Ut prolongent dies tuos scilicet mandata Dei sed prior lectio simpliâ—â—or est Paul Fag Annotat. in Chald. Paraph. Vide Cartw. in loc * Calv. Instit. l. 2. c. 8. Sir Thomas Moore being Lord Chancellour in his time and having his own Father then living and at that time a Judge for he was one of the Judges of the Kings-bench never went to Westminster-Hall to sit in the Chancery there but first he would up to the Kings-bench where his Father then sate and there on his knees would ask him blessing before a world of lookers on How respective was Ioseph to his Father and Solomon to his Mother 1 King 2. 19 20. Luk. 2. 51. * Ephes. 6. 1. Right implieth three things 1. That it is agreeable to the Law the Law of God of Nature of Nations 2. That the place of Parents requireth as much for right requireth that every one have his own that which is his due 3. That Parents deserve as much for right presupposeth desert D. Gouges Domest Dut. Coloss. 3. 20. compared with Ephes. 6. 1. so
re-sound as by an Eccho and is applied even by Heathen Writers unto that kinde of teaching which is by word of mouth sounding in the ear of him that is taught and especially unto the teaching of the first rudiments of any Science whatsoever It signifieth any kinde of vocal instruction Acts 21. 21 24. viz. that whereby the principles of Christian Doctrine are made known unto the hearers as Luk. 1. 4. instructed or catechized Gal. 6. 6. taught or catechized See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19. Catechizing is a plain and easie instructing of the ignorant in the grounds of Religion or concerning the fundamental Principles familiarly by Questions and Answers and a spiritual applying the same for practice Whatever the catechizing in the Primitive Church was in private for the publick it seems not to have been Dialogue-wise by Question and Answer but in a continued speech with much plainnesse and familiarnesse Catechizing differs from preaching Preaching is the dilating of one member of Religion into a just Treatise Catechizing is a contracting of the whole into a summe Preaching is to all sorts catechizing to the young and rude Catechizing is 1. Plain that none might excuse themselves that the most illiterate might not say at the day of Judgement O Lord thy wayes were too hard for us 2. That the manner of the teaching might be sutable to the hearers 3. That no Governours might pretend the difficulty of it 2. Instructing which implieth that original ignorance and blindenesse we were born with 3. It is such an instructing which is by way of distilling things in a familiar manner our Saviour did not give the people whole Loaves but distributed them by pieces 4. Such an instructing as acquaints them with the meaning of things and spiritually applies the same for practice It is not enough to say the Creed and Lords Prayer but to understand the sense and apply it to practice 5. An instruction by way of Question and Answer which is thereby made more plain and familiar The exercise of Catechizing hath been proved to be most ancient and very necessary and usefull and therefore it should be alwayes continued in the Church 1. Because there will alwayes be found Babes which stand in need of Milk not being able to bear strong meat 2. Because as no building can stand without a foundation and none can be expert in an Art except he learn the principles thereof so none can have sound knowledge in Divinity except he be trained up in the grounds thereof The best way to perform this exercise is 1. By short Questions and Answers the Minister demanding the Question the people answering 2. It must be done purely 2 Cor. 2. 4. 3. Plainly 2 Cor. 3. 2. Heb. 5. 11. 4. Soundly Tit. 2. 7. 5. Orderly 6. Cheerfully and lovingly 2 Tim. 2. 24. praising the forward encouraging the willing patiently bearing with all admonishing such as are unruly Amesius his Christianae Catechesios Sciagraphia is usefull this way and Nowels Catechism in Latine in English there are B. Ushers M. Bains M. Cartwrights M. Balls and M. Crooks Guide and now the Assemblies Here is a fault that both teachers and hearers must share between them Ministers do not teach principles sufficiently happy is that man which can say with Paul I have kept back nothing that was profitable 2. Those are too blame which will not be taught children and servants which are stubborn and unwilling to be catechized some say they are too old to learn but are they too old to repent and be saved Some say they are past principles they are not now to be grounded but we may say with the Apostle Whereas they ought to be teachers they had need themselves to be taught Such people rebell against their Minister or Master whose duty is to teach them and God who commands it Let men be exhorted to practise this duty Ministers Masters Parents Schoolmasters teach the A B C and the Grammer Suffer little children to come unto me Consider 1. Thou broughtst thy children into the world blinde and deformed 2. Thou canst not else have comfort in thy children or servants many are crost in their family for want of this and many at the gallows will cry out If they had lived where they had been instructed they had never died a dogs death Greenham saith Thy children shall follow thee up and down in hell and cry against thee for not teaching them He that will not provide for his family saith Paul is worse then an Infidell and he that will not teach them is worse then a beast The old Nightingale teacheth the young to sing and the old Eagle her young ones to flie Children ill brought up were devoured by Bears to teach Parents that since they have done lesse then Bears who shape their whelps by much licking and smoothing them though Vossius and Dr. Brown deny this they therefore by Bears were bereft of them It is good therefore to season our children with wholsome truths betime a vessel will long keep the savour of that with which it is at first seasoned and the Devil will begin betime to sow his seed Master Belton upon his death-bed spake unto his children thus I do believe saith he there is never a one of you will dare to meet me at the Tribunall of Christ in an unregenerate condition It will be a great comfort to thee and benefit to them when they are instructed in the points of Religion If thy children die yet thou mayest have great hope of them when thou hast acquainted them with the principall grounds of Religion The Papists in the Preface to the Catechism of the Councel of Trent confesse that all the ground we have got of them is by catechizing and let us look that we lose not our ground again for want of it Iulian himself could not devise a readier means to banish Christian Religion then by pulling down the Schools and places of educating children Egesippus saith That by vertue of catechizing there was never a Kingdom but received alteration in their Heathenish Religion within fourty years after Christs passion All ignorant persons though they be grown in years must be willing to be instructed and catechized Ignorance in principles is a great sin 1. The Lord appointed a Sacrifice for ignorance Heb. 9. 7. 2. He requires repentance for it 3. It is the original of all the errours in a mans life both in doctrine and worship 1 Cor. 15. 34. Ioh. 4. 22. such will be a prey to false teachers Col. 2. 8. 4. The ground of all instability in the wayes of God Ephes. 4. 14 15. and of that non-proficiency that is in men the way to damnation Act. 4. 12. Theophilus a Noble-man and of ripe years was catechized as the Greek word shews ignorance bringeth men to the very pit and gulph of destruction Hos. 4. 1. and
and send some upward to spread it self above the ground and yet it should distribute the moysture so fitly as to grow in due proportion within the earth and without that it should frame to it self a body and divers branches in such fashion that it should bud and put forth leaves that it should cause a fruit to grow upon it or seed and that in great numbers every one of which is able to make another Tree and that Tree to yeeld as much more Secondly The great variety of kinds of Trees we in our Countrey have divers Oaks Elmes Ashes Beech-trees Chesnut-trees Sally Willow Maple Syecamore besides Apple and Pear-trees of divers kinds Cherry-trees Hazel Walnut-trees Some Trees are of huge growth as Oaks Cedars Elms some low as the Thorn the Nut. Some of one fashion colour making and manner of growth some of another this sheweth an exceeding great measure of wisdom in him that made them all The use of Trees in the next place is manifold 1. They serve for fruit what great variety of fruit do they yeeld what pleasant and wholsome fruit what store and plenty of fruit Some Summer fruit that will be gone quickly some Winter fruit that will last most part of the year and some all the year 2. For building both by Land and Sea to make us houses both strong and stately warm dry and cool under which we may rest our selves in Summer free from scorching heat in Winter and stormy times free from pinching cold and the injury of the weather With wood also we make floating and fleeting houses with which we may dwell upon the face of the waters and passe through the deep Sea as upon dry ground 3. It yeeldeth fuell too by which we do both prepare our food and keep our selves warm in the Winter and in the time of weaknesse and sicknesse Had we not something to burn we could neither bake our Bread nor brew our Beer nor seethe our meat nor roast it nor at all make use of flesh to eat it as now we do 4. For delight How comfortable a shade doth a spreading Ash or Oak yeeld in the hot Summer how refreshing is it to man and beast How pleasant a place was Paradise and what made it so but the artificial order fashion and growing of all sorts of Trees fit for food and shadow We must observe our own faultinesse with sorrow and humiliation for that we have not observed more seriously and usefully this work of God We have perpetual use of Timber and Fuel We eat much fruit from these Trees we reap the benefit of this work of God from time to time We sit upon wood we feed upon wood we dwell under wood under Trees cut down and fitted for our use We cannot step out of doors but our eyes are fixed upon some Tree or other great or small but we take not notice of God in this work and praise his name that made all these Trees Let us mend this fault and stir up our selves to consider God in this work praise him for fruitful Trees and all other kinds of Trees Let us acknowledge his power wisdom and goodness in them and his exceeding bounty and tender care to man that hath so furnished the world with innumerable sorts of Trees Let us be careful of preserving these works of nature for our own use and the use of posterity let us set and plant Trees for after ages CHAP. V. Of the Sun Moon and Stars ON the fourth Day were made the Sun Moon and Stars which are as it were certain Vessels wherein the Lord did gather the light which before was scattered in the whole body of the Heavens The Hebrew word translated Lights signifieth Lamps Torches or other things which shine forth and give light It was a great work of God in making and ordering the Sun Moon and other heavenly bodies This work is often spoken of in Scripture Gen. 1. 14. Psal. 104. 19 20 21 22 23. Psal. 136. 7 8 9. Psal. 148. He calleth upon the Sun Moon and Stars of light to praise God and Psal. 19. he saith of the Sun God hath set a Tabernacle for the Sun In another place he saith He guideth the Stars and calleth them by their names The wonderfulnesse of these works of God is seen First In the very matter and substance of them which is wonderful and inexplicable who can tell what the Sun is made of 2. In their quantity both in respect of multitude and greatnesse For multtiude they be innumerable and for magnitude many of the stars are far greater then the earth 3. In their qualities which are principally three 1. Their figure the fittest for motion and use round and orbicular 2. Their brightnesse and shining especially the splendour of the Sunne and Moon 3. Their durablenesse they do not change 4. In their motion which is very swift and regular 5. In their effects working so constantly and variously in the seasons of the year The most beautiful bodies of the Stars which we see fastned in Heaven are not Gods as Plato in Timaeo called the Stars by the worshipping of which the blinde Gentiles and the Jews also horribly polluted themselves but excellent works of God by the contemplation of which we ought to be stirred up to acknowledge and celebrate the Majesty Glory Wisdome and Power of the Creatour Psal. 8. 3 4. First For the Sunne that is called the greatest Light and that most truly and properly both for the body and substance of it and also for the brightnesse and abundance of light which is in it For the most skilfull Mathematicians have demonstrated that the very body of the Sun doth exceed the whole earth in bigness a hundred sixty six times others say a hundred and fourty times The Sun is the glorious servant of all the world therefore it hath its name in Hebrew from serving The Sun is the fountain of heat and light the life of the Universe the great Torch of the world and the Ornament of Heaven It s beauty magnitude the swiftnesse of its course and its force are commended by David 1. Beauty It comes forth as a Bridegroom out of his chamber Psal. 19. 6. 2. Strength It is compared to a Giant 3. It s Swiftnesse v. 6. goes ten hundred thousand miles say the Mathematicians in an hour 4. It s force and efficacy upon the inferiour bodies There is nothing hid from the heat thereof The Sun is fitly scituated being in the midst of the six other Planets neither too high nor too low Altius egressus coelestia tecta â—râ—mabit Inferius terras mediâ— tutissimus ibis Ovid. lib. 2. Metamorph. The Philosophers conceive that the Sun and Moon are not Actu calidi only they have a vertue and by way of eminency as it were they do produce heat below and are not hot themselves To contain any thing by way of eminency is a property of God he contains all things
will commands this is great in them Psalm 103. 20. See 2 Kings 19. 35. The Angels are most excellent creatures when the highest praise is given of any thing it is taken from the excellency of Angels Psal. 78. 25. 1 Cor. 13. 1. They are called holy Angels Luke 9. 26. Mark 8. 36. therefore they are cloathed with linen Dan. 11. 4. to signifie their purity and are called Angels of light 2 Cor. 12 14. to note the purity wherein they were created All the individual Angels were made at once and as God made Adam perfect at the first so they were made of a perfect constitution They have all our faculties save such as be badges of our weakness They have no body therefore not the faculties of generation nutrition augmentation They have reason conscience will can understand as much as we do and better too they have a will whereby they can refuse evil and chuse good a conscience reasonable affections though not such as depend upon the body They are endowed with excellent abilities know more of God themselves us and other things then we do love God themselves and men are obedient to God The good Angels obey God 1. Universally in all things Psalm 103. 20. 2. Freely and readily make hast to do what he would have done therefore they are said to have Harps Revel 15. 2 as a sign of their chearfull minde 3. With all their might They serve God with diligence and sedulity therefore they are said to have wings to fly 4. Constantly Rev. 7. 15. 14 4. They have incredible strength and therefore by an excellency they are called Strong in strength Psal. 103. 20. Angels of the power of the Lord Iesus 2 Thes. 1. 7. Powers Ephes. 3. 10. Col. 2. 10. One Angel is able to destroy all the men beasts birds and fishes and all the creatures in the world and to overturn the whole course of nature if God should permit it to drown the earth again and make the waters overflow it to pu◠the Sun Moon and Starres out of their places and make all a Chaos Therefore we reade of wonderfull things done by them they stopt the mouths of Lions that they could not touch Daniel they quencht the violence of the fire that it could not touch so much as a hair of the three Childrens heads nor a threed of their garments they made Peters chains in an instant fall from his hands and feet they can move and stir the earth say the Schoolmen as appears Matth. 28. 2. The Angels shook the foundation of the Prison where Paul and Silas lay and caused the doors to fly open and every mans bands to fall from him They destroyed the first born of Aegypt Sodom and Gomorrah One Angel slew in one night in the host of Senacherib an hundred fourscore and five thousand men Reas. Their nature in respect of bodily things is wholly active not passive they are of a spiritual nature what great things can a whirl-winde or flash of lightning do They are swift and of great agility they have no bodies therefore fill not up any place neither is there any resistance to them they move with a most quick motion they can be where they will they move like the winde irresistibly and easily without molestation and in an unperceivable time they move more swiftly then the Sun can dispatch that space in as few minutes which the Sun doth in twenty four hours They have admirable wisdom 1 Sam. 18. 14. 14. 20. The knowledge of the good Angels is increased since their Creation for besides their natural knowledge they know many things by revelation Dan. 9. 22 23. Matth. 1. 20. Luke 1. 30. either immediatly from God or from his Word Ephes. 3. 9 10. 1 Pet. 1. 12. Luke 15. 18. by experience and conjecture Ephes. 3. 10. So perfectly knowing are they as that the very Heathen Philosophers have stiled them by the name of Intelligences as if their very being were made up of understanding How an Angel doth understand is much disputed their understanding is not infinite they know not all things Mar. 13. Of that day the Angels know not Again they cannot know future contingent things any further then God reveals these things to them neither can they know the secrets of mans heart 1 Kings 8. 39. Psal. 7. 10. for that is proper to the Lord alone They are said indeed to rejoyce at the conversion of a sinner but that is no further then their inward conversion puts it self forth into outward actions They do not know the number of the Elect nor the nature of spiritual desertions the manner of mortifying sin unless by the Church and Ministry of the word So again for the manner of their knowledge That of the Schools about their morning and evening knowledge is vain but it is plain they know discursivè as well as intuitivè though some say they are creaturae intelligentes but not ratiocinantes There are three degrees of their knowledge say the Schoolmen 1. Naturall which they had from the Creation Iohn 8. 4. Some abode in the truth others fell from it 2. Revealed 1 Pet. 1. 12. Ephes. 3. 10. The Greek word signifies to look into it narrowly Piscaetor thinks it hath reference to the Cherubims who did turn their faces to the propitiatory which was a type of Christ. 3. Experimental which they have by the observation of those things which are done among us so they know the repentance of the godly Luke 16. 10. 2. The will of Angels is to be considered Will in the good Angels is that whereby they desire good things known and forsake evil The Angels would never have sinned if they had not been voluntary for although the good Angels be now so confirmed in holiness that they can will nothing but good yet that hinders not liberty no more then it doth in God or Christ himself to be a free Agent is a perfection to sin is a defect and ariseth not from the liberty but the mutability of the will 3. Their motion and place That they are in a place is plain by Scripture which witnesseth that they are sometimes in heaven and sometime on earth as their service and office doth require They are not in a place as bodies are they are not circumscribed by place for a legion of devils was in one man Luke 8. 30. They are so here that they are not there and therefore one Angel cannot be in many places although many Angels may be in the same place and they move not in an instant though they move speedily They continue in the highest heavens unless they be sent thence by the Lord to do something appointed by him where being freed from all distractions and humane necessities they behold the glorious presence of God their understanding and will being pitcht upon him Mat. 18. 10. 22. 30. Ps. 68. 1. Luk. 2. 13. 4. Their society and communion for it
manhood from the stain of sin wherewith those are polluted which are begotten by carnal generation though the holy Ghost could as easily have sanctified the substance of a man as of a woman to frame of it the humane nature of Christ. 2. To shew the greatnesse of his love to man by transcending the course of nature for his restitution and that the making of the second Adam might no lesse commend the power of God then the making of the first for it is no more beyond the power of nature to produce a man of a Virgin then to frame a man of the dust of the earth This is a great mystery God manifested in the flesh 1 Tim. 3. 16. The second person did assume humane nature to it so as these two make one person Iohn 1. 14. Rom. 1. 3. The second person I say for it is not proper to say that the Divine nature was made flesh but the second person though the second person have the Divine nature in him and is God For though God was made flesh yet it was not the Divine nature in all the persons that was incarnated but the very person of the Son subsisting in the Godhead The Schoolmen have divers curious questions 1. Whether it was convenient for God to be incarnate 2. Whether it was necessary for the repairing of mankinde that the Word should be Incarnate 3. Whether God should have been Incarnate if man had not sinned Aquinas part 3. quaest 1. Artic. 1 2 3. That Christ should have come although man had not sinned will scarce be made good The Scripture acknowledgeth no other cause of Christs coming in the flesh but to save sinners and redeem them who are under the Law and so subject to the curse Matth. 1. 21. 9. 13. 18. 11. Gal. 4. 5. Christ was born of a Virgin but such a one as was espoused to a man Luke 1. 27. and that for these reasons 1. To avoid the infamy and suspition of immodesty 2. That her Virginity might be the better evidenced viz. He bearing witnesse to whom it specially belonged to understand how things were and who was most worthy to be beleeved in that matter 3. That she might have a most intimate helper in bearing all other cares and troubles 4. To represent our spiritual conjunction with Christ for we are espoused to him and yet we ought to be virgins cleansed from all pollution both of flesh and spirit 2 Cor. 7. 1. see 2 Cor. 11. 2. Rev. 14. 4. The place where Christ was born was Bethlehem which signifies a house of bread the best place for the Bread of life and in Ephratah a most fruitfull place In the year 3967. say some others say it is uncertain in what year In the 42 year of Augustus his reign For the moneth there is great difference also Epiphanius thinketh he was born in the 6th of Ianuary Beroldus at the middle of September Clemens Alexandrinus at the Spring-time Others at the 25th of December Scaliger objects that the winter time was not fit for a Master of a Family to undertake so long a journey with his wife to be taxed also that Shepherds are not wont in the night time to watch their flocks at that time of the year Vossius de Natali Iesu Christi Dr Drake in his Chronology gives probable grounds why Christ was not born in December but rather about August or September God of purpose concealed the time of Christs birth as he did the body of Moses as well foreseeing how it would have been abused to superstition had it been exactly known Interpreters indeed render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilare or excubare but it may be better translated sub dio agere It properly notes to live in the fields as the original of the word shews which agrees to the day-time as well as to the night In England saith Vossius we have travelled both before and after the Nativity of Christ. For the day of our Saviours Nativity it is not certain this was the day which we celebrate Some learned Divines gather from the computation of the time when the Angel saluted our Lords Mother being the sixth moneth Luke 1. 26. that this cannot be the day though 't is true the tradition is ancient Scultetus thus concludes the fourteenth Chapter of his Delit. Evang. Tacâ—nte Scriptura taccamus nos Christum servatorem in tempore natum adoremus et si in quo temporis puncto natus sit ignoramus A late Writer saith that opinion of the Romans is true which held that Christ was born on the 25 day of December and undertakes to demonstrate it As for the day saith scaliger Unius Dei est non hominis deâ—inire This Jesus of Nazareth perfect God and man is that Messiah promised of old What ever was said of the Messiah was accomplished by him and him alone The first Christians beleeved in him Luke 1. 68. Christ much instructed his Disciples in this great truth Luke 24. 25 26 27 44 verses The Apostles proved this great doctrine Acts 18. 24 27. 26. 22 23. 28. 23. Arguments that prove this Jesus to be the Messiah All the times of exhibiting the Messiah delivered in the old Testament are expired Acts 13. 32. See 1 Pet. 1. 10. The old Testament speaks of a twofold coming of Christ in a state of humility and glory The Jewish Rabbins could not reconcile these two the Talmudists distinguished of a twofold Messiah Ben-Israel or Ben-Ephraim and Ben-David The Prophets speak not of several persons but of several states of one person See Ezck. 37. 24. Gen 49. 10. The power of ruling and authority of judging is departed from Iudah and hath been a long time Therefore Shiloh the Messiah is come Hag. 26 7. 9. The outward glory of the first Temple was greater all the vessels of the first Temple were beaten gold Dan. 5. 2 3. of the second brasse but Christ honoured the second Temple by his own Presence Doctrine and Miraâ—les 〈…〉 Jews confesse that there were five things in which the latter Temple was inâ—â—â—â—â—ur to the former First Heavenly fire came down visibly on their Sacrifices They had the Ark of the Covenant The Cloud a witnesse of the Divine presence Urim and Thummim And lastly a succession of Prophets which the latter Temple wanted Rain in loc de lib. Apoc. tom 2. Praelect 134 135. Dan. 9. 24 26. Seventy weeks are determined upon thy people and upon thy holy City to finish the transgression That is The time that the Jews were to live in their own land and enjoy their own worship after their return out of Captivity We are wont to apply the seventh number to daies that a perfect week should comprehend seven full daies So Dan. 10. 2. Levit. 23. 15. The Prophecy cannot â—e understood in this common and usual manner so Seventy weeks rise but to Four hundred and ninety daies within
turned into flesh as the water was made wine not by any confusion as if the Divine Nature were made the Humane or the Humane the Divine When we say the Divine Nature took our Humane Nature upon him we must not think that that humane Nature consisting of a soul and body was one entire person as it is in us for though it was particular yet it did not subsist of it self before the Union of the God-head to it Thirdly This personall Union is inseparable for when Christ appeared like man in the Old Testament that was nâ—â— an Incarnation because separable Fourthly By this means the Virgin Mary is truly called Deipara the mother of God so in Scripture she is expresly called The mother of the Lord for she brought him who was God and Man though she did not bring forth his Deity the whole Person of Christ was the subject of conception and nativity though not all that was in that Person Consider lastly The end of this Incarnation which is this God and man became one in Person that God and man might become one in the Covenant of Grace Gal. 4. 4 5. Before this man was at as great a distance with God as the apostate Angels but now by this means as he is made sinne for us so are we made righteousnesse by him not that this benefit extends to all but onely to those men who are under the Covenant and therefore Gal. 3. all the mercies which Abraham had are limited to a spiritual seed therefore as the mystery is great for the truth so for the comfort of it and why should faith think it such an unlikely matter to adopt for his children when God hath united our nature to him CHAP. IV. Of Christs Offices SO much may serve concerning Christs Natures both what they be Manhood and God-head And Secondly How they are united into one Person by a personal Union Christs Offices in the next place are to be treated of Wherein consider 1. His calling to his Office 2. The Office to which he was called or which is all one The efficient cause of these Offices and the matter or parts of them For the cause of the Lords undertaking these Offices it was the will and calling of his Father who is said to anoint him that is to say to appoint him to them and sit him for them and himself saith Him hath God the Father sealed that is to say ratified and set apart to that work as a Prince by his Seal doth give Commission to any of his Subjects to undertake such and such a work furnishing him with Authority to fulfill the same And therefore the Apostle to the Hebrews saith particularly concerning his Priesthood that he did not make himself a Priest but he that said unto him Thou art my Sonne this day have I begotten thee and this calling was ratified with an Oath saying That the Lord hath sworn and will not repent Thou art a Priest for ever to let us know the certainty and immutability thereof Now this observation makes to the exceeding great commendation of the goodnesse of God that he himself would take care to provide for us a perfect and sufficient helper against this our misery If we had bethought our selves of a remedy and procured it for our selves so much lesse had been the glory of his grace But when he to whom it little pertained in regard of any good he should get by it but that he counts it a benefit to manifest his grace by doing good to us when he I say bethought himself of a way to effect this work and took order to send a Person that was perfectly sufficient to work it out Now this honour is enlarged exceedingly and the glory of the work redoundeth wholly to him and then it must be confessed to be altogether of his grace It is true indeed that Justice and Mercy do meet together in this work and each shew it self in perfection for that he pardoneth our sins and saveth us Now that Jesus Christ hath deserved pardon of sin and salvation for us it is a part of righteousnesse For he is righteous saith the Scripture to forgive us but in that he himself found out a means to satisfie his Justice and after a sort to tie his righteousnesse to do this for us this is of meer mercy and grace for mercy is the beginning and first cause of our deliverance but yet mercy sees justice satisfied and so accomplisheth the whole work not with any wrong injury or offence to justice and with the help of it So we see our Lord Jesus Christ came to undertake this work the manhood of his own accord did not put himself to do it the Angels did not perswade him we did not intreat him or hire him Nay we nor any other creature had an hand in assigning him to it but the Father being offended with us and finding the way of his justice shut against us by our sins made a Covenant with the Sonne that he should undertake it and appointed it to be done by the way of taking our felsh resolving that that Person should be the raiser up of lost and fallen man to happinesse and felicity Now for the Offices themselves which Christ undertook we must learn them by the Titles which the Scripture giveth unto him These Titles are a Saviour a Redeemer a Mediator a Surety a Christ a Lord and in explicating these six Titles I shall sufficiently declare the Offices of our Lord. First I say he was a Saviour A Saviour is a Person that undertaketh to free any that are in distresse through the want of good things and the presence of evil from that misery under which they lie by taking away those evils from them and conferting those good things upon them Now he is therefore called by the name of Iesus which signifies a Saviour because he was to deliver his people from that misery whereinto Adam and themselves had plunged themselves removing those extream evils which lay on them and bringing unto them those great benefits wherof they were deprived Even among us when any City or Commonwealth is oppressed by a Tyrant who spoileth them of their Liberty and Lands and holds them in slavery and beggery if any person arise and put down that Tyrant and restore every man his Goods and Liberty free them from their miseries and restore them the free use of their Countrey and Laws this man is a Saviour of such a City so is the Lord Jesus to us Therefore is he frequently entituled The salvation of God Mine eyes have seen thy salvation and all the ends of the earth shall see the salvation of God and our God the God of our salvation So was he figured by all the Judges whom God raised up to help his people for it is said God raised them up Saviours which saved them out of the hands of their enemies and God raised them up a
the earth As we use to say commonly that the sunne is under a cloud because it is a vulgar form of speech and yet it is farre enough from our meaning for all that to imagine the cloud to be indeed higher then the sun Thirdly Some almost confound this Article with Christs burial and make one sense of both because those words Sheol Hades Infernus often in Scripture note the grave Both many Ancient and Modern Divines have taken Christs descent into hell in that sense This seems to some to be the reason wherefore the Nicene Creed mentions only Christs burial and no descent into hell and Athanasius his Creed his descending into hell without speaking a word of his burial Neither Irenaeus Augustine Tertullian nor Origen when they recite the rule of faith mention Christs descent into hell Vide Rivet Cathol Orthodox But this seems not so probable an interpretation 1. Because He was buried goes next before these words neither can these be added exegetically because they are obscurer then the former 2. It is not likely that in so succinct and short a Creed the same Article should be twice put or the same thing twice said by changing the words Vide Chamier contract â Spanh Tom. 2. lib. 5. c. 3. Calvin Institut l. 2. c. 16. Sect. 8 9 10. Bellarm. de Christo l. 4. c. 14. Fourthly Some interpret this article of Christs descending into hell by his going to the dead and for a time viz. even to the resurrection continuing in the state and under the dominion of death and this seems to be the most genuine exposition of all for it keeps both the propriety of the words and the distinction of the Articles and it is drawn from Peters words nor is this opinion urged with any great difficulty Hell signifieth the state of the dead the condition of those that are departed this life common to good and bad the being out of this land of the living when the soul and body are separated and do no more walk upon the earth to be seen of men and converse with them The Hebrew Greek and Latine words for hell both in the Scripture and other sit Authors are used for the state of the dead Psal. 89. 47 48. Psal. 30. 3. Isa. 38. 18 19. 1 Cor. 15. 55. Peters words Acts 2 24. sufficiently confirm this exposition The whole state of the dead is called a descent because although some of the dead ascend into Heaven yet all which are buried descend into the earth whence from the first condition of the descent of carkasses the whole other state of the dead is called a descent To descend often in the Acts of the Apostles noteth not a descent from a higher place into a lower but only a deporture from one place into another Sometimes it signifieth to passe from a lower place to a higher See Iud. 11. 37. 15. 11. So Iuvenal Praecordia pressit Ille senis tremulúmque caput descendere jussit In Coelum CHAP. VI. Of CHRISTS Exaltation HItherto of Christs humiliation The first of these kinde of actions he did to fulfill his great Offices in his Person consisting of two Nature◠God-head and manhood I proceed to the second kinde of actions needful to the same purpose For if Christ had not overcome his humiliation but had been overcome of it then had he not been a perfect Saviour then had he not been the Son of God nor the King of Israel for a King Lord and God must conquer Now this Glorification is the raising of himself to a most high and honourable estate for so it is said He was to suffer and to enter into his glory that is that glory which God had appointed for him and he by submitting himself to such meannesse for Gods honour sake fully deserved for himself and all his members with him Therefore the Apostle saith God hath greatly exalted him for this is the mighty one upon whom God had laid strength and he was to divide the spoil with the mighty according to Isaiahs Prophecy Now this Glorification of our Saviour say some hath three degrees Resurrection Ascension sitting at the right hand of the Father Four degrees say Estey and others of which two are past viz. his Resurrection and Ascention one is present viz. his sitting at Gods right hand the last is to come viz. his judging of all the world For his Resurrection that is the first degree of his Glory death had separated his soul from his body and carried his body for a time prisoner into the Sepulchre but it was impossible he should be held of it saith the Apostle and therefore God having loosed the sorrows of death did raise him up again no more to return to corruption Of this Resurrection we have large proof in the Scriptures First Each of the Evangelists insisteth upon the narration of it and the Apostles in their Epistles do frequently mention and affirm it and in their several Sermons declare and publish it unto all the people Matth. 28. 1. describes it thus In the end of the Sabbath that is the Jewish Sabbath which was Saturday as it began towards the first day of the week came Mary Magdalen and the other Mary to see the Sepulchre and behold there was a great earthquake and Mark thus Chap. 16. 2. Early in the morning the first day of the week they came unto the Sepulchre at the rising of the Sunne And Luke thus Chap. 24. 1. Now upon the first day of the week very early in the morning they came unto the Sepulchre bringing the spices which they had prepared Iohn thus Chap. 26. 1. And the first day of the week cometh Mary Magdalen early when it was yet dark unto the Sepulchre and seeth the stone taken away from the Sepulchre The women when it was very early upon our Lords day in the morning came out of the City and by that time the Sunne was rising they came to the very Sepulchre and found Christ risen before For so soon as the morning did peep and the first day of the week began to shew it self he reduced his soul unto his body and raised it up the Angel at the same time rolling away the stone and astonishing the keepers and before the women could come into the Sepulchre he was departed thence So he was part of three nights and three dayes in the grave and rose the third day according to that he had foretold He died upon Friday about three of the clock and was buried that even and lay in the grave that part of Friday taking the day for the natural day All Saturday he lay in the grave the night and the day The first day of the week in the morning he lay but a very short space and in the very beginning of it rose that it might appear he lay there not out of necessity but because he thought it fit to stay so long there to make it appear that he
souls of men 2 Cor. 11. 3. Ministers must preach often especially on the Sabbath Our Saviour preacht every Sabbath day Luk. 4. 21. So did Paul Act. 17 2. See 2 Tim. 4. 2. The Fathers preacht twice every Lords-day and almost every week-day Paul bids the Minister preach in season and out of season the Sabbath by reason of the publick meeting is a season of preaching it is requisite therefore for him to preach every Sabbath Again Christs custom was to go into the Synagogue every Sabbath-day and so the Apostles 3. The sanctifying of the Sabbath must be done in the best manner that may be both by Minister and people the Minister must be helpful to the people in the sanctifying of it he may then preach if he will give himself to reading and study as he is commanded 4. His duty is to labour in the Word and Doctrine that is to take great pains in it therefore he must preach Sabbath after Sabbath 5. Every one is required to be plentifull in the work of the Lord therefore the Minister in his special work of preaching must be plentifull and this he is not unlesse he preach at least every Sabbath and if his strength will serve him twice both morning and evening Ministers must in their preaching denounce Gods wrath against sinners 1 Sam. 12. 25. How comminatory are our Saviours words O generation of vipers how can you escape the condemnation of hell And Woe unto you Scribes and Pharisees Hypocrites And Woe unto the world because of offences And Woe be unto you that are rich and that laugh There shall be weeping and wailing and gnashing of teeth Paul is sharp 1 Cor. 6. 9 10. For such things sake the wrath of God comes upon the children of disobedience Tribulation and anguish shall be upon every soul that doth evil Moses dischargeth many vollies of curses upon those which break the Law of the Lord. Reasons 1. Because there is in every man an old man to be beaten down the threats of the Word are a necessary instrument for working in a man a hatred of sin 2. There remaineth in the best of Gods servants much presumption whereby they are apt to imbolden themselves in sinning the Law must make way for the Gospel the threats of the Word are a most needful means of humiliation This is the most fruitful and profitable teaching It is good for the impenitent to make him repent and for the penitent to make him repent more if they wisely limit the threats they utter There is a Frierly kinde of preaching to presse resemblances and similitudes too farre and a Jesuitical preaching to declaim much against Hereticks and urge some things of Morality But the best preaching is to convince men of their misery by sin and to shew them the way to avoid it Plain preaching is most profitable for a mixt Auditory He is the best Scholar that can teach Christ plainliest and for my part if I would set my self to be idle I would choose that kinde of preaching which is counted so laborious Dr Taylor on Tit. 9. Paul saith he there being the greatest Schollar of all the Apostles was the most fearful to make the least shew of it Doctor Preston being asked Why he preached so plainly and dilated so much in his Sermons answered He was a Fisherman Now Fishermen said he if they should winde up the Net and so cast it into the Sea they should catch nothing but when they spread the Net then they catch the Fish I spread my Net said he because I would catch the Fish that is I preach so plainly and dilate so much in my Sermons that I may win souls to Christ. Ministers must preach in the evidence and demonstration not so much of Art or Nature as of the Spirit and Grace Many turn sound preaching into a sound of preaching tickling mens ears like a tinkling cymbal King Iames resembled the unprofitable pomp of such self-seeking discourse stuft with a vain-glorious variety of humane allegations to the red and blew flowers that pester the corn when it stands in the field where they are more noisom to the growing crop then beautiful to the beholding eyes There is a kinde of fine neat dainty preaching consisting in well-sounding words and of strains of humane wit and learning to set out the skill and art of the speaker and make the hearer applaud and commend him which a man may well doubt whether ever God will blesse to the winning of souls These self-preaching men that make preaching little else but an ostentation of wit and reading do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use this course is of all other the fittest for the memory of speaker and hearer for the capacity of the simple and for the profitable making use of all learning and reading It giveth least scope to wander from the Text and holdeth a man most closely to the revealed will of God It hath the clear example of Christ who Luk. 4. having read his Text first interpreted it then observed the points of Doctrine saying This day is this Scripture fulfilled in your ears Then he began to apply it by way of reproof which he illustrated with â—it examples out of Scripture and so would have proceeded but his hearers moved with rage interrupted him The Doctrine must be soundly deduced out of the Text and then substantially handled It is a proposition either expressed in the Text or else concluded from it It must be proved by a Text or two of Scripture and confirmed by reason taken from the causes or effects or some other logical argument The Use is a Proposition syllogistically inferred from the Doctrine as the Doctrine is from the Text. The chief kinds of Uses are 1. Confirmation of truth 2. Refutation of error 3. Reproof of sin mixed with terror and dehortation 4. Instruction mixed with exhortation to do well 5. Consolation or strengthening for and in well-doing All Doctrines will not yeeld all these Uses but some one some another wherefore those must be taken that are fittest for time place or matter The preaching of all Doctrines is to end in Use and Application When Christ had laid down all the speculative considerations about the day of Judgement he bids them make use of it Matth. 24. â—2 Exhortation is so necessary that all the ministerial work is called by this name Act. 2. 40. 13. 15. See 1 Tim. 4. 13. 6. 2. In all the Epistles after the doctrinal part followeth the hortatory Tit. 1. 9. See Iohn 4. 9. We have divers examples of such as applied the word particularly to the hearers 1 King 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is enjoyned to Ministers under the Gospel Isa. 58. 1. Tit.
Conversion and Free-will I. Of Conversion COnversion is a coming back again to God from whom one departed by sin Hos. 14. 1. Turning is a word borrowed from Travellers who being out of the way get into it again by turning that is by leaving the way in which they did walk and taking another different way from it contrary to it if one have gone the quite contrary way There is first Habitual Conversion the first infusion of life and habits of grace conversion from a state of sin Act. 3. 19. Secondly Actual the souls beginning to act from that life and those habits a conversion from some particular grosse acts of sinne Luke 22. 32. It is so called because of the great breach grosse sins make on ones Justification 1. Puts a damp on all his graces Psal. 51. 10. 2. There is a suspension of all the comforts of grace vers 12. so that one may be said Quodammodo excidere in respect of the use and comfort Isa. 63. 10 17. Mans aversion from God by sinne and conversion to God by grace is the summe of all Divinity A sinner departs from God two wayes 1. As the chief good 2. As the utmost end therefore conversion is a change of these two when one makes God his chiefest good and his glory his utmost end A man in turning to God First Makes God the chief good 1. If he make him the chief object of his contemplation Psal. 139. 17. Where our treasure is there will our hearts be also 2. If he choose him as his portion Iosh. 24. 22. Psal. 119 57. 3. If he desire all things else in subordination to him Prov. 30. 8. sine summo bono nil bonum 4. Judgeth of all times or persons according as they have this good or are serviceable for it 5. Fears sin above all things which will separate between God and him Secondly He makes Gods glory his chiefest end this is Gods end Prov. 16. He makes God the utmost end of his being Rom. 14. 8. and acting 1 Cor. 10. 31. Rom. 11. 30. From him as the first cause To him as the last end God is our chiefest good therefore must be our utmost end See Psal. 73. 25 26. It is the first Question in the Assemblies Catechism What ought to be the chiefest and highest end of every man in this life The Properties and Qualities which ought to be found in true Conversion It must be 1. Present and seasonable While it is called to day call upon the Lord while he is near and seek him while he may be found The present time is the only time of converting not the future now at this instant time God offers mercy exhorts cals To day if you will hear his voice harden not your hearts the future time is uncertain we cannot assure our selves of another hour We have many examples daily of the falshood of late repentance The longer we defer it the more difficult it will be as a sore without a plaister the more hardly it is healed 2. Universal or General we must turn from all sinne without exception or reservation of any and chiefly from our own sins Grace is called Light Leaven The Law of God forbiddeth all sinne God hateth all sin Christ died for all sin the conscience condemneth all sin and in our Covenant with God we renounced all sinne Cast away all your transgressions hate every false way 3. It must be hearty sincere unfeigned God complains of some that turned unto him feignedly 4. Constant persevering to the end a continuing still more and more to convert a daily renewing these acts and reforming our faults we must cleave to the Lord with full purpose of heart The order and manner of this work how and in what measure it is wrought in the Saints First The Doctrine of the Gospel is propounded and made known in both the parts of it viz. that which concerns mans misery in himself and the perfect and only remedy in Christ to all penitent sinners Secondly The soul is enlightened and enabled to assent unto this Doctrine Thirdly It is yet further stirred up to consider of this Doctrine so beleeved and to give heed to it as Lydias minde was wrought upon when Paul preacht Fourthly It begins to apply that Doctrine to it self so farre as to be affected with the sense of its misery but so as there is wrought also a hope of getting out of this misery and a perswasion that he shall be accepted and hereupon follows conversion For he that sees himself in an ill state and sees also a certain way out of it being perswaded that he may by such and such means escape and avoid will undoubtedly apply himself to seek his own good and the Spirit of God by working this perswasion converts the soul We may plainly see this order in Davids renewing of his conversion after his sinne and in the hearers of Peters Sermon Act. 2. where first they heard and marked Peter then were pricked in heart then asked What they must do to be saved and being instructed by Peter to convert did so and were saved Marks or Signs of Conversion 1. Such a one hath had experience of the discovery of sinne as the greatest evil and of misery to himself by sin Sin revived and I died 2. The Lord hath wrought in him a glorious discovery of Christ and an instinct after union with him which is faith Phil 3. 10. 3. He is brought under the guidance and power of the Spirit Ioh. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospellized brought under the power of it hath a spiritual bent in his soul a new principle new ends 2 Cor. 5. 17. He sees things with another eye He hath a new law planted within him which will make all duties easie and sweet to him Ier. 31. 33. 4. He is made like to God every Saint is a living Image of God He will love persons the more he seeth of God in them and Ordinances the more pure they are 5. Where there is life there will be growth 1 Pet. 2. 3. they will grow up as willows as calves of the stall Mal. 4. True Conversion differs from false 1. In the efficient cause for first the true spring comes from the Spirit of God by means of faith in the Gospel stirring up a desire of Gods favour and freedome from sinne for attaining that favour the false from a natural desire of ones welfare that he may escape the punishment of sin 2. In the formal or manner of doing true Conversion is a willing and deliberate act out of choice false a forcible act done out of compulsion 3. Final the true seeks to please God the false to ease it self Motives to and Means of Conversion By Motives I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work By Means some things tending to enable men the better to do it when they have
is naturally cauterized 1 Tim. 4. 2. it puts feeling and apprehension into us this is the first work of Grace converting upon the soul when it begins to be tender Act. 24. 16. and is not able to endure those heavy burdens of sinne which before though mountains it never felt is also now active that was silent Dan. 9. 8. Ezra 9. 6. 2. Whereas naturally it is self-flattering it will accuse when it ought naturally it stirreth in a false way promising heaven and salvation when there is no such matter Deut. 29. 19. Davids heart soon smote him and Psal. 51. he acknowledged his sinne and bewailed it and again I and my house have sinned Conscience speaketh the truth Thus often thou hast prophaned the Sabbath abused thy self and that in all the aggravations this makes the godly lie so low in their humiliation 3. The erroneousnesse of it is taken away the mischief of an erroneous conscience is seen in Popery and other heresies how they make conscience of worshipping that which is an Idol if they should eat meat on a fasting-day not odore the Sacrament how much would their hearts be wounded this erroneous conscience brought in all the superstition in the world but the godly obtain a sound judgment conscience is to be a guide 4. The partial working of it about some works but not others is taken away as Herod Psal. 50. those that abhorred Idols did yet commit sacriledge they neglect the duties of one of the tables as the civil mans conscience is very defective he will not be drunk unjust yet regards not his duty to God is ignorant seldome prayeth in his Family the hypocritical Jews and Pharisees would have Sacrifice but not Mercy Secondly Inward motions and thoughts of sinne as well as outward acts his conscience now deeply smites and humbleth him for those things which only God knoweth and which no civil or worldly man ever taketh notice of So Paul Rom. 7. How tender is Pauls conscience Every motion of sin is a greater trouble and burden to him then any grosse sinne to the worldling Hezekiah humbleth himself for his pride of heart Matth. 5. the Word condemneth all those inward lusts and sins which are in the fountain of the heart though they never empty themselves into the actions of men the conscience of a godly man condemneth as farre as the Word it is not thus with the natural mans conscience nor with the refined Moralist he condemneth not himself in secret he takes not notice of such proud earthly motions they are not a pressure to him Thirdly In doing of duties to take notice of all the imperfections and defects of them as well as the total omission of them his unbelief lazinesse rovings in the duty I beleeve Lord help my unbelief All our righteousnesse is a menstrâ—ous ragge A godly man riseth from his duties bewailing himself Fourthly To witnesse the good things of God in us as well as the evil that is of our selves it is broken and humbled for sinne yet this very mourning is from God Fifthly About sins of omission as well as commission whereas the wicked if they be drunk steal have no rest in their consciences but if they omit Christian duties they are not troubled Mat. 25. 36. Sixthly In the extremity of it being rectified from one extream fals into another from the neglect of the Sacrament they fall to adoring of it this is rectified by grace it will so encline him to repent as that he shall be disposed to believe so to be humble as that he shall be couragious Seventhly Converting grace also removes 1. The slavishnesse and security of conscience and puts in us a spirit of Adoption Rom. 8. All the men in the world could not perswade Cain but that his sins were greater then could be pardoned 2. That natural pronenesse to finde something in our selves for comfort men think if they be not their own saviours they cannot be saved at all Phil. 3. I desire to know nothing but Christ and him crucified and count all things dung for his righteousnesse 3. The unsubduednesse and contumacy in it to the Scripture Conscience is wonderfully repugnant to the precepts and holinesse of Gods Law in the troubles of it contradicts the Scripture way of Justification CHAP. XVII Sanctification of the Memory MEmory is a faculty of the minde whereby it preserves the species of what it once knew 1 Chron. 16. 15. Memory is the great keeper or master of the rols of the soul â—rariâ—m animae the souls Exchequer Sense and understanding is of things present hope of things to come Memoria rerum praeteritarum memory of things past It is one part of the sanctity of the memory when it can stedfastly retain and seasonably recal the works of the living God A sanctified memory consists in three things First In laying up good things concerning God Christ Gods word his Works experiments Mary laid up these things in her heart Secondly For a good end sinne to be sorry and ashamed of it Thy word have I hid in my heart that I might not sinne against thee Remember the Sabbath to sanctifie it Thirdly In seasonably recalling them thy personal sins on a day of humiliation Gods mercies on a day of thanksgiving good instructions where there is occasion to practise them A sanctified memory is a practical memory as the Lord sayes Remember the Sabbath-day to keep it holy Psal. 109. 16. A Countrey-woman after the hearing of a Sermon met as she was going home with the Minister he asked her where she had been she told him at a good Sermon he asked her the Ministers name and Text she answered she knew not him nor remembred the Text her memory was so bad but she would go home and mend her life Another complained that for the expressions and other things delivered in a Sermon he could remember but little but he had learned by it to hate sin and love Christ more CHAP. XVIII Sanctification of the Affections THe affections were called by Tully perturbations by some Affectiones or affectus by others passions The affections are different from the vertues which are called by their names They are certain powers of the soul by which it worketh and moveth it self with the body to good and from evil Or They are powers of the soul subordinate to the will by which they are carried to pursue and follow after that which is good and to shun and avoid that which is evil They are the forcible and sensible motions of the will according as an object is presented to them to be good or evil 1. Motions Rom. 7. 5. Anger Love Joy are the putting forth of the will this or that way The Scripture cals them the feet of the soul Psal. 119. 59 101. Eccles. 5. 1. 2. Motions of the will Some Philosophers place them in the sensitive soul but Angels and the souls of men separate from the body have these affections 1
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
Infants are comprehended under houses and families it is evident by the use of the whole Scripture Gen. 14. 16. 18. 19. Prov. 31. 15. Luke 19. 9. Acts 11. 16. 16. 31. Parents must bring their children therefore to Baptism with an high esteem of that Ordinance and with fervent prayers to God for his blessing upon it that it may be effectual for their regeneration Set a day at least some good time apart to seek the face of God to confesse thy sins chiefly the original sinne which thou hast derived to thine Infant lament it in thy self and lament it in and for him Baptism cannot be reiterated as the Lords Supper therefore what thou canst do but once for thy childe be careful to do it in the best manner Parents should offer their children to God in Baptism 1. With earnest prayers to God for a blessing on his Ordinance 2. In faith plead your right with God he hath promised to be the God of his people and of their seed there are promises which sute with the Ordinance Deut. 13. 6. Isa. 44. 3. 3. With reverence Gen. 17. 2 3. 2 Sam. 7. 18 19. their hearts should be affected with that great priviledge that God should take themselves and their seed into the Covenant The Baptism of Infants without a weighty cause and in a sort compelling is not to be deferred First Because the equity of the eighth day appointed for Circumcision hinders the procrastination of it Secondly Because this delaying of it shews a kinde of contempt of the Ordinance It was a common but an erroneous practice even in the Primitive Church to deferre their Baptism till they were old so some of the Christian Emperours because an opinion prevailed upon them that Baptism discharged them of all sinnes I think that the delay of Baptism which Constantine and some others were guilty of did creep in among other corruptions and was grounded on the false doctrines of those hereticks that denied forgivenesse of sinne to those that fell after Baptism which afrighted poor people from that speedy use of it which the Scripture prescribeth Mr Baxt. Inf. Church-memb par 2. c. 15. Constantine much esteemed and favoured Eusebius who was a very subtil and malicious Arian and yet Constantine even to his death extreamly hated and detested Arianism one token of which love was his receiving the Sacrament of Baptism at his hands when he was extreamly sick and near his death Crakanth Defence of Constant. c. 6. See p. 80. to 86. 92 93. But Constantine received Baptism at Eusebius his hands when he was a Catholick Professour and earnest in that profession The Apostles and Christ himself held communion and received the Sacrament with Iudas Matth. 26. 23. c. so long as he kept the outward and catholick profession though in his heart he was an Apostata yea Devil Id. ib. p. 96 97. Chrysostom and Gregory Nazianzen saith Grotius were not baptized till they were twenty years old at least Plerosque Baptismum suum distulisse in articulum mortis res est notissima ex Historia Ecclesiastica unde Clinicorum nomen Maresius de precibus pro mortuis Augustine Ierome and Ambrose were baptized when grown up men yea but when they better understood the point they disallow neglect of childrens Baptism as the Parents sinne as Ierom in his Epistle to Laeta and Augustine frequently and so Ambrose all one for Poedobaptisme as an Ordinance of God and so as counting it sinne to neglect it Cobbet of Baptism part 2. Sect. 5. Some hold that only Infants of Church-members are to be baptized But although the Parents of those Infants be not members of any particular Church yet if they be members of the universal Church as they are certainly if they be baptized and professe the Catholick Faith that is enough for the administring of Baptism to their Infants otherwise there will be no difference between their Infants and the Infants of Turks which is not to be admitted We admit children to Baptism 1. By vertue of their remote Parents who may be good though their immediate Parents be bad Act. 2. 39. 2. They may be admitted by stipulation of others to see them educated in the faith into which they are baptized be the Parents themselves never so wicked Vide Ames Cas. Consc. l. 4. c. 27. Whether the use of Witnesses be necessary Peter Martyr in loc Commun cals it utile institutum a profitable constitution In ancient time the Parents of children which were Heathen and newly converted to Christian Religion were either ignorant and could not or carelesse and would not bring up their children agreeably to the Word of God and the Religion which they newly professed Hence it was thought meet that some persons of good knowledge and life should be called to witnesse the Baptism and promise their care for the childrens education It is an ancient commendable practice continued in the Church of God above the space of twelve hundred years M. Perk. Cas. of Consc. It was but a bare prudential thing in the Church whether it were Hyginus of Rome that first brought in God-fathers and God-mothers about the year of Christ 140. as Platina and others write or some other it is not greatly material Ford of the Covenant between God and man Vide Zepperum de Sac. Some urge Isa. 8. 1 2 3. for it Because from the beginning those that were of years when they were to be baptized were asked divers Questions Whether they believed Whether they renounced the Devil The same custom also remained even then when Infants alone were offered and the Papists cannot be moved from thence Chamier de Canone lib. 11. c. 9. The Churches by an unadvised imitation drew the interrogatories ministred in the Primitive Church to those which were of years to professe their faith in Baptism unto young children Cartw. on Mat. 3. Whether the immediate or remote parents give the children a right to Baptism Some say immediate Parents only can give the children a right Because if we go higher to remote Parents Where shall we then stop May we go to Noah or Adam say they Where shall we stay Why may not the children of Jews and Turks then be admitted into the Church since they formerly descended from believers This Objection carries some force with it and there is a very strong Objection likewise against this opinion since those for the most part that maintain this say the Parents that give the federal right to their children must be visible Saints or Church-members as they phrase it The Argument then is this The wickednesse of a Jew could not prejudice the childes right that was to be circumcised therefore neither the wickednesse of a Christian a childes right that is to be baptized And whether their Baptism be not null which had no right and so they ought to be rebaptized should be seriously considered by them that hold that tenet Quest. What if the
Body a pledge whereby whole Christ with all his merits and all that he is is made over to a believer 4. A means of exhibiting Christ to the soul. The Sacraments are Instrumenta quadantenus moralia they are accompanied with the power and vertue of the holy Ghost We must therefore receive the Sacrament To confirm our faith Communion with Christ and all saving graces in us to keep in remembrance the Lords death untill he come again and to testifie our love one towards another 1. Our Faith God is able and willing to save us 1. Able to save to the utmost look upon him 1. In his Natures God-man Man that he might suffer God that he might satisfie 2. In his Offices he is a Prophet Priest and King Mat. 8. 2. 2. Willing he died to save humble and penitent sinners Rom. 8. 34. Rom. 4. ult if he spared not his life for us he will spare nothing else There is merit and grace enough in him what ever my sins are or have been for pardon of them and salvation 2. Communion with Christ and all saving graces in us Gods end in instituting of Ordinances is that we might meet him there and have Communion with him Exod 20. 24. it should be our end in frequenting Ordinances Gods eye is specially on our end in all religious duties Matth. 11. 7 8. Hos. 7. 14. Zech. 7. 5. 1. He pondereth the heart 2. He judgeth of our actions by the end 3. The answer will be sutable to our end The Sacrament is the nearest and visiblest Communion with Christ on earth We come to God by Christ in prayer as our Intercessour in the Word as our Teacher in the Supper as the Master of the Feast Rom. 6. 11. 3. To keep in remembrance the Lords death until he come again 1 Cor. 11. 26. that is 1. The Doctrine of it the bread represents his body the wine his bloud we shew our belief of this Doctrine 2. The Necessity of his death we hereby testifie to God our consciences fellow-Christians the world our need of Christ as bread is necessary for our bodies 3. The Sufficiency of Christs death no two creatures are more universally sufficient for all sorts of men then bread and wine therefore God made choice of them for this purpose 4. The Application of Christs death it is the receiving of bread and wine into our stomacks that nourisheth us when the conscience beginneth to be oppressed with the hainousnesse of sinne and the fear of Gods vengeance we should consider Christ bare the curse for our sins upon his body that we might be delivered from them and made perfect satisfaction to his Fathers justice that we might be received into favour Rom. 8. 34 35. 4. To testifie our love one toward another that I shall speak of afterward Of duâ— Preparation for the Sacrament We must labour to perform all holy duties in a right manner God requires preparation to every service to the Sabbath Sacrament Some say the scope of the first Commandment is that Iehovah alone must be our God whom we must worship of the second that he must be worshipt alone with his own worship of the third that he must be worshipt after his own manner God is more delighted with Adverbs then Nouns None might approach to the holy things of God having his uncleannesse upon him Nadab and Abihu through carelesnesse or hast brought common kitchin fire whereas it should have been heavenly fire therefore God punisht them God makes admirable promises to prayer yet if we perform it not in that manner which God requires he abhors it Psal. 109. 8. The word is the power of God to convert and strengthen us 2 Cor. 2. 16. The Sacrament is a seal of the Covenant yet if it be received unworthily it is a seal to a blank Iudas took the Passeover at least and the devil entred into him See 1 Cor. 11. 18 20. so the great duty of fasting if not rightly performed is unacceptable Isa. 14. 12. See 2 Chro. 25. 2. and prayer Prov. 15. 8. Reasons 1. Because the Lord requires and orders the manner as well as the matter our obedience must have Gospel-perfection sincerity and integrity In the Passeover the Lamb must be perfect of the first year the man and the Lamb prepared and it offered in the appointed time See Exod. 12. 9. 2 Chron. 30. 18 19. There were four dayes preparation for the Passeover the Lords Supper both succeeds and exceeds it The Ark was to be carried on the Priests shoulders 1 Chron. 15. 13. God made a breach on them because they sought him not after the due order 2. The manner of performing the duty is the most spiritual part of it Non tantum considerandum est id quod agimus sed etiam quibus circumstantiis This shews the true cause why our attending upon God proves so unprofitable and uncomfortable to us because we rest in the work done Secondly We should labour to perform the Ordinances aright and that we may do so 1. The person must be accepted God had regard to Abel and his offering Cains Sacrifice for the matter was as good as Abels the person is onely accepted in Christ This is my beloved Son in whom I am well-pleased in him with us 2. Ever bring God the best thou hast in thy approaches to God bring the best devotion affection Cursed is the deceiver that hath a whole one and brings a blemished one Mal. be troubled thou canst bring no better 3. Come in faith rest upon the promise of Christ that thy services shall be accepted mingle faith with hearing prayer 4. Bring an humble Spirit Let thy soul be rightly possest with the majesty and holinesse of that God to whom the duty is tendred Revel 4. 3. The Lord is to be lookt on as a King in his Glory in his Throne we have a principle of envy in us whom we envy we undervalue 5. Bring a right estimation of the excellency and ends of the Ordinance Isa. 2. 3. Hear and thy soul shall live Take heed how you hear with what measure you mete it shall be measured to you again according to your diligence in the duty will God measure out his blessing 6. There must be a serious meditation before-hand of the spiritual manner of performing the duty Heb. 12. 28. Do not utter indigested prayers a Minister should speak as the Oracles of God 7. One should labour to stir up the graces sutable to the duty and keep down the sins opposite thereto 1 Pet. 2. 1 2. Iam. 1. 18 19. It is the duty of Christians in a special manner to examine themselves that they may come prepared to the Lords Supper 1 Cor. 11. 20. to the end the Apostle proves the necessity of preparation both from the nature of the Ordinance or the institution of it the benefit that we reap by coming prepared and the mischief that befals those that come
we come to see that the Sacraments are the Lords Ordinances and that those things which he promiseth in the Covenant of Grace and sealeth in the Sacrament are farre better then all profits and pleasures in this world By it we come to be stirred up to desire and long after these benefits and so to covet them that nothing in this world will satisfie us without them We should exercise faith at the Lords Table view the arguments the Ordinance it self affords 1. Here is Christ crucified before thine eyes and he clearly offers it to thy soul in particular he applies it to thee This is my body which was broken for thee and my bloud which was shed for thee Run over the sad story of Christs agony and say This was done by my Lord for my poor soul. 2. The Lord cals thee hither on purpose because thou art weak He will cherish weak beginnings Mat. 12. 20. For our affections we must behave our selves with joy comfort and reverence See 2 Chron. 30. 21. Mat. 26. 30. Thy heart should be cheerful in God and thankful praise him Thankfulnesse and joy are the effects of faith the Ordinances are often compared to feasts and banquets because of the spiritual delight and rejoycing which the soul ought to take in them Hence the very Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the giving thanks unto God for his mercies The outward duty is comfortable Circumcision was a bloudy rite yet this is nothing to the inward sweetnesse Iohn 4. 32. In one of the Evangelists it is said Christ blest the bread in another it is said Christ gave thanks Christ when he instituted this Sacrament gave thanks to God the Father that he was pleased to send him into the world to die for poor souls Fear is proper to the duty of the Supper because of those excellent mysteries Chrysostom cals this Table Horribilis mystica mensa Psal. 68. 35. mixt affections do best in a mixt state in the whole worship of God Psal. 2. 11. Hos. 3. 7. For our thoughts We must meditate 1. On the outward signs and what they signifie 2. On the dainties prepared 3. The love of him that prepared them 4. On our communion with Christ his Graces and faithful people The effect of these affections and thoughts will be stirring up the heart to thanksgiving When we taste the wine we should consider its properties Psal. 104. 15. Iudg. 9. 13. so there is satisfaction to God and comfort to the creature in the bloud of Christ wine ingenders new spirits warms and refines them the bloud of Christ infuseth a new vigour into the soul. Our Communion with Christ in the Supper is not only with his gifts and graces but with his Person whole Christ. There are two Elements to signifie this Bread his Body and Wine his Bloud Our Communion is with his whole Person with Christ invested with all kinde of Offices to do us good and furnished with rich graces and comforts 1 Iohn 5. 16. We partake of his wisdom as a Prophet righteousnesse as a Priest grace and glory as a King What must be done after the Sacrament We must endeavour to finde an increase of faith love and all saving graces in us abounding more and more in well-doing We should speak of the sweetnesse of Christ to others Psal. 34. 8. Some Disciples have gone from this Supper triumphing and trampling upon Satan as Lions breathing fire saith Chrysostome terrible to the Devils themselves If we finde not the fruit of this Ordinance presently either it may come from want of preparation or from trusting in our own preparation 2 Chron. 26. 15 16. or want of thankfulnesse for our preparation 1 Chron. 29. 14. or from want of stirring up the graces we have received in that duty Isa. 57. 8. 2 Tim. 1. 6. Or Because we were not humbled for former neglects Psal. 32. 4 5. God may deny us the present sense of our benefit 1. To train us up to live by faith 2 Cor. 5. 7. 2. To try our graces 3. That we may more diligently search into our own souls Psal. 77. 6. How oft ought the Sacrament to be received Amongst the Papists the people communicate only once a year viz. at Easter which superstitious custom many of our ignorant people follow Calvin 4. Institut 43. 46. roundly professeth that it behoveth that the Eucharist be celebrated at least once a week The Christians in some parts of the Primitive Church took the Sacrament every day because they did look to die every day Now in many places it is administred every moneth Object The Passeover unto which the Lords Supper succeedeth was celebrated once a year and therefore once only for this Sacrament is sufficient Answ. God ordained that the Passeover should be celebrated but once only in the year and on a certain moneth and day the Jews had many other visible signs to represent Christ and his benefits they had Sacrifices every day and legal washings but he hath appointed that this Feast of the Lords Supper should be often solemnized and that we should come often unto it 1 Cor. 11. 25 26. That the frequent celebration of the Sacrament is a duty is inferred from this Text by Peter Martyr Calvin Musculus Aretius Hyperius Tossâ—nus Pareus Piscator Dickson and Mr Pemble See Iohnsons Christian Plea Chap. 14. In the time of the Apostles the purest age of the Church they solemnized it every Lords day Acts 20. 7. yea it was their daily exercise as often almost as they had any publick meeting for the service of God Acts 2. 42. And this custom long continued in the Primitive Church after the Apostles times not only in the dayes of Iustin Martyr and Tertullian but also of Chrysostom and Augastine as appeareth by their writings untill by mans corruption and Satans malice the commonnesse of the action exposed it to contempt We should come often to the Sacrament there is no exception but want of occasion or some just impediment There was in old time a custom there should be a Communion every Lords day every one not receiving without lawful excuse being excommunicated which Charls the Great in some sort renewed and which Bucer advised K. Edward in this Land to restore again Whether if an Ordinance and namely the Sacrament of the Lords Supper though there seems to be the like reason in other Ordinances cannot be so administred but that by some which partake of it it will notoriously be prophaned that be a sufficient reason for the non-administration of it Or Whether for want of order and government to keep off such as are notoriously unworthy the administration of the Sacrament may and ought to be suspended Again Whether a Minister may lawfully and with a good conscience continue there in the exercise of his Ministery having a Pastoral charge where he hath not power to administer the Sacrament of
the Lords Supper There is a Treatise lately published by one Master Ieanes entituled The want of Church-Government no warrant for a total omission of the Lords Supper He saith there Pag. 18. Next unto God and Christs glory the good of the Saints was the main end of this Sacrament it was principally intended for the godly for their use comfort and edification and therefore they are not to be deprived although it is much against their wils accidentally prejudicial unto wilfull and presumptuous intruders Pag 35. That which gives a right in foro Dei is faith but in foro Ecclesiastico profession of the faith Now where Church-Government is not setled there are many who are Beleevers and Professours of the Faith Ergò Many that have right unto the Lords Supper And we may argue from the right to the administration Pag. 48 49. Some think that the supposed sinne of giving the Lords Supper unto unworthy persons is easily avoided if the Minister give not the Sacramental Elements to each Communicant out of his own hand but the Communicants divide the Elements among themselves There is not in either the Evangelists or the 1 Cor. 11. any the least mention of our Saviours distributing the Sacramental Elements particularly and severally out of his own hand to each Communicant Nay the contrary rather is probable because he speaks unto these whom he gave the Supper unto onely joyntly and in general Take Eat Drink Pag. 51. Only such Dogs and Swine are to be denied the Lords Supper who are such juridically For though saith M. Ball in course of life they may be Dogs yet in publick esteem they are not to be reputed Dogs nor used as Dogs till the Church have so pronounced of them Page 61. Breaches of the Command and Rule of Christ in the administration of the Lords Supper are of two sorts Material or Personal 1. Material when the worship it self is corrupted as in the Popish Masse where there is but one Element 2. Personal when the worship it self is in every respect pure but the Persons communicating waâ—â—â—ing in requisite qualifications the former are chargeable upon the Minister administring the Lords Supper not the later so he prevent them so far as in him lieth Pag. 67. He quotes this passage out of M. Ball In coming to Gods Ordinance we have Communion with Christ principally who hath called us thither is there present by his grace and spirit to blesse his Ordinance and with the faithful who are there met together at Gods Commandment in the Name and by the Authority of Jesus Christ with the wicked we have no Communion unlesse it be External and by Accident because they are not or cannot be cast out Internal and Essential Communion we have with Christ and the faithfull only External with the wicked Our Communion with Christ and his faithful people is not free and voluntary but necessary enjoyned by God not left to our will or pleasure Our Communion with the wicked in the Ordinances is unwilling on our part suffered not affected if we knew how to hinder it lawfully Whether it be meet upon one and the same day to have a solemn Fast together with the celebration of the Lords Supper No since the nature of them is so different one from the other The one is a Fast the other a Feast The one is a sign of solemn testification of sorrow the other of joy Iud. 20. 26. Esth. 4. 16. compared with Mat. 26. 26 29. Luk. 22. 17 20. 1 Cor. 5. 6 7 8. They were wont in the Primitive Churches to have Love-feasts with the Lords Supper as may appear 1 Cor. 11. 20 34. Iude v. 12. Tertul. Apol. c. 39. Of the Gesture at the Sacrament Some have written Books for kneeling at the Sacrament others against it Calvinc speaking of the reverence of kneeling saith it is lawful if it be directed not to the sign but to Christ himself in heaven which was the resolute profession of our English Church in the use of this gesture Some much urge our Saviour Christs example and a Table-gesture for sitting Christs example hath not the force of a Commandment For 1. It is not certainly expressed what gesture he used in the act of receiving 2. It hath not the force of a Commandment in any other part of his service as preaching praying therefore neither in this 3. It hath not the force of a Commandment in other circumstances of this action therefore neither in this 4. It is apparent that the gesture was taken up occasionally therefore the example of Christ therein doth not tie us We receive not the Sacrament with our meals as Christ and the Apostles at first did therefore we are not tied to the gesture of meals It was the manner of those times and long before at meals to lie on their beds leaning on their elbows and supporting themselves with pillows so the Evangelists words signifie CHAP. XI Of Extraordinary Religious Duties Fasting Feasting and Vows I. Of Fasting SInce God in the Old Testament by Moses commanded the Jews a solemn and anniversary Fast in the tenth day of the seventh moneth Numb 24. 7. Lev. 16. 31. 22. 27 29. since there are examples of many pious persons fasting in the Scripture and since in the New Testament there is a frequent commendation of fasting Matth. 9. 14. 6. 16. 17. 21. 1 Cor. 7. 5. 2 Cor. 6. 5. Act. 9. 9. 13. 2. 14. 23. it is plain that the Doctrine of Fasting doth belong to Religion and Piety and the worship of God In it self it is not any worship of God but only as it tends to some holy end to pray the better to humble our souls the better for though it pleaseth God yet every thing that pleaseth him is not presently worship The phrase which St Luke useth chap. 2. 37. doth no more urge us to make Fasting worship then St Pauls phrase Act. 20. 19. doth make temptations a special kinde of worship Fasting may be called worship by a trope as being a special adjunct of some extraordinary worship Doctor Ames against D. Burgesse part 1. pag. 145. Bellarmine lib. 2. cap. 1. defines fasting to be Cibi abstinentiam secundum Ecclesiae regulam assumptam making no mention of the end of Fasting though it be especially to be judged of by the end and it is meer hypocrisie if it be only undertaken to satisfie the commandment of the Church as it is usual among the Papists who think they have fasted well when they have abstained from meat or flesh on such dayes as it is forbidden without any consideration of a just end There are several sorts of Fasts Natural Civil and Metaphorical But a holy or religious Fast is a voluntary abstinence from all our lawful refreshments to some religious end M. Fenner and M. Ball thus define it A holy Fast is a religious abstinence from all the labours of our calling and
comforts of this life so farre as comlinesse and necessity will permit that we may be more seriously humbled before God and more fervent in prayer 1 Cor. 7. 5. Ioel 2. 14 15 16. Dan. 9. 1 2 3. 10. 1 2 3. Ezra 8. 21. It hath the name of Fasting from one most sensible part viz. the abstinence from food denominating the whole exercise We must abstain 1. From bodily labours and worldly businesse For the time of the Fast hath the nature of a Sabbath It is called by the Prophet Ioel a solemnity or day of prohibition Ioel 1. 4. 2. 15. wherein men are forbidden to do any work as the Lord expoundeth that word Lev. 23. 36. Deut. 16. 8. 2. Food there must be a total abstinence from meat and drink so farre as our health will permit 2 Sam. 3. 35. Ezra 9. 6. Esth. 4. 16. Ion. 3. 7. Act. 9. 9. 3. From sleep in part David lay upon the ground all night 2 Sam. 12. 26. See Esth. 4. 3. Ioel 1. 13. 4. From costly attire Exod. 33. 5 6. heretofore they wore sackcloth and lay in ashes and used all those actions which might humble them in Gods presence 5. Carnal delights Ioel 2. 16. 1 Cor. 7. 5. 6. The end must be religious to be better fitted for prayer and seeking of God The ends of a Fast are two humiliation and reconciliation as appeareth Levit. 23. 26. to 33. The things in which the Fast must be spent are exercises fitting these ends The means 1. of Humiliation are Natural or Spiritual The Natural are forbearance of food both meat and drink so farre as it may stand with our ability and not hinder ut from praying and good meditations as also of work and labour wherefore it is called sanctifying a Fast Levit. 23. 28. Ioel 1. 14. and all natural delights otherwise lawful Ioel 2. 16. 1 Cor. 7. 5. and lastly of costly attire Ionah 3. 8. To appear in a mean habit is a natural help of abasing our selves but in private Fasting we are bid to anoint our selves Matth. 6. that we may not appear to fast The Spiritual helps are chiefly four 1. Examining our hearts and lives that we may finde out our manifold sins Lam. 3. 40. 2. The aggravation of our sins by considering their hainousnesse in regard of the ill effects and the like 3. Confessing them and judging our selves for them 4. Praying for the Spirit to humble us bemoaning our own hardnesse These are Means for humiliation The Means secondly of Reconciliation are two First To plant in our selves a firm purpose of leaving sinne Isa. 1. 16 18. by considering the necessity profit and difficulty of leaving sinne and Gods promises to help us and by fervent prayers to him to encline our hearts to his testimonies and to strengthen us that sin may not overcome us Secondly To settle our hearts in a stedfast confidence of his mercy in Christ pardoning and accepting us This may be wrought by considering the multitude of Gods mercies the infinitenesse of Christs merits the largenesse of Gods promises and the examples of those whom he hath pardoned and then by crying earnestly to him to strengthen our faith and seal up our adoption to us by his Spirit The usual time of a Fast is a natural day from Even to Even or from Supper to Supper Iudg. 20. 26. 2 Sam. 1. 12. 3. 35. Iosh 7. 6. We reade of a three dayes Fast in Nineveh â—onah 3. 7. and in Esther and her Maids and in Paul Acts 9. 9. and of seven dayes Fast 1 Sam. 12. 16 17 18. and of Daniels Fast abstaining from all pleasant bread and drink and giving himself to prayer and humiliation for three whole weeks Daniel 10. 1 2. And we reade of Fasting alone till Even Iudges 20. 23 26. 21. 2. 2 Samuel 1. 12. 3. 36. Such a Fast may either be kept of many together a whole Congregation publickly or by a few that is a Family or two privately or else by one alone secretly as we may perceive in the former examples In private and solitary Fasting we should carry the matter so that it may be private and we may not appear to Fast. Some think it not therefore convenient for so many to meet in a private Fast as may make the face of a Congregation and that go beyond the number of a usual family or two for this say they is to turn a private duty into a publick The times for Fasting are First When Gods judgements are ready to fall upon us either personal or publick judgements then there is reason for a private or publick Fast so Ezra's Fast was because of the great desolations upon the Church and Esthers because of the bloudy Proclamation to kill all the Jews Secondly When we desire to obtain any publick or particular good so Act. 13. when they desired publick good on the Ministery they fasted and prayed So Hannah for her particular she fasted and prayed for a childe When we undertake any great and dangerous businesse for which we need Gods help See Matth. 4. 2. 17. 21. Act. 13. 24. 14. 23. Thirdly When we are pressed with some speciall sinne 1 Corinth 9. 27. 2 Cor. 12. 8. A man is not bound to an acknowledgement of all his particular sinnes when he comes solemnly to humble himself before God He hath not such clear light to discern sinne not so faithful a memory to retain it nor is not so watchfull to consider his wayes Psal. 19. 12. 40. 12. Eccles. 1. 15. A general repentance sufficeth because he that truly repents of all known sins repents of all sins After some scandalous fals we must be more particular Psal. 51. David chiefly spends his sorrow on that great sin In deep distresse we must search diligently to finde out the sin that provokes God Psal. 32. We should rise early on a Fast 2 Sam. 12. 16. Ioel 1. 13. It is probable that for this cause some lay on the ground others in sackcloth in the night of their Fasts not only to expresse but further their humiliation by keeping them from sleeping overmuch or oversweetly Preaching was used by Gods people at their solemn Fasts to quicken them to prayer Nehem. 9. 3. compared with 8. 8. Ier 36. 5 6. It is not unlawful to fast privately on the Lords-day the service of the ordinary Sabbath is not contrary but helpfull to the exercise of mourning and godly sorrow and when we conceive greatest sorrow for sinne it is not unlawfull to rejoyce in our redemption by Jesus Christ Christ forbad it not on that day it not convenient for a publick Fast since it should be consecrated unto God onely for that purpose We should remember the poor on that day Isa. 58. 17. Quod ventri subtrahitur illud pauperi detur The Popish Fast is a mock Fast worse then the Pharisaical which yet is condemned by Christ. First Fasting is made in
do not admonish complain of or withdraw themselves from scandalous offenders In a word when many of these things are either in whole or in part omitted that are appointed then is this Commandment broken So that according to the number of duties commanded so must the breaches of this Commandment be numbred in case any of them be wholly or in part neglected Now I come to shew the sins of Commission that is the doing of things contrary to the duties commanded even things that are forbidden Sins of Commission are here of two sorts 1. Direct 2. Indirect The former being simply and of themselves sins the other sins by a consequent and in some respect annexed to them Direct breaches of this Commandment are in regard of performing these Ordinances and in regard of preserving and continuing them For performance here are two things forbidden The tendering of a false worship or abasing of the true False worship is a worship not enjoyned by God for the measure of Gods worship is the manifestation of his will wherefore what agrees not with that as being inconformable to the right rule of worship is worship alone in shew and appearance that is feigned and counterfeit like bad coyn not true and right Now worship is false in regard of the Object and Parts of it For the Object it is false First When the true God himself is intended to be worshipped but under some visible or sensible representation when I say God set forth by any Picture or Image is worshipped or when any such Image is used as a means to derive and convey honour unto him by This was the sinne of the Israelites in the wildernesse for they purposed in their intention to serve that God which brought them out of Aegypt but for the better helping of them in this worship and to stir up their devotion they would set up the image of an Ox a most beneficial creature whose labour did yield them through Gods blessing the best means of maintenance and living somewhat to represent God unto them and to bring his benefits unto their mindes So Aaron professeth when he saith To morrow shall be an holy day to the Lord. This was likewise the sinne of Micah the Ephraimite he made a Teraphim and had an house of Images Teraphim was the Image of a man â—e made this to worship God in and by for he saith Now I know Iehovah will blesse me it must needs be that he purposed to worship that God of whom he did expect a blessing for his worship and his mother had vowed the silver to Iehovah to make a graven and molten Image wherefore this Image vowed to Iehovah must needs be intended to serve Iehovah by This was the sinne of Ieroboam who said of the Calves These are thy gods that did bring thee out of the Land as if he had proclaimed that he intended to do service to the God of their Fathers but he thought it convenient to have him represented to them by these figures and under these Images to have service tendred unto him And therefore David chargeth the Israelites to have changed their glory meaning God who was indeed their glory into a similitude of a Calf that is to have set up an image of a Calf to represent him by and Paul saith the same of the wiser Heathen that they did worship God but not as God but changed the glory of that incorruptible God into the similitude of a corruptible man that is they went about to set out and represent to themselves the glorious maker of all things by sueh base and inglorious pictures as if there could be any proportion betwixt God and a dead Image the workmanship of mans hands which is indeed a great embasing of their apprehension of his Majesty causing them at last to think as meanly of God as of a thing that could be so set forth yea this is the sinne the Prophet so findes fault with in Gods Name saying What similitude will you set up to me and whereunto will you liken me And this is the sinne of the Popish Church which they continually commit and maintain and by which they have so corrupted themselves that they even cease to be the true Church of God and are turned into a company of spiritual adulterers for that Church with the wine of her fornications hath made almost all Nations drunken to whom hath she not conveyed the infection of this foul Idolatry God must be worshipped under the picture of an aged man the holy Ghost under the similitude of a Dove the Sonne of God under the similitude of a man hanging on the Crosse all foul Idolatries for seeing that Christ is God as well as man he is no more to have an Image set up to him then the Father or holy Ghost seeing the Divinity is not representable and the humanity without the Deity is not Christ so that it is nothing but a strong fancy makes men take any picture for Christs picture for seeing his natural physiognomy is wholly concealed in Scripture and no approved story hath acquainted us with it and seeing his Deity is wholly irrepresentible why should any picture drawn by man be called a picture of Christ rather then of the thief that hanged by him It must needs be a very dead devotion that a dead picture can provoke This is the first falshood of worship for the Object when the true God is intended as the Object but under some picture or representation for God represented by an Image is now become an Idol seeing the true God hath disavowed all such representing This is the first kinde of Idolatry Another is When a creature hath these kindes of worship performed to him or any like them which God hath appointed to himself and so becomes the object of worship so Paul to the Galatians defines Idolatry to be a serving of the creature or of those things which by nature are not Gods He useth the word serving which utterly overturns that fond distinction of worship and service mentioned by Papists to shift off the blame of this sinne to serve that which by nature is not God is flat Idolatry Now there are divers creatures which have been and are worshipped with the worship due to God or something like it and coined in imitation of it First Angels which thing began in the time of the Apostles and is by Paul writing to the Colossians condemned as a base will-worship Secondly Saints departed which grew into the Church long after by degrees and was rife since four hundred years after Christ amongst many though not allowed by the authority of the Church-Governours as after it was by building Churches dedicating Altars and dayes and offering Incense and the like to these all which are still in use and practice among the Popish Churches yea are by them maintained as very devout and profitable exercises for what more common then Invocation of Saints with
all righteousness because of Gods graciousness in delivering him out of affliction The want of this God blameth Deut. 28. 47. and so are good things to be used 2. The patient and penitent bearing of afflictions is a framing of our selves willingly and without grudging to undergo the same because God hath done them yea to humble our selves before him and turn unto him with repentance So David did Psal. 39. 9. 38. 13 17. So Iames wisheth ch 4. v. 10. and Peter 1 Pet. 5. 6. So doth Eliphaz advise Iob 5. 8. When we meet with any evil from God if we consider God hath sent this upon me and therefore frame to be well pleased with it and to humble our selves and renew our repentance before him confessing our sins and supplicating to him for favour and resolving to cast away our sins and amend our lives this is an excellent use of his chastisements and happy is he whom God so chastiseth and teacheth his way So much for our right carriage in regard of Gods works whereby we sanctifie his Name Now We must also sanctifie him in regard of our works by referring them all to his glory as the main end of them intending in the doing of them to shew our obedience to him and faith in him for this end and in this consideration doing them because he either commands or allows them and with this purpose and intention of heart that we may witness our due regard of him This is to live to God and not to our selves which that we may do Christ died for us 2 Cor. 5. 15. and this the Apostle plainly requireth 1 Cor. 10. 31. So our Saviour saith of himself Iohn 17. 4. I have glorified thee I have done the work thou hast given me to do When in each action of ours we consider God would have us do it therefore we will do it that we may please him and declare our duty to him this is to glorifie him else we do not honour him by our actions as by eating drinking labouring in our callings and the like So much for the right carriage of our selves to God inwardly We must behave our selves aright also outwardly and that both in 1. Words 2. Deeds The right ordering of our speech standeth principally in four things 1. By uttering good wishes sincerely and heartily 2. By a reverent mention of his Titles and Attributes 3. By good communication of his Word and Works 4. By bold confession of his Truth First then we must utter as occasion serves good wishes and desires whereby we may shew the moving of our will to Godward to do some good or remove some evil that is to be done or removed These good wishes are of two sorts for they respect either 1. Our selves 2. Others Whether 1. Our Brethren 2. Other Creatures For our selves if any sudden peril threaten us and we do suddenly dart out as it were the desires of our souls servently and faithfully saying Lord help me or the like this is a due honouring of Gods name it is not a solemn prayer but a sanctified use of Gods name So Iehosaphat being in great danger by the Aramites who furiously assailed him mistaking him for the King of Israel could not in that case frame to any set form of solemn prayer yet he cried unto the Lord that is sent up these fervent desires in words to this purpose Lord help me Lord deliver me 1 King 22. 32. 2 Chron. 18. 31. So our Saviour being in extremity of torment on the Crosse could not make a set solemn prayer but he uttered such a short complaint as contained a submissive request to his Father My God my God why hast thou forsaken me This is an allowable taking of Gods name into our mouths so it be done heartily and respectively Secondly Now for others also even our brethren if upon occasion of meeting them we open our mouths with good salutations wishing a good day or the like prosperity to them so that it be done sincerely and with the motions of our mindes looking to God-ward it is a good service of God as Boaz saluted his reapers saying The Lord be with you Ruth 2. 4. and they returned him alike good wishes saying The Lord blesse thee If such salutations be heartily uttered it is a right exercise of our faith in Gods providence and goodnesse And not onely so but if we blesse other things as corn grasse cattle or the like with the like blessing so that we have our hearts only carried to God it is a good and acceptable using of his name as appeareth in Psal. 129. 8. where he saith of the corn growing on the house-tops that those which passe by do not say We blesse you in the name of the Lord shewing evidently that it was a good and commendable custome of the people of God then to crave Gods blessing on the corn grasse or other fruits which they saw upon the earth in these or the like words God blesse it or God save it These wishes if they proceed from the heart duly apprehending the nature of God whom they mention are evident declarations of our faith in God and of our depending upon him for all good things So much for good wishes Secondly We must mention the Titles and Attributes of God with all due respect and reverence when we have any occasion at all to mention them If it fall out that we use this word God Lord Christ Iesus or the like we are to have our hearts affected with some reverend regard of those divine persons that are so termed our hearts must entertain honourable conceits of them and must submissively be carried towards them this is that which Moses meaneth in part saying Deut. 28. 58. Fear this glorious and fearfull Name the Lord thy God The name of God must be with fear and reverence taken into our mouths and we should not once speak of him but with due apprehension of his gloriousnesse This is an excellent exercising of that worthy vertue of the fear of God when we do so regard him that at any occasional mentioning of him our hearts do homage unto him Thirdly We must use good communication as we go about our other affairs imploying our tongues as occasion may offer it self to talk of his word or works Deut. 6. 7. 11. 19. Iudg. 5. 11. therefore we are commanded that our communication be alwayes gracious Col. 4. 6. Ephes. 4. 29. Such communication must passe out of our mouths as is good to the use of edifying that it may minister grace to the hearers See Prov. 10. 22. Psal. 37. 30. A good man is to be ready upon all occasions to speak of good things the works of God the commandments of God his promises his threats and all such things as may help to increase grace in himself or others When his hand is on earth as his heart so if he have a companion his tongue must be in heaven Fourthly We ought boldly to
every precept thereof as will appear further by his manner of speaking and reasoning after for he saith thus He that said Thou shalt not commit adultery said also Thou shalt not kill if then thou commit not adultery but killest thou art a transgressor of the Law Here we have a plain Enthymeme and a proposition must needs be understood to make up the argument and having one proposition and the conclusion no man which hath reason can choose but adde the proposition understood viz. To this effect What things were spoken by the same Lawgiver do binde so equally that though a man keep one of them and yet break another he is a transgressor of that Law given by that Law-giver Now these two Thou shalt not commit adultery and Thou shalt not kill were so spoken May not one adde to the same proposition But this Thou shalt sanctifie the Sabbath was so spoken and so conclude Therefore if thou keep all the rest and break this thou art a transgressor It is therefore I think manifest by this place that the fourth Commandment as well as any other point of the Law is now in force I confess that all the Jewish Sabbaths are abrogated according to the speech of Paul elsewhere but not the Sabbath in general The Jewish weekly Sabbath is abrogated viz. the seventh from the Creation but the Sabbath in general that is the seventh after six of labour is not abrogated If the Sabbath in general were abrogated viz. the resting and sanctifying of the seventh day after six of labour then neither the Apostles nor the Church could have appointed the Lords day nay nor Christ himself unlesse he would be contrary to himself Indeed he might have appointed a day of publick service but he must have altered the number and order and not have taken the seventh in constant course after six of labour for a new date for this would have been still to have appointed a Sabbath but to appoint a Sabbath and abrogate all Sabbaths are contradictory And so much for the clearing of the perpetuity of this precept Now I come to handle the things therein commanded and forbidden The things required in this Commandment are of two sorts 1. Preparation to it 2. Celebration of it The preparation to it is required in the Word Remember for such is the nature of this Commandment that it cannot be well kept unlesse caâ—e be had of it before hand Now this preparation is twofold General Special The general standeth in a due ordering of our businesses that we may not bring upon our selves any occasion of interruption and disturbance in the sanctifying of the Sabbath by moderating our selves in our businesses not clogging our selves with so much as we cannot dispatch without incroaching upon the Sabbath for seeing God hath said Six daies shalt thou labour and do all thy businesse it is requisite and we are hereby tied to frame and order our affairs so what in us lieth that they may be dispatched in the compasse of six daies which will not be so if we over-fill our hands with work 2. That businesse we have we must with diligence and foresight dispatch in the compasse of six daies for so we are wished six daies shalt thou do all thy businesses which doth so serve to limit out the day of rest that it doth also direct us to preparation for this rest for seeing God hath allowed us to labour six daies it follows that we must wisely and diligently follow our businesses therein that as far as may be attained by our care all may fitly fall within that compasse of time and nothing may remain to disquiet clog and disturbe us in the day of rest The more special preparation is on the end of the Saturday by making all things ready for that day and so a seasonable betaking our selves to rest that we may be fitter for the sanctifying of it What ordinary businesses may be dispatched before all the week we must do what special things are to be made ready against the Sabbath that so much as may be no labour may be put upon us on that day must also be done And so it appeareth that the Church of the Iews did understand this precept and had on the day before the Sabbath a time of preparation for the Sabbath Luke 23. 54. That day was the preparation and the Sabbath drew on We ought to be as careful of preparing for our Sabbath called the Lords day as they for theirs surely and this we are not if we do not take care the evening before to set all things in a readinesse for the preventing of occasions of labour that day as by fitting our houses our attire our food so far as may be conveniently so as little or no more then needs may remain to be done about them for our comfortable use of them on the Lords day and fitting our bodies with convenient sleep for the whole work then to be done All this is injoyned in the word Remember for it must not be a carelesse remembrance but remembrance joyned with a care of doing the thing to be remembred and therefore also with all needful preparation to it Hitherto of preparation The celebration of the Sabbath stands in two things Rest. Sanctification The Rest of the day is appointed in regard of the Sanctification chiefly being of it self nothing acceptable to God for a meer rest that is a cessation from doing work if it be not referred to an holy end and joyned with a holy use is idlenesse and so rather a sin then a duty and therefore he saith Remember the day of rest to sanctifie it Exod. 20. 8. see Deut. 5. 12. Ezek. 28. 12. shewing that the rest must have reference to the sanctification About which rest it will be needfull to shew 1. Who must rest and these are the Governours and all under their government both publick and private and not onely so but even also the Beasts and consequently all other things of the like nature which must be attended and followed by the labour of man such as are Mills Fire-works and the like in which God aimed lesse principally at the benefit of the Creatures but chiefly at mans good by following these things he must not be hindered from the sanctifying of this day 2. From what they must rest and that is 1. From labours 2. From sports From labours first All labours or works are of two sorts some religious tending to the service of God these are not understood here as not being our works but Gods and therefore they are not forbidden Some are civil or natural tending to the commodity of this present life such as are specially the labours of our ordinary callings buying selling travelling pleading making any handy-work or the like Now all these are here forbidden yet not simply but with limitation For 1. Works of mercy may be done on the Lords day without sin and might ever for mercy must take the
with grudging in the highest Communion that a creature is capable of The fourth Commandment then requireth 1. Preparation 1. General 1. Diligence in our businesse all the week 2. Discretion in our businesse all the week 3. Moderation in our businesse all the week 2. Special by fitting all things for the Sabbath on the end of the day precedent 2. Celebration of it which is both 1. Common to all for 1. Matter both to 1. Rest 1 From what 1 Labors 2 Sports 2 Who all 3 How long one whole day 2. Sanctification to do all with delight Publickly Privately 2. Manner 2. Special to Superiours to look to Inferiours Six Arguments prove the Commandment of the Sabbath to be moral 1. It was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him v. 3. 2. Moses takes it for granted it was known to be moral and known before the Law was given Exod. 16. 25. 3. Unlesse this be moral there cannot be ten Commandments Deut. 10. 4. 4. God would not put a Ceremonial Law in the midst of the Morals and urge it with more words reasons repetitions and particulars then any of the Morals as he doth the Sabbath Exod. 20. 8 9 10 11. 5. Christ speaking of those daies when all the ceremonial Law was dead and buried sheweth the Sabbath stands still Matth. 24. 20. 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it vers 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant vers 6. which he would not do if it were ceremonial 1 Sam. 15. 22. M. Fenner on the Command There is one general way of breaking this Commandment by denying the morality of this Law and cashiering it among other Levitical Ceremonies Indeed the Sabbath is in part ceremonial figuring both our rest of Sanctification here and glory hereafter but that contradicts not the perpetuity of it for it is not a Ceremony leading to Christ and at his coming to determine as appears Matth. 15. 17. I came not to dissolve the Law vers 19. He that shall break the least of these Commandments where each of the ten Commandments is ratified and consequently this fourth Luke 23. 56. They rested according to the Commandment and Luke writ that divers years after the Resurrection of Christ the things were done after his death when all Levitical institutions lost their power of binding Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Gospel as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law viz. in innocency 2. The writing of it in Tables of stone 3. Putting of it into the Ark prove it moral That term is not given to any other thing in the New Testament but to the Supper and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 10. This day was so sacred among Christians that it was made the Question of inquisitors of Christianity Dominicum servasti Hast thou kept the Lords-day To which was answered Christianus sum intermittere non possum I am a Christian I cannot intermit it See Act. 20. 7. 1 Cor. 16. 1. So much of the Commandments of the first Table enjoyning our duty to God now follow the precepts of the second Table concerning our duty to our selves and our neighbours CHAP. VI. The fifth Commandment HOnour thy Father and thy Mother that thy daies may be long upon the Land which the LORD thy God giveth thee Exod. 20. 12. THere are three things to be considered in it 1. The Subject Father and Mother 2. The Attribute Honour 3. The reason of the Precept with a promise That thy dayes may be long c. By the name of Father and Mother first and principally those are understood of whom we are begotten Heb. 12. 9. Not only Father but also Mother is expressed least any should think that for the weaknesse of her Sex and the subjection of the woman the Father only were to be honoured and not the Mother The Precept is repeated Deut. 5. 16. Levit. 19. 3. where the Mother is put first because the childe begins to know her first All Superiours also are comprehended under this Title Magistrates Gen. 41. 8 43. Ministers 2 King 2. 12. 13. 14. 1 Cor. 4. 15. Masters of Families 1 Kings 5. 13. Elders in years Act. 7. 2. 1 Tim. 5. 1 2. Yet God makes mention of Parents 1. That he might propound that Superiority for an example which seems most amiable and least envious For as in the negative precepts he useth odious words to deterre men from sinne so in the affirmative he chooseth words full of love by which we are to be allured to obedience 2. The same at the first in the beginning of the world were both Parents Magistrates Masters and Schoolmasters 3. He names Parents because their power and government which was the first is as it were the rule by which all others ought to be framed Hence all Superiours are taught to carry themselves as Parents and all Inferiours as children He saith Father and Mother disjoyning them to shew that there is a duty peculiar to both these persons He saith not simply Father and Mother but thy Father and Mother therefore thou shalt honour the Father because he is thy Father of whom thou art begotten and bred therefore thou shalt honour the Mother because by her not without sorrow and pain thou wast brought into this life Whatsoever they be they are therefore to be honoured because they are thy Parents The Law-giver sets down the duty of the childe toward the Father and not the duty of the Father toward the childe because the affection of a Father toward the childe is naturally greater and hath lesse need of incitements then that of a childe toward the Father Amor descendit non ascendit It is proper to love to descend not ascend the reason is because love began in heaven God was the first that loved Charity I say begins in heaven and descends on the earth and in this it differs from faith which begins on earth and ends in heaven The Inferiour is commanded rather then the Superiour because the Inferiour hath more cause to neglect his duty then the other it is easier to be honoured then to give honour 2. The Attribute Honour The Hebrew word in Kal signifieth to be heavy in Piel to honour because we do not esteem them as light or vile whom we honour It signifies not only a right esteem of the excellency and prerogative of Parents and a right judgement of their person and office manifested also by outward signs of reverence but love and obedience
and a readinesse to relieve them in their necessity We honour men when taking knowledge of that excellency which is in them we bear our selves accordingly towards them In as much as the unreasonable creatures also love their little ones and are loved of them the Law-giver would have this natural affection which ought to be in a man of a more noble quality then that which is found among the very beasts The beasts are capable of natural affections but only man is capable of honour 2. In some respect a man ows more affection to his wife and his children then o his Father or Mother but in honour the Father and Mother have alwayes the preheminence The honour due unto Superiours of all sorts is reverence of minde declared by some civil submission as of rising before them and giving them the honour of speaking first 3. The Reason of the Precept That thy dayes may be long Which promise if we respect the words in the Hebrew may be read two wayes either so That thy dayes may be long upon the Land which the Lord thy God giveth thee for then he did as it were give it to them after he had delivered them out of Aegyptian bondage or word for word That they may prolong thy dayes viz. Thy Parents both readings have the same meaning but this later hath a special emphasis for it sheweth that with our Parents after a sort is the prolonging of our life that we may be the more incited to love and honour them Dayes signifies time because a day was the first sensible distinction of time God promised life in this Commandment rather then any other kinde of blessing because we received life from our Parents therefore life is promised to him which honours those from whom he hath received it This Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that is which respect a special relation which passeth betwixt some men more then others in some special and particular bond binding them mutually one to another The Summe of the Commandment is to shew what duties we owe one to another in respect of their and our place gifts and calling This is made the summe of all the duties the childe oweth to his Parents Honour thy Father and Mother because this is the chief duty of all others yea this is the fountain of all other duties a childe can performe Malachy 1. 6. Deut. 27. 16. The duties required of the natural childe are comprehended under these three heads Reverence Obedience and Thankfulnesse 1. Reverence This reverence must be both inward and outward in the heart and in the behaviour The inward reverence is commanded Levit. 19. 2. Ye shall fear every man his mother and father God begins there where obedience is best tried Secondly Reverence in outward behaviour as bowing to them in standing bare and putting off before them in an humble and lowly countenance and behaviour when the Parents speak to them or they unto their Parents 2. They must obey their Parents Col. 3. 20. Ephes. 6. 1. 1. In doing the things which they command if they be lawfull 2. In quiet and patient bearing their admonitions and corrections Prov. 13. 1. 15. 5. 3. They must be thankfull to their Parents which thankfulnesse consisteth in two things 1. In relieving their Parents when they be in want Gen. 47. 12. 2. In praying for their Parents 1 Tim. 1. 2. Children must be obedient to their Parents so was David 1 Sam. 17. 20. Christ went down with his Parents and was subject to them Reasons First It is a Duty most equal that they should be obsequious to them by whose means they are they were the instruments of thy being Secondly It is a profitable duty that is the promise That it may be â—well with them and their dayes may be long on the earth a prosperous and long continuance upon the earth is the reward of dutifulnesse the Rechabites were highly commended of God for their obedience to their Parents and received this Promise from him as a recompence of their obedience That Ionathan the sonne of Rechab should not want a man to stand before him for ever Thirdly It is well pleasing to God Col. 3. 20. The bounds and limits of it It must be a very large obedience extending it self to all those things which God or some Superiour joyntly over father and childe hath not forbidden Stubbornnesse and disobedience to Parents much displeaseth God When the Apostle would reckon up the foul sins of the Heathen for which the wrath of God was manifested against them from heaven he reckons among the rest disobedience to Parents and when he would describe the ill qualities of those which should live in the later perilous times he saith Disobedient to Parents The Apostle also setteth forth childrens disobedience by a Metaphor taken from untamed head-strong Beasts that will not be brought under the yoke The word therefore is not unfitly translated unruly and it is somewhat answerable to an Hebrew phrase given to disobedient children viz. Sons of Belial which is according to the notation as much as sons without profit or as some will have it Sons without yoke that is such children as refusing to be in subjection unto Parents are no way profitable but work much mischief and cause great grief Cursed be he that despiseth Father or Mother and let all the people say Amen They must not so much as attempt to bestow themselves in marriage without the consent of their Parents Gen. 21. 21. 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the old Testament Erasmus in one of his Epistles speaking of Levinus that got a wife neglecting the counsel of his friends about it and so proving unhappy he saith Res calidè peracta est magis quam callide They should imitate what is good in their parents Ephes. 5. 1. Though the consent of Parents in second marriages be not absolutely necessary yet it is to be thought fit and convenient because children in some regard exempted from parents authority do notwithstanding owe duty to them and they are to testifie it by being advised by them in some sort in their after bestowing of themselves in marriage Elton on the fifth Commandment The duties of parents to their children are either in their tender years or riper age common to both or special The fountain of parents duty is love This is expresly enjoyned to them Many approved examples are recorded thereof as Abrahams and Rebecca's and others Reasons Great is that pain cost and care which parents must undergo for their children if love be in them no pains cost or care will seem too much Contrary to love in the defect is want of natural affection which is reckoned in the catalogue of notorious sins Rom. 1. 30. Tit. 3. 3. in the excesse is too much
Scripture Eccles. 12. 14. Matth. 10. 15. 12. 36. 25. 32. Acts 17. 30 31. Apocal. 20. 12. Isaiah and Daniel write of it Christ in his Sermons speaks of it See Matth. 11. 21 22. Matth. 12. 41 42. Matth. 13. The Parable of the tares Matth. 19. 28. he cals it regeneration not that men shall be then converted but because all things then shall appear new Enoch taught this doctrine before the floud Iude v. 14. It is called that day 2 Cor. 3. 4. Rom. 2. 4 5. Paul saith of Onesiphorus God grant him mercy on that day Gods day 2 Pet. 3. 12. The day of the Lord vers 15. The day of Christ Phil. 1. 6 10. It is called absolutely and simply Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is that universal final and ultimate Judgement which God shall exercise in the end of the world whose object shall be not some men only but all men altogether Ps. 9. 8. Eccl. 12. 14. 2 Pet. 2. 9. and with an addition the last Judgement because it shall be that last and immutable Judgement of God in which those which are acquitted shall be for ever acquitted and those which are condemned shall be for ever condemned It is called the last Judgment also because it shall be exercised in the last day Secondly The very conscience of man which reproves the evil-doer proves a judgement Rom. 2. 15. Neither are those infernal furies celebrated by the Poets any other thing then the terrours of conscience Some deny the General Judgement and say there is no other judgement but what passeth in our own consciences A third Reason is taken from God the Saints and the wicked First From God that his Decree may be fulfilled Act. 17. 31. 2. That his honour may be vindicated Eccles. 3. 16. 3. His justice cleared Rom. 2. 15. Isa. 30. 33. 2 Tim. 4. 8. Eccles. 9. 1 2. therefore God takes such exact notice of all the wayes of men Iob 31. 11. Deut. 32. 34. because he will call them to an account for all Secondly In respect of the Saints that their innocency here traduced may be made manifest 2. That their works may be rewarded therefore it is called a day of restoring all things all things shall then be set straight Thirdly In respect of the wicked that their unrighteousnesse may be fully punished 1 Cor. 4. 9 13. and that as the body did partake with the soul in sinning so it may also share with it in punishment 2 Cor. 5. 10. Nature had some blinde knowledge of a day of recompence the course of providence shews it Vertue hath not yet a full reward nor vice a full punishment Sinne is sometimes punished to shew that there is a providence and sometimes let alone to shew that there is a Judgement to come The course of Gods justice and the wisdome of his counsels must be solidly applauded The Judgement to come will work on shame hell on fear The day of Judgement will be terrible to the wicked it is called the terrour of the Lord 2 Cor. 5. 11. and by the ancient Fathers Tremendum judicium Dei 1. In respect of the manner of the Judges coming with many thousands of Angels Matth. 16. 27. 25. 31. Iude v. 14. 2. In respect of the Judge himself who hath infinite anger 3. Both in the intention extention and protention of the punishment 1. In the intention of it it is without any stop or measure 2. The extention of it to all the soul and body 3. In the protention of it to all eternity The suddennesse also of it strikes the greater fear and terrour into ungodly men it is resembled to three things the first deluge a thief and a snare laid by the Fowler all which come unexpectedly and when there is greatest indisposition and security It is comfortable to the godly the Scripture seldome speaks of the day of Judgement but it cals on them to rejoyce Lift up your heads Luke 21. 28. it is a phrase implying the comfort hope and boldnesse that the people of God have or ought to have comfort your selves with these words It is compared to a day of refreshing to the meeting of the Bridegroom all which imply that that time is matter of joy and consolation to the godly it is their marriage and coronation day All the reasonable creatures shall then be judged Angels and men Do not ye know that we shall judge the Angels we must all appear before the judgement seat of Christ. The things for which they are to be judged all actions any way liable to a Law all moral actions for what ever they have done in the flesh whether it was good or evil every secret thing Cunctaque cunctorum cunctis arcana patebunt No man knows the precise time of the day of Judgement Matth. 24. 36. Mark 10. 32. yet God hath appointed the set time Act. 17. 30. Concerning the place the Air say most the Rabbins generally say in the valley of Iehoshaphat So Aquinas seems to hold though there be little ground for it Ioel 2. 12. is urged and because Christ ascended from Mount Olivet Act. 1. Christs great Throne shall be fixed in the Clouds and the Judgement shall be in the air Some speak of fifteen signs before the day of Judgement Others say these great things are to be accomplished before the day of Judgement 1. The Gospel is to be preacht more generally to all the world not only as the world is taken in opposition to the Jewish Nation but as it signifies the several Nations the utmost parts of the earth must be given to Christ. 2. A national conversion of the Jews Rom. 11. 25 26. 2 Cor. 3. 15 16. Some say they shall be called by vision and voice from heaven as Paul was and that those places Zech. 12. 10. Matth. 23. 39. seem to imply it See Daniel 7. 13 14. 3. The falling of Antichrist the ten Kings that gave their power to him shall withdraw it from him Revelat. 17. 11. 14. 16. 18. 20. See Romans 9. 13. and 16. 12. 4. More pure and glorious times in the Church Isa. 30. 26. Revel 11. 15. when the Jews and Gentiles shall be one flock and more outward peace Isa. 11. 6. 32. 18. 33. 20 28. Ezek. 12. 14. Some distinguish of two sorts of signs before Christs coming 1. Some are more remote and transient the man of sin to be revealed that is past false prophets shall arise and say I am Christ wars and rumours of wars Matth. 24. 5 6 7 24. great divisions in matters of Religion Men shall say Lo here is Christ and lo there is Christ Mat. 24. 12. 2. Some more immediate and near at hand the general resurrection the conflagration of the whole frame of nature Some say God hath promised to accomplish six things in the latter end of the world 1. He is pouring out his vials upon the
sent his Trumpeter to sound at anothers door he was presently to be led to execution that night the King caused his Trumpeter to sound at his brothers door whereat he was exceedingly astonished and presently went to the King and casting himself at his feet askt him What offence he had committed that he should deal so with him and humbly beseech him to spare him The King told him he had committed no offence against him but alwayes carried himself as a kinde brother but if he were so afraid of his Trumpet why should not he much more fear when he thought of the day of Gods judgement Secondly We should judge our selves our estates and wayes 1 Corinth 11. 31. Thirdly Strive to get an interest in the Judge and to evidence the same to our selves Fourthly Lay up prayers for it that we may finde mercy by Christs means at that day 2 Tim. 1. 18. Fifthly We should be industrious by imploying the talent the Lord hath given us Matth. 25. Sixthly We should look for wait and long for that day Phil. 3. 30. Rev. 22. 29. 2 Tim. 4. 8. Tit. 2. 13. Thy Kingdom come CHAP. III. Of Hell or Damnation 1. THere is a hell or state of misery to come after this life This is proved 1. By Scripture our Saviour teacheth it in the Parable of Dives and Lazarus and in that of the last judgement Matth. 13. 30. and often in Revelations 2. By the Conscience wicked men finde in themselves an apprehension of immortality and a fear of some punishment after death 3. The Heathens though they have corrupted this truth with innumerable follies yet held that there was a hell a being and place of misery to wicked men after this present life 4. Clear reason proveth it since God is just therefore many abominable sinners enjoying more prosperity in this life then those which live farre mâ—re innocently must be punished hereafter according to the multitude and hainousnesse of their sins Psal. 73. 17. 2. The nature of the misery there suffered in regard of the matter or parts properties and circumstances The parts are two privative and positive 1. Privative Matth. 25. 41. Poena damni the absence of all manner of comfort here they drink the pure and unmixed cup of vengeance it is a darknesse without any light called outer darknesse not a drop of cold water there to cool Dives his tongue Divines unanimously concurre that this is the worser part of hell to be for ever totally separated from all gracious communion with God 2 Thess. 1. Their being is upheld by Gods power his wrath and vindictive justice are present with them but they have no comfortable communion with him Whence follows 1. An everlasting hardening in sinne because they are separated from him which should soften them 2. Everlasting despair they shall have an apprehension of their losse which shall be more then the sense of pain 2. Positive the presence of all manner of torments which may be referred to two heads the sense of Gods anger and the miserable effects thereof Isa. 30. 33. for these things sake the wrath of God comes upon the children of disobedience Tribulation and wrath indignation and anguish shall be upon the soul of man that doth evil Three drops of brimstone if it light upon any part of the flesh will make one so full of torment that he cannot forbear roaring out for pain How extreamly troublesome will it be then when the whole man is drowned in a lake or river of brimstone The wrath of God is insupportable and is therefore compared to fire which is more hard to bear then any rack 2. The effects of this anger on the soul and body of the sinner the soul is affected with the horrour of its own conscience which takes Gods part against the sinner and in a most rageful manner accuseth him The worm of conscience in hell is the furious reflection of the soul upon it self for its former offers mis-spent time by-past joyes and now miserable hopelesse condition From the sense of Gods anger and this rage of conscience follow extremity of grief fear and despair then which the soul cannot meet with greater tormenters The spirits grieve with the anguish of what they do feel and fear and tremble at the apprehension of what they shall feel and are in utter despair of escaping or well bearing they cannot be hard-hearted there if they would But when the soul and body shall be joyned then shall the body bear a part in the torment which flows from the sense of Gods anger and shall feel as much pain as any rack or fire could put it to and both soul and body covered up with horrible shame and confusion in that it shall be made manifest to all creatures how wicked they have been and for what sins the Lord doth so avenge himself upon them Secondly The Properties of this misery are chiefly two Extremity and Eternity 1. Extremity The torments are great as falling upon the whole soul and body without any mitigation or comfort the length of time makes not these pains seem lesse but still they continue as extream as at the first to the sense of the feeler because they do so far exceed his strength and the power of Gods anger doth so continually renew it self against them 2. Eternity This misery continues for ever in all extremity the things that are not seen are eternal these shall go into everlasting punishment their fire never goeth out their worm never dieth this is the hell of hell endlesse misery must needs be hopelesse and so comfortlesse it is just that he should suffer for ever who would have sinned for ever if he had not been cut off by punishment See Ier. 15. 1. they wilfully refused happinesse if Heathens they have wilfully transgrest the light of nature if Christians they have carelesly neglected the offers of grace Ier. 3. 5. their desires are infinite Socinians say there will come a time when Angels and the wickedest men shall be freed Augustine speaks of some such merciful men in his time Gods intention from everlasting was to glorifie his justice as well as his mercy Rom. 9. 22 23. The Covenant under which unregenerate men stand and by which they are bound over to this wrath is everlasting All a mans sufferings are but against the good of the creature every sinne is against the glory of the Creatour They will never repent of what they have done Voluntas morientis confirmatur in eo statu in quo moritur Thirdly The circumstances of these torments are a miserable place and miserable company a pit a dungeon a lake a pit of darknesse and no light which is below as â—arre removed from God and good men as can be the Scripture speaks of hell as a low place 2 Pet. 2. 4. most remote from Heaven 2. Not one person there free from the like torment all wail and weep and gnash their teeth they curse and accuse
sub oculis sunt Zanchius de Symb. Apost Ego Mosen puto voluisse populo creationem rerum aspect abilium proponere nihil de invisibilibus dicerâ— unde in toto sex dicrum opere ne unius quidem invisibilis Creaturae mentionem fecit Mercerus in Gen. 1. 1. ideâ— habet in caput secundum versum primum idem habet Parâ—us Vide Menass Ben. Isr. Probl. 25. 26. de Creatione Vide Aquia Partem primam Quaest. 6â— Artic. 4. Gen. â— 1. Job 38. 7. See Sir Kenelm Digbies Treatise of Bodies ch 4. The German Erde and the English Earth as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Base is the lowest part of a pillâ—r Nec circumfuso pendebat in acre tellus ponderibus librata suis. Ovid met Carpenter in his first book of Geog. ch 4. saith the earths circular motion is probable Copernicus said that the earth moved and the heavens stood still See more of this after about day and night And in Fullers Miscel Sac. l. 1. c. 15. At terram quae immota in perpetuum manet locum mutare incongruum puto rationi rectâ—e contrarium non moror ingeniosa Copernici commenta quae nervosè convellit Libert Fromondus in sua vesta ubi Copernici Galilei Kepleri Moestlivi Lanbergii Hortensii sophismata ad examen revocat suam terrae quietem restituit Barlow Exercit. 6. Aristotle would have Earth-quakes to proceed from a spirit or vapour included in the bowels of the earth 2d. of his meteors 7 ch which finding no way to passe out is enforced to turn back and barred any passage out seeks every corner and while it labours to break open some place for going forth it makes a tumultuous motion which is the Earth-quake It is 1. Universal which shakes the whole earth in every part at least in the upper face the cause whereof is not natural but the immediate and miraculous power of God such a one happened at our Saviours passion 2. Particular that which is limited to some one or more particular places What Thunder is in the clouds the Earthquakeis in the Earth Exod. 17. 6. Numb 20. â— 1 King 3. 16 â—0 * Aqua quasi â—qua of the equal and plain face and superficies thereof or as Lactantius quasi à qua â—ata sunt omnia because hence all things are bred and nourished Because waters are either without motion as in Lakes or of an uniform motion as in Rivers or divers as in the Sea the Heathen ascribed a Trident or threefold Scepter to Neptune their supposed Sea-God Purchas Pilgrimage l. 5. c. 13. sect 1. Lysimachuâ— in Plutarchs Apothegmes for great thirst yeelded up himself and his army and being captive when he drank said he O dâ—â— quam brevis voluptatis gratia â—e â—x râ—ge feci serâ—um The qualities and use of the Aire Act. 17. 28. Fire is a most subtil Element most light most hot most simple and immixt Therefore the Persians worshipped fire as a god The Chaldeans adored Ur and the Romans worshipped holy fire Vide Vossium de orig progres Idol l. 2. c. 64 65 66. Job 38. 19. 24. Bonaventure hath seven opinions de quidditate luminis it is an old saying Non constat ex lumine naturâ— quid sit natura luminis See Sir Walter Ralâ—gh's history of the world l. 1. c. 1. Sect. 7. If this light be not spiritual it approacheth nearest unto spirituality and if it have any corporality then of all other the most subtil and pure for as it is of all things seen the most beautiful and of swiftest motion so it is most necessary and beneficial Sir Walter Ralegh It is a great paradox to think light to be a body which yet is maintained by Sir Kenelme Digby in his Treatise of bodies But that light should be a spiritual substance is much more absurd for how then should it be visible Vide Aquin. partem primam Quaest. 66. Art 1 2 3. Consectaries The eye cannot see any thing without a double light Lumine innato an inward light in the Chrystalline humour of the eye 2. Lumine illato an outward light in the aire and on the object Gen. 1. 4 5. The day is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tame because it is appointed for tame creatures or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired In Latine it is dies à Deo of God as a divine thing The night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike as in latine nox à nocendo of hurting This incredible swiftnesse gave occasion to Câ—pernicus and others to conceive the globe of the earth did rather move and the Sun stand still See Dr. Hackwels Apologie and Carpenâ—ers Geography Some think there is a greater probability the earth should move round once a day then that the heavens should move with such an incredible swiftnesse scarce compatible to any natural body Others deny it grounding their opinion upon Scripture which affiâ—ms the earth to stand fast so as it cannot be moved and upon sense because we perceive it not to move and lastly upon reasons drawn from things hurled up and let fâ—ll upon the earth Mr. Pemble in his brief Introduction to Geography p. 12. Vide Wiâ—helmi Langi de Annis Christi l. 1. c. 2. The night easeth the burthen of the day and the day driveth away the terrour of the night Consectaries from day and night Night is the time of rest Sleep is the parenthesis of our troubles Psal. 104. 20. 21 22 23. Spiritual blindnesse Sol exprobrat dormientem Erasm. Esay 40. 5. The glory of the Lord that is Christ in the doctrine of the Gospel Shall be revealed that is made publick and openly known And all flesh shall see it that is men generally and universaliy in the far greater number and in a manner all the Nations Together at one and the self same time * Meteora à loco quia in sublimi regione pendent Brierwood There are three sorts of Meteors one of fire and hot the other of aiâ—e or water and cold the other mingled He sendeth snow like wooll Vapor est calidus humidus oriturque ex acre aqua exhalatio calida sicca oriturque ex igne terra Zab. a Like chesnuts or eggs breaking in the fire b Cum exhalatio Calida sicca in nubibus occurrit humidae frigidae illam violenta eruptione perrumpit atque ex hac collisione fragor oritur qui tonitru dicitur atque accenâ—io inflammatio exhalationis quae fulgur nominatur Arist l. 2. Meteor c. 2. 8. Job 37. 4. 1 Sam. 7. 10. 29 Psal. per tot 18. 13. A winters thunder is a summers wonder In Autumn or Spring are oftner meteors seen then in the summer and winter except in such places where the Summer and Winter are of the
119. 97. 2. A natural weaknesse incident to all Gods children 3. Want of meditation their knowledge lies idle and unactive 4. The curiosities of the senses Prov. 17. 21. 5. Multiplicity of worldly businesse Ezek. 33. 1. 6. The devil is most busie then when we are best imployed 7. Gods withdrawing of his grace Psal. 86. 11. We should therefore pray to God to unite our hearts to him and set the heart to seek the Lord Psal. 57. 7. and watch against the first division and labour for quick spiritual affections Consider with whom we have to do Heb. 4. 13. the weightines of the duty Deu. 32. 46. and the strict account that we must give for all religious services Mal. 3. 16. We should keep our hearts from wandering in every duty 1. In hearing Jer. 15. 19. Act. 16. â—4 â— In Prayer Matth. 15. 7 8. Ephes. 6. 18. 3. In the Supper here the work is only dispatched by the thoughts 4. Upon the Lords day Isa. 58. 13. The Lord here forbiddeth them to make any graven or molten Image to represent him and so thereby to worship him Ford on the Covenant Therefore those are but poor shifts that Aquinas hath part 1. Quaest. 25. Art 3. quòd non prohibetur illo praecepto facere quamcunque sculpturam vel similitudinem sed facere ad adorandum unde subdit non adorabis ea neque coles Ibi intelligitur prohiberi adoratio imaginum quas Gentiles faciebant in venerationem Deorum suorum id est damâ—num Et ideo praemittitur non habebis Deos alienos coram me Images or similitudes are forbidden in the second Commandment not as objects of worship wherein the objects of worship are terminated for all false objects of worship are forbidden in the first Commandment but as false means of worshipping the true God devised by man and a false manner of worship also 2 King 17. 26 28 41. Origenes ad Decalogum distinguit inter imaginem idolum Illud ait esse essigiem rei verae hoc sictae Sed magis placet distinctio hebraeorum qui idolum ab imagine solo fine distinguunt ut cultus idolum faciat Itaque merito idolanuncupant tam ea quibus res verae quam quibus falsae repraesentantur Alioqui quis non videat simulachra avium serpentium quadrupedum quae Gentiles colebant â—equire idola voeari quod absurdissimum est Sapientes pro Deorum symbolis habuerint at animae plebeae pro ipsis numinibus coluere Vosâ— in Maimon de Idol * Exod. 32. 4 5. These be thy gods O Israel that is pictures of that God which brought thee out of the Land of Aegypt Chamier sent to Coâ—on the Jesuite these Theses de Idololatria Epist. Iesuit 1. Religio est cultus debitus uni Deo 2. Qui eum cultum creaturis tribuunt eos Ecclesia solet vocare Idololatras 3. Proinde Papistae sunt Idololatrae qui religiosè colunt Virginem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos Sanctos reliquias Sanctorum item Imaginâ—â— Dei Christi Sanctorum crucis lignum signum Cultus divini prophanatio extabat olim multiplex apud Iudaeos in pietatem patriam praevaricatio Ante illam Babylonicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ipso Exodo egressu ab Aegypto quemadmodum testantur historiae sacrae propensi ad Gentilismum morâ—s vicinarum nationum imitandos ferebantur Idola ad insaniam usque sectabantur vitulos Baalim Astaroth caetera numinum portenta colebant purgamenta Montac Anal. Exercit. 3. Sect. 1. Vide plura ibid. Cultus nil aliud est quam obsequium alicui praestitum juxta ejus excellentiam Cultâ—â— religiosus est obsequium supremum illi soli debitum qui est principium Autor tam creationis quam beatificationis nostrae Passim in templis Romanis Deus Pater senis cani portat effigiem Filius agni Spiritus columbae haec non solum pingâ—â—tur ad historiae alicujus significationem sed ad cultum atque adorationem Episc. Daven Determ Quaest. 18. Religiosores Iudaei ne characteres quidem Planetarum tolerant in suis Calendariis aut Astronomorum libris neque câ—ras quovis annulo signant Skikardi Tarich p. 34. Idololatriam à Chami posteris Ortam dubitandum non est unde omnes uno ore Scriptores tradunt primos Deorum cultum Aegyptios esse adeptos Voss. in Maimon de Idolol c. 1. Plutarch a Heathen writer relates that Numa forbad the Romans to make any Image whereby to represent God and that for an hundred and seventy years the Romans had no Images of a religious nature Plutar. in Numâ— The wiser sort both of Pagans and Papists worshipped God under the Image so only faulty in symbolical Idolatry and breach of the second Commandment serving the true Deity in a false and forbidden manner yet the ignorant people amongst them both were directly guilty of dull downright Idolatry breaking both first and second Commandment adoring a false god with a false service M. Fullers Descript. of Palest l. 4. What a number of distinctions have the Papists devised for the worshipping of Images Propriè impropiiè principaliter reductivè primariò secundariò largè strictè per se per accidens simpliciter secundum quid absolutè quodam modo merè non merè mediatè immediatè per se propter se. So Bellarmine Quo sanctior spiritualior est in speâ—â—em idololatria hoc nocentior est Luther in cap. 4 ad Galat. Ut Pontificii nunquam saâ—is solidè contra Socinianos Divinitatem Christi adstruent ab ipsius cultu religioso quamdiu ejus tam prodigi erunt in meras creaturas suos sanctos in Divos Deos transformabunt quibus etiam vota nuncupare liceat quod Dii sint per participationem ut loquitur Bellarminus l. 3. de Sanct. c. 9. Ita nunquam Sociniani solidè convincent Pontificios Idololatriae illiciti cultus in religioso cultu adoratione invocatione B. Mariae Sanctorum demortuorum quamdiu statuent possibilem esse communicationem illius cultus potestatis verè Divinoe alicui merae creaturae cujusmodi ipsis Christus est Maresii Hydra Socinianismi expugnata l. 1. c. 17. Vide Lactant. Dav. Instit. lib. 2. de orig erroris Estis idololatrae quotquot estis Papistae Novo quodam monstrosae superstitionis genere qui neâ— Ethnicisitis quia Christum profitemini nec Christiani quia idola colitis Crede mihi non excusabunt vos in ultimo illo tremendo examimine vestrarum distinctionum strophae judicabit Deus non ex placitis Scholasticorum Sophistarum sed secundum illud illius eujus hoc est praeceptum Filioli cavete ab idolis Chamier Epist. Iesuit Pet. Cotton * 1 King 12. 28. See Ainsw Arrow against Idol chap. 3. 4. Vide Voss. de Orig Progres Idol l. 1. c. 3. Psal. 106. 20. See Act. 7. 4. Rom. 1. 23. This very
and praise him Gods great works call for great praise Commend him with our tongues and speak good of his Name Psal. 19. 2. The Heavens declare the glory of God i. e. give occasion to man of declaring it 5. This is a comfort to those who acknowledge God to be such a one as he is Is not he rich enough to maintain them Wise enough to direct them Strong enough to protect them If thou want goodness he can create in thee a new heart it may comfort the godly in regard of the Resurrection God can raise them up at the last day 6. It is a great terror to the wicked which do not fear but despise him God will hate despise and destroy them God can do it he made Heaven and Earth and he will do it because he is true he hath threatned it Oh the misery of that man which hath him for his enemy 7. We may learn from all the creatures in general 1. To bewail our Rebellion against God which all of them reprove for they all stand in their kinde and station in which God set them at first The Sunne rejoyceth to runne his course the Sea keepeth her bounds the Earth stands upon her foundation the Heavens keep their motion and declare Gods glory the very Windes and Seas obey him 2. All of them teach the invisible things of God Rom. 1. 20. as was before-shewed 8. We should make a right use of the creatures use them 1. Devoutly 1 Tim. 4. 5. in Faith Rom. 14. 14. ult with Prayer and Thanksgiving Mat. 15. 36. Act. 27 35. 2. Soberly 1 Cor. 10. 31. 3. Thankfully 1 Tim. 4. 4. Having handled the works of Creation in general I now proceed according to Moses his Method to a more particular enarration of each dayes work The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Work 3. The Approbation of it Verse 1. In the beginning of time or being therefore the World was not eternal Iohn begins so and took it hence But beginning there may mean from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noun Plural and Verb Singular saith Rivet signifieth not the mystery of the Trinity but is an Idiotism of the Hebrew Tongue in which such Enallages are frequent as Numb 32. 25. Most of our men take the joyning of a Singular Verb with the Plural Elohim for a mystical expressing the holy Trinity But the Jewish Grammarians make it an Enallage of number chiefly to expresse excellency in the Persons to whom it is refer'd Mr Seldens Titles of Honour part 1. chap. 6. However there is no difference in the thing it self for the Name of Gods being taken here essentially not personally is common to the three Persons Gods created is as much as the Father the Sonne and holy Ghost created for elsewhere it is manifest from Scripture that not only the Father but the Sonne and holy Ghost also created the world Created signifieth an act of infinite power and is not communicable to any creature i. Ex nihilo fecit quidem potentissimè ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roof of the building Psal. 104. 5. Isa. 40. 21 22. The work of the first day was 1. Heaven under which name are comprehended partly the Empyraean first and immovable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4. 10. 2 Chron. 6. 18. Acts 1. 11. and partly the celestial Spheres which it is probable were made the first day but without those lights of the Stars with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Dual number may imply both The heavenly Intelligences or Angels the Inhabitants of the invisible Heaven were then made as is probable saith Chemnitius Coelum id est extimum illum hujus universitatis ambitum cum super coelestibus incolis illius spiritualibus formis atque intelligentiis Gen. 2. 1. Job 38. 7. Iunius in loc 2. The four first simple things or elements as some think Earth Water Air Fire and the fitting of them for use by making day and night Though others hold that the Air and Fire are comprehended under Firmament the work of the second day For the Earth there is He emphatical this Earth which we dwell in though then unpolished The Earth is described in the second verse It was without form and void Informity and Vacuity in the original without inhabitants and without ornament the Earth and Waters were joyned together among themselves the waters at first did encompasse and cover the Earth round about as it were a cloathing and garment Psal. 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves Vers. 3. There is an extraordinary Light mentioned the ordinary fountain of light is the Sunne which in what subject it did inhere is not certain Some say water in the thinner parts of the Superficies some the heavenly Spheres others say the Element of fire for that say they is either included under light or we know not whether to referre it and God created not accidents without subjects The works of the second day were twofold First That most vast firmament viz. that space between the Earth and Skie The Hebrew word signifieth the extending of any thing or the thing it self Secondly The division of the waters above from the Waters below that is of the clouds which are in the middle Region of the Air from the Fountains Rivers and Sea which remain under the lowest Region But by the name of Clouds and Waters above the Firmament we may understand all the Meteors both watery and fiery which were created then in their causes Ier. 10. 13. The approbation given of other dayes is here omitted in the Hebrew not because Hell was created on this day as the Hebrews say but because this work of distinguishing the waters was yet imperfect and finished on the third day The work of the third day was threefold First The conflux or gathering of the waters below into one place in regard of the greater part of them called Sea that so they might not overflow the Earth and by this command of Gods they still continue so Luther said well that all a mans life upon the Earth is as great a miracle as the Israelites passing thorow the red Sea Secondly The drying of the earth to make it habitable and fit for nourishing plants and living creatures Thirdly The producing of Herbs and Trees of all kindes The works of the fourth day were the Lights both greater as Sun and Moon and lesser as the other Stars placed in the Heavens as certain receptacles or vessels wherein the
Lord did gather light which before was scattered in the whole body of the Heavens Secondly The use of them they were to give light to the world to distinguish the Night from the Day the Day from the Week as also to distinguish seasons Summer and Winter Spring and Autumne Seed-time and Harvest They are Signs 1. Natural By them we may guesse of the Weather Matth. 16. 2 3. from the colour and figure of the Moon some will conjecture what weather is like to be 2. Civil Husbandmen Gardners Fishermen Mariners gather observations from them 3. Ecclesiastical To know the New Moons and strange apparitions in them are signs of Gods anger as extraordinary Eclipses blazing-stars The works of the fifth day were The Fishes of the Sea and Fowls of the Air divers in nature shape qualities vertues and manners of living the fishes were appointed to increase multiply and fill the waters and the fowls to increase multiply and flie in the air The work of the sixth day is two-fold 1. All terrestrial bruit creatures Beasts Cattle and every thing which creepeth upon the earth in their kinde having vertue and power from God to increase and multiply 2. Man Male and Female Adams body of the dust of the Earth viz. that he might have in his own bosom an argument and incentive of humility lest for his excellency he should wax proud against God Eves body out of a rib of Adam for a sign of most near conjunction and love betwixt man and wife The Creation ceased in man as in the Master-piece of Gods skill and as in the end to which all other things were destinate For all other Creatures by the bounty of the Creator were to serve Adam as their Lord and Prince CHAP. III. Of the Creation of the Heavens the Angels the Elements Light Day and Night I Shall now insist more largely on the particular Creatures and draw some Consectaries from them saying little of the reasonable Creatures Angels and Men because I intend more fully to treat of them by themselves The Creation of the Heavens is a great and wonderful work of God the Heavens were not alwayes neither came they by chance or any other way but by the wonderful power of God creating them So the Scripture telleth us often Psal. 102. 15. Isa. 40. 12. 22. 42. 5. 45. 2. 48. 13. God frequently challengeth to himself the glory of this exceeding great work alledging it as an effect of his wonderful power and greatness The excellency and greatness of this work appears in divers things 1. The Abstruseness of the matter 2. The Perfection of the form 3. The exceeding hugeness of its Quantity 4. The height of it 5. It s swift motion Lastly The excellent Usefulness of it for the Creatures here below and all other things contained in it First The Matter of the Heavens is dark and hidden and goes beyond the power of mortal Creatures certainly to determine of it Philosphers know not what to say here some of them do think that the upper Heavens are made of the same matter with these inferiour bodies and some again do deny it and think it consists of another which they call the fifth Essence because they perceive it to be of such different working and qualities from the things below Secondly The Perfection of the Figure of the Heavens and all the Starres of Heaven doth marvellously grace it For it is of an Orbicular or round form a circle encompassing the earth and waters round which is of it self also for the main Orbicular and this concerning the Stars our senses do declare and concerning the whole Heavens the motions of the Stars which our eye doth tell us for the Sun riseth every Morning over against the place it did set the Evening before and so evinceth that its course is round The round figure is the most beautiful strong perfect and capacious figure and this may minde us of Gods Infinitenesse Perfection and Unchangeableness Thirdly Consider the hugeness of its Quantity for who can measure the back-side of Heaven or tell how many miles space that mighty Circle doth contain The Globe of Earth and Water is very great but all that is as it were an undiscernable point compared to the whole Globe of Heaven how incomprehensibly great is he which hath made a building so great The whole circuit of the heavens wherein are the fixed Stars is reckoned by Astronomers to be a thousand and seventeen millions of miles at least Fourthly It is a high and stately building Iob 22. 12. an hundred and sixty millions of miles high from Earth to Heaven It is so farre by the Astronomers rules It is a wonder saith one that we can look up to so admirable a height and that the eye is not tired in the way If this ascending line could be drawn right forward some that have calculated curiously have found it five hundred years journy unto the starry Heaven This putteth us in minde of the infinite mercy and goodness of God Psal. 103. 3. and of his Majesty The highest Heavens are a fit Palace for the most High Psal. 104. 3. Fifthly It s admirable swift Motion and Revolution in four and twenty hours which our conceits cannot follow teacheth us that God is farre more swift and ready to help us in our need A Bullet out of a Musket flies swiftly it will slie an hundred and eighty miles an hour according to its motion The Sun moves swifter 1160000 miles in one hour the fixed Stars some of them two and fourty millions of miles each hour Macrobius saith by Hercules the driver a way of evils is meant the Sun whence Porphyry interprets those twelve labours of his so often celebrated by the Poets to be the twelve Signs of the Zodiack yearly run thorow by the Sun The Philosophers have ascribed certain intelligences to the Orbs to move them but there is no warrant for it in Scripture they say the Orbs move regularly which cannot be without some understanding mover there is the same order in inferiour creatures and that which worketh by nature worketh equally alwaies Archimedes the great Mathematician did make Sphaeram automatam a Sphere to move it self which many yet imitate Poterit ergo sine angelis movere sphaeram suam homo non poterit Deus saith Ludovicus Vives Vossius also denies it Lastly the use of it is admirable the motion of the heavenly bodies is the cause of generation and corruption here below if they should cease moving the being of sublunary bodies would cease The inferiour heavens are fitted for the generation of Meteors Rain Snow Thunder Lightning by their fit distance as it were from the Earth and Stars Here is room for the making and shewing of them all The lower part of it also by reason of its thinnesse and subtilty is fit for the flying of Birds and for the breathing and the living of