bountifull reward euen euerlasting life They of the Church of Rome are afraid that by teaching this all good workes would be neglected and therefore make men beleeue that they may perfectly keepe the Law yea and doe workes of supererrogation also more then the Law requireth at their hands but you may easily perceiue by that which hath beene said how little cause there is of any such feare The sonnes of Belial indeede men without all grace growe secure hereupon and endeauour to doe nothing themselues because Christ hath done all for them but they are fowly deceiued as they shall finde to their cost another day The Apostle saith not simply He hath fulfilled the Law for vs Rom. 8.4 but with this addition which walke not after the flesh but after the spirit that is for vs which would faine be righteous and keepe the Law our selues but through the weaknesse of the flesh are not able hee hath done nothing therefore for these secure persons 2. Duty To rely onely vpon Christ The second duty is to cast out the anchor of our hope of eternall life onely vpon the righteousnesse of Christ Iesus and not vpon any merits of our owne no not whereunto we are inabled by the merits of Christ Iesus For as hee saide vnto Paul My grace is sufficient for thee 2. Cor. 12. so may it be said of his merits and righteousnesse His righteousnesse is sufficient for vs. Either it alone must make vs righteous or not at all that must not doe somewhat and our owne righteousnes somewhat the Lord will admit no such partnership Rom. 11.6 But if it be of grace it is no more of workes saith hee else were grace no grace if of workes it is no more of grace else were worke no more worke Our good workes are ordained of God as a way to eternall life Ephes 2.10 verse 9. that we should walke in them they merit nothing lest any man should boast Let the Roman Catholiques therefore sit at anchor here if they will let them build their hope vpon this sandy foundation but let vs sticke fast and remaine vnmoueable vpon the rocke Christ Iesus let vs looke for the sweetning of all our imperfect good workes from the perfume of his righteousnesse that thus wee may be sure to be accepted before God his Father at the last day Quest 28. In which wordes is his exaltation set downe and how many be the degrees hereof Answ In these words The third day hee rose againe from the dead and ascended into Heauen he sitteth on the right hand of God the Father Almighty and from thence he shall come to iudge both the quicke and the dead And of this there be three degrees also Quest 29. Which is the first and in which words Answ First In that he arose againe from death to life and ascended vp into Heauen In these words The third day he arose againe from the dead and ascended vp into Heauen Two branches of the fift Article Explan As the Lord Iesus taking vpon him the worke of our redemption was greatly humbled as hath beene shewed so when this worke was finished he was againe highly exalted and looke by what steps of humiliation he descended by the like also he ascended till he came to the height of his glory beginning first to rise from the lowest in that out of the nethermost earth he goeth vp to the highest Heauens Of this Article there be two branches The third day hee arose againe from the dead is the first He ascended vp into Heauen is the second Concerning the first Being laid into the Sepulchre by Ioseph of Arimathea and a great stone rolled to the doore of the Sepulchre a watch also was set to keepe his body lest his Disciples stould come by night and steale it away and say He is risen againe being I say thus strongly guarded he is not hereby hindered but powerfully riseth and commeth forth of the Sepulchre the third day after his buriall which was the Lords day or first day of the weeke as he had foretold vnto his Disciples Proofe for the grounds of holy Scripture Math. 28. Mark 16. Ioh. 20. Luk. 24. from whence this is taken the history recorded by the foure Euangelists doth plainely declare thus much who doe all set forth his rising againe with the circumstances thereof Generally this time was the time of the Passeouer to shew that the true Paschall Lambe was now come into the world and the religious killing of all other lambs as meerely a figuratiue and shadowing ceremony should now cease the substance it selfe being now present Againe it was the first moneth about the middest of it which answereth to our March wherein in this Northern Hemisphere of the world the pleasant spring doth begin to shew that the earth did in her kind reioyce to receiue the Lord reuiued from the dead according to that of Melancthon Melancth Ecce renascentis testatur gratia mundi Omnia cum Domino dona red sse suo See how the worlds grace reuiu'd doth shew With the Lord of all all gifts return'd anew Gal 5 2. Thirdly it was early in the morning before the Sun to shew that a brighter Sun the Sun of righteousnesse was risen to the world Fourthly it was the first day of the weeke when he had lyen all the Iewes Sabboth in the graue to shewe that they are dead still vnto Christ that keepe their holy rests vpon that day as is spoken of circumcision If ye be circumcised Christ profiteth you nothing and to shew that a greater worke was now ended then the creator of the world viz. the redemption of the world and that as vnder the creation the Lords resting day from that great worke was the Sabboth of Gods people so vnder the redemption Christs resurrection day and of ending a greater worke became their Sabboth to endure to the worlds end Fiftly it was the third day after his death and buriall no sooner to shew that hee was truly dead without all deceit no later lest through his longer tarrying the faith of his Disciples should turne into despaire Now that he did rise againe indeed and that he was not taken away out of his sepulcher as the Iewes his enemies would make the world beleeue is diuersly testified and so fully as that it were shamefull impudency to deny it First he himselfe foretold thus much sometime darkely Ioh. 16.16 Yet a little while and ye shall not see me and a little while againe and yee shall see me Sometime plainely Math. 12.40 As Ionah was three dayes and three nights in the Whales belly so must the Sonne of man be in the heart of the earth Sometime againe more plainely Math. 17.12 23. The Son of man shall be deliuered into the hands of sinners and be crucified and slaine and rise againe the third day Secondly as he foretold so that it came to passe the Angels doe witnesse He is
foolish was Achan and Ananias and Saphyra to their smart as their Histories doe declare and Salomon in taking many wiues and contracting affinity with most Princes for the encrease of his power and establishing his peace For Ios 7 Acts 5 Gehazi is thus made a loathsome Leper Saul is turned out of his Kingdome Achan and Ananias lose their liues and Salomon almost ten Tribes of his posterity Let these examples therefore be warnings vnto vs that we trust not to our owne inuentions but goe out after the Spirit speaking in the Word with Abraham Heb. 11.8 though we our selues know not whither Euen as silly Orphans which know not how to buy and seâ—l and to deale in this wily world themselues doe willingly submit themselues to some faithfull friend that vndertakes this care for them Quest 33. Which is the second part of your articles of faith concerning the Church of God Answ The second part is The holy Catholique Church the Communion of Saints the Forgiuenesse of sinnes the Resurrection of the body and the life euerlasting Quest 34. What learne you here to beleeue concerning Gods Church Answ Foure things Quest 35. Which is the first Answ First I learne to beleeue that God hath a Church consisting of a certaine number of true beleeuers of whom some be in Heauen and some vpon earth and that I my selfe am a member of the same To beleeue in the holy Catholique Church Explan We are to prefix in our vnderstanding I beleeue and so to confesse I beleeue the holy Catholique Church c. and not I beleeue in as we say of God the Father Son and Holy Ghost For the meaning of the words then it is fully set downe in the answer viz although I cannot see with the bodily eye into the inuisible Church of God consisting onely of true beleeuers yet I doe by faith firmely hold that as there is an outward and visible Church militant here vpon earth that is a company of people outwardly called by the sincere preaching of the Word and further marked out by the right administration of the Sacraments amongst them so there is such a Church as is seene onely by the eye of the Lord inwardly called by the efficacy of the Spirit part of which is already triumphant in Heauen and part here still in this world the one sort being the Saints and faithfull departed the other faithfull men and women yet liuing And because I can no otherwise haue no comfort in al this I beleeue to my further comfort that I am a member of this inuisible Church and of the same body with the godly in heauen 2. For the grounds of this they are first to bee brought which testifie that God hath a Church 2. That this Church is a visible company called together by the preaching of the Word which is the Church before men 3. That they yet onely are the true Church before God which are Beleeuers 4. That no Church is to be beleeued in that is to be made the foundation of our faith but onely to be beleeued that is to be acknowledged and to be cleaued vnto when it is found to be Gods Church and to be obeyed in all things wherein it obeyeth Iesus Christ the head of all First that God hath a Church is plaine 1. Proofe That God hath a Church from the often mentioning of the Church of God in the Scriptures Great persecution is said to haue bin raised vp against the Church in the Acts and God is said to haue giuen some Apostles c. Acts 8 1 Ephes 4.12 Reuel 2.3 for the building vp of his Church And in the Reuelation there be seuen Epistles directed to seuen seuerall Churches one to the Church at Ephesus another to the Church at Laodicea c. This is so generally acknowledged that it shall not need to bee further insisted in But that this Church is a visible company called together by the preaching of the Word c. The true mark of the Church these being the principall markes and signes by which it is knowne amongst men is somewhat contradicted yea exploded by the Romanists and other signes of vniuersality antiquity succession of Bishops c. substituted and therefore aliquantulum operosiùs as this Commentary will beare to deale herein And first of all the word Ecclesia a Church comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is to call out giueth great light herein the Church being according to the signification of this Word a people called forth out of the rest of the world as the Apostle not naming the Church at Rome yet in effect calleth it saying To you which are at Rome Rom. 1.7 called to bee Saints now if it bee a people called out of the world the best note whereby to knowe it must needes be the voyce calling which if it be the Talmud of the Iewes it is a Synagogue of Christs enemies if the Alchoron of Mahomet it is an assembly of Saracens if the Word of God corrupted by false interpretations in matter of faith it is a Sect of Heretiques But if it be the pure Word of God purely and sincerely preached it is the Church of God For this hath euer beene a certaine note of Gods Church and such as cannot deceiue Thus hath it beene noted to be in the family of Enoch that walked with God viz. by obedience to his voice Proofes of the old Testament and of Noah for hee did thus also walke with the Lord and of Abraham who went out at Gods Word from his Fathers house and amongst his posterity the Iewes who at the Word of the Lord followed Moses and Aaron thorow the red Sea thorow the wildernesse and the numberlesse turnings by which they were directed from the Land of Aegypt vnto Canaan And still vnder the new Testament this was the infallible marke of Gods Church first amongst the Apostles who were called out from others by the Word of God to follow the Lord Christ then amongst other faithfull people as they were added to the Church they were called by the Word witnesse that great worke of conuersion Acts 2.41 wrought by the Ministry of Peter at one Sermon there were three thousand who when they heard it were seuered from the rest of the World and added vnto the Church Verse 47. and it is immediatly further noted that the Lord dayly added vnto the Church such as should bee saued viz. calling them by the Sermons of his Apostles and Ministers To proceed from History to the Doctrine of holy Scripture Doth not the Prophet Esay teach the same thing Esay 8.20 when he saith To the Law and to the Testimony if they speake not according to this Word it is because they haue no truth in them viz. When Seducers shall goe about to draw them to the seruice of Idols Verse 19. and to follow South-sayers and such as haue the
That it was appointed for holy meetings to preach and heare c. 3. Not in some one Church but generally in the Churches of Christians at Troas Galatia Corinth c. 4 Not in some week only but euery weeke Arg. 2 Exod. 20.10 The second reason is taken from places of Scripture which proue the same by consequence as that in Exodus where the Commandement being giuen this is added as a reason The seuenth day is the Sabbath of the Lord thy God and the Lord rested the seuenth day Math 12.8 A second place is that in Matthew The sonne of man is euen Lord of the Sabbath A third place is in Iohn All men should honour the Sonne Iohn 5.23 euen as they honor the Father The reason may be framed thus If the same reason grounded vpon Gods word be as wel for the first day of the weeke as it was once for the Sabbath of the Iewes then wee are as certainly tied to the obseruation of this day as they were for their Sabbath but there is the same reason Therefore wee are certainly tied vnto this day The first part of this argument is plaine for the same reason is of the same force the second part appeareth by the places noted in the margent The maine reason of the Sabbath of the Iewes is because it was the Sabbath of the Lord and therefore his people must necessarily do him this honour that there might be a conformitie betwixt God and his people and in like manner our Sabbath is the Sabbath of the Lord Christ when he had finished the worke of our redemption for which cause hee also giueth the same name The Sonne of man is euen Lord of the Sabbath As if in more words he should say When God the Father had once ended the making of the world he rested and published himselfe to be the Lord of that rest and dedicated it vnto himselfe giuing it the name of the Sabbath of the Lord In like manner when I shall haue finished the worke of mans redemption I will rest and will haue the day of my rest dedicated vnto my selfe for which cause I say that the Sonne of man is euen Lord of the Sabbath also it shall bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords day And thus shall the will of the Father be fulfilled which is that as they honoured the Father in keeping the Sabbath betwixt the creation and redemption so they should honour the Son in keeping the Sabbath betwixt the redemption and consummation of the world Arg. 3 Matth 28. A third reason may be drawne from the vniforme practise of the Church euen from the time of mans redemption vnto this day Christ himselfe first began it when he arose early in the morning vpon this day and thenceforth euer obserued it so long as he continued vpon the earth Iohn 20.19 When the Disciples were gathered together for feare of the Iewes the doores being shut he came and stood in the middest of them vpon that day Againe Verse 26. when incredulous Thomas was amongst them he came and shewed his hands side and feete vpon that day and immediately the Euangelist subioyneth And as for the practice of the Apostles herein it is so plaine as that it were great impudency to deny it Again for the practice of those that liued next vnto them whether Greekes or Latines they followed the same order Reade for this Ignatius in his Epistle to the Magnesians Iustie Martyr in Apologeticis Ireneus in his fourth booke chap. 19.20 Euseb Eccles hist lib. 4. chap 23. Origen Hom. 3. in Exod. Cyrill in Iohan. Tertul. de Idolat Ieronym in vita Paulae Ambros serm 62. August in Iohan. Gregor lib 11. epist 3. c Lastly for the Churches of these times since and at this present whether Protestant or Popish of what Country soeuer all consent for the obseruation of this day though in opinion there be some difference about it some grounding it vpon Gods Ordinance according to that which hath been said as Beza Iunius Piscator Bollocke Hooper Fulke and the book of Homilies yea and some Papists also as Sâ—â—tas Panormitanus Syluester Felicius and the Schoolemen some vpon tradition onely as the Rhemists Testament Tollet and Bellarmine Whence wee may reason thus That day which the Lord Christ hath sanctified by his resurrection wherein hee came together with his Disciples to instruct and to confirme them wherein all Christian Churches of all Ages haue made their Assemblies is certainlie the Sabbath of the Christians but such is the first day of the weeke Therefore certainly our Sabbath Arg. 4 A fourth argument may bee drawne from the iudgements of God most fearefully befalling such as either haue contemned the Sabbath of this day or through worldly mindednesse haue neglected it In a Councell held at Paris some holy men vrged the making of speciall decrees about the strict obseruation of the Lords day because as they alleaged partly of their owne knowledge partly by the relation of others some intending their husbandry vpon this day had been smitten with thunder and lightning to the laming of some and to the vtter destruction of others Another carrying home corne vpon this day had both corne and barne most lamentably consumed by fire Also that in Chimstat a towne in France a certaine woman being wont together with her children to peele hempe vpon the Lords day when others were at Church was first terrified with some sparkes of fire falling amongst her hempe another time with a flame of fire arising in her hempe and lastly not being warned by this there kindled a fire againe which whilst she laboured to quench both she and her children did miserably perish thereby The Centuriatours of Magdenberg do tell of a certaine Noble-man that was wont to follow his sport of hunting vpon the Lords day when others went to Church but the Lord shewed a great iudgement vpon him therefore he had a child borne vnto him with the head of a dog And that a certaine Miller intentiue about his grinding vpon this day had his house and meale burnt by a fire kindling in his mill And to come nearer home Anno 1583. whilst they were beholding the Beare-baitings in Parish-garden vpon this day the scaffold burst down suddenly and eight persons were slaine outright and many more hurt and maimed Arg. 5 A fifth argument may be drawne from such things as fell out worth the noting vpon this day August de temp serm 25â— Notable â—hiâ—gs â—pon this day Nâ—â—â—m 154. Christ arose vpon this day the elements were framed the world begun the Angels created and Manna began first to fall vpon this day the Israelites passed thorow the red sea Christ was baptized turned water into wine fed fiue thousand with a few loaues vpon this day and vpon it wee hope Wolph Cron. lib. 2. cap. 1. that hee shall come to Iudgement saith Augustine Vpon this day Christ was borne Aaron and
sweare to performe an vnlawfull thing is he not bound notwithstanding to performe his oath Answ In no wise for so he should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully 249 Quest Which is the fourth commandement Answ Remember that thou keepe holy the Sabbath day c. 250 Quest What is the duty here commanded Ans To keepe holy the Sabbath and to bee mindfull of it 250 Quest How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments 250 Quest Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by praier and emptying our hearts of sin and meditate vpon Gods works and the word which we haue heard suffering it so to work in vs as that we may be furthered in all holines of life 250 Quest Js there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours 254 Quest Is there any set day vnder the new Testament thus to be kept holy Answ Yes the day which is commonly called Sunday but in the Scripture the Lords day or the first day in the week is thus to be kept without alteration to the end of the world 260 Quest When doth the Lords day begin and end Answ It beginneth in the morning at the dawning of the day and endeth next morning likewise 272 Quest Are we bound to do the holy duties of Gods worship all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musicke and with any honest delight whatsoeuer whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed 276 Quest Is this all that we are bound vnto to keepe the Sabbaths our selues in ceasing from labour and doing the duties thereof Answ No but who so hath Sonne or Daughter Man seruant or Maid-seruant Cattell or stranger within his Gates is alike bound to prouide as much as in him lyeth that they all obserue this day in their kind both man and beast 278 Quest Doth the Lord onely take care for the right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and commandement also that wee should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings 279 Quest Is it not lawfull then to forbeare working to attend vpon God and his worship vpon the sixe dayes Answ Yes it is not onely lawfull but necessary for euery one to do the duties of Gods worship euery day of the week in priuate and in publike when iust occasion is offered 282 Quest How can this stand with the command of working vpan the sixe dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to be spent in the works of our callings 286 Quest What more speciall rules are wee to follow in our weekely deuotion Answ First we must pray euery day morning and euening Secondly before and after the vse of Gods creatures Thirdly the more our necessities vrge vs pray the oftner and more instantly Fourthly let no day passe without some reading and diuine meditation Fiftly neglect not the publike preaching in the weeke dayes where opportunity is offered to come vnto it 286 Quest What is to be thought of whole dayes set apart to publike duties in the weeke as Saints dayes and dayes of thanksgiuing Answ All this may lawfully be done and is commendable by Gods word therfore we are reuerently to conforme our selues to the ordinance of authoritie herein 287 Quest What is the sin by this Commandement forbidden Answ All prophaning of the Sabbath day which is first by doing worldly works that are not of present necessity by iourneying about worldly affaires idle resting or absenting our selues from the publike duties of Gods worship secondly by forgetfulnesse of the Sabboth vpon the six dayes by which we often bring vpon our selues a necessity of prophaning the same thirdly when being parents or gouernors we leaue our children pupils or seruants to their owne libertie vpon this day 291 Quest VVhat be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words For in six dayes the Lord made heauen and earth c. 295 Quest VVhat are the reasons infolded in this Commandement Answ Three First because the law of the Sabbath is ancient and was in force in Paradise before mans fall Secondly because it is most equall the Lord allowing vs six dayes for our worldly affaires and requiring but one of seauen for the worke of his worship thirdly because the seuenth is the Lords peculiar day so that without sacriledge wee cannot any way prophane it 296 Quest What are the reasons expressed Answ Two first from the Lords owne example who rested vpon the seuenth day from all his workes of creation secondly from his blessing inseparably linked to the hallowing of this day so that he which keepeth it holy shall find it to his comfort vnto him a blessed day 298 Quest Which is the first Commaundement of the second Table or the fifth of the Law Answ Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee 299 Quest In which Commandements doe you learne your dutie towards your neighbour Answ In the six latter commandements which be of the second Table 299 Quest Which is the first of these Commandements Answ Honour thy father and mother c. 301 Quest What are we heere commanded Answ To honour that is to loue reuerence cherish and obey our naturall parents the parents of our countrey and our Fathers in Christ Secondly to carry our selues lowly and reuerently towards our masters being ruled by them in the Lord and toward the ancient and all our betters Thirdly if we be superiors to walk worthy the honor due vnto vs from our inferiors to vse all gentlenes toward them 303 Quest What is here forbidden Answ All irreuerence toward those that be in place and authoritie aboue vs and churlish behauiour in such towards those that be of a low degree 317 Quest VVhence is the reason of this Commandement taken Answ From the promise of long life if God please not to preuent vs with the blessing of eternall life 325 Quest VVhich is the sixt Commandement or the second of the second Table Answ Thou shalt doe no murder 328 Quest VVhat is here forbidden Answ All murdering of our selues or others and all approbation hereof in others either by command counsel consent or concealment Secondly all iniurious actions tending to
enquicken the body of the outward element and receiue these for our true fellow-members of Christ who haue beene made partakers of the same labor of regeneration Quest What did thy Godfathers and Godmothers then for thee Answ They did promise and vow three things in my name first that I should forsake the diuel and all his workes the pompes and vanities of this wicked world with all the sinfull lusts of the flesh Secondly that I should beleeue all the articles of the Christian Faith Thirdly that I should keepe Gods holy will and commandement and walke in the same all the dayes of my life Explan In this answere obserue foure points which are further to be opened First wherefore this promise is made of forsaking the diuell c. For the resolution of which Mans foure-fold estate 1 of Inocency Gen 1 27. Eccles 7.1 it is to be vnderstood that our naturall estate is carnall and sensuall yea a very subiection vnto Satan True it is that man by his first creation was holy and righteous witnesse the Spirit himselfe saying thus God made man in his owne Image in the Jmage of God created he him And God made man righteous and this estate of holinesse was accompanied with exquisite and almost Diuine knowledge for proofe wherof the creatures were brought vnto him to be named and as he named them so they were called now his names did so fit the creatures expressing partly their seuerall natures that if a most cunning Philosopher had studied all his life he could not haue done the like Besides this he being cast into a deepe sleepe when the woman was taken out of his side did rightly diuine how neere shee was vnto him saying This is flesh of my flesh and bone of my bone c. Againe Gen. 2.23 vnto his knowledge was added a sound estate of body from all diseases as death it selfe came in by sinne Rom 5.18 hee could labour without wearines for the sweat of the brow comes in after the transgressioÌ„ He could abstaine without preiudice to his health hee could haue multiplied yeares without gray haires for he was immortall All creatures did reuerence him the earth was all seruiceable vnto him without barrennesse bryars and thornes none of all the serpents and wilde beasts were noisome vnto him The woman was without sorrow in trauailing without paines in bringing vp her children without subiection to the man Both man woman were comely without blemish warme without cloathes naked without shame I dare not say that they should haue propagated without copulation with Gregory Nyss De Opisâ—â— lôis cap. 17. 2 Of corruption Rom. 3.23 Now man is fallen from this estate sinne proceeding from one Adam hath ouerspread all men All haue sinned and are depriued of the glory of God There is in vs all so soone as we are a want of all grace and goodnes a pronenesse vnto euill and vntowardnes to doe that which is pleasing to the Lord as both St. Paul setteth forth in himselfe saying Rom. 7.15 Jam. 1.14 The things which I would I doe not which I hate that doe I. And St. Iames Let no man say that he is tempted of God Lust when it hath conceiued bringeth forth sinne c. And hence it commeth to passe that we are the diuels subiects For he that committeth sinne is the seruant of sinne Ioh. 8.34 Heb. 2.15 He is in bondage vnto the diuell all his life long The promise then which is made in our Baptisme is that wee shall come out of this estate of nature corrupt into the estate of grace which is when wee follow not the swinge of our owne dispositions neither suffer the God of this world to rule in vs but the law and word of God For heerein standeth mans restauration and bringing into a third estate which is the estate of grace 3. Of grace if the heart be purified by faith if hee faithfully beleeue all the Articles of the Christian faith and be sanctified to obedience of life if hee alwayes walke in the wayes of Gods commandements faith giuing him interest in this estate and obedience certifying that hee is truely interessed heerein according to that of the Apostle Shew me thy faith by thy workes Jam. 2.18 Eph. 2.2 Rom. 6. Ioh. 8.34 1 Joh. 3. Heb. 2 15. Luc. 1.7.4 Heb. 11.6 2. Cor. 8. And as our condition vnder sinne is most terrible so is this vnder grace most comfortable Then wee were dead in sinnes and trespasses now wee are dead vnto sinne and aliue vnto God in righteousnes then wee were seruants yea bondslaues now wee are set at liberty yea made sonnes of God then wee were euery day in feare now we serue the Lord all our life time without feare then our best workes did displease God now though wee faile in many things wee are accepted according to that we haue Eph. 2. and not according to that wee haue not then we were without God in the world to protect vs now wee are made neere Rom. 6.23 yea of the houshold of God to conclude wee were at the day of payment to receiue for our wages death now wee shall not tast of that death but haue the guift of our God which is eternall life And heere is the last end the fourth estate of man indued with grace which shall be without end 4. Of glory the first fruits of this are had heere halfe the haruest followes at euery mans particular death the soule being placed in Paradise and all is perfected at the day of Iudgement when both soule and body inioy the kingdome of God the Father Secondly we are further to consider whether we be able and haue of our selues power to forsake the diuell c. and if not whence wee are to seeke for this Eph. 2.2 Of free will The words indeed seeme to intimate such ability but they haue no such meaning for we are dead in sinnes and trespasses that is haue as little ability to doe any act of grace as a dead man hath to moue himselfe or to doe any thing that belongs vnto the liuing Wee are not sufficient of our selues to thinke a good thought as of our selues It is not in him that willeth 2. Cor 3.5 Rom. 9.16 or in him that runneth but in God that sheweth mercy Where note that as nothing in the worke of our conuersion and turning from sinne is ascribed vnto vs so all is ascribed vnto God Wherefore Ieremie saith turne vs O Lord Lament 5.21 and so shall wee bee turned and the Apostle It is God that worketh both the will and the deed and it is rightly decreed in an ancient councell against the heresie of Pelagius Whosoeuer shall say Conc Milinit Can. 4. that by the grace of the Lord we are heerein holpen against sinne because that by this is opened vnto vs what wee ought to doe and what to shunne and that it doth not effect this
in vs that we chuse and are able to doe what wee are commanded let him be an anathema and not long after in another councell Whosoeuer shall say Conc Araus can 3. that at mans calling vpon God his grace is bestowed and that grace it selfe doth not worke this in vs that wee call vpon him hee speakes against that of the Prophet Esay I was found of them that sought mee not and was manifested to those that asked not after me Nay the fathers in this Councell goe further Can. 4. and denie any disposition in mans will towards God as touching his conuersion Can. 4. according to that of Salomon The will is prepared of the Lord. Compare this with that which is taught by the Papists at this day and iudge whether they be not iustly charged with Pelagianisme Rom. 10.14 Wee are therefore to seeke for this at the hands of God wee must reade heare and learne that wee may bee able to see First wee must learne the grownds of the Christian religion the Lords prayer Creed and ten Commandements and then diligently heare Sermons for how shall wee call vpon him of whom wee haue not heard and how shall wee heare without a Preacher Hearing the word preached then is Gods principall ordinance to begin in vs the grace of desiring to forsake sinne which where it is he will second with more grace of vtterly shaking off the dominion of sinne according to his promise of giuing grace for grace Ioh. 1.16 Thirdly wee are to consider what is the office which the God-fathers and God-mothers doe binde themselues vnto in the behalf of themselues Now as hath beene already said neither men nor Angels can effect this work of grace it is a worke proper to God alone Wee are not therefore to suppose that their promise tendeth to the full performance of this by themselues as vndertakers or infusers of grace but to doe what weake helpe and means may be able to do both by their care of instruction if parents be negligent or departed also by prayer vnto God for them Godfathers were of old taken for sureties as when one is admitted to be apprentice to any trade hee must haue sureties for his trusty and faithfull seruice so was it thought fit when men turned from heathenisme and were by baptisme admitted into the order of Christians that such as were counted faithfull should be sureties for their constant and honest proceeding according to the same order and this was done when men were of age and able to answer for themselues and hath euer since held to bee auailable to the same purpose and much more necessary for infants when growing vp they shall be pricked forward vnto holinesse by them O how greatly then are they to bee blamed that turne this custome into an idle ceremony by putting all care off thus frustrating the intent of the Church and deluding the congregation of Gods people Fourthly let vs take a briefe view what be those abhominations which a Christian at his first oath of allegeance to God is to abiure solemnly They are the Diuell and his workes the pompes and vanities of this wicked world Such an expresse forme of abrenunciation of the Diuell and the pompes of the world is very ancient and may well be thought to haue bin deriued from the Primitiue Church whereof we find expresse mention in Tertullian and others Very well therefore hath it beene continued in the Church of God and retained in this our Mother Church of England True it is that though such disauowing were not expressed at Baptisme yet it must needes be included implicitly in the very stipulation of that couenant whereby we make our selues members of Christ But it is a more liuely and firme monitory vnto vs to hold vs in due allegeance to our Lord and Sauiour when we record that we haue at the first entring our names into his Band and marching vnder his Banner proclaimed an expresse defiance and abiuration of all his enemies Whilest this Memento sounds in our eares how shall we dare to fly ouer like traytors to that enemie nay so much as to bee seene to maintaine correspondence or entertaine intelligence with those that are professed rebels against our Lord I haue solemnly before God and the congregation forsaken the Diuell and his workes to cleaue vnto my Lord Christ and to set my selfe about his holy worke Shall I then put my hand or heart to the workes of Sathan of Darkenesse of Death Sure if I doe the Diuels worke he will pay me my wages the wofull wages of sinne what that is if mine owne conscience did not sufficiently vpbraid me the holy seruant of Christ St. Paul doth further tell me The wages of sinne is Death I haue professedly renounced the vanities and pompes of this wicked world Shall I then turne seruant to so empty and deceiuing a Master as is this wicked world Sure if I doe the reward of my sinne will be in the end nothing but Vanitie of vanities all is vanitie Christ my Redeemer bought mee out of this wicked world shall I sell my selfe againe to that tyrant and that for nothing Such profitable Meditations are suggested by this couragious defiance made in the first entrance into our Christian warfare But to returne to the subiect matter whereupon this disclayming and forsaking is to be employed it is a troupe of encompassing and besieging enemies all too neere vs partly round about vs and partly within vs. The Diuell an inuisible foe most powerfull by his own subtilty and malice he setteth vpon vs by suggestions to draw vs to his works Verely none of them can be good for hee can doe nothing but sinne and would make vs like himselfe He employeth these workes and workemen when hee breatheth into our soules the hellish passions of presumption desperation pride malice murther of soules and bodies contention of Religion Atheisme Heresie c. For the influence of spirituall wickednesses hee vseth among all other instruments the strongest against our owne soules our owne naturall purblind reason to wound our Faith he hence whetteth and kindleth his fiery darts The world a more visible foe most insnaring by entisements and blandishments that dazleth our eyes with the luster of glittering pompes fading vanities Our putting on gorgeous apparrell makes vs easily forget our putting on Christ our loging to be cloathed with immortallity sumptuous buildings make vs too soone forget the house Not made with hands which we haue in the heauens 2 Cor. 5.2 Feathers fans foretops paintings c. Do so sophisticate our bodies entoxicate our soules as if we preferred these ensignes of vanitie disguises of mortall bodies before the hoped beauty and splendor of glorified bodies Ob. It seemeth then that all outward pompe and secular glory is renounced in our Christendome What then shall become of Kings Courts Royall shewes triumphs c. Must these be ranged amongst the forbidden vanities
these damned creatures and it is such presumption as that whosoeuer vseth it Rom. 2.1 shall not escape the iudgement of God according to that Thou art inexcusable O man whosoeuer thou art that iudgest c. And it is a flat precept not onely for some but for all 1. Cor. 4.5 Iudge nothing before the time that the Lord comes who will lighten things that are hid in darknesse and make the counsels of the heart manifest And what neede we to care what iudgements of idle headed men passe vpon vs seeing that it shall not stand as they iudge but as the Lord iudgeth Rom. 8.33 Let vs therefore get the Lord to bee on our side and so not care how man in his iudgement is against vs. But yee will say what are wee not to iudge others at all whereunto then tends that of our Sauiour Christ By their fruits shall yee know them Act. 8.23 I answer yes we may by way of caution iudge others in whom we see the workes of darkenesse to abound for the preseruation of our selues and others who for want of information and notice taking might otherwise be subiect to the infection of their poyson Againe we may iudge to make theÌ„ ashamed and to come to repentance from their dead workes as Peter did Simon Magus But to iudge that is to pronounce but in our hearts any man a cast-away thus to cease vsing meanes as vnto a brother of his reformation except such an one as hath sinned against the holy Ghost which how knowe we this this is to enter into Christs iudgement-seate and to procure ineuitable iudgement against our selues If it be further demaunded and are we so lightly to esteeme mens iudgements how is it then that wee are bidden to procure things honest before all men yea before those that are without viz. Infidels and vnbeleeuers I answere that this is spoken in regard of iust occasions of being censured which we must by no meanes giue nor make any shewe hereof but walke so blamelesly before all men as that they which speake euill of vs as of euill doers may bee ashamed and seeing our good workes glorifie God in the day of their visitation 1. Pet. 2.12 1. Cor 4.3 But if walking thus thou be yet iudged thou needest not with the Apostle passe for this iudgement of man 3. Duty To watch against the Lords comming Math. 24.38 The third duty is euer to be vigilant and watchfull against the Lords comming because it will be sudden as of a theife in the night The same which I say vnto you saith our Sauiour Christ hereupon I say to all men watch All comfort is promised to them that watch and waite for his comming and all terror is threatened to them that doe otherwise Now this watching is wel doing with the good seruant who being found thus Math 24. is bidden to enter into his masters ioy it is to haue oyle in our Lampes with the wise virgins viz. soundnesse and sincerity of Religion who were admitted to nuptiall delights with the Bridegroome Math 25. 1. Thes 5.5 to walke in sobriety and temperance as children of the light and of the day to whom the comming of the Lord shall not be vnawares And to be watchful in this maner is also most necessary because that by our workes we shall be iudged and where then will our place be if we be not euer thus exercised For not onely shall we be iudged according to our workes in generall but according to those wherein we are taken at his comming if we be then working wickednes Ezech. 18. if we be taken wallowing in sinne no good thing which we haue done shall aduantage vs but the fearefull sentence of condemnation will passe against vs for the sinne wherein we are found Wherefore as wee beleeue this so let vs expresse it by our daily setting a watch ouer our wayes by our starting vp without delay from our falls least the Lords comming to iudgement preuent vs by our obseruing and taking all occasions to encrease the number of our good workes in our seuerall callings according to our ability that thus we may be sure to be found in the number of those vpon whom the sentence of absolution shall passe Come yee blessed of my Father Math. 25. into the Kingdome prepared for you for I was hungry and yee fed me naked and yee clothed me sicke and in prison and yee did visit me c. 4. Duty To pray for the confusion of Antichrist The fourth duty is to pray for the further manifesting of Antichrist to all the world that hee may be stripped of his triple crowne and all his robes of honour more then imperiall and be pointed and wondred at of all men as a monster amongst men a seducer plainly set vp by the old couzening serpent the diuell as we read in the booke of the Reuelation For these things must be and then will Christ come to the comfort of all the faithfull 5. Duty To be strong in the faith of Christ The fift duty is to be strong in the faith of Christ against all the assaults of Sathan and manfully to resist his attempts to driue vs into despaire in regard of our sinnes and vnworthinesse for Christ our Sauiour not any other shall bee our Iudge according to that of the Apostle vttered to the encouragement of all faithfull people It is God that iustifies Rom. 8.33 the Lord Christ the great Iudge of all that acquits thee euen he that dyed for thee who then shall condemne Thy cause shall come before him that loued thee thus dearely when thou wert yet an enemy but now much more by faith being reconciled who then can lay any thing to thy charge Rom. 5. assuredly none Be not therefore faint-hearted but make resistance herein against the Diuell and he will fly from thee 1. Pet. 5.9 The more weakely thou acquittest thy selfe in this the more fearefull thou art the further art thou from faith in Christs comming to iudge all the world Quest 32. What doe you learne to beleeue concerning God the Holy Ghost and in which words Answ I learne to beleeue that he is God equall with the Father and the Sonne and the Sanctifier of all the elect people of God in these words I beleeue in the holy Ghost Of our faith in the holy Ghost Explan These few words of the Creed doe teach no lesse concerning the holy Ghost then is here set downe I beleeue in the holy Ghost that is as I beleeue in the Father and in the Sonne and doe hereby acknowledge both Father and Sonne to be God so by bâ—leeuing likewise in the holy Ghost I acknowledge the Holy Ghost to be God also againe for that God is but one as hath beene already shewed in acknowledging the holy Ghost to be God I confesse him to be one and so equall with the Father and the Sonne Furthermore
which is noted Verse 23. not onely by the creatures vsed in the Lords Supper but by them rightly vsed according to his appointment as soon after he doth further alledge And for this cause was it that they met vnto the Lords table euery first day of the weeke according to that of S. Paul 1 Cor. 16. Euery first day of the weeke when yee are come together to break bread c. And this custome lasted long as Basilius the great and others doe testifie Basil Epist. 21. And thus the true marks of the Church are manifest without any suborning or glosing or wresting of sacred writings But as for these of antiquity visibility succession consent c. if these shall passe for certaine and perpetuall markes see what absurdities will follow heerevpon Mâ—rkes of the Church set downe by Romanists refuted First tâ—e Church is only marked out vnto the learned and to such as haue beene long exercised in Ecclesiasticall histories a long time no simple person or barbarous can possibly come to the knowledge heereof for how should these know such things seeing that they depend vpon history large and much different in regard of the variety of writers some affirming some denying some reporting this way some that the same things Now the Church hath euer beene marked so as that supposing the admittance of the written word of God it hath beene knowne to the simplest though all writings of record made by man should haue beene burnt Secondly the primitiue Church in the Apostles dayes and their successors must by this reckoning haue been without any certaine marke whereby to bee knowne there being neither antiquity nor vniuersality nor succession in those times and the like might bee said of Abrahams time and Moses and Aarons c. Thirdly the Church of the Pharisees must haue beene the onely true Church of God in Christs time for they onely could plead antiquity c. they onely could alledge the consent of their Elders and succession of high priests for many yeares Whereas none of these absurdities will follow if wee acknowledge the Word and Sacraments the markes of Gods Church the simple may know it as well as the learned it is a marke common to the Apostles times these the Pharisees all heretiques are soone detected Again say that no such grosse things would follow heer vpon where haue you any testimonies for antiquity c. to be marks of Gods Church I am sure that in the most worthy of credit yee haue none at all Whereas the Lord himselfe giues plentifull testimony in his word to the other marks the name of this very Creed is an ancient monument of the Fathers of the Churches consent heerein viz. their calling it Symbolâ—m a badge or cognizance as who should say that the doctrine in this Symboll contained is a certain marke in theÌ„ of whomsoeuer it is receiued of Gods Church If any man shall yet stick because we doe not know who interpreteth the Scriptures truly receiues them according to the meaning of the holy Ghost so of the Sacraments O let not this be any hindrance to our receiuing of the truth because most are so vnripe in their vnderstanding and so vnacquainted with Gods Spirit Iam. 1. For if we aske more vnderstaÌ„ding to know this the Lord will giue it vs if we aske his Spirit to direct vs to his own meaning Ioh. 14. he wil giue it also Moreouer we haue for helps this analogie or rule of faith to trie the truth by wee haue the forme of baptisme and of administring the Lords Supper plainly set down so that a discreet ordinary Christian may be sure when they are rightly vsed and when the faith is truely preached We haue the burthensome traditions of men plainely condemned Math. 15. Gal. 3. Gal. 5 17. Rom. 3. Gal. 4. the loue of Iewish of superstitious Ceremonies expressely censured Idolaters and Image worshippers adiudged to the pit of Hell workes in the case of iustification excluded and grace magnified him that seeketh to set vp himselfe aboue Gods that is Kings and Emperours pronounced Antichrist outward things vilified 2. Tim. 3. Marc. 7. Ioh. 4.20 Math. 10. and spirituall seruice commended will-worships disgraced doers of works supererogatory pronounced vnprofitable seruants persecutors detected as woolues c. If this will not serue to resolu vs but with Thomas we wil stil be doubtful let vs pray for some more special certificate the Lord sure wil vouchsafe vs his speciall fauor as he did Thomas according to our infirmity And let not weake Protestants be so vnstable as to be carried away herewith when they haue begun in the spirit to end in the flesh when they haue liued in the Church of God by reuolting to die out of the same Many cauells more wold be met withal about the promise of Christs building his Church vpon the Petra a rock of the constant remaining of this Church of his being present here alwaies to the end of the world to saue them from errour and to leade them into all truth of telling the Church in the case of offence which they say must needs therfore euer be visible on the contrary side of the noueltie of our Church our vnlawfull ministry in detracting from the first reformers c. but I haue been too long already for this briefe treatise and therfore will referre the reader to the learned writings of others of this argument purposely where hee shall finde them like chaffe blowne away by the spirit of Gods truth for that the rock vpon which the Church is built is not Peter 1. Cor. 3.11 but Christ for other foundation then Christ can no man lay S. Paul plainely teacheth againe his promise of the holy Ghost Obiections answered of being present with his Church vnto the worlds end proueth nothing for any particular place but for the persons of true beleeuers according to that When two or three are gathered together in my name there am I in the midst of them and these shall not be suffered to fall lie in damnable heresies but be led by the Spirit into all truth lastly his bidding Tell the Church proueth no more but only that where the true Church of God is formally gouerned by excommunications and other censures for sinne there obstinate and otherwise incorrigible offendors are to be complained of this discipline is to be exercised against them For if it proueth the being of Gods true Church visible alwaies it must also proue it in al places else when any person is thus grieued how shall we come to the Church to complaine and thus this rule shall remaine still vnperfect For our ministery and Church it is sufficiently iustifyed before it much matters not how lately the word began to be purely preached and the Sacraments rightly administred so that it now be so amongst vs this maketh vs a lawfull ministery and the true
Church of God against which our aduersaries may onely barke but not be able to vtter one word with reason more specially for our ministery howsoeuer perhaps we might answere that when an ordinary calling cannot be had there is place for an extraordinary yet we can truly maintaine that wee can deriue canonically our ordination from the successors of the Apostles as Master Mason hath learnedly declared Proofe Beleeuers onely the true Church Now it followeth to be proued that they onely are the true Church before God who are beleeuers And this appeareth plainly first for that many of the visible Church are reprobates and without part in Gods Kingdome as our Sauiour Christ teacheth by many parables both of the sower that went forth to sowe some of his seede falling vpon the thorny ground Math. 13 some vpon stony and some vpon the high way and so bringing forth no fruit and in the parable of the drawnet Math. 25. of the good corne and the tares of the Virgins of the seruants with their talents c. all which tend to set forth the state of Gods Church to be such as that therein there be many castawayes Moreouer hee teacheth the same plainely Math. 7.21 wherein he saith They shall cry Lord Lord open vnto vs we haue prophesied in thy name and c. and in another place Thou hast eaten and drunke in our streetes Luk. 13.25 and taught in our Synagogues but I will say vnto you depart from me yee workers of iniquity Which being so it must needes follow that all the visible Church is not Gods true Church but onely the company of true beleeuers Secondly this is further manifest because faith onely setteth vs into Iesus Christ and maketh vs members of his body Eph 4.12 which onely is the true Church for to this effect speaketh the Apostle They were broken off by vnbeliefe and thou staâ—dest by faith Rom. 11.20 viz Ingrafted into the Oliue tree Iesus Christ out of whom the Iewes were broken by vnbeliefe Faith onely maketh vs the children of Abraham Gal. 3. and heires by promise Thirdly the same appeareth from the description of the true Church to the Ephesians which hee calling them and magnifying Gods mercy in calling them to this estate he saith Eph. 2.8 By grace yee are saued through faith in Iesus Christ and againe through him yee are Citizens wâ—th the Saints Vers 19.20.21 and of the household of God and are built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone in whom all the building coupled together groweth to an holy Temple in the Lord. Here faith onely is that which makes vs grow to this Temple and to be thus neere vnto the Lord. No man therefore can beleeue himselfe to be a member of the true Church before God by reason of any outward priuiledge entring him into the visible company of Gods people vnlesse he be inwardly before God through sauing faith made a member of the same Fourthly The Church to be beleeued and not beleeued in Jeron part S. Epist 41. Non dicimus credo in sed credo ecclesiam that the Church is only to be beleeued thas is acknowledged where it is found to be and to be cleued vnto but not to be beleeued in that is to be made the foundation of our faith This point as it consisteth of seuerall members so are they distinctly and seuerally to be laid open First it is to be acknowledged wheresoeuer it is found out by the markes before spoken of thus the Church at Rome was once famous all ouer the world and Peter indeauoured much after that he had once beene with Cornelius and the Gentiles Rom. 1 8 Act 12.5.6 to bring the Church of the Iewes to acknowledge them to bee the Church of God also and indeed how otherwise can I say I beleeue the Church Which is firmely to hold and constantly to acknowledge it Secondly it is also to be cleaued vnto for when the Church began first to flourish vnder the Gospell it is said Act. 2 that God added vnto the Church daily such as should be saued he prouided that they should be ioyned vnto the assemblies of his people so that as Peter saide vnto the Lord whether should we goe thou hast the wordes of eternall life Ioh. 6.68 so saith euery faithfull man and woman of his spouse the Church Eternall life is no where else to be obtained all the creatures out of the Arke perished so doe all that keepe out of the Church The word preached therefore is by all to be attended the Sacraments are reuerently to be receiued the assemblies of Gods people to be frequented Cantic 1.8 Thus the Lord directeth all his to doe in that mysticall song Get thee forth by the steppes of the flockes and feede their Kids by the tents of the shepheards Thirdly it is not to bee made the foundation of our faith because so the spouse should be set in the roome of the husband Christ and because that so we might erre and fall from true Christianity as any visible Church may doe and many haue done For the first it was before shewed that there can be none other foundation for the next it is manifest that the Church of the Iewes did often times erre and chiefly in crucifying the Lords Messiah The Church of Galatia did erre so farre that the Apostle professeth himselfe to bee afraid that hee had laboured in vaine amongst them hee was afraide also of the Church of Rome for the same errour which maketh him so long in prouing iustification by faith without the workes of the Law Reuel 3.3 The Church of Sardis was so farre gone that the Lord saith it had onely a name to be aliue but was indeede dead and the Church of Laodicea was spiritually miserable poore blind and naked and ecclesiasticall history doth shew that scarce any Church hath beene free but at sometime infected with heresie which though it was not in former times noted in the Church of Rome yet I take it it could not be farre from heresie Jerom Damasus when the head thereof Liberius subscribed vnto Arianisme and Honorius vnto the errour of the Monothelites when Marcellinus sacrificed to Idols and Siluester the second sold himselfe to the Diuell and became a Coniurour and Negromancer But say it was free a long time doth that proue that it must needs be so euer nay rather it is likely that as other Churches had their time of infection formerly so the Romans turne came more lately Againe that the visible Church may fall into heresie is plaine because it hath sometimes made decrees and afterwards the contrary hereunto Of the supremacy Con Nic Can. 6. euen in matters of great moment As about the supremacy of Bishops In the counsell of Nice it is decreed that as the Bishop of Alexandria had authority ouer all Egypt
members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
this faith what obedient and godly liuing is required to haue comfort in this faith how scandalous professors heereof shall bee barred out of eternall life euen as they that neuer knew how to rehearse this confession at all They also which imagine faith to be in their owne power and therefore neglect to pray for it when the Apostles themselues prayed Lord increase our Faith So many as be faithfull indeed let vs bee otherwise minded beleeuing all these things in heart without doubting studying aboue all things to bee more and more confirmed herein by godly liuing and euer heartily praying Lord giue faith where it is wanting and where it is increase our faith more and more And thus by the grace of God haue we finished our commentary vpon the first part of the Catechisme concerning the things to be beleeued and maintained to the death that we may come to life The end of the Creed Of the Commandements Quest THou saidst that thou wert bound to keepe the Commandements of Almighty God Which be they Answ God spake these words and saide I am the Lord thy God which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue none other Gods but me Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in the heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a Iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shewe mercy vnto thousands of them that loue me and keepe my Commandements Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Remember that thou keepe holy the Sabbath day Sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant thy cattle nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giueth thee Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his Quâ—st How many things doest thou learne out of these commandements Answ Two things My duty towards God and my duty towards my neighbour Explan Before that we come to shew in particular where these duties are set downe it will not bee amisse to speake some things in generall by way of preface or introduction to the commandements The time of the law giuing First of the time when these commandements were giuen and this was about two thousaods and fiue hundreth yeares after the Creation not that they were left all this time without a law for there was a law written in mens hearts by the pen of nature but to make that more plaine which by the corruption of nature was become very dimme and much defaced That there was a law euen before these commandements giuen the Apostle sheweth where hee saith that the Gentiles not hauing the law are a law vnto themselues which shew the effect of the law written in their hearts c. so that as long as men haue beene there hath also beene a law although not expressed in words yet written in the heart The knowledge of the law before it was written Wherefore if it be well obserued wee shall finde that euen before the giuing of the law all these precepts were knowne and acknowledged Gen 17.1 The first Commandement was knowne to Abraham when as almost in so many words the Lord said vnto him I am God al-sufficient stand before me and be vpright and there were no false Gods brought into the world before the floud Clemens Alexandrinus Clem. Alex. â—â— 1. Strom. a learned Father sheweth that Bacchus a great God amongst the heathen was made a God 604 years after Moses and so most of the Gods of the Grecians hee sheweth further how the chiefest God of all Iupiter was made by one Phydias and the chiefest Goddesse Iuno by Euclides Orat. Hortat ad Gent. and that Socrates Plato Xenophon Cleanthes Pythagoras the ancientest Philosophers and that Aratus Hesiod Eurypides and Orpheus the ancientest Poets acknowledged but one God Gen 35 2. The second commandement was knowne vnto Iaacob for he purged his house from Idols when he was to build an Altar in Bethel acknowledging heereby that this was a corruption that the true God would be offended at yea heathen men themselues did see by the light of nature that it was a grosse thing to represent God by an Image Euseb de praepar Euang. lib. 9. cap 3. Jbid. as Numa an Emperour sometime in Rome who forbad the vse of any Image because hee held it a wicked thing that things so incomparable excellent should be set forth by baser matters and Plato an excellent Philosopher did so agree with Moses heerein that hee was said of Numenius a Pythagorean to be none other but Moses speaking in the Atticke tongue Gen 21.23 The third Commandement touching the right vse of Gods name both Abraham seemeth to haue knowne well when he sware by the true God vnto Abimelech to confirme his league and Iacob when he sware vnto Laban Gen. 31.53 by the feare of his father Isaacke And the very heathen Ephesians who were led only by the light of nature shewed how odious a thing they held it that the name of their gods should bee blasphemed when suspecting such a matter in Paul Acts 19.34 and in his companions they grew to such an vproare and cryed out so long the greatnesse of their goddesse Diana Gen. 2.2.3 The fourth Commandement is recorded to haue beene giuen in Paradise for the seuenth day saith Moses GOD rested so hee blessed and sanctified it because that in it hee had rested from all his workes which hee had created and made Gen. 28.2 The fifth CoÌ„mandement Iacob shewed in his practise when he followed his parents direction in taking a wife heerein giuing an instance of his obedience vnto them and the children of Iaacob at his command going downe into Aegypt to buy food for him and being so carefull to giue him contentment in the returne of his son Beniamin and Ioseph nourishing him in Aegypt in his
his helping hand There remaineth yet one thing more in generall and that is the vse of this Law in these times of the Gospell The vse of the Law in these times of the Gospell for howsoeuer other Lawes be done away as hath been shewed yet this still euer remaineth as it hath euer been in the hart yea euen before mans fall And this appeareth now to vse more proofes from our often being vrged vnto an holy and new life from the many caueats giuen against sinne and from the threatnings that they which doe such things shall neuer enter into life euen in the new Testament Ephes 4.24 For when the Apostle willeth vs to put off the old man and to put on the new which after Christ Iesus is in holines to put of the workes of darkenesse Rom. 13. Leuit. 11.44 and to put on the armour of light what doth he else but reuiue the Law Bee yee holy as J am holy Iohn 2.1 saith the Lord. When S. Iohn saith These things write I vnto you Iames 2.10 that yee sinne not And S. Iames Hee that keepeth the whole Law and yet saileth in one point is guilty of all what do they else but preach the continuance of the Law Deut. 5 32. Thou shalt keepe all these Commandements not declining to the right hand nor to the left Lastly when all the writings of the new Testament are full of sweet promises to such as constantly go forward in a Christian course of life and that bring forth the fruits of the Spirit but on the other side ful of terrible threatnings to the disobedient and such as bring forth the fruits of the flesh what other thing do they tend vnto but to make another Deuteronomy for that they repeate as there it is repeated out of Leuiticus Leuit. 26. Deut. 28. If thou shalt diligently obserue all these lawes then shalt thou be blessed at home and abroad c. but if thou break them Cursed shalt thou bee in euery thing that thou puttest thine hand vnto And to make it out of doubt our Sauiour Christ when it was suspected that he would giue liberty from the Law saith I am not come to destroy the Law Mat. 5.19 and the Prophets but to fulfill them But it will here be obiected then If it be thus how can those places of the new Testament stand where it is often said Wee are not vnder the Law Gal 4.18 Rom. 7. but vnder grace Euen as a woman when her husband is dead is freed from the law of her husband so are wee freed from the Law vnder the Gospell and Christ was made of a woman and made vnder the Law Gal. 4.4 to free those that were vnder the Law with many like places What is all this to make a shew only of libertie we being still bound to keepe the Law as we were before Christs comming I answere that most of these and the like places are to bee vnderstood of the ceremoniall Law against which occasion was then daily offerd to write by reason of the Iewes which were turned to the faith of Christ and yet held it necessary to keepe this law by circumcising c. there was little or none occasion to write so earnestly about the disanulling of the Morall but onely to shew how vnable it was to iustifie for then Christs comming had been needlesse Let the Epistle to the Galathians bee well lookt ouer and this will easily appeare to be the Apostles scope there for that he telleth them with wonderfull vehemencie If ye be circumcised Christ will profit you nothing Gal. 5.2 and he maketh this the occasion of prosecuting this matter of immunitie from the Law so earnestly for that Peter being at Antioch seemed to bee too cold in this doctrine when at the comming of the Iewes hee abstained from meates forbidden by the Ceremoniall Law for which he saith that he reproued him to his face for that iustification before God was not thus attained but hindred Chap. 2.11 which is the only thing he laboureth in throughout the residue of that Epistle But it cannot bee denied but that some liberty also from the Morall Law is here published it will be worth the while therefore to see what this is Liberty from the Law Gal. 3.24 Iohn 1.18 And first this is in regard of the time before Christs comming we were vnder the law as vnder our only schoolemaster to teach and to direct vs but now we haue another Schoolemaster Christ Iesus who came more lately out of the bosome of God the Father to declare him and his waies vnto vs. Now both Moses the mediator of the Law and Christ Iesus teach one and the same thing only as he that goeth from a countrie Schoole to the Vniuersity changeth his Tutor and is no more vnder him that taught him in his younger yeares but vnder another so at the comming to Christ we are no more vnder the old tutor the Law but vnder him who doth deale more gently with vs teaching vs more familiarly helping vs towards more perfection and where we faile pardoning and forgiuing vs and because of his mercifull dealing wee are said not to be vnder the Law but vnder grace and for this it is that the Lord himselfe said that the law and Prophets were vntill Iohn Heb 2.14 Secondly in râ—gard of the power and authority of the Law being now put downe by exercising of which it did tiranize ouer mens consciences and put them into a slauish feare all their liues long before Christs comming but now hauing another master to admonish to reproue to threaten and to correct vs the lawes threatnings neede not to terrifie vs it hath none authority ouer vs no more then a master whose seruant is dismissed and gone from him hath ouer the same seruant and for this cause is it that the Apostle saith Gal. 3 19. The Law was added because of the transgressions vntill the seede came Matth. 11. Thirdly in regard of the seasoning which hath come to our hearts by Gods Spirit ruling and reigning in vs so as that the things of the Law which were before difficult hard and burthensome are now become sweet light and easie according to that of our Sauiour My yoake is easie and burthen light And hence is it that as an Apprentice when his time is out taketh the same or greater paines in his Trade then hee did before yet is a free man although hee serueth his old Master still for it is a delight vnto him so to doe especially remembring in what feare hee was before but now without feare how rigorously compelled vnto his taske but now doing it voluntarily and by reason of his rudenesse and ignorance how hard it was but now by reason of his experience how easie so our time of Apprentiship to the Law being as it were out at the sending of Gods Spirit vnto vs wee are free from it
1.20 doe reueale to the conscience the inuisible God head power wisedome and goodnesse that all may be without excuse Affected ignorance is when there is no fault in the means wanting but people are content to be ignorant euen vnder the meanes that they may sin the more freely pretending that they are not booke-learned want leasure and haue businesse enough both to toyle and study for necessary bodily sustenance And this was the ignorance of the Iewes who tolde Ezechiel that they would not heare nor obey Ezech 3. Ioh. 3.1.9 and of whom Christ saith that light was come into the world but men loued darkenesse more then light but what saith hee of such Verily This is the condemnation of the world for he that doth good loueth the light and commeth vnto it And this is verified at this day for as poore and as vnlearned as any that vse these pretences come to the light of Gods word and are blessed with much diuine knowledge and are neuer a whit the further from meanes of sustentation heere neither Math. 4. Yea if all these naturalls were not blinde they would see that man liueth not by bread onely but by euery word that proceedeth out of the mouth of God If following this excellent light were some hinderance for the world yet they would see that it were to aduantage seeing the one is but food that perisheth the other food that indureth to eternall life Ioh 6. Which I doe not therefore speak to fauour or incourage poore soules in leauing the workes of their calling and gadding vp and downe to follow Sermons farre off to the pinching of themselues wiues and children I doe rather pitty such and aduise them to consider what the Lord biddeth them remember viz. to keepe holy the Sabath and in the sixe dayes to doe all which they haue to doe Amos 8. considering that there is now no famine of hearing Gods Word in which there should bee neede of wandering vntill faintnesse but great plenty for which his name bee blessed and praised for euer Let such therfore continue their deuotion but not rack it without reason in trauelling after mens persons a thing too vnusuall in many places now adayes neither yet grow so remisse as to neglect good husbandry for the soule of reading meditation prayer and hearing Sermons when opportunity is offered and allowed by authority And for the other that set so light by diuine knowledge whatsoeuer their pretexts bee they are but as fig-leaues to couer their soules nakednesse they shall notwithstanding be found out and placed in the next ranke to Atheists at the last day Obiect 1 Sol They say what needeth so much studying and hearing can all the Preachers say more then this Loue God aboue all and thy neighbour as thy selfe and belieue in Iesus Christ with all thy heart But oh louers of folly and delighters in blindnesse bee there not also for all trades and professions certaine generall short rules which all know but all are not therfore of knowledge enough for the same trades they had neede wee grant notwithstanding to be trained vp many yeares and to haue a long time to be acquainted with the mysteries thereof and shall wee then bee so basely conceited of the Christian profession as to thinke that a little superficiall knowledge of these generalities is sufficient to make a trades-man in this kinde especially considering that the mysteries heere be farre exceeding and we haue nothing this way naturally 1 Cor. 2 14. but as wee are taught of the Spirit neither doe wee know but when wee haue experience according to that of the Psalmist Come taste and see how good the Lord is Obiect 2 But they say further the more knowledge the lesse grace the further from simplicity in dealings the nearer to cunning knauery Sol. Thou art deceiued O man whosoeuer thou art that goest about thus to disgrace that which the Lord will honour is it not Christian knowledge of God and of his wayes that maketh a man thus vnlike a Christian but the corruption of nature and Satans wilines misguiding some to hypocrisie Such to vse the phrase of the Apostle know nothing 2. Cor. 8. as they ought to know they haue none experience seasoning the heart but some borrowed words of wisdome tipping the tongue and affected carriage and gesture of sanctity and austerity wherewith some seeke to catch others with admiration Yet good meanes and measure of knowledge is not bee condemned nor contemned because some perhaps make a maske of it to cloath their owne impieties Wine and other good liquor is not therefore auoyded because distemper followeth when it meeteth with light braines neither is humane learning condemned because some great proficients this way haue beene most aduerse to Christianity Obiect 3 But they say further ignorance is the mother of deuotion there is honestest dealing among such and more feare of offending Sol. It is true indeed it is the mother of popish deuotion who yet require knowledge of the grounds of Religion but not to meddle any further because it is dangerous to their state and as our Sauiour Christ said of publicans and sinners so may we truly say that wicked and prophane persons shal enter into heauen these honest dealers be shut out of doors viz. if they harken to the voice of wisedome these pleasing themselues in their estate and delighting in folly 3. Breach Prophannes The third breach of this commandement is prophanenes which is a regardlesnesse of God when a man being about any villany remembreth not or careth not that hee is in Gods presence but rusheth vnto it as an horse into the battle or as a Lyon seeking his prey goeth on not being daunted by any lets in the way and a regardlesnesse of the worship of God which is when prayer word and sacraments are not vsed at all or without all reuerence as if some stage-play were acted or some old wiues tale told But to deale more strictly with this sinne it hath the beginning from Esau whom God hated as witnesseth the Apostle saying Let there be no fornicator Heb. 12.16 or prophane person as Esau who for one portion of meate sold his birth-right It maketh that the persons infected heerewith preferre any small worldly thing either of pleasure or profit before heauenly things And this sinne sheweth it selfe many wayes Esa 3.9 First by liuing securely in open sins being without shame or regard of God or man as the Iewes were accused by the Prophet saying They declare their sinnes as Sodome they hide them not iust as if he should describe the drunkards and desperate swaggerers of these times for what doe they else but make their liues a trade of sinning as if this were the end for which they were borne into the world What doe they else but as much as in them lyeth discouraging all men from following the Lord prostitute both themselues and others
the heart the very Esse of prayer and a worship due onely to their Lord and ours what warrant I say of doing this vnto them seeing the King would thinke his subiects made his fellowes and greatly disdaine if in his presence we should first kneele and put vp our petitions vnto them and then vnto himselfe For the Papists doe much worse praying oftentimes to the Virgin Mary letting the Lord to stand by as it were a cipher Quest 57. Whence is the reason of this Commandement taken Answ Both from the equity of it because he is the Lord our God and none other and also from the benefits bestowed vpon vs in bringing vs out of the bondage and thraldome of the diuell Reason of this Commandement Explan The sinnes against this law being so great and the duties so necessary aboue al others great need there was that it should be fortified by strong reasons and therefore the Lord hath not omitted to vse these although out of his authority hee might haue commanded and with threatnings haue compelled vs vnto the obedience of his will Which teacheth vs first how vnexcusable men are liuing in sinne there being no meanes to draw them to a vertuous and holy course of life omitted for first it is reuealed what the Lord would haue vs to doe then haue wee his absolute command with which no man can dispence and lastly most forcible reasons to moue vs as wee are not brute beasts but reasonable soules Againe this same teacheth the seruants of God the ministers of his word not to handle it negligently but to study for the aptest and best reasons wherewith it may be more inforced and fastned vpon the hearers because God himselfe hath vouchsafed thus to doe and the other remisse handling of Gods word is as the laying of twiggs without bird-lime the casting of a net into the water without weights to presse it downe O let vs study then to deale most workman like as diuine artists neither playing with texts and multyplying tantologies to the wearying of the hearers for want of paines but let vs study with euident demonstrations and arguments of the Spirit to conuince mens consciences of sin that they may bee ashamed and cease here from and of the truth that they may come to be firmely grounded herein and followers of it Reas 1 Rom. 1.20 The reasons of this Commandement are two First from common equity I am the Lord thy God Euery one is easily yeelded vnto when he challengeth but his due but in requiring you to haue me for your God and none other I chalenge but my due for I am the Lord thy God that is I onely am such therefore yee may easily yeeld this vnto mee and yee shall deale most vniustly and contrary to all equity if yee yeeld not to haue none other Gods but me There is nothing here to be further proued but that the Israelites and all we haue daily experience of viz. that the Lord is God only they had experience of it when all the gods of the Heathen were not able to stand against him alone and the visible most goodly creatures of the heauens and earth do teach vs no lesse euerie day but that the infinite power and wisdome which made them all is the onely God of the whole world and this is Iehouah the Lord whose very name essence or being doth imply no lesse but that he alone hath being of himselfe and giueth being to all other things Reas 2 The second reason is taken from the benefits bestowed vpon his people Which haue brought thee out of the land of Egypt Heb. 2. out of the house of bondage Which Egypt was a type of Satans kingdome vnto whom we were all in bondage till the Lord by his Christ came and deliuered vs. Now it is an vnthankfull part as if the Lord should haue said not to make him thy Lord and Soueraigne only vnto whom alone thou art beholding for thy freedome who hath deliuered thee when as before thou wert a slaue and vnder hard bondage but if thou deny to make me thy Lord and God thou shalt shew thy selfe thus vnthankfull because that I alone haue deliuered thee when as before thou wert in slauery therefore thou shalt haue none other Gods but me Here all things are most plaine both to the Israelites and vnto vs they were in Egypt vnder Pharaoh and questionlesse they did there serue other Gods yet it profited not but still they were in sore bondage Exod. 3.4 toyling continually in making bricke for Pharaohs buildings they had taske-masters ouer them most rigorously exacting that they should doe their stintes and not sparing to beate them when they failed and which was most grieuous of all Col. 2.14 their male children were appointed vnto the slaughter so soone as they were borne which did strike them as much as continuall tormenting with swords in their sides But when through the greatnesse of their griefe the voyce of their crie came vp to heauen the Lord sent Moses and Aaron with signes and wonders to deliuer them and by his iudgements so subdued Pharaohs hard heart that he was glad to let them goe and when hee was againe hardened and followed with his forces to bring them backe the Lord diuided the red Sea and let them through but drowned their enemies in the bottome of the deepe Againe for vs of the Gentiles when wee were in bondage vnto Satan who did imploy vs in filthy workes which it is a shame to speake and had power ouer our selues and children so that we were all but dead men dead in sinnes and condemned to death euerlasting when we were I say in this fearefull estate the Lord sent his own Sonne in the flesh who in the crosse ouercame and triumphed ouer the diuell and made vs free yea sonnes and heires vnto God the Father of a kingdome in heauenly places If therefore thou doest either reuerence the commander the most high and mighty if equitie be of any force with thee to giue euery one his due and if thou abhorre the infamous note of ingratitude then tremble to shew any disloyalty any way to the Lord be ashamed to deny the best of all his due and study by all meanes to shew thy selfe thankefull for so great benefits Deny not him that gaue thee beeing with the Atheist neglect nor diuine knowledge with the ignorant bee not loosely minded towards Gods worship with the prophane rob not God of his honour with the Couetous Epicures Selfe-louers and Papists but giue vnto the Lord the loue of all thy heart feare him aboue all put thy whole trust in his holy name and make thy prayers vnto him onely Quest 58. In which words is the second Commandement and which is the reason Answ The second Commandement is Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder
would rightly proceed in the taking of an oath For 1. Although it be a truth vnto which thou swearest yet if thou knowest it not to bee so thou art periured because thou swearest contrary to thy conscience 2. If thou swearest in doubtfull words hauing another meaning then thou knowest him to haue before whom thou swearest thou abusest this ordinance of God Thus the Iesuites play with oathes by their equiuocations and mentall reseruations and with them agree too many Shop keepers liuing vpon buying and selling that will sweare that their ware cost them thus much meaning the whole when the buyer is prizing the yard or the ell or that they were bidden such a price meaning of their wife or companions for a colour when as the buyer is made to beleeue that if they would haue taken that money they might haue solde it so yer that time with many other deuices to deceiue their owne soules 3 To sweare things impossible or vnlawfull is to mocke God as if a man should call his neighbour to witnesse his couenanting with a thiefe to rob his house or to cut his throat or if a Subiect should call his Prince to see him build an house in the aire to flie with the fowles or to make his horse speake which were meere mockeries 4. If it be not reuerently performed Gods name is indeed taken into the mouth but forgotten of the heart the Arke of God is carried but in such sort as when God was therefore displeased with Vzzâ—h Wherefore though it bee a truth sweare not vnto it vnlesse it bee weighty and thou disposest thy selfe hereunto with reuerence Quest 68. What if a man shall sweare that which is vnlawful is he not bound notwithstanding to performe his oath Answ Nay in no wise for so hee should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully Psal 15.4 Explan This is plaine of it selfe to euery man of vnderstanding A man being in danger of his life is through feare constrained to sweare that hee will not discouer but maintaine a company of theeues to his power he hath offended by taking this oath but he shal much more offend if hee doth accordingly for he shall be accessary to their wickednes But the case is changed if a man by ouer-sight shall sweare any thâ—ng to his owne hinderance but without preiudice to the good of others for here the oath is to be performed This was the case of Israel as touching the Gibeonites vnto whom when they had sworne though they were brought vnto it by craft yet they feared to break the oath suffered them to liue Obiect If any man shall say if this bee a rule to be followed then euen vnlawfull oathes are to bee kept for it was vnlawfull for them to suffer any of the men of those countries to liue Sol. I answer That this was not simply vnlawfull but first if they should bee an occasion of temptation vnto them 2. If they could bring them into their power for some still remained to trie them withall 3. They were enioyned this for their owne good that roome might bee made for them to inhabit there Now the Gibeonites by their subtilty freed themselues from this danger so as that they had no power ouer them by reason of their oath to destroy them and it was but to their owne hinderance or rather as they turned it to their commodity Quest 69. Which is the fourth Commandement Answ Remember that thou keepe holy the Sabbath day sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalâ— done manner of worke thou and thy son and thy daughter thy man-seruant thy maid-seruant thy cattle and the stranger that is within thy gates for in sixe dayes the Lord made Heauen and Earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Quest 70. What is the duty here commanded Answ To keepe holy the Sabbath day and to bee mindefull of it Quest 71. How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments Quest 72. Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by prayer and emptying our hearts of sin and meditate vpon Gods workes and the Word which we haue heard suffering it so to worke in vs as that we may bee furthered in all holinesse of life Memb. 1 Explan This Commandement being affirmatiue wee begin againe with the duty for the further opening whereof we are to consider it according to the seuerall members Which are first to keepe holy a time 2. To remember and to be mindfull of it 3. To keepe holy a Sabbath 4. To keepe holy the Sabbath that day which the Lord hath appointed For the first it offereth againe two things to our consideration both what it is to keepe holy a time and wherefore it should be kept holy 1. To keepe holy any time is to separate and set it apart Quest 1 to holy duties to bee done either towards God or towards our neighbour 1. The duties to be done vnto God 3. The exercises of the Word Nehem 8.4 Verse 8. are either our speaking vnto God which is by Praier or Gods speaking vnto vs which is by reading preaching and hearing of Gods holy Word these were in vse at their holy meetings vnder the old Testament In the dayes of Nehemiah there was a pulpit made out of which both God was praised and the words of the Law read and the sense and meaning opened vnto the people that they might vnderstand And of this Iames maketh mention in the Councell held at Ierusalem saying Acts 15 21. that Moses had in old time them in euery city which did preach him seeing he was râ—â—d in the Synagogues euery Sabbath day Their Synagogues then being as our places of meeting for euery Congregation in euery towne and village and their reading was that before spoken of in Nehemiah with the giuing of the sense and thus is it that the doctrine of Moses was preached and made plaine And that this was still their custome vnto the Apostles times appeareth both from this speech of Iames being in the Present-tense and where it is noted that the Master of the Synagogue sent vnto Paul and his companions Acts 13.15 after the Lecture of the Law and the Prophâ—ts that if they had any word of exhortation for the people they should say on Which sheweth that as it is in vse amongst vs to haue a first and second Lecture and then a Sermon the people being gathered together to heare So it was in those dayes vnder the Law one Lecture was taken out of one of the fiue bookes of Moses the other out of the other parts of
to be done we must not as hap hazzard promise to doe this or that without any respect of the time but we must call to mind whether our intended time will not fall vpon the Lords day least we be constrained by vertue of our couenant sometime to pay a summe of money to take this or that iourney to meet vpon this or that worldly occasion vpon the Sabbath day Math. 27 62. Againe we must make a speciall remembrance hereof vpon the day going before for this was wont to be called the day of preparation vnto the Sabbath and it hath been an ancient custome amongst Christians vpon the Saterday after dinner to absteine from working and to dispose themselues towards the Sunday Exod 19. Neither was this preparation without cause if it were made aright by praier reading meditation and confession of sinnes that they might be clensed therefrom seeing that our infirmities and fleshlinesse doth make vs vnfit for these spirituall and heauenly duties we are made vnholy by the sinnes of the weeke and so full of filthy blemishes that we had need to wash and to purge before we come into the presence of so holy and glorious a God in the assembly of his people Euen as the Israelites were commaunded to wash and to sanctifie themselues before the day of the Lords comming downe amongst them vpon the mount so should we remember that to morrow is the day wherein the Lord hath appointed to come downe amongst vs in the place of his worship and therefore to purge our hearts from malice enuy anger and all wickednesse and to beseech the Lord for his grace and direction both to speaker and hearers that we may keepe holy-day to the glory of his name Esa 58. Lastly we must also remember and keepe the Sabbath in minde when it is past viz. by thinking vpon the holinesse which wee then made shew of in appearing humbling our selues before and hearkening vnto the Lord as though wee were schollers of his schoole that wee may bee ashamed to walke otherwise the dayes of the weeke following and by thinking vpon the instructions deliuered vnto vs that wee may at the least practise them in speciall more carefully then before For through the want of this remembrance it commeth to passe that euen they which are holy vpon the Sunday are wicked all the dayes of the weeke besides that our Sabbath-keeping is like the Iewes fasting or hanging of the head like a bul-rush for a day which the Lord doth greatly disdaine Memb. 3 The third member of the dutie here inioyned is that wee keepe holy a Sabbath that is a cessation a rest for this is so inseparably ioyned vnto the time which is to be kept holy as that take away rest and you take away the holy day for the holy day is a Sabbath a rest Therefore Leuit. 23. whereas there were many festiuall times appointed in the Mosaicall Law the feast of the Passeouer of Pentecost of the gathering of fruits c. they were all called by the name of Sabbaths Esa 1.16 What we must rest from vpon the Sabbath Now the Sabbath or rest which wee must keepe is first and chiefly from sinne and thus our life should be a continuall Sabbath according to that diuine rule Cease to doe euill learne to doe well seeke iudgement and releeue the oppressed but principally vpon the Lords day when hee is most to be honoured hereby But alas how foulely is this rest abused in these miserable times no day in the weeke being a day of such licentiousnes as this wherein as though hell it selfe were broken loose some spend their time and mony and wits in the alehouse drinking and swilling like drunken swine some waste that which they haue gotten with hard labour in carding and dicing Leuit. 2.3 Secondly this rest must bee from ordinary not absolutely necessarie labour which is further expressed in the wordes following In it thou shalt doe no manner of woâ—ke and in another place speaking of this time he saith There shall be no worke done therein it is the Sabbath of the Lord in all your dwellings this being added as a reason why no worke might be done because it is the Sabbath of the Lord as if he should haue said ye cannot keepe a Sabbath vnlesse yee cease from working 〈◊〉 ad Elpid Thirdly wee are to cease from workes of speciall times as plowing sowing reaping c. Constantine in his Epistle to Elpidiâ—s willeth that all should rest vpon the Sabbath day onely hee speaketh of dangerous weather at some time yea often in the time of planting and graffing and sowing through which experience taught that their fruit perished and was lost in which case hee giueth libertie to these businesses rather then that the good gifts of God should be lost Anno 27. Hen. 6 Others long agone prouided that no Faires or Markets should be kept vpon the Sabbath day as in the time of Henry the sixt here in England and yet before that euen before the Conquest Conâ— VVinch in the time of Canutus it was ordained that Faires and Markets and worldly workes should cease vpon that day and Charles the great commanded his Visitors that all worldly businesses should cease whether it were sowing time or planting Conc. Dingulo-sunens Can. 13. or cutting of vines c. And in an old Councell it was decreed That if any should worke his beast vpon the Lords day it should be forfeited to the King 4. We must cease from the works of our speciall callings for the six dayes are appointed for them Sixe dayes shalt thou doe all that thou hast to doe Shop-keepers ought not therefore to follow their trades of selling Millers of grinding c. and if there bee any else of the like nature they must rest from the works of their callings at this time of rest Likewise it is fit that Bayliffes and Apparitors should on this day forbeare seruing their Processes according to the decree of Leo and Anthemius who ordeined That if they should execute these offices vpon the Lords day they should bee proscribed that is forfeit all their goods 5. We must rest from worldly speeches and thoughts either by making bargaines or talking of worldly businesse or contriuing the same in our minds when we performe these duties then is the day kept as glorious vnto the Lord as hath been already noted out of the Prophet Esa 58.13 Memb. 4 The fourth member of the dutie here inioyned is that wee sanctifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sabbath day which the Lord hath appointed Now it is granted of all that the Iewes were to keepe such a Sabbath vnder the old Testament indeed but much doubt is made for the time of the new Testament wherefore here ariseth another question Quest 74. Is there any set day vnder the new Testament thus to be sanctified and kept holy Answ Yes the day which is commonly called Sunday but
in the Scripture the Lords day or the first day of the weeke is thus to bee kept without alteration to the end of the world Explan We enter now vpon one of the most controuersall questions of these times wherein I will notwithstanding plainly proceed as is fittest for this Treatise making Gods Word my only rule of direction to set downe the truth herein as by his grace I shall be inabled Reasons of the Sabbath vnder the Gospel First then I say that we vnder the new Testament are tied to the obseruation of a Sabbath as well as the Iewes were of old and by as great authoritie Reason 1 Rom. 5. And this appeareth first from the time of the Institution of the Sabbath which was when man liued in Paradise immediately after his creation when hee was free from sinne when hee had the substance of true holinesse and needed no figuring Ceremonie for his comfort his present estate being all comfortable For if a Sabbath was to bee obserued in Paradise and came not first in with any ceremonies which were to haue an end at Christes comming in the flesh how can it enter into any man to thinke that this obseruation should cease as they did at this his comming And not rather after a new sort be reuiued vnder this second Adam to the likenesse of that it was in the time of the first Adam For by the second Adam who is Christ we are restored to that estate which we lost in the first Adam and why then should it differ by the cessation of the Sabbath Some thinke that the words of Moses Genes 2.3 were set downe there by way of anticipation and not to bee meant of that beginning of times but of succeeding times afterward about the giuing of the law But this lieth vpon them to proue In the meane time we are in good possession of this argument Reason 2 2. From the moralitie of this Commaundement of the Sabbath for it is heere placed amongst the rest of the morrall Lawes which are to continue in force for euer according to that saying One iot or title of the Law shall not faile Math. 5.20 though heauen and earth perish Now if this law bee morall as the ranging of it doth imply and all other morall Lawes bee of force to binde to the obedience thereof as before Christs comming what rashnesse is it in any to denie the like force vnto this law Reason 3 3. From the reasons of the Commandement which are all morall and perpetuall 1. Because it is to be remembred that of old it was kept in Paradise which doth alike bind vs as it did the Iewes 2. Because of the equity it being but one day of seauen and therefore as freely to be dedicated vnto God by vs as by the Iewes 3. Because of the ease of seruants and cattell of which there is as much need amongst vs as amongst the Iewes 4. Because they were to meditate vpon the great work of creation from which the Lord rested vnto which is now added a greater worke of redemption vnto the meditation of both which wee should much rather separate our selues then the Iewes Reason 4 4. From the caueat giuen by our Sauiour Christ speaking of the destruction of Ierusalem Pray that your flight be not in the Wâ—nter Mat. 24.20 nor on the Sabbath day That which is here spoken hath relation to the times afterwards to ensue for the destruction of Ierusalem was thirtie six yeares after Christes suffering therefore euen then also there was a Sabbath the breach of which would bee some addition of griefe vnto the people as also if they should bee constreined to flie in the wet and cold of winter If any shall rather take these words as spoken of the Iewes sabbath the necessary breach whereof was most grieuous vnto them I will not much contend hereabout Let the former reasons then suffice 2. Our Sabbath â—ataâ—ne Secondly I say further that our Sabbath is not vncertaine but precisely determined and set downe as theirs was viz. the Lords day or first day of the weeke which is the day of Christ his resurrection from the dead For he arose the third day after that hee was crucified vpon the Friday which was their preparation to the Sabbath and had lien in the graue all the Sabbath day The reasons that serue to confirme this are diuers Arg. 1 1. Expresse places of Scripture wherein mention is made of this day as the set day of the Christians meetings to break bread to preach and heare and to doe other duties of holinesse In that place of the Acts where the Euangelist telleth that after their comming to Troas they abode there seuen dayes and vpon the seuenth which was the first day of the weeke the Disciples being come together to breake bread that is Act. 20.7 to the holy Communion Paul preached vnto them Which doth plainly shew that the Iewes Sabbath was now antiquated and done away and that this was the Christians Sabbath otherwise they would not haue let passe the day before as they did 1. Cor. 16.1 Another place is in the Epistle to the Corinthians where the Apostle prescribeth vnto them a rule of gathering for the poore euery first day of the weeke when they were come together which he also saith that he had established amongst the Galatians and why I pray you vpon the first day of the weeke and not vpon the Iewes Sabbath None other reason I suppose can be rendred but that this Sabbath was at an end and in stead hereof the Christians had another viz. the first day of the weeke wherein they made their meetings Reuel 1.10 A third place is in the Reuelation where it is said that Iohn was in the I le of Patmos vpon the Lords day rauished in the spirit Now what meaneth this that he calleth it the Lords day vnlesse a day appointed by the Lord For hence is the Passeouer called the Lords Passeouer the Communion the Lords Supper the bread the Lords bodie because he did appoynt all these in his Church Why is hee noted to bee rauished then in the spirit vnlesse that being in holy meditations as was the speciall manner of the Church now fortie yeares since Christ crucified hee was rewarded by the Lord with this wonderfull illumination in most hidden mysteries From whence may bee framed this vnanswerable argument That day which by the inspired Apostle is called the Lords day was appointed by the Apostle taught through reuelation to bee kept by holy meetings in the Churches of Christians not once or twice but euery time that it came is certainely the Christians Sabbath but such is the first day of euery weeke Therefore not any other but this day is the Sabbath of Christians The force of this reason standeth in the second part which is most firmely grounded according to euery branch Apoc. 1.10 Act 20.7 1. That it is called the Lords day 2.
his sons consecrated c. Vpon this day Christ appeared at sundry times after his resurrection the holy Ghost descended vpon the Disciples and Iohn was enlightned Arg. 6 1. Cor 2 14. A sixth argument may be drawne from the approbation and consent of all the best men who are spirituall and most able to discerne the things of God and the opposition of godlesse and most euill men who are led like brute beasts who are naturall and perceiue not the things of God For the best men haue euer since Christs resurrection obserued and kept this day with all due reuerence only the prophane and licentious haue cast away all conscience hereof Whence we may reason thus That which is embraced and held by all godly learned men but oppugned by the vngodly as not standing with their corruption is certainely the truth but such is this doctrine of the first day of the week to be the Sabbath Therfore most certainly true For the first part of this argument wherein the strength consisteth and first that that is the truth which is held by the godly with one consent our Sauiour telleth them To you it is giuen to know the secrets of the Kingdome of Heauen And if any man shall doe his will he shall know the doctrine Matth 13.11 Iohn 7 17. 1. Cor. 3.19 whether it be of God or no. And on the other side The wisdome of this world is foolishnesse before God and they which are after the flesh do sauour the things of the flesh with many like places from whence it followeth that the constant consent of all godly men is no small argument of the truth and contrariwise of the wicked And thus yee see vpon most firme grounds that there is not onely a Sabbath to be obserued vnder the new Testament but the Sabbath the first day of the weeke which the Lord hath appointed Which meeteth with sundry phantasticall opinions Errors touching the Sabbath Rom. 7. First of the Anabaptists in Germany and the Familists in England which hold that all dayes are now alike and none more a Sabbath then another neither doth it any whit helpe them that they alleage Wee are free from the Law euen as a woman when her husband is dead from the law of her husband for by the Law here is meant the ceremoniall Law the heauy yoke of which Christ tooke from our shoulders and if in any other place freedome from the law bee spoken of it is either meant of the Ceremoniall and Iudiciall or of the rigor of the Morall Law exacting perfect obedience in euery point or else threatning condemnation If they shall say Col 2.16 Let no man condemne you in respect of a Sabbath c. and that the Apostle saith reprehensiuely Ye obserue dayes and times and moneths and yeeres neither doth this make for them seeing that the first place speaketh of feasts abrogated Gal 4.10 and done away only the other of times vsed to be obserued by the Gentiles Secondly it appeareth to bee an error which is held by the Iewes by Ebion and Corinthus and the Sabbatary Christians viz. that the old Sabbath is still to bee kept as before Christ his comming for the abrogation of which these places are most plaine Col. 2.16 1. Cor. 16.1 Acts 20. c. Thirdly they also erre that yeeld a Sabbath now but hold it vncertaine whether it be the seuenth eighth or tenth Fourthly they which ho d this day but with all that it may bee changed vpon the consent of Churches sufficient cause concurring which I take it is suppositus impossibilium a surmise of things impossible Lastly they which hold the same day but meerely vpon the ground of tradition as the Papists to make their other fond and corrupt traditions in the more request 3 To rest vpon the Lords day 3. Thirdly I say that this day is not remisly to be kept by vs vnder the new Testament although it may rightly be said that the strict resting inioyned the Iewes doth cease viz. as figuring our Christ his resting in heauen after the worke of our redemption finished according to that Scripture He that hath entred into his rest Heb 4.10 hath rested from his owne workes as God did from his Yet considering that there is a rest also for Christians Heb. 4.9 as is contained in the same place There remaineth therefore a rest vnto the people of God it were great temeritie to deny a day of resting now from seruile worke holding that the Lords day is rightly kept by comming together to publike duties though the times of vacation be spent in following worldly affaires For as Gods resting vpon the Sabbath did prefigure Christs resting vpon his day so there is a rest to come vnto all Christs members in heauen which is figured out by our resting vpon the Lords day to the apprehending of which sweet and most ioyfull rest we are more sensibly quickened by tasting the sweet of resting here after six daies painfull labour vpon the Lords day Acts 15 â—1 Moreouer it is necessary that wee cease from worldly affaires that wee may be more profitably imployed about heauenly which without doubt was one end of resting vpon the Sabbath of old for they attended then vpon Gods publike seruice euery Sabbath day seeing it is said that Moses is read in the Synagogues euery Sabbath day They must therefore rest that they might labour rest temporally and labour spiritually men being vnfit to doe both these labours to the best aduantage the same day especially the spirituall if there bee an incombrance of the corporall wee beeing fitted vnto the one by nature but to the other not onely not fitted but most vnapt vnto it by nature so that wee had neede to bee bowed and bent by meditation and prayer before the publike meetings and to bee confirmed and made tenacious of the things which wee haue been taught by recounting them after these meetings And to doe thus wee haue plaine direction giuen vs in the holy Scriptures Eccles 4.17 Take heed vnto thy feete saith the Wise man when thou entrest into the house of the Lord and be more neare to heare then to giue a sacrifice of fooles this is for preparation before and after the publishing of the law Take heed saith Moses that yee doe Deut. 5.32 Deut. 6 6. as the Lord your God hath commanded And againe These words which I command thee this day shall be in thine heart this is for recounting of the word againe after And that royall Prophet professeth according to this direction I haue hid thy word in mine heart Psal 119 â—â— that J might not sinne against thee Notable is the admonition of Chrysostome to this purpose yee ought not In Mat. cap. 1. Hom. 5. when yee goe from the congregation to bee intangled presently with businesses contrary to this studie but to goe home and there to call together your wife and children to
taken at the approach of the Sabbath nor yet as the Essees a strict sect amongst the Iewes by abstaining from doing the necessary businesses of nature as Matthew Paris writeth of a Iew that would not be drawne out of a noysome Priuy vpon their Sabbath But look what time thou art wont to rise about thy worldly busines which thou art most desirous to set forward at the same arise by prayer and heauenly meditations and loose no conuenient time till thou betakest thy selfe againe to thy rest at night and if any occasion be offered for the furtherance of thy soules health perseuer herein yet with entermingling of conuenient relaxations of mind and body lest thou ouer-whelme Nature by ouer-strict intentions And which is the chiefe end of this discourse about the beginning of our Sabbath presume not before a whole day of rest bee complete to put thy hand to thy worldly businesses as some doe going forth with their carts towards Faires or Markets or in carrying carriages some about one worke and some about another vnlesse in the cases before allowed for necessitie Quest 3 Acts 1.12 Wee read in the Scripture of a Sabbath dayes iourney by which it should seeme that it is not altogether vnlawfull to trauell then what is to be said of this It cannot bee denyed Answ A Sabbath dayes iourney but that the holy Ghost speaketh of such a iourney indeed yet Ierom imputeth it to the Rabbins as an inuention of their and (a) Ioseph de bel Jud. lib. 7. cap. 24. This riuer runs betwixt Archas and Raphaneas two cities of the kingdome of Agrippa This was shewed vnto Titus in his returne from Ierusalem and if it were true it is worthy to be shewed al men as being a miraculous teaching of rest vpon that day from trauell seeing a Riuer did rest from running according to the ordinary course Iosephus writeth a strange story of a Riuer called Fluuius Sabbaticus which was wont to run full all the six daies but when the seuenth came the water abated that a man might see the bottom of the riuer it ceasing then from running But Theophilact bringeth Origen for his author that the Sabbath dayes iourney had the beginning then when the Tabernacle was placed in the middest and the Israelites tents farre off round about which as he saith was a thousand paces from whence they must needs come to the Tabernacle vpon the Sabbath and this continuing for the space of forty yeare might well giue occasion of this phrase a Sabbath dayes iourney So that it may be granted as certaine that there was such a iourney allowed by the Lord but the doubt still remaineth how farre this iourney extended Caluin and the Latin Interpreters hold that it was two miles and that by comparing this place of the Acts with that in Luke Luke 24. â—0 Iohn 11.18 where it is said that hee blessed his Disciples in Bethany and ascended thence which Bethany is from Ierusalem 15. furlongs two little mils Tremelius the Syriacke interpreter saith that it was but seuen furlongs and so translateth it and affirmeth that the Rabbins with wonderfull consent doe all agree herein for they count it 2000 paces according to their Talmud but these are ordinary paces but halfe so great as Geometricall paces so that they make but 1000. Geometricall paces which are but a mile 2. Kings 4.23 But the matter still resting in the distance of Bethany from Ierusalem which was on the further side of the mount and 15. furlongs off it must be concluded that this is the Sabbath dayes iourney there meant Neither doth it hinder that Iosephus writeth of the mountaine being distant from Ierusalem but fiue furlongs or since but 500. paces or more lately that Bethany is from Ierusalem three miles for the mountaine is great and large and therefore some part might well bee so nigh and since Ierusalem reedified it being set vpon other ground including Golgotha where Christ was crucified which was then without the gates of the city Bethany might well bee three miles off Howsoeuer wee are to hold that a Sabbath daies iourney is about the businesses of the Sabbath about which we are not alwaies tied to the same distance of places but may trauaile as occasion serueth for our greater comfort or the good of the Church so that lawfull order bee not broken as the Shunamites Husband answered her when shee would haue her Asse sadled to goe to the man of God wherefore wilt thou goe to day seeing it is neither new Moone nor Sabbath By which is intimated that vpon Sabbath daies shee was wont if the case did so require to ride vnto him For conclusion then of this point let these rules be obserued 1. To trauell about worldly businesses vpon the Sabbath day is altogether vnlawfull vnlesse necessity doth so require be the iourney lesser or greater 2. To make vnnecessary iournies about spirituall exercises vpon the Sabbath is vnlawfull viz. either by riding or walking to preach to the wearying of man or beast Amos 8. when the iourney might we l haue been taken the day before or by trauelling in like manner to heare when as no famine of the word constraineth hereunto 3. To trauaile to our ordinary and appointed place of Gods worship is not only lawfull but necessary so often as the publike seruice of God is there vpon the Sabbath performed how farre soeuer our dwellings bee from thence if sicknesse or weakenesse or some other necessitie hinder not and in case of the want of a sufficient ministry there to trauaile to some other place I meane if the word be not there preached or the grounds of religion explaned But where this is to be had in conuenient sort to depart thence otherwhere vpon pretence of insufficiency in the Minister is to breake good order and to runne to a confusion for when the minister doth his indeauour if by the diligence of his flocke in resorting vnto him he be incouraged he shall increase in his gifts care and study but contrariwise decrease to their greater hinderance Quest 4 How shall the poore doe which want food and raiment and cannot prouide sufficiently vpon the six dayes for their sustenance then and for the seuenth also may not they in this case worke some part of the day Exod. 16. Ans No verily whether thou bee rich or poore the same law of God bindeth all alike for let the poore now work and he can haue no hope of benefit hereby as those of the people of Israel that went forth to gather Manna vpon the Sabbath found none Hag. 1.6 and they that neglected the building of the Lords Temple earned wages but put it in a broken bag so they which neglecting Gods ordinance shall follow their worldly works shal get nothing by so doing it is not mans labour Psal 127. but Gods blessing that maketh our indeauours effectuall of this blessing there can be no hope when
children vnlesse they be Iacobs or Iosephs godly and righteous which none are without the conscionable obseruation of the Sabbath Iosh 24.15 Therefore the example of Ioshua is to be followed by all masters of families doe not onely say I but I and my houshold wil serue the Lord and keepe his holy Sabbaths seeke that praise before God which was giuen vnto Abraham I know Abraham Gen 18.19 1. Sam. 1. saith the Lord that hee will command his to walke in my waies With â—lcanah and Hannah bring Samuel to the Temple whilst he is young that he may be a seruant vnto the Lord all the dayes of his life With Timothies grand-mother 1. Tim 3 15. breed in him thus knowledge of the Scriptures from a child Ezech. 3.17 Now howsoeuer the charge of inferiors lyeth vpon the superiours yet this will not excuse the inferiours if they shall neglect this holy day but as the Lord telleth Ezechiel when he had made him a watchman ouer Israel if thou admonish them not and the enemy commeth they shall die in their sinnes but their bloud will I require at thine hands so they shall die in their sinnes and feele the smart of Gods eternall wrath in the world to come Euen as it is said of all persons vncircumcised or that keepe not the Passouer they shall be cut off from amongst the people be they masters or seruants children growne vp or parents howsoeuer the Lord would haue slaine Moses because his sonne Gershom was not circumcised Wherefore let children and seruants as they loue their owne welfare Exod 4.25 be as forward to obserue the Lords holy dayes as their gouernours to command them as diligent about their priuate Christian exercises as they to performe them and as studious to satisfie them in holy indeauours as they to helpe them herein Quest 77. Doth the Lord onely take care for our right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and command also that we should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings Explan Before we come to the explanation of this by cattel The charge concerning the sixe dayes whose rest is also commanded are meant their Camels their Oxen their Asses c. whose strength and labour they vsed about their carriages treading out their corne works of husbandry Now the Lord out of his mercy as he would not haue the poore seruant and bondslaue to by torne and worne out with sore labour vnder the hands of vnmercifull masters so would he not haue the poore dumbe creatures and therefore elsewhere explaining further this commandement he saith that thy seruants and cattell may rest as well as thou Moreouer the cattell could not labour but men must be in some sort assistant vnto them and so neglect the Sabbath The stranger was a people not comming of the stocke of Israel but of some other either following them out of Egypt or taken and bought out of other countries whom they had for slaues perpetually as the Gibeonites Now the Lord would not haue there to do any work vpon the Sabbath day Iosh 9.23 though borne without the couenant and liuing without circumcision without passeouer without sacrifice without God in the world partly that through being fauoured they might come to affect the true religion the fountaine of this their sweet rest and partly that being in the bosome of the Church there might be an outward vniformitie of al in the reuerencing of this holy day which sheweth that they which liue in the same Nation and vnder the same gouernment are to be compelled to an outward conformity of religion though the heart can only be turned by the Lord and whatsoeuer thy seruant be inwardly thou must cause him to be conformable to all good orders outwardly but this extendeth not to such as come strangerwise vnto thee ouer whom thou hast none authority To returne now to the proper question Some hold that the Lord doth onely remit his owne right in saying sixe daies shalt thou labour c. because all the dayes of the weeke are his otherwise the people of God had not done well in setting apart some of the sixe dayes vnto holy exercises Working vpon six daies commanded here vpon any occasion whatsoeuer But they are deceiued and their ground is too weake for in euerie commandement wee are not onely inioyned the dutie Reas 1 but the helpes and furtherances heereunto now vnto the right and free keeping of the Sabbath it helpeth not a little to spend the six dayes well about the workes of our callings partly for that our worldly businesses being done we are the freer from any intanglement hereby therefore he saith Thou shalt labour and doe all that thou hast to doe Partly for that being weary of labouring the rest of the Sabbath will be the more sweet and pleasant vnto vs according to that of the Prophet If thou call the Sabbath a delight Esa 58 13. and partly for that the Lord of his goodnes will the rather sanctifie vs and make vs fit to sanctifie a Sabbath when as we diligently doe the workes of our callings vpon the six daies according to that comfortable saying of Iohn Of his fulnesse wee haue all receiued and grace â—oh 1.16 for grace hauing the grace of faithfulnesse and diligence in the duties of our callings we receiue further grace of diligence about Sabbath day exercises which is peculiarly verefied in this very thing in that the most idle which spend their time of the six dayes in gaming sporting and least doing are least holy and most prophane vpon the Sabbath but contrariwise the honestly diligent and intentiue to their callings 2. The iniunction of working vpon sixe dayes is giuen Reas 2 in the same commanding termes in the originall that the iniunction of not working the seuenth is giuen in in the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt doe worke in the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not doe worke 3. As there be reasons alledged of ceasing from worke vpon the seuenth day so there is reason laid downe also of working Reas 3 king the six dayes as the maine reason of the first is God rested the seuenth so the reason of the second is In six dayes the Lord made heauen and earth hee wrought If it bee said This needeth not to bee heere commaunded it rather belongeth to the second Table I answer that one and the same dutie may belong to diuers Commandements in diuers respects and in what respect this of labouring belongeth vnto this hath bin already shewed neither is mine intent otherwise to bring it in heere and for some questions which are fitly heere further to be discussed Againe I say that the ground of the former assertion is too weake for not men but God himselfe hath againe set apart since the giuing of
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
tedious and thinke that they keepe the Sabbath as well as any other or as they need to doe and more especially if there be nothing but diuine seruice at the Church But let all such know their errour and repent of it they doe indeed sanctifie the Lords day but it is not after the Lords but their owne manner and therefore cannot be accepted of no more then a master can accept of the best indeauours of his seruant at home at that time when he appointeth him to trauell about his busines abroad For the Lord doth now appoint thee to attend him in the publike place Acts 3. hee hath now imployment for thee there Christ himself the holy Prophets and Apostles lurked not at such times in corners or in priuat houses but went vp to the Temple to pray to preach to conuerse with Gods people in publike duties Acts 2 41. Here is the place where Gods ordinance is chiefely vsed and only at the times appointed heere the Lords presence is promised here hath his glory euer shined by the conuersion of soules and sometime of thousands at once Let the proud seperatist therefore goe by himselfe now into corners as ouer-iust in his owne esteeme to come with others to Gods ordinance in publike let the idle or daintie Sabbath-keeper stay at home in his blind priuate deuotion and the ouer scrupulous absent themselues from Church in the case of no preaching at that time let those contemne publike prayer that know not Gods house the Church to be the house of Prayer But let all that feare the Lord feare thus to peruert the Lords day least in so doing sinne lye at their doores The second head Head 2. Forgetfulnes of the Sabbath vnto which I referre the prophaning of the Sabbath is all forgetfulnesse of this day vpon the sixe either in generall in any of them or in particular the day before according to our distinction when I spake of the dutie in the word Remember and it may haue reference also to the Sabbath past Remember how holy thou wert then what rules of holines thou wert then taught how thou didst then make shew of a good disciple of Christ when thou sattest to learne thy lesson of him as Saul who fell downe before the Lord and said Lord what wouldest thou haue mee to doe Acts 9. 1. Sam. 2. and as Samuel Speake Lord for thy seruant heareth Least doing contrariwise in the weeke-dayes after and as one that rather listeneth to Satan and to thine owne corrupt heart thou be condemned out of thine owne mouth for drawing neere vnto God with thy lips but hauing thine hart farre estranged from him The third head Head 3. Neglect of inferiours vnto which I referre the prophaning of the Sabbath is by leauing such as are vnder our gouernment to their owne vnbridled and licentious liberty vpon the Sabbath day which is no small fault in parents masters and gouernours For whilst euery priuate man doth thus neglect his domestick charge the minister may preach reproue admonish and teach but little wil it profit to bring them to the right obseruation of Christian duties Besides doth it not grieue any good parents or masters to see their children or seruants miscarry and come to misery but to be negligent of them at these times is the right way to bring them to all lewdnesse and consequently to smart and misery for which they may also then with heauy hearts thanke their gouernors that were too gentle and remisse towards them 1. Sam. 2. as Ely was vnto his children whose lamentable estate in his children and posteritie what hard heart can reade of without relenting Quest 83. What be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words for in sixe dayes the Lord made heauen and earth the sea c. Quest. 84. What are the reasons infolded in the commandement Answ Three 1. Because the law of the Sabbath is ancient and was of force in Paradice before mans fall 2 Because it is most equall the Lord allowing vs sixe dayes for our worldly affaires and requiring but one of seuen for the workes of his worship 3. Because the seuenth is the Lords peculiar day so that without sacriledge we cannot any way prophane it Reasons infoulded in this Commandement Explan This commandement being of maine and speciall vse for the furthering of true godlinesse and such as vpon which the rest of the law hangeth is therefore both placed in the middest and because man naturally is most vnapt to bee moued with the reuerence hereof fortified with many reasons beyond the rest Which reasons are euery one of great force partly infolded and not distinctly placed out of the words of the commandement and partly expressed and set downe at large by themselues Reas 1 The first reason infolded is taken from the word Remember as if the Lord should haue said Howsoeuer all the rest of these lawes haue hitherto passed without such expresse mention especially when mans nature was vncorrupt in Paradise yet this law of the Sabbath was expressely giuen at that time and now I giue you warning only to remember it as most ancient and euer vsed amongst all my deuout people so that if old customs wil beare any sway with you the very remembrance of this must needs be of force to moue you to keepe holy my Sabbaths Or else Remember is a reason of force because it is a note of special charge for the duty vnto which it is prefixed For when a master commandeth his seruants diuers things and would chiefely haue some one thing done hee impresseth it with this word remember as if hee should say I would not haue that neglected or forgotten by any meanes If therefore any earnest speciall charge giuen by the Lord be of any force with thee if the old custome of Gods Church euer since the creation bee of any force doe not prophane but keepe holy the Sabbath day Reason 2 Gene. 2. The second reason infolded is taken from these wordes Sixe dayes shalt thou labour c. as if the Lord should haue said It is no vnreasonable matter or hard vnto thee that I require in bidding thee keepe holy the Sabbath day it is but one day of seauen I allow thee six for the workes of thy calling I will be content onely with the seuenth though I haue made all the dayes and could require six and leaue thee but one therefore doe thou willingly keepe this day This is a reason of great moment and oftentimes onely vsed as being alone sufficient to mooue any honest heart to obedience In Paradise it was the maine reason to Adam and Euah Ye shall eate of all the trees in the garden but of the tree in the middest ye shall not eat it was the reason vsed to mooue the Israelites to let their land rest the seuenth yeare that the poore might haue some comfort
of that which grew then of it owne accord Deut. 10.12 because they were in times past seruants and poore and had the liberty of tilling and sowing and reaping six yeares for themselues And he must needs be iudged an vnreasonable seruant who if he serueth so kind a master as that will allow him two or three dayes in a weeke for his own busines doth not willingly go about his masters worke the other dayes Reason 3 1. Sam. 2. The third reason infolded is taken from these wordes The seauenth is the Sabbath of the Lord thy God As if the Lord should haue said I haue specially marked the seuenth for mine owne holy and peculiar so that hee which shall presume to take that or any part of it and make it common by doing worldly workes or following vanitie is a thiefe and a robber vnto me euen as he which being an hired seruant taketh the time to follow his owne businesses wherein his master appointeth him to doe his worke Therefore as no honest seruant will thus vse his Master so no honest seruant of God will thus abuse the Lord for if a lewd seruant thus abusing his master cannot endure his presence though hee bee but a man how shall hee that presumeth thus to abuse the Lord indure when hee commeth seeing that if one man sinneth against another the Iudge shall iudge it but if a man sinne against the Lord there is none that dares plead for him Quest. 85. What are the reasons expressed Answ Two first from the Lords example who rested vpon the seauenth from all his workes of creation Secondly from his blessing inseparably linked vnto the hallowing of this day so that he that keepeth it holy shall finde it vnto his comfort a blessed day also The Reasons expressed Explan The Lord not content to haue interlaced the reasons of which it hath beene already spoken addeth further weight of reason For in sixe dayes the Lord made heauen and earth and rested the seauenth c. Reason 1 Ioh. 13. First from his owne example who hauing finished the great worke of the creation vpon the sixe dayes rested the seauenth and for a memoriall heereof hath commended the care of this rest to all his louing subiects euery seauenth day throughout all generations As if hee should haue said I command you O people nothing but what I your Soueraigne Lord haue done before you who when I had made the Heauens the earth the Seas and all creatures rested from this my labour and recreated my selfe in the beholdiog of that I had done follow me therefore and doe likewise after the labour of sixe dayes rest and refresh your selues by sweet and heaueely contemplations and exercises that so in all ages to come ye may be knowne by your holy rests as by my cognizance to be my people and true subiects This reason Christ vseth to his Disciples to perswade humility saying If I your Lord and Master haue washed your feet then ought ye also to wash one anothers feet And very apt are all men to bee led by examples especially of great ones according to that Regis ad exemplar totus componitur orbis After the Kings example the whole world is framed If the King were maimed in any member Fu. Solin Pompen Mela. or had but one eye amongst the Aethiopians they would all willingly make themselues herein like vnto him though to their great paine how much more should all the people of the Lord bee led by his example be like vnto him in keeping holy rests wherin he rested Reason 2 Esa 58.13 â—4 Secondly from the blessing annexed vnto this day being hallowed and kept holy The Lord blessed the seauenth day and hallowed it So that if thou be faithful in the obseruatioÌ„ of this day thou shalt not lose thy labour for hallowing this time hath alwayes Gods blessing accompanying it according as more fully it is promised by the Prophet Esay If thou turne away thy foot from the Sabaoth c. Thou shalt thou delight in the Lord and I wil cause thee to mount vpon the high places Chap. 56.2 And againe Blessed is the man that doth this and the Son of man that layeth hold on it that keepeth the Sabaoth and poluteth it not And it is commonly seene that such are blessed men blessed with diuine knowledge and blessed with all the fruites of sauing faith Iustice innocencie and true mercy and blessed with a diligent endeauour about all holy exercises and this is to those that see it the greatest blessing for blessed is that man that exerciseth himselfe in the Law of God Psal 1.1 and meditateth therein day and night If then this Law be so ancient and such as hath beene obserued from the first beginning if it be most equall and indifferent if it bee an entring vpon Gods peculiar right to breake it if the Lord hath gone before vs in the rest of this day in his owne example and if it bee a blessed day also to such as keepe it aright and redounding to their exceeding great good and comfort then rouze vp your dull hearts cast off the clog of worldly thoughts and businesses and lift vp your spirits to the highest Spirit in the due keeping of this holy day Quest. 86. Which is the first Commandement of the second Table or the fifth of the Law Answ Honour thy father and mother that thy dayes may bee long in the land which the Lord thy God giueth thee Quest 87. In which Commandements doe you learne your duty towards your neighbour Answ In the sixe latter Commandements which be of the second Table Quest What is thy duetie towards thy neighbour Answ My duty towards my neighbour is to loue him as myselfe to doe to all men as I would they should doe to me to loue honour and succour my father and my mother to honour and obey the King and his Ministers to submit my selfe to all my goueenours teachers spirituall pastors and masters to order my selfe lowly and reuerently to all my betters To hurt no body by word nor deed To be true and iust in all my dealing To beare no malice nor hatred in my heart To keepe my hands from picking and stealing my tongue from euill speaking lying and slandering To keepe my body in temperance chastitie and sobernes Not to couet nor desire other mens goods but to learne and labour truly to get mine owne liuing and to doe my dutie in that estate of life vnto which it hath pleased God to call me Explan All these recited particular duties are by me to be prosecuted hereafter in the explication of the seueral coÌ„mandements of the second table I shall not need therefore to adioyne any literall comment vpon them here but rather remit the Reader to obserue theÌ„ in the branches of streams wherto they seuerally belong Now for the methodicall handling of the second Table I will invert these three questions thus the last
Disobedience Touching the sins against this Commandement they are of two sorts as the duties were 1. Of Inferiours 2. Of Superiours The sinne of Inferiours is irreuerence that is to be without that awfull regard which ought to be towards Superiours and it may be referred to these heads 1. Disobedience and refusing to doe and to bee ruled thus stubborne and vnruly children and seruants sinne greatly and stubborne people that will not yeeld to follow the directions of Ministers they were by Gods censure all subiect to the same most fearefull punishment viz. to bee stoned to death For it was the plaine Law of God touching children See before in their duties to parents Deut. 21.18 And for people it was commanded Thou shalt doe according to all that they that is Deut 17.10.11 12. the Priests and Leuites teach thee According to the Law that they teach thee thou shalt not decline neither to the right hand nor to the left And that man that will doe presumptuosly not harkning to the Priest shall dye Thus people that obey not the wholsome lawes of the Magistrates sinne greatly and if any refuse to be ordered by them they resist the ordinance of God Rom 13.2 and are specially threatned that they shall receiue to themselues condemnation Quest Is it a sinne then in any thing to doe contrary to the Kings lawes for examples sake to eate flesh in Lent or vpon Fridayes Answ If the intent of this Law were that euery one should vse this abstinence without exception it were a sinne to disobey vnlesse necessity did compell but the chiefe politique intent being that Fisher-men might haue vtterance for their fish and so be encouraged for the good of the Common-wealth as the title of that Law sheweth and that young things might in Lent be preserued and not spent before they come to some age and greatnesse if this bee obserued and the Law be not purposely crossed I take it that it is no sinne of disobedience against the higher powers in regard of the ciuill and politicall prohibition and the like is to be thought of all other statute-lawes their intent and scope must be duly by all good subiects obserued Quest It is a sin for children to disobey their Parents by deuoting themselues in their youth to any religious course or order or without or contrary to their liking Numb 30.1 Math 15.4 Answ Yea doubtlesse for God hath taken order that such a vow as vnlawfull should be counted of no force It is therfore meerely pharisaicall in the Romanists that in this case allow nay commend disobedience of young and ignorant children in deuoting themselues to any Monasticall order though to the great offence of Parents 2. Fraudulent and deceitfull obedience Thus seruants sin when they obey and vse diligence in their masters sight Deceitfulnes but are slothfull and negligent behinde their backs they rob and steale from them taking meat drinke and wages to doe their worke with diligence but contrariwise neglect it and prefer their own ease they can haue but cold comfort when they looke to the great Lord of all Christ Iesus that seeth all their sloth and deceit 3. Deriding and scoffing at Superiours as Ham mocked at his father Noah for which he was accursed in himselfe Gen. 9. Deriding Superiours and posterity This is a common vice in wayward youth when they are taught any thing that is good or admonished of their vanity if not openly which they dare not yet in heart they mocke at the admonitions of Parents Masters and Ministers But see what a cutse of God is out against them Pro. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the valley picke it out and the young eagles eate it This irreuerent scoffing neuer escaped Gods punishing hand The children that mocked Elisha 2 King 2. calling him Bald-pate were suddenly torne in pieces by Beares to two forty of them The Ephraimites that mocked Iphtah and his Gileadites calling them runagates of Ephraim were slaine to two forty thousands Nahash with his Ammonites 1 Sam. 11. that mocked at the conditions of peace offered by tbe men of Iabesh Gilead saying that if they might put out euery mans right eye and bring that shame vpon Israel they should haue peace were all slaine scattered so as that not two of them were left together And what fearefull end the Iewes came to that mocked at Christ and the holy Apostles wee all know Feare therefore to scoffe at any good man but much more at such as thou oughtest to reuerence for his place and function Cursing Superioâ—rs Exod. 21.17 Exod. 22.28 4 Cursing and backbiting Superiours Hee that curseth Father or Mother shall die the Death And the Lord expressely commandeth Thou shalt not raile vpon the Iudge nor speake euill of the Ruler of the people Thus therefore children seruants people that let loose their tongues against their Gouernors to curse and raile vpon them take the right way to bring Gods curse vpon themselues Numb 23 Balaams case shall be easier at the last day then theirs for he durst not curse where God forbade him 5 Irreuerent gestures towards Superiours in any particular mentioned before in the duty Too much obedience to Superiours Now as this Law is broken by detracting and taking away from the reuerence of Superiours so their is a sinne in ouer reuerencing them 1 If obedience be absolute without respect to Gods will for there we must say with the Apostle Acts 4.19 Wee must rather obey God then men If Parents or Masters bid thee lye steale worke vpon the Sabbatth or the like for their gaine thou must in all modesty deny so to doe If Kings and Rulers command Idolatry Superstition or Heresie obey not lest escaping their hands thou fall into the hands of the Lord. Quest Whether is a Minister of Gods Word being forbidden to preach by the Magistrate to forbeare to execute this his office of Preaching seeing the Apostle did not though straightly charged Ministers suspended may not preach Answ The ordinary Ministers of these times are bound in this case to obey the Magistrate as touching the publike execucution of their office because that howsoeuer they haue an inward calling from God yet their outward to the publike place is from man or by man and may againe bee taken away by man but it was not so with the Apostles who as the other Ministers of those times were immedialy and extraordinarily set a worke by God onely The onely preaching that they may now in this case exercise is by way of conference and exhortation in priuate prouided alwayes that it be not contrary but as the Law doth allow otherwise the power is resisted Here we may see what the Anabaptists are that are enemies to authority viz. euen a sinagogue of fantastick braine-sick soules enemies to Gods ordinance and so are many other humorus
commonly runne into 3. A disposition alwayes to interprete such things as are done against vs in the best sense that wee can as it is noted to bee the property of loue It thinketh not euill 1 Cor. 13.5 for by a misconstruction men are often prouoked causelesly to sinne against their owne soules or when small matters are aggrauated and accounted greater 4. A loue of peace and seeking it with all men as much as may be according to the precept As much as in you lyeth Roâ— 12.8 haue peace with all men And againe Dost thou desire to liue long and to see good dayes refraine thy tonge from euill Psal 34.12 and thy lips that they speake no guile cease to doe euill learne to doe well seeke peace and ensue it 5. Lastly a minde content for the loue of peace sometimes to depart with a mans right as Abram the vncle Gen. 13. Math. 17. gaue Lot his nephew his choise being content that part which hee left and Christ when he had proued that hee was not to pay tribute or poll money did notwithstanding pay it being demanded By interring and timely bringing to the buriall dead bodies of Christian people or others which being vnburied would be noysome and preiudiciall to the liues of the liuing Wherefore Abraham prouideth a place to bury Sarah in But this taxeth not the hanging vp of paricides or other notorious murtherers in chaines without buriall who are vnworthy of the honour of Christian buriall And this duty doth more properly belong to the fift Commandement 1 Pet. 2.2 Ro. 10.14 Now as there is a spirituall murthering as well as a corporall so there are duties to be done to preserue the spirituall life and first to preserue thine owne thou art bound to desire the sincere milke of the word as S. Peter saith that thou maist grow thereby 1 Pet. 2.2 Rom. 10.14 attend the preaching hereof whereby faith may be wrought and confirmed and that with all diligence as it is to bee preached in season and out of season thou must hide the word in thy heart by serious meditation as Dauid did Psal 119.11 Cor. 3.16 and let it dwell plenteously in thee pray continually for grace and reuerently receiue the Sacraments and vnto all these ioyne obedience be doers of the word and not hearers onely deceiuing your selues If any of these things bee neglected Iam. 1.22 thy soule cannot liue thou destroyest thy selfe euerlastingly To preserue the life of the soule To preserue thy neighbours spirituall life 1. If thou be a minister teach exhort rebuke vse all meekenes discretion and diligence in doctrine and life to keepe in the right way to bring in such as are out to strengthen the weake to comfort the faint-hearted to curbe the vnruly to informe the ignorant and erronious and to further the sanctification saluation of all 2. If thou beest a Iudge a ruler or a magistrate in executing iustice seeke not onely in regard of temporall punishments to make men affraid of sinning but much more because they shall thus damne and destroy their owne soules commend an honest and deuout course of life both by word and example so as S. Paul saith to Timothy thou maist saue both thy selfe and many others 3. If thou be father or mother master or priuate gouernour teach and season youth in good things betimes command them with Abraham to walke in the way of the Lord instruct them in the grounds of religion out of the holy Scriptures euen in their childhood with Timothies grandmother chastize them duly when they sinne against God as Ely did not and in all things bee an example of holinesse vnto them bringing them to the publike place of Gods worship and praying earnestly for them with Elchana and Hannah and thus thou shalt dedicate them with Samuel to the LORD and well prouide for the saluation of their soules Heb. 3.13 Leuit. 19.27 4. If thou be a priuate person exhort such as are backward and prouoke vnto loue and good workes reproue such as offend and suffer them not to sinne such as are forward in goodnesse incourage with the Kingly Prophet who saith I was glud when they said Psal 1 22. 1 Cor. 10â— let vs goe vp to the house of the Lord and by no meanes lay any stumbling-blocke before thy brother by which he should fall and perish and thus many priuate persons to their great ioy saue the soules of others whilest others carelesse of these duties like Cain haue murtherous mindes and say am I my brothers keeper Quest 94. What is the seauenth Commandement Answ Thou shalt not commit Adultery Quest 95. What is heere forbidden Answ First all outward vncleane actions of Adultery Fornication c. Secondly all filthy and vncleane speeches songs and Bookes and Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is an occasion of vncleannesse as surfetting drunkennesse and idlenesse c. Mat. 5.28 Explanat The sinne heere forbidden is not onely the act of Adultery but whatsoeuer is any way against chastitie or sobernesse either in deed in word or in thought directly or indirectly as a meanes of sinning heere against For thus large our Sauiour sheweth the extent of this Commandement to be where hee saith Whosoeuer looketh vpon a woman to lust after her hath committed adultery with her in his heart stretchihg this commandement to the very thoughts and the meanes of such wicked thoughts a wandering eye Gen 19.18 First therefore this commandement is broken by vnclean actions of euery kinde whether by beastiality Leuit. 18.23 or by vnnaturall lust Rom. 1.26.27 and so foule an euill is this as that the Lord hath done more against it euen in the view of the world then against any other sinne sweeping away euen whole Kingdomes with fire and brimstone from Heauen not sparing any of that impure people and continuing the memoriall of his iudgement vnto this day by the dead sea which is there by the apples outwardly faire hauing nothing within them but smoke and by the generall desolation of the Countrey voyd of euery liuing creature Deut. 22.22 Or the act of vncleannesse is committed with a man or woman married or betrothed and this is adultery which is also so foule as that the punishment appointed is death If any man bee found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife 23. and the wife If a maa bee betrothed to an husband and a man lye with her then shall yee bring them both out to the gates of the Citie and shall stone them with stones to death And good reason that adultery should bee thus puninished because it is an abhominable sinne diuers wayes Against adultery 1. It is a breach of a most sacred couenant made before God and the congregation of his people in most sollemne
vnconscionable Landlord apply the threatnings of the Law wheresoeuer they finde them as well to the one as to the other being both deepe plunged alike into the same damnation It is the sinne of this nation to oppresse both these wayes and no doubt but the Lord hath some great iudgement to punish it and such is the blindnesse of the Vsurer oppressing with his money as that he cryeth out vpon the Landlord and of the rent-racker oppressing with his land as that he cryeth out vpon the Vsurer and neither of them see into their owne sin to turne there-from It is the practice of too many in our nation to oppresse this way no conscience being vsed but as a man can by most cunning deuises procure his owne greatest gaine Wherefore repent and let neighbourly loue beare rule which is the fulfilling of the Law Let nothing to the hinderance but to the benefit of the hirer be content with a moderate gaine so shalt thou shew loue and haue loue which through vnconscionablenesse is waxen cold all ouer this our world 9 Kinde 9. In such as sell vpon trust come or ware the buyer wanting ready money which take more then a iust price therefore without all reason Is this the loue wherewith thou louest thy neighbor as thy selfe Is this an helping hand reacht out vnto him in his need It is a reaching of him a knife to cut his throat when hee asketh thee bread a treading him downe into the water with thy feet when hee craueth thy hand to helpe him out Wherefore either sell not vpon trust at all and so deny altogether to doe the office of loue or else sell for an indifferent gaine euen when thou trustest 10 Kinde Against Bankâ—â—pâ—s 10. In such as faine themselues bankrupt to deceiue their creditors bringing them thus to compound for their debts sometime at fiue shillings in the pound sometime at lesse He is a wicked man that borroweth and payeth not againe Their credit is rupt that is broken before God and man Vnder the colour of pouerty they inrich themselues with other mens goods and rob the poore indeed 11. In such as hire labourers to doe their worke 11 Kinde To deny labourers hire Deut. 24 14. but either defer to pay their hire or deny some part of it Against this the Lord hath commanded saying Thou shalt not oppresse an hired seruant Thou shalt giue him his hire for the day neither shall the Sunne go down vpon it lest he cry against thee vnto the Lord and it bee sinne vnto thee So that this is an oppression and a crying oppression to put off the poore labourer by delayes who hath present need of his wages but much more if any part be with-held from him This is a sinne making so loud a cry as that it ascendeth vp into the eares of the Lord of hostes for reuenge as S. Iames sheweth Iam. 5.4 The greatest men are most guilty of this who abound heere but if they had none other sinnes they shall bee stâ—ipt euen for this of all comfort and euery penny detained from the poore shall bee a fearefull testimony against them at the day of iudgement 12 Kinde In such as hauing wronged his neighbour any way though vnwittingly yet if comming to the knowledge of the wrong done hee shall refuse to make any recompence the fault being onely his as when cattell break into a mans corne being sufficiently fenced on his part that oweth the corne if he shal demand recompence and shew his losse it is oppression not to make recompence in some reasonable manner but much more if hee in his owne knowledge could not but conceiue before of this losse like to come to his neighbour 13 Kinde The thirteenth kinde of theft is fraud and deceit in buying and selling and this is alike threatned as oppression Let no man oppresse or defraud his broeher in any matter 1 Thes 4.6 for God is the auenger of all such things Deceit is practised diuers wayes Deut. 25.13.14 First by false weights and measures or by some deuice giuing lesse then measure this is an abhomination to the Lord. For Thou shalt not haue saith God in thy bagge two manner of weights a great and small neither shalt thou haue in thy house diuers measures a great and a small For all that doe such things Verse 16. and all that doe vnrighteously are abhomination to the Lord thy God Let them look to it therfore that haue two kinds of weights and measures one to buy and another to sell by their practise is abhominable Amos 8.4 Secondly by mixtures of base things and such as bee nought or little worth with things of price and so selling all together as if all were best This was the sinne of the Israelites cormorants against whom the Prophet inueigheth saying Heare this O yee that swallow vp the poore that ye may make the needy of the land to faile Verse 6. saying when will the new moneth bee gone that wee may sell corne c. and sell thr refuse of the wheate And this is the sinne of many trades-men corne-maisters and hop-maisters and of such as deale in euery commodity in these dayes strange are their deuises to make things that are sold by weight heauier and to stretch such things as are sold by measure and to make the greatest gaine of base corne or other necessaries wines and the like which are too many to bee named I think that no age did euer come neere this our age for this deceit wherein there are so many Zachensses vnconuerted taking away from one another by forged cauillation God grant that they may speedily repent as hee did for their owne comfort and saluation Thirdly by setting a faire glosse vpon things to bee sold that the buyer may think it farre more precious then indeed it is and pay for it accordingly Thus they sinne by theft that sophisticate any wares or vse false lighrs and slights or ouerreach the buyer by outwardly placing that which is goodly and hiding the base and little worth This is a colon able deceit to circumuent the simple but they that vse it shall be taken in their owne craft Fourthly by setting forth the thing to bee sold by extolling speeches though it be vnworthy This is so common as that many who are accounted honest men doe fall into this dissimulation also and proue themselues stealers Fiftly by factions when as two or three compact together that when one is selling the other shall come and bid him such a price to deceiue him that intendeth to buy indeede By these and the like deuises fetcht from hell whilst they thinke that they deceiue others and aduantage themselues they doe greatly deceiue their owne soules loosing eternall life for the base gaines appertaining to this life Luke 9.25 For what shall it profit a man to winne the whole world and to loose his owne soule The fourth kind
hurt vnder thy hand thou must make it good If thou beest any way wronged not to go to law if by any other meanes thou maist be restored and not for trifles for wee must rather depart from our right in something especially where the Gospell is scandalized by contentious brabbling among Christians according to the Apostle Why rather suffer ye not wrong 1. Cor. 6.7 why rather sustaine yee not harme And as we reade of Abraham that to auoid contention yeelded vnto Lot being his Nephew from his right And if we be constrained to go to law then not to prosecute matters in malice seeking the hinderance but the reformation of our aduersary recalling him frō his error if it be a criminal cause and faire recouery of our owne right if it be a Ciuill cause 4. In giuing and taking do as thou wouldst be done to in mercy relieuing the poore with clothing meat and drink Iames 1.27 and other comforts according to his necessity The pure religion and vndefiled before God is to visit the fatherlesse and widdowes in their aduersitie So that he which performeth not this duty hauing this worlds goods hath no true religion in him yea 1. Iohn 3.17 he hath no loue of God for If any man hath this worlds good and seeing his brother in want shutteth vp his compassion towards him how dwelleth the loue of God in him yea he hath no faith for Iames 2.20 faith without workes is dead yea he hath no sure foundation for 1. Tim. 6.17.18 the rich are warned to be rich in good workes to be ready to distribute and communicate laying vp in store for themselues a good foundation yea hee hath no conformitie with God as the child of God hath for doe good saith the Lord to them that hate you Matth. 5.45 that yee may bee the children of your father which is in heauen Now that this duty may be rightly performed it must be done liberally according to a mans ability for he that soweth liberally shall reape liberally and with all chearefulnes and not grudgingly 2. Cor 9 6.7 for God loueth a cheareful giuer And for taking there must be no more taken then is giuen neither must they aske and receiue almes that are not pressed hereunto by necessity labor must not be neglected an idle loitring vagrant life entred vpon for this is to breed a confusiō to hinder the poore indeed to rob the spittle And thus much of following the rule which hath been embraced euen amongst the heathen by the law of Nature Quod tibi non vis fieri alteri nefeceris Insomuch as that Alexander Seuerus an heathen Emperour of the Romans caused it to be written in all open places and market-places that it might bee continually before the eyes of all people That which thou wouldest not haue done to thee doe not to another man Rules of obedience to this Commandement Now there is further added as a speciall meanes to inable vnto this duty by diligent paines taking to get mine owne liuing in that estate of life to which it pleaseth God to call me 1. Cor. 7.20 For that we may doe the duty of this Law we must first be in a lawful estate and calling according to the precept Let euery man abide in the same vocation wherein he was called and as a remedy against stealing and as a meanes to inable vs to giue to the needy it is said Let him worke with his hands the thing that is good Ephes 4.22 so that thy calling must be good and honest otherwise what thou gainest hereby is stollen and if thou giuest it is not accepted it must be profitable to Church or Common-wealth Gen. 3 17. Secondly thou must be diligent herein for In the sweate of thy brow saith the Lord thou shalt eate of thy bread vntill thou returne to the earth Diligence was at the first enioyned Adam when hee was set to dresse the garden The Lord himselfe though a most omnipotent essence and pure act is in continuall action ruling all things the Angels haue wings to expresse their diligence and celerity the Sunne Moone and Starres with all the heauenly orbes are alwaies in motion and the smallest creatures the very Bee and little Pismire are diligent in their kind all which teach man diligence in his calling 1. Tim. 6.6 Thirdly thou must be content with thy present estate for godlinesse is great gaine with contentation Discontent besides that it is ingratitude against God is a ground of all vnlawful practices to gaine more and cooleth and kils the spirits from the workes of our callings but contentation stayeth from that which is vnlawfull and putteth life into our honest labours and endeauours Prou. 21.5 Fourthly thou must bee frugall and thriftie to saue that wherewith the Lord hath blessed thee not spending it vnnecessarily vpon vanity nor loosing it through neglect The thoughts of the diligent doe surely bring abundance so that a man by thrift hauing in reasonable sort enough of his owne shall not need to gape after other mens goods but may haue wherwithall to giue to others Psal 15.4 Lastly thou must bee constant to performe all thy lawfull promises for Who shall dwell in the Tabernacle of the most High he that sweareth to his owne hinderance and changeth not or if hee maketh any speech or promise of doing any thing to the benefit of another For he that boasteth of false liberality Prou. 25.14 is like clouds and winde without raine Hee bringeth poore men into a vaine hope of some benefit to be receiued but doth nothing or he maketh a shew before others as is the manner of many seeming good and beneficiall and making faire promises but in deeds least of all they shall haue reward accordingly Quest 100. Which is the ninth Commandement Answ Thou shalt not beare false witnesse against thy neighbour Quest 101. What is here forbidden Answ All false witnesse bearing which is first falsely accusing and witnessing against our neighbour before a Iudge 2. By slandring and back-biting and by all readinesse to hearken to such false reports 3 By flattering and soothing any for aduantage against the truth 4 By lying or telling any vntruth against our conscience Explan In this Commandement the maine intent and scope is to preserue the good name of our neighbour and our owne credit and good name for by false witnessing and lying as our neighbours disparagement is sought so a mans owne is procured The maine sin therefore here is vniustly or out of malice to detract from the good name of our neighbour 1. King 19. First I say vniustly because sometime a man is so bad and notorious as that hee which should goe about to maintaine his credit should endanger himselfe of the woe to such as iustifie the wicked Of such like it is iust and right for a man according to their deserts to complaine either before
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
3. We pray for faith whereby to belieue Supplicat 3. that the will of God reuealed vnto vs in his will and to apply his gratious promises to our owne soules for knowledge will not profit without faith without the Spirits teaching of vs as hee taught Peter when to his commendation Christ saith Math. 16.16 flesh and bloud hath not reuealed it vnto thee but the Spirit of my Father which is in heauen Nay to beleeue is to do the will of God for this is the will of the Father saith Christ Iohn 6.4 that yee beleeue in him whom hee hath sent 4. We pray for power to obey the holy will Supplicat 4. and commandements of the Lord now this obedience is both actiue and passiue in doing and suffering Actiue obedience is both gederall and speciall Generall is our sanctification for this is the will of God saith S. Paul euen your sanctification 1 Thes 4.3 leading an holy iust and good life holy by praying reading hearing of the word and meditation as it is commanded 1 Thes 5.27 Psal 1. pray continually and in all things giue thankes and Blessed is that man which doth meditate in the law of God c. iust Psal 15. by righteous and equal dealing with all men as he which shal dwell in the Tabernacle of the most high is vncorrupt in all his wayes good by beneficence and workes of charity towards the poore as warning is giuen to rich men to distribute 1 Tim. 6.17 and giue vnto the poore Speciall obedience is in workes of our speciall callings as we are Princes gouernours or subiects ministers or people husband 1 Cor. 7.10 or wife father or childe maister or seruant of these it is commanded Let euery man remaine in that vocation wherein he is called And more particularly the King and magistrate are set for the praise of the good and the punishment of euill doers Rom. 13. the people must bee obedient to the magistrate Eph. 6. The father must bring vp his childe in the information and feare of the Lord children must obey their parents and likewise for the rest 1. Tim. 3. Coll. 3. Of this obedience there be fiue rules Rules of obeying Gods will and mans Eph. 6.1 Verse 7. Acts 4. 1. Obey Gods will absolutely for himselfe obey man only in God and for God therefore it is added Children obey your parents in the Lord and Seruants obey your masters as seruing the Lord. Esa 29.13 And when men command any thing against the will of God the example of the Apostles is to bee followed obeying God rather then man 2. Obey God in the manner as well as in the matter which he commanded for he is wisest and knoweth best what will please himselfe Otherwise in vaine doe yee worship me saith the Lord. And thou shalt not make any grauen Image to worship the Lord by Obey God in all the matter by him commanded and not in something of thine owne inuention Esay 1.12 as Saul and Peter lest it be said Who required these things at your hands Math. 12. 3. In doing the workes of piety let them giue place if necessity calleth to a work of charity as to thy neighbours house being on fire his Oxe or other beast being fallen into a pit vpon the Sabaoth day 4. Let the workes of thy priuate calling giue place to workes of a publike calling and generall if thou bee labouring vpon the sixe dayes the Lord calling to his house by appointing solemne meetings to his worship thou must leaue thy worke Leuit. 23. and attend vpon the Lord there Thus feast of the Passeouer was kept vpon the sixe dayes the feast of Tabernacles of â—â—â—st fruits purim and when the Lord called to any fasting c. 5. The workes of a generall coÌ„mon calling must giue place to the works of a speciall vndoubted calling being contrary if a man at any time hath such as Abraham had to kil his own sonne the man whom the Prophet bad to smite and wound him and the Prophet that was forbidden to eate bread in the place of Ieroboams Idolatry 1 Pet 2.15 Passiue obedience is in bearing patiently according to Gods will whatsoeuer is his will to lay vpon vs This is the will of GOD saith Peter that by well doeing yee put to silence the ignorance of foolish men speaking of subiection to the Tyrants of those times and to seruants being wrongfully punished hee propoundeth this comfort If any man for conscience towards GOD indureth wrongfully Verse 19. that is thanke worthy If any man therefore grudgeth and be impatient hee doth against the will of the LORD Now that all our obedience may the better bee accepted it must haue these three properties 1. Chearefulnes and readines it is spoken of as a thing taxed in Cain that in processe of time he came to doe sacrifice Obedience acceptable Gen. 4. 2 Cor. 8. Iam. 1. and God loueth a cheerefull giuer saith Paul he loueth one like to himselfe who readily bestowerh vpon such as aske vpbraiding no man It is not therefore sufficient to obey eyther in doing or suffering when we must needes and are pressed hereunto but we must willingly and cheerefully obey euen in bearing any crosse wherefore He that will be my Disciple saith Christ Matth. 10. must take vp his crosse and follow me 2. Sincerity which is heartily and from the Spirit approuing our selues to God and not affecting the applause and praise of men for thus our obedience will be all lost labor Esa 1. Matth. 6. as that of the Iewes and Pharisies 3. Vniuersalitie which is in all and euery particular thing Marc. 6. for Herod did many things and yet was reiected because he disobeyed in one thing but Iob is approued obediently professing his subiection to God though he should yet aggrauate his misery and kill him 2. The deprecation against all disobedience to the will of God and this is first rebellion an obstinate offending against the knowne will of God when Saul offended thus The deprecation 1 Sam. 15. Psalme 19. his sinne is censured as rebellion This made Dauid so earnestly to pray against this presumptuous sinning Deprecat 2. 2 We pray against prophannesse which is a base estimation of holy duties Heb 12.16 making no more reckoning of the Word of God then of Aesops Fables This is set forth by Esau's example who sold his birth-right for one messe of pottage and is forbidden to all men Vnder paine of being depriued of Gods blessing when we shall seeke it with teares Deprecat Esa 29.13 3. Wee pray against hypocrisie whereby men draw neere vnto God with their lips but haue their hearts estranged from him doing duties which the Lord requireth but not with that vprightnesse This maketh God an Idoll and his worship odious it causeth blasphemy against his holy Name and ruine of many soules who seeing
liue to morrow as the Widow of Sarepta who notwithstanding imparted of her meale to the Prophet 1. Kings 17.10 and belieued that it should continue for her reliefe from day to day 7. Humility and lowlines of mind because we are al beggars it is of almes that we haue any thing we haue nothing of our owne and without these things giuen vs of the Lord we cannot be sustained Euen as the lampe vnlesse it be from time to time supplied with new oyle must needs goe out What a shame therefore is it for a man to he proud and insolent ouer others seeing all are fellow-beggars as well the rich as the poore the King as the slaue A proud heart and a beggars purse we say doe not well agree together 1. Cor. 4.7 Wee pray therefore that it may not be thus with vs but that we in all humilitie may acknowledge that wee haue nothing which wee haue not receiued and of our selues are poore and miserable The things prayed against The deprecation is against all hinderances to our bodily health and welfare yet not simply but with submission to the will of the Lord who knoweth to bring light of darkenesse and to turne hinderances to helpes and furtherances euen to our outward estate We pray therefore with submission 1. Against vnseasonable weather immoderate raines vntimely heate or cold and droughts when wee need moysture against pestilent influences from any star or out of the earth by the vapours or by the quaking and opening thereof 2. Against improuident Magistrates and Gouernours which bring on woe to a land Eccles 10 16. Woe vnto thee O Land when thy Prince is a child and eateth in the morning 3. Against plague pestilence and famine against all noysome and contagious diseases whereby thousands haue in short time been taken away so that the liuing haue not been able to bury the dead 4. Against inuasion of the enemies bringing destruction and making hauock of all things this being a time of such misery as that no pestilence or famine is comparable vnto it which made the Kingly Prophet to desire rather to fall into the hands of the Lord. 5. Against ciuill wars the people rising against the Prince or one part of a Kingdome against another the miserie of which wee haue seene France and the Low Countries to tast of and doe reade of the like in King Iohns daies in Edward the second and Richard the seconds daies c. in England but haue not felt it our selues and we pray that we may neuer tast of it 6. Against extreame pouerty and want of all things tending to the famishing of our bodies for such as feare the Lord shall want no good thing though the Lions hunger and bee hunger bit 7. Against all things that defile man and make the creatures vncleane and accursed vnto him 8. Against an vnhealthfull constitution turning our meats and drinkes into il humours to the hazarding of our liues and the decay of our bodily strength 9. Against idlenesse and sloth whereby time is spent vnprofitably or not to so much benefit of the Common-wealth as it might be either through want of bodily labour to whom this belongeth or of studie and care otherwise to doe good towards the preseruation of the peace and welfare of the Countrey 10. Against discontent whatsoeuer our want is that we may not doe that iniury to the Lord as to prescribe him a time when to helpe vs or else murmure through want as the Israelites in the wildernesse 11. Against trusting in any arme of flesh what wealth or friend soeuer we haue for they which doe so fall downe flat and it was the folly of the rich man in the Gospel Psalm 20 8. that he said vnto his soule Eate drinke and be merry Luke 12 16. for thou hast much goods laid vp for many yeares 12. Against Couetousnesse and worldly cares carrying vs on to the greedy desiring of more through the loue of money It is a spirit farre differing from that of Agur of whom it is written for our learning that he desired Pro. 30.9.13 Giue mee not riches lest I be full and deny thee and say Who is the Lord 13. Against hard-heartednesse and vncharitablenesse whereby the hand is held backe from relieuing the needie when with the tongue reliefe is desired for them as for our selues 14. Against all vniust and vnrighteous dealing for bread gotten thus is not our owne and God is mocked whom wee pray to giue vs bread but in the meane season we thus carue for our selues vtterly against his will 15. Against prodigality and wastefull spending the goods of this world vpon vanity for must not the Lord needs be offended if comming to begge things necessary of him and receiuing we like wanton vntoward children cast them away againe No man but will haue indignation at such a beggar and rather let him starue then giue him any thing againe as the Prodigall in the Parable Seeing we pray against these things may wee at any time pray for them that being afflicted we may be humbled which in the time of our prosperity we will not be Expressely to pray for any affliction is to doe contrary to the first principles of nature which teacheth to pray for Answ To pray for affliction and to seeke all things that are good and to shunne and pray against all things that are euill and tend to the destruction thereof and therefore must needs be vnlawfull as it is vnlawfull voluntarily to hurt a mans owne body vnder what pretence soeuer For it is all one to pray for some hurt vnto the body and to doe it hurt the tongue being the instrument in the one case and the hand in the other in both a member of the body armed against the body 1. Cor. 9.7.2 Cor. 7.11 Secondly this is without precedent or other warrant except of superstitious persons who haue whipped themselues almost to the death or otherwise vnduly beaten downe their bodies to preuaile in the rash vow of chastity euen to the infeebling of themselues so that they haue been vnable to doe the workes of their callings and yet haue not preuailed being they had not the gift of continency Thirdly conditionally to pray for afflictions in the case of rebellion of the flesh if the Lord hath appointed this to be the meane of our mortification and bringing to sanctification and so to himselfe it is without doubt most lawfull and Christian for this is in effect to aske nothing but that which is good for vs. Whereas Saint Paul saith I beate downe my body and bring it in subiection c. And calling vpon the Corinthians for reuenge vpon themselues he meaneth not this vnnaturall violence offering to the body but denying of such things as whereby the body is pampered to sinne though otherwise lawfull in themselues which is the duty of vs all Whereas Saint Augustine saith Aug. tom 10. serm 181. Etsi
Explan Considering the solemne ordination of the Lords Supper in a time of so great need when the bridegroome was now to be taken away from the childreÌ„ of the mariage chamber and they should mourne it is worth the considering how great the benefit hereof is and hereof it will not be amisse a little to delay the Reader in shewing the extrauagancies of the Church of Rome in extolling the supposed sacrifice hereof If it be vsed that is if the masse be vsed vpon Saint Gregories dayes it delivereth soules out of Purgatory if vpon S. Rochellâ— day from the plague if vpon S. Antonies it saueth Cattell if vpon Sigismunâ—s it cureth the Ague if vpon S. Anthonies of Padua it restoreth things lost if vpon Saint Apollonius it cureth the tooth-ache if vpon S. Lucies day it cleareth the eyes if vpon the holy Spirits day it giueth a goodly husband or wife as a learned writer hath gathered together of late and set these their fooleries vpon the stage Another hath noted 1. that they teach it to be auaileable as for the liuing so for the dead 2. to be carried about the Church 3. to be carried about the streets 4. to be carried into the fields that the corne and grasse may grow 5. to be caried to the wars for the obtaining of victory 6. before the Pope when he goeth forth 7. at the comming of Kings into cities And which might more be added to houses on fire and to waters ouerflowing as Clement the fift cast it into the Riuer Tyber to asswage the swelling thereof Thus do these men as led with the spirit of lying triflingly deale with this blessed Sacrament and seeking too highly to extoll it make their vse of it vaine and ridiculous and when as euery good Christian should follow his master Christ they differ altogether from him He commanded Doe this in remembrance of me they in remembrance of the dead Christ tooke it and gaue thankes they breath vpon it Christ brake it they hang it vp in a pyxe Christ gaue it to his Disciples they most commonly eate vp all alone and so it is no communion properly so called of the faithfull together Christ took bread and gaue bread they take bread and giue flesh Christ gaue it to confirme faith they to redeeme departed soules Christ gaue it to bee eaten they to bee adored Christ spake plainely in a knowne tongue they in Latin which is not by the vulgar vnderstood Not to aske them therefore which is but lost labour what the benefit is wee say that it is the strengthening and refreshing of the soule More distinctly whatsoeuer benefit redoundeth to the corporall life from the Bread and Wine the like redoundeth here-from to the worthy receiuer by vertue of Christs body and bloud as before hath been particularly declared This made them in the Primitiue Church to seek so earnestly after it that though Christ in body was now absent from doing these good offices vnto them yet they might be supplied by this visible signe of his continuall presence to the worlds end Speciall benefits of the Communion Againe yet more distinctly wee haue hereby communion with Christ and through him with the Father wee becomming flesh of his flesh and bone of his bones as the bread and wine being eaten and incorporated into vs. 2. Strength of faith it being as it were an hand a mouth and stomack with these signes receiuing Christ as hath been said 3. All other graces and blessings which together are therby conueyed vnto vs this being the conduict through which we receiue Chrâ—st and all things also as he is heire of all 4. Communion with one another and with all the faithfull in all ages we becoÌ„ming by Christ one body though diuersly dispersed in the world as many cornes and grapes are brought together to make one loafe of bread and one cup of wine All which benefits are so great as that it should set a most sharpe edge vpon the desires of all men vnto this heauenly duty that euen for loue and earnest desire of these benefits we may gape after them as the thirsty ground for raine and neuer through neglect depriue our selues of such comforts when by Gods Minister they are offered Quâ—st What is required of them which come to the Lord Supper Answ To examine themselues whether they repent them truly of their former sinnes stedfastly purposing to lead a new life haue a liuely Faith in Gods mercy through Iesus Christ with a thankefull remembrance of his death and be in charity with all men Explan The benefit of this Sacrament being so great it is necessary to know how euery man may dispose himselfe hereunto that he may be made partaker of this benefit for this is certaine that all obtaine it not that eat this supper seeing there is an vnworthy as well as a worthy receiuing and the vnworthy eate and drinke their owne damnation For the worthy and right receiuing therfore a rule is here set downe of things to be done before and in the act of receiuing Before there must be an examination in the time of receiuing a remembrance or meditation to stirre vp thankfulnesse for Gods great mercy herein expressed The distinct consideration of which because it is so necessary I haue here subioyned in some distinct questions and answers Quest 134. What is required in those that come to the Lords Supper Answ To bee rightly disposed both before and at the receiuing hereof Quest 135. What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 1. C r 1â— â—8 Explan Let a man examine himselfe saith Saint Paul and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation where you see that vnder paine of damnation a man must prepare himselfe to the Lords Table and that hee is an vnworthy receiuer that prepareth not by fore-examination Such was the man that came vnto the feast without a wedding garment of whom it is said Bind him hand and foote Matth. 22.12 and cast him into vtter darkenesse Such pulleth vpon himselfe 1. Cor. 11. as the Corinthians sundry plagues and sicknesse and vntimely death And verily though there were no such danger great reason there is that euery man comming to this Sacrament should prepare himselfe 1. Because euery man is most vnfit and vnworthy to come thus familiarly to communicate with the Lord of glorie as when rhe Lord was to descend to giue the Law they were vnfit without a three dayes preparation to heare him speaking vnto them Wee are herein to imitate the most curious women when they came to any honourable place or meeting they spend much time in decking themselues and putting on all their ornaments and behold themselues in the glasse very diligently that nothing may be amisse or vnseemely In like manner seeing wee are to come into the presence of the highest
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
his Law is broken Obiect Sol. If it be said the Lord will haue mercy and not sacrifice I answer this is in case of necessity not to be auoided hee meaneth not that if thou be poore he had rather thou shouldest worke vpon his Sabbaths but abstaine serue him faithfully and he will stirre thee vp mercy for thy reliefe Quest 75. Are wee bound to doe the holy duties of Gods seruice all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musick and other honest delights whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed Hos 2.11 Explan Although we teach a strict keeping of the Sabbath vnder the new Testament yet it is not so to bee vnderstood as though wee were bound vpon this day to doe nothing but spirituall duties all the day long for in respect that we haue flesh as well as Spirit that would be wearisome to vs and would turne the Lords day which is for a delight into a heauy burthen I say therefore that wee haue liberty to refresh our selues with such things as cheare the outward man and expresse ioy befitting the Lords holy day For euery holy day of the Lord is a festiuall and ioyfull day for outward ioy and delight which is expressed by the Prophet Hosea saying I will cause all her mirth to cease her feast dayes her new Moones and her Sabbaths When hee threatneth iudgements against the land Nehem. 8.9.10 And Nehemiah inuiteth the people to eate of the fat and drinke the sweete reproouing them when they began to weepe because it was an holy day of the Lord. Whence it appeareth plainly that mirth and ioy euen externall doe well become the holy day of the Lord neither were the people of Israel euer reprooued for this but that through their couetous mindes they accompted the Sabbath a burthen and thought long to haue it gone that their seruants might goe to their labour and they themselues to their markets for in this respect they are threatned by the Prophet Amos Amos 8 5. Heare yee this that swallow vp the poore and say when will the new Moone be gone that we may sell corne and the Sabbath that we may sell wheate c. And some of them not staying the ending of the Sabbaths trod Wine presses and laded and carried out burthens against which Nehemiah prouideth being grieued hereat Nehem. 13.15 as at a great abomination Yet let no man vnderstand this so as though it were hereby tollerated to spend this day in outward and vaine bodily pastimes for for then how shall we improue it to the best aduantage of our soules as hath been already shewed wee had need and ought to doe but so farre forth we may vse bodily delight as it doth not hinder but further the hallowing of this day as it doth not expresse an heathenish feast such as were the old Bacchanalia but setteth forth a diuine feast kept in the honour of the Lord Iesus 1. Let no man therefore be eating and drinking and making merry when the publike seruice of God calleth for him Phil. 3 â—7 for that were truly to make a mans belly his God as the Apostle speaketh seeing he attendeth vpon that when he should attend vpon God in his seruice 2. Let no man so affect outward pleasure as that he should forget the chiefe pleasure and comfort of the soule by neglecting to prepare to Gods worship before or to meditate that it may sinke and take rooting in his mind after 3. Let euery man as hee is able exercise himselfe in priuate in reading and studying the holy Scriptures and praiers with other helpes to strengthen the inner man in grace and knowledge 4. Shunne and auoide all obscene and filthy pleasures which are rather corrupting then hallowing and all vnlawfull gaming or ouer laborious exercises which in the end do rather trouble and dull the Spirits then quicken and cheare theÌ„ vp Let there be no frequenting of Alehouses or Tauerns vnto riot no chambring wantonnes or in a word let there bee no mirth but what becommeth sober temperate and chaste minds fearing God and reuerencing his ordinances And that licentious persons may bee the rather restrained from their vaine pleasures vpon this day the Lord hath apparantly executed iudgement vpon diuers for contempt of this day Quest 76. Is this all that we are bound vnto to keepe the Sabbath our selues in ceasing from labour and doing the duties thereof Answ No but whosoeuer hath sonne or daughter man-seruant or maid cattell or stranger within his gates is alike bound to prouide that all as much as in him lieth obserue this day in their kind both man and beast Gen. 17. Explan The Lord the author of this commandement as in giuing other lawes he speaketh not vnto inferiours and the gouerned but vnto the gouernours as in the law of circumcision he commandeth all vnto Abraham both for the act to be done the time and manner in the law of the Passeouer he commandeth all vnto masters of families Exod. 12.21 and Moses openeth the matter vnto the elders onely so in commanding the obseruation of the Sabbath he layeth all vpon the gouernours saying Thou thy sonne thy daughter thy man-seruant thy maid thy cattell and stranger that is within thy gates Gouernours charged with children and seruants And not without iust cause because that 1. Parents and Masters of families are in Gods stead to their children and seruants and haue his titles vpon them which for what else is it but only to remember them so to bring vp those that are vnder them in all godlines and holinesse as if God himselfe did more particularly take vpon him the training vp and nurturing of them 2. Because of the neare relation betwixt gouernours and their people he is the head oeconomicall they the members of all which we know what care the head hath seeking stil to put more comlines vpon them and in these kind of members the greatest grace is holines and greatest meanes of breeding this the due obseruation of the Sabbath 3. Because of the corrupt nature wherein parents beget and bring forth their children into the world so that without grace they are fountaines of infinite misery vnto them they being by nature the children of wrath and vassals of the deuill Ephes 2.2 now what a corasiue must it needs be to the heart of any kinde-hearted father or mother to consider that they haue bred children to be fire-brands of hell and what a care then must this needs worke in them to helpe them to be deliuered here-from and the chiefest ordinary way vnto this is to bring them to the Sanctuary vpon the Sabbath to vrge them and helpe them by prayer examinations and instructions to the fruitfull obseruation hereof 4. Because they cannot looke for a blessing vpon those things about which they imploy their seruants and