to Agar and Sarah in which place he sheweth that as in Abrahams familie was the image both of the true Church and malignant Church the one persecuted of the other so like should be the estate of the Church continually euen vnto the end In like manner the author to the Hebrues vseth an allusion that as God rested the seuenth day from the workes of the creation so we also should rest from the workes not of sinne as these men would haue it but of our calling For this Adam should so haue done though he had not sinned and thereforâ— it is not meant of resting from sinne Thus we see where the Christian Bee gathereth honey there the heretical Spider sucketh poyson who affirmeth that in this life they rest from sinne and here they haue their heauen And thus much for those reasons which are out of the very words of the Scripture noâ— of those arguments which are drawne by consequence out of the Scripture Their maine reason is this which deceiueth many That which is grâ—ffed in mans nature whereof the Gentiles were not ignorant and which continueth to the kingdome of Christ at his second comming is morall and that which was not naturall vnknowne to the Genâ—iles anâ— lasted but vnto the first comming of Christ was ceremoniall but such was the Sabbath therefore the Sabbath is a ceremonie and not a morall precept I answere first that naturall and morall which they make all one must not be confounded True it is that our first parents had the law of God written in their hearts before it was promulgated in the mount whereunto as we said the ceremonies seruing as rudiments for a time and as appertinances of the law were adioyned And albeit the morall law be the explaining of the naturall law yet it doth not follow that that which is in the morall law is no more than that which is in the naturall law We know our first father Adam besides the law of nature had the Sabbath in expresse words giuen him and although he had the great bookes of Gods workes yet he had the Word and Sacraments also both which were without his nature and had them not in his owne nature So the things here spoken renew that which was giuen besides that which he had by the law of nature The Gentiles then can no more by the light of nature see the true Sabbath of the Lord and the time wherein he will be worshipped than the pure meanes and manner which the Lord hath appointed for his worship and therefore both Papists Heretikes Gentiles are as well deceiued by ignorance in this obseruation of the fourth Commandement as they be in the second Againe I may answere that in some manner both the second and fourth Commaundements are engraffed in mans nature For neuer any were found so prophane which would not grant that God ought to be worshipped and that not onely inwardly but outwardly also by meanes And the Gentiles by the instinct of nature would acknowledge that as there was a God to be worshipped so there should be some time which should be sequestred from other businesse and should be bestowed on matters concerning the worship of God But to discerne aright what these meanes be wherewith the Lord will be serued and what this time is which the Lord will haue for his honour the Heathen were so farre off that how many nations so many heads how many heads so many kindes of religion The Gentiles whose vaine traditions were but disordered imitations of Moses lawes which they had heard of had indeed their holie daies which not being vsed in faith by reason of their ignorance of the word could nothing please God Yea wee may reade how strictly and superstitiously the Gentiles kept their holie daies so that with all other they agreed after a sort in this generall point that there should be both appointed meanes and certaine set times for the worship of God Againe it is like that the Gentiles were not ignorant of the law of fasting as may appeare by the Niniuits but how to order it a right to the glorie of God they were altogether ignorant because they wanted the word Wherefore herein wee count the true glorie of Christians to consist that the Lord hath giuen vs the truth and hath not left vs to our own inuentions in the meanes of Gods worship and herein is Christian dignitie that as wee haue the manner of our religion prescribed of God himselfe so we haue also the time which he for that purpose hath himselfe sanctified It followeth not theÌ„ because the Sabbath is not ingrasfed in mans nature therefore the Sabbath is not morall because in trueth neither were the lawes of the meanes of Gods worship nor of fasting so ingrafted although in some maner they were Their reasons by consequence are either from the old Testament or from the new Their argument from the old Testament is this We reade not the law of the Sabbath was put in practise before the law was promulgated in mount Sâ—nai therefore it is not morall but ceremoniall This is no good reason we find it not written therefore it was not For so they may argue against â—asting and many other things which were vsed and yet the practise of them not left in writing Who can disallow of mariage and of spousals doe not the Gentiles the lawes ciuill and the Romane law approue them and yet what record haue we left concerning these things in writing before the law Look into the historie of the Kings and Iudges in the bookes of the Chronicles where you shall finde mention made but once of the Sabbath and wee haue it once commanded by precept Gen. 2. 2. and commmended by practise Exod. 16. 26. in which place the man of God speaketh in the preterperfect tence Behold how the Lord hath giuen you the Sabbath Their second reason is drawne from the streightnes of the law to be executed Exod. 35. 2. 3. on him that gathered sticks which they say must not be enioyned vs. Concerning this it maketh no more against the morall obseruation of this precept than the other ceremonies did against the other precepts whereunto they were ioyned The Iewes being in their nonage had rules peculiar to themselues with these wee are not intangled how beit they had other generall commandements which being common to vs with them appertaine still vnto vs. As for example to teach our children the coÌ„mandements of the Lord appertaineth to vs Deut. 6. 7. but to bind them vpon our hands for a signe as frontlets betweene our eyes appertaineth to the Iewes to burie the dead belongeth vnto vs but to enbalme them with spices who had not so cleere a testimonie of the resurrection belongeth to the Iewes Is not the law of murder as well enioy â—ed vs as to the Iewes yet we may eate blood which they could not We ought to be as temperate as they
subiect to distractions is no lesse hindred by pleasure then burdened with worldly cogitations yea and so many are the exercises of religion and loue both priuate and publike appertaining to that day that a man is not able to performe all the number of them in one day much lesse then hath he time to follow his delights 25 Vpon a great raine falling in a Fayre time not long after the Sabbath which by the Faire was broken hee had this working in his heart how one should order his affections in such a case First in respect of God whether one should not reioyce seeing men would not be taught by so long preaching to keepe the Sabbath that the Lord euē by his afflictions should teach men his holy ordinance Secondly in regard of men whether he should not pittie them for that their goods were subiect to such dangers True it is that men are to be pittied but when the question is of Pietie towards GOD and pittie towards men it were better to reioyce that the Lord will through some hindrance of worldly things tender the obeying of his owne ordinance than pietie should decay and so many soules perish 26 Against them that say the Sabbath is ceremonial we must first marke that the Prophets are continuall vrgers of the morall lawe as for the ceremonies when they came to them they passe them ouer saying that God hath no pleasure in them as Esay 2. and 66. and among the rest nothing is more namely and precisely vrged than the Sabbath therefore it is no ceremonie Againe grant it to be ceremoniall and yee shall make God a confounder of the Law and Gospell a mingler of the ceremoniall law with the morall and admitting one ceremonie in the Decalogue why may there not be two or three or moe Concerning this mixture many heresies hereby haue crept into the Church and it cannot be auoided if we make the fourth Commandement ceremoniall We know that whē Saul was among the Prophets 1. Sam. 19. it was a common saying Is Saul among the Prophets as if it were no good order but the Prophets should be among themselues and Saul with his companions A third reason may be that Christ in the Gospell deliuereth a summe of the whole law Loue God aboue all and thy neighbour as thy selfe But this summe of the law is meerely morall therefore the lawe whereof this is a summe is meerely morall except wee will accuse Christ for giuing vs a morall summe of a ceremoniall thing Besides the Commandements were but a renuing of the law of nature for it was written in the brest of Adam by the finger of God Now there became a declining from this lawe of nature by the negligence of them that should haue taught it to their children Therfore would the Lord haue it written once for all But in the lawe of nature there is no ceremonie for it is the image of God and whatsoeuer is in God it is altogether holy and for euer and ceremonies are holy but for a time therefore in the image of God in the Decalogue there is no ceremonie and consequenly the Sabbath is not ceremoniall A fift reason is this they that affirme the Sabbath to be a Ceremonie must either say that the Ceremonie is in the word Sanctifie or in the word Sabhath for this is the Commandement Sanctifie the Sabbath as for Remember it is but a prouiso and no part of the Commandement but the force of the Commandement stands in the word Sanctifie and it is a Verbe transitiue and therefore cannot be without an Accusatiue case as Day or Sabbath and in sanctifying is no ceremonie Therefore the Commandement is no Ceremonie Moreouer it must needs follow that that which is concluded by a reason is commaunded by ◠precept but in this it is concluded by reason your labour and rest must bee scanned by Gods labour and rest and the Lord laboured sixe daies and tested the seuenth day therefore you must worke al your workes in sixe and rest the seuenth As much reason is this that as Christ reasoneth how the Diuorce being a thing brought in vpon occasion did not therefore bind the conscience of the Iewes because from the beginning it was not so which was as much as if he should say or insinuate by the contrary whatsoeuer was from the beginning it bindeth the conscience So we say of the Sabbath that it being from the beginning not onely printed in the breast of Adam but also sounded in his eares must therefore binde the conscience CHAP. LXIX Of Thankesgiuing and right vse of the creatures NOne can euer praise the Lord till he be rauished with his greatnesse and goodnesse and the want of this feeling causeth vs to be cold in thanksgiuing euen as our praiers be cold when we haue but small feeling of sinne 2 And that wee doe in truth of heart acknowledge God to be the preseruer of vs from all euils and giuer of all mercies we may trie by our thankfulnes and prayer 3 The sin that was in the Israelites is in vs for the want of one good thing doth make vs rather to mourne than the hauing of many good things doth make vs thankfull 4 We must be thankfull presently and speedily when wee wil long keepe the remembrance of any mercie 5 Because our faith yeeldeth but drops of thankfulnes the Lord is constrained to yeeld but drops of his mercies 6 Being with one afflicted in body and minde vnto whom the Lord had shewed great tokens of saluation and fruitfull to sanctifie the present afflictions he said I feare not the time of the visitation of them that thereby doe grow in the gifts and graces of God but rather I feare least the time of their deliuerance should be tainted with vnthankfulnes and so wofully they should loose the fruite of that good which so dearly they purchased of the Lord. 7 Wee haue no continuing citie now but we looke for another not that wee may not call these things ours which are sanctified vnto vs by the word and prayer and in a good conscience vsing them but that we should not set our harts vpon them further than they are sanctified vnto vs we should not desire to vse them 1 These outward benefits are promised with a condition that so far we shall haue them as is for his glorie and our good with which condition we are commanded to aske them if then we want any thing we must know it is not good for vs but hurtfull we are to magnifie his mercies which holdeth those things from vs which are not for our good and yet giueth vs that by the want thereof which by the thing enioyed wee could not come vnto For the thing doth not hurt vs but our corruptions which abuse it therefore he keepeth promise when he taketh it away for he hath made the promise for our good 9 It hath been the order of the
his worship The morall law and the naturall law differ for alâ—eit the morall law be the explaining of the naturalâ— lâ—w yet it doth not follow that thâ—t which is in the morall law is no more than that which is in the law of nature 10. Hauing shewed the morall vse of the Sabbath to concerne the Gentiles as well as Iewes and answered all obiections to the contrarie In the next place he teacheth the obseruation of iâ— how it is to be kept and how it is broken what are the publike exercises of the Sabbath with what care and conscience we should prepare our selues to meete the Lord on the Sabbath how we must attend vpon him for the time present in the congregation and lastly what our priuate exercises must be after our departure from the publike assemblie 11 In the second part or negatiue â—e sheweth vs in this law what workes are forbidden and them all he referreth to these two heads First all workes of our ordinarie calling Secondly all lawfull recreations Concerning the first kind be they more vsuall or lesse vsuall â—â— question would be made if men were as wise to serue God in diâ—iâ—ing the times and seasons for the â—asements of their bodies and refreshing their soules on the Sabbath as they bâ— politike for the increase of their worldly substance And as concerning lawfull recreation on the Sabbath day If labour be forâ—iâ—den in seede time and haruest much more pleasuâ—â— all the yeere long iâ— things more needfull for the preseruation of lifâ— to the glorie of God be disallowed then assuredly these lesse needfull cannot be allowed Againe saith he the zeale of worldlings may shame vs in our securitie for so long as any profit drops on them they giue no place to pleasure Behold the policie and painfulnes of the world may teach vs what we ought to doe for our seules And thus farre of the compendious summe of the treatise of the Sabbath Of this argument I found three very good copies after due examination and conference had I haue here published the best in my iudgement both for matter and forme in the best manner that I can This worke hath beene in many hands for many yeeres and hath giuen light to some and I trust shall giue further occasion to others to trauaile yet more herein for the good of posteritie And whereas so many in all Churches in these daies passe by this argument of the Sabbath and that other of Titâ—e is meere shadowes and ceremonies it were to be wished that as this reuerend man of God and Maister D. B. haue painfully trauailed in the one so the learned and faithfull seruants of Christ would communicate their knowledge and iudgement of the other vnto the Church and people of God The seuenth portion is short but containeth very good notes of saluation and of an vpright heart The eighth and last part oâ— treatise teacheth vs very profitable and necessarie rules for the reading and vnderstanding of the holy Scripture which be these 1. That Gods people which will profit by prâ—â—â—â—ing must 〈…〉 the reading of the holy Scriptures for that none saith he â—ar so wâ—ll profit by preaching as they that hâ—â—e beene iâ—â—iâ—â—d vp in reading the Scriptures or hearing thâ—m râ—â—d 2 Next to profit by reading of the Scripture â—e requireth â—â—â—â—â— speciall things to be obserued 1. Diligence 2. Wisedome 3. Preparation 4. Meditation 5. Conference 6. Faith 7. Practise 8. Prayer 1. Diligence maketh a rough way plaine and easie here keepe an euen course and perseuere without wearines or starting from it 2. With diligence desire to ioyne wisedome for choise of matter what of order how of time when to reade For matter search things reuealed and hunt not after things not reuealed In things reuealed seeke after things most necessarie and then things lesse necessarie For order first desire to lay the foundation of Christian religion then build vpon it as God giues thee increase of faith and knowledge For time we must not reade alwaies but keepe our appointed times The Sabbath day we may spâ—â—d a great part of it in reading the nâ—â—â—â— daies in the morning at noone and euening when we may redeem the day from the workes of our calling 3. Againe a due preparation is required whereunto appertaine first the feare of Gods maiâ—sâ—â—â— wâ—ich serues well to correct the pride of reason and to subdue our â—ffâ—ctions â—nd so to fit vs for the châ—le of Christ Secondly faith in Christ for that he alone opâ—â—â—th â—ur vnderstanding that we may vnderstand the Scriptures Thirdly great desire in the heart 〈◊〉 vpon the good word of God 4. The fourth propertie is meditation which is the life of all good learning and makes that we haue heard to be our owne and this is two-fold first of the minde or vnderstanding discoursing of things read or heard Secondly of the affection when liking any thing in iudgement we labour that it may worke also vpon our affections Here this rule is to be noted that meditation without reading â—â— câ—râ—neous and reading without meditation barren 5. The fifth helpe here is conference For if in naturall things and in all things appertaining to this life man standeth in neede of the helpe of other men much more in spirituall things 6. The sixt propertie after reading meditation and conference is faith which he requires as an increase of that aforegoing preparation We must beleeue in Iesus Christ by a generall faith going before but we must vse saith he all the meanes before named to increase our knowledge and faith in all particulars after 7. The seuenth is practise for this is a good way to increase our store to put to good vse that mediocritie of knowledge and gifts we haue receiued And assuredly according to Christs words we see by daily experience their gifts decay which put them not in practise 8. The eight rule or propertie is prayer and thankesgiuing With this he wilâ— vs to begin to continue and to end this whole worke Like as we haue no title to meate and drinke without our prayer so saith he they be impudent that doe touch Gods booke without prayer And here he requires also a spirituall thank sgiuing for saith he if this be needfull for corporall foode how much more for spirituall be thankefull for any light and for euery good motion which proceedeth from Gods spirit And thus farre the compendious summe of all these treatises Now Right Worshipfull this holy worke I recommend to your protection first because I knew not any in heart more affected towards that reuerend man Maister R. Greenham who was the author of them all Againe this worke in part appertaines to one of your Worships by a former dedication And therefore I am the more bold to recommend it thus amplified and inlarged vnto you both And the rather for that Gods good spirit hauing so knit your hearts together in the holy faith of Christ I may not doubt
whereas the Lord might absolutely command vs yea he affoords not onely a reason but many reasons as foure in number which is to none else that euery way we might be perswaded Now he vseth the word of remembring for a speciall watchword of watchfulnes which importeth thus much Whatsoeuer ye do do this and do it with care haue a speciall regard to this in any case forget it not that so we might thinke the breaking of this day to be no trifle it is taken carefully froÌ„ vs when we giue a special charge Deut. 5. Take heed to this day remember it ere it come ye may be ouertaken By the Sabbath is meant the holy rest so the land hath a Sabbath and this day is exempted by God from the rest to this end Indeed by nature all daies were alike and common till God seuered one which for his sake and the ends sake must be distinguished from the ordinarie daies so all men and creatures were common vntill the Lord set them apart to speciall vses The Sabbath is wholy morall tows and to our Fathers partly morall and partly ceremoniall to the Iewes vnto whome euery commaundement had a ceremonie first by reason of their weaknes secondly because they were vnder the clowde Now they are cut off But before them was the morall vse of this precept euen from the beginning Exod. 16. nay Gen. 2. and no tradition quenched it So our Sabbath continues and takes hold on the conscience True it is euery day we are bound to sacrifice and not to forget our dutie Psal. 1. 2. we must pray continually and Dauid sacrificed thrise a day Psalm 55. but this day must be wholly sanctified no part of it must be giuen to other things to look to our selues in So Adam had a vocation and a rest in part and wholy for nature distract can doe nothing well As for the cremonie of the day it was in the seuenth day but that is altered into the day wherein our Redemption was finished and the world renewed and therefore by the Apostles themselues this day was instituted 1. Cor. 16. Actes 20. 7. For the name it is plaine Apoc. 1. 10. The rest of it in regard of the straight-yoke was from gathering sticks Numb 13. 32. from kindling a fire Exod. 35. 3. and the sanctifying of it was in killing of Lambs and offering flowers The Sabbath is a signe but not a ceremonie as the tree in Paradise it doth admonish of the true Rest is a pledge of the euerlasting Rest. It is the agreement betweene the Lord and vs Exod. 31. 17. Ezech. 20. 12. It is the Market-day of the soule to gather Manna which is the bread of life Well we must first rest from what froÌ„ our owne worke works words and delights for the Law is spirituall Esai 58. 15. First we must rest from the works and labours of the sixe dayes which are heere opposed to rest from bearing burthens Iere. 17. from gathering Manna Exod. 16. which was their foode from treading the wine-presses and making bargaines Nehem. 13. from bringing sheaues Ibidem both in Earing time and Haruest Exod. 34. 21. To worke on the Sabbath is to defile it Exod. 3. The plague of fire is God his iudgement of it Ierem. 17. 27. Gods seueritie by death Exod. 35. As for the sanctifying of it GOD hath made it holie Gene. 2. 3. By his blessing he associateth vs to make it holy as well as himselfe that is by our obedience He hath done what he can to make it holie let not vs prophane it he will not account it holy vnles we so vse it We must therefore separate it from the comon vses as the Church the font the cup which are pu to holy vses to the worship of GOD the furthering of religion First we must seperate into Gods worke as preaching Luc. 4. 16. Reading Acts. 13. 13. Prayer 16. 13 conference Mala. 3. Meditation Psalm 92. or any good worke Matth. 12. 12. whatsoeuer sheweth in vs the power of Christ his Resurrection Now to the reasons It were a great sinne not to yeeld to his Commaundement a greater not to yeelde to his perswasionss His first eason is Sixe dayes shalt thou labour c. This is rather a permission than a commandement as was that of eating of the Trees in Paradice If GOD had giuen vs one for our selues and kept sixe for himselfe it had bene equitie in him to command and dutie in vs to obey now he hath kept but one for himselfe and that for profite too To breake the commaundement in respect of such liberalitie were great sinne as we may see in Nathans conference in Aeuaes reasoning and in Iosephs argument with his Mistris as also in Ioâ—s speach to his wife And doe all that thou hast to doe That is Finish all ere this day come Reserue this wholy to GOD vse not this to performe any part of thy busines For therefore haue I parted the sixe dayes and giuen thee them that this one may be wholy mine Secondly the Lord saith it is his Sabbath therfore not ours neither to vse it in our Fayres our Haruest or our plaies So that the offence reboundeth vp to heauen Rom. 13. 2. In it thou shalt doe no manner of worke Here is the negatiue part worke sixe dayes Rest the seuenth in them doe all in this doe none a flat antithesis GOD hath dealt prodigally with vs let vs not deale sparingly with him Thou thy sonne We see he begins with the superiour ergò he ought to be so far from hindering that he must looke to the sanctifying of this day and prouide that his inferiours and they in his gouernement rest as well as hee both from their owne and from their Maisters busines The practise whereof we may reade Nehem. 13. And the reason is good because in respect of God and his seruice there is no respect of Master and seruant so that though the superiour rest himselfe if he prouide that all his house doe rest as well as himselfe hee violateth the Lords rest Deut. 6. 7. Thy cattell for bodily rest This sheweth Gods mercie to be great which prouideth for man and beast and this hee doth that too much might not be exacted of the creature but that they might haue a breathing time And secondly that wee seeing them rest might the more effectually be moued to rest our selues as the King of Niniuie Thy stranger We must haue Lots care ouer the bodie of our strangers they are of our iurisdiction whiles they are vnder our roofe and wee must sanctifie our house much more euery man must be sanctified GOD thus in setting downe euery particular takes away all occasion of quarrelling in the breach of this law For in sixe dayes This is set downe that in the Lords method wee might consider of his workes as Dauid Psalm 139. and Iob chapt 10. Wee haue the example and practise of it in GOD
of bels or such like vanities the Papists will breake their sleep that more timely they may haue their Masses popish practises the here tikes also to attend on their vaine reuelations will recouer sometime by early rising all which are to our shame that for holy heauenly exercises to serue the Lord in spirit and truth will redeeme no time whereby the Lord his Sabbath may be the better sanctified but on the contrary by bathing our bodies in our beds on that day more than on any other as perswading our selues too great a libertie therein we make it a day of our rest and not of the Lords rest The Israelites are said to haue risen very early to their idolatrie the Prophets are reported to haue stretched out their haÌ„ds betimes in the morning Wherefore for shame of the one for the imitating of the other let vs stirre vp our selues more early on the Lord his day as making the Sabbath our delight Esay 58. wherby we may be no lesse carefull to bestow the first fruits of the day and the sweetnes of the morning in the pure seruice of God than Idolaters in their Idolatrie young men in their vanities wordly men in their couetousnes here tikes in their heresies vse to do If we thus shall examine our selues in our sins committed gifts of God receiued if we shall humble our selues for the one and be thank full for the other if we shall suruay our wants pray for our pastors prepare out selues and vse all these exercises in wisedome and rising early vnlesse vpon some speciall cause or weaknes which requireth rather our wholy keeping of our beds than our vprising let the experience of the after fruits and good increases of the publike exercises speake and let triall report if the word be not more precious our prayers more powerfull our receiuing of the Sacraments more effectuall more profitable vnto vs. Now concerning those exercises which follow after or come betweene those publike meanes they are either for the increase of faith and repentance to make the publike means more profitable to vs or the exercises of loue whereby we may shew some fruit of the other The exercises of faith and repentance are reading comparing of things heard examining and applying them to our selues praying thankesgiuing and meditating First I say after our publike hearing we must priuately giue our selues to reading of those things especially which when we heard we did not sufficiently vnderstand also to the comparing of place with place according as they were alleaged to the better triall of the doctrine receiued and more establishing of our faith therein To this end we must vse priuate prayer for a sound iudgement pure affections that the Lord would vouchsafe to worke that vpon our affections which in iudgement we haue receiued Neither must we forget to be thankfull in praising of God singing of Psalmes for those things whereby we either see our knowledge to be bettered or our coÌ„science touched To these we must ioyne meditation either about the means of our saluation or about the works of God vpon the meanes as in accounting with ourselues what things being read preached chiefly did touch and concerne vs what speciall feelings comforts the Lord gaue vs in our prayers what increase of faith in God his promises and of repentance in purposing a new life we had in the Sacraments that thus we may make a priuate and peculiar vse of the publike and generall means About the workes of God partly concerning those properties which are in himselfe as his mercy iustice wisedome trueth power prouidence partly concerning his creatures and workes of his hands wherein he hath left certaine impressions and qualities necessarie for our vse profitable for our instruction For the former the practise of the Prophet and dutie of all good professors Psal. 92. doth sufficiently shew that it is one speciall worke of the Sabbath to commend declare the kindnes of the Lord to reioyce in the works of his hands to praise his truth and to shew forth his righteousnes In which Psalme the man of God protesteth that the works of God are only glorious to the godly and how the vnwise and wicked men cannot consider of God his workes nor discerne his iudgements because they measure the condition of men by their present estate not looking either how God hath dealt before nor considering how that though the faithfull seeme to wither and to be cut downe by the wicked yet they shall grow againe and flourish in the Church of God as the cedars doe in mount Lebanon Now as with the exercise of the word we haue the Sacraments to strengthen our faith so with the meditating of the workes of God we are to strengthen our selues with the beholding of God his creatures as the heauens and the scope beautie and continuall course thereof and the earth which should haue been all as pleasant as the garden of Eden if Adam had continued in his innocencie whose worke as it was by the light of nature to view the creatures of God so also is it our worke by the light of Gods grace and holy spirit to doe the same To this ende the Propheticall king Psal. 19. setteth downe the exquisite workemanship proportion and ornaments of the heauens saying The heauens declare the glory of God and the firmamènt sheweth the works of his hands 2. Day vnto day vttereth the same and night vnto night teacheth knowledge 3. There is no speech nor language where their voice is not heard 4. Their line is gone forth through all the earth and their words into the ends of the world in them hath hee set a tabernacle for the Sunne 5. Which commeth forth as a bridegrome out of his chamber and reioyceth like a mighty man to run his race 6. His going out is from the ende of the heauen and his compasse is vnto the endes of the same and none is hid from the heat thereof The Prophet Esay chap. 1. 2. 3. saith Heare O heauens and hearken O earth c. The oxe knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstanding In which place we are schooled of insensible creatures how we should doe our dutie vnto God Wherefore it is good to consider how in sixe daies we haue had our â—east obedient vnto vs and how disobedient we are to the Lord. O God how haue thy creatures attended on vs when we speake to them they heard vs when wee did whip them they followed vs in al our busines they attended on vs and yet we haue not listened to the calling vs by the word wee haue not profited by thy chastisements nor attended vpon thy commandements The stork saith the Lord by Ieremiah the prophet knoweth his time but my people knoweth not me And experience may make vs blush to see how the birds against the stormy winter may
themselues carnall cannot see themselues sold vnder sinne The Apostles knew grosse sinnes as well as they did to be the breaches of the law of God yea and the worldly wise Philosophers could confesse as much but he saw further that euery little thought rebelling against the spirit and fighting against the law was sinne which they neuer dreamed of And therefore Paul sifting his corruption so low thought himselfe euen as a slaue or dead man howsoeuer before he might haue thought himselfe and did account himselfe as vpright a man as the best of them If we likewise shall looke narrowly into the law seeing the good things commaunded and the euill things forbidden and both of them infinite then shall consider our selues to be infinite our affections not being angelicall but our whole nature corrupt and our whole will rebelling this will rid vs of all imagined righteousnes and will cause vs to cast off our hold of our owne perfection for finding the law commaunding good things so plentifully and forbidding euill things so manifoldly and then seeing our selues to doe so many euill things and to leaue vndone so many good things wee shall not onely be conuicted to be sinners but we will confesse ourselues to be most miserable sinners But why are not our affections moued with a sense of sinne as in iudgement we haue the sight of sinne because our eyes are still set on the things commaunded and forbidden and withall we looke not into the curses of the law and threatnings against them that commit the euill things and omit the good things FINIS THE SEVENTEENTH SERMON Galath 6. vers 15. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature AS we haue spoken of the former fruite of the crosse of Christ which was that the Apostle was crucified to the world and the world crucified to him so now wee are to speake of the latter effect that is hee was made a new creature And here note by the way that though mention here bee not expressiuely made of the resurrection of Christ as was before of the crosse of Christ yet it is necessarily vnderstood and that according to the meaning and custome of the holy Ghost because as it is the vertue of the crosse of Christ that crucifieth sinne in vs so it is the power of his resurrection that raiseth vs to newnes of life and as Christ died for our sinnes so he rose againe for our iustification Rom. 4. and as hee died to cleanse vs from our sinnes so also to crucifie sinne in vs and as hee rose to impute righteousnes vnto vs so also to worke in vs righteousnesse and holinesse In that the Apostle speaketh here of a new creature as also hee doth 2. Corinth 5 27. If any man be in Christ let him bee a new creature c. we are taught that it is not sufficient to be crucified to the world but we must be also new creatures we must not onely put off the old man but wee must put on the new man and looke what wee detract from the one we must adde to the other it is not enough to die vnlesse we be borne again it is not enough to be corrupted vnlesse wee bee chaunged For as it was not sufficient for Christ to be crucified but hee ought also to rise againe so it is not sufficient for vs to bee freed from the guiltines and corruption of sinne which we receiued of Adam but we must also be clothed with that righteousnesse and bee made partakers of that holinesse which floweth from Christ so that as none of our sinnes shall bee laid to our charge likewise all Christ his obedience is as fully ours as we our selues had done it Now the better to conceiue what it is to be a new creature we must consider for the one part that which is Ephes. 4. 22. 23. 24. Cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts And bee renewed in the spirit of your minde And put on the new man which after God is created in righteousnesse and true holinesse and for the other part that which is Coloss. 3. 9. Ye haue put off the old man with his workes 10. And haue put on the new man which is renewed in knowledge after the image of him that created him briefly the word importeth thus much that whatsoeuer wee lost in the first creation wee must receiue in the second and whatsoeuer we haue been depriued of by Adam we haue it restored in Christ. Adam not in substance but in qualities was made like vnto God and we are new creatures made partakers of the godly nature as witnesseth Peter not in things essentiall but in holy qualities to resemble the Creatour And as Adam in the beginning and we in Adam were made wise righteous holy and in perfit felicitie and both he and we through sinne haue lost this heauenly image for in Christ it is renewed so fully as he is our wisedome and taketh from vs ignorance hee is our righteousnes and acquiteth vs from our sinnes he is our holinesse and freeth vs from our corruption hee is our redemption and restoreth to vs our libertie And because we are then renewed when wee are a wise people righteous holy and waiting for the comming of Christ we must on our parts in some measure haue our earthly wisedome mortified spirituall wisedome renewed our earthly affections slaine godly affections quickened our old conuersation quelled our conuersation from hence-foorth in heauen we must not liue as we were wont but our liues must be changed to the obedience of the word which wee must testifie in thought word and deede Briefly then wee are renewed by faith in Christ when wee assuredly beleeue that 1. Cor. 1. 30 Christ Iesus is made of God vnto vs wisedome and righteousnes and sanctification and redemption and by the fruites of faith by Rom. 12. 2. not fashioning our selues like vnto this world but by being changed by the renewing of our minde and by Ephes. 4. 24 putting on the new man which after God is created in righteousnesse and true holinesse First therefore we must beleeue that Christ is made to vs wisedome because naturally Ephes. 4. 18. our cogitation is darkened and we are strangers from the life of God through the ignorance that is in vs. How blinde we are by nature and what neede wee haue of the Spirit of Christ to enlighten vs the Prophet Dauid euen in that image of a new creature Psal. 119. by his often praying for the same doth plentifully declare And when it shall please God thus to enlighten vs then must wee labour for a certificate in our consciences to haue our sinnes cleerely discharged in the death of Christ and to assure vs that Christ his righteousnes in his resurrectiō is as surely imputed vnto vs as if we had done all righteousnes and though we haue been sinners as others yet
vnthankfulnes by remaining still in our corruption to let him loose his labour in all his sufferings wherein as we haue no care of our saluation so we manifest an open contempt of his most pretious Passion well worthie are we to die and vnworthie are we to liue in that the choise being set before vs we chuse rather to be murdered with our sinnes than to be rescued to life by Iesus Christ. For iustly is the reward promised to such as ouercome Reuel 3. 15. 12. 22. that is to such as will not onely strangle presse out the breath of sin and close vp the eyes of it at the fall and death of it but also follow it to the graue and couer it with moules so as it neuer rise againe Not that we thinke that sinne in this life is so wholy martyred but that the life of sinne may well be weakened counting it a rebell to regeneration not a Prince ouer the spirit of sanctification And as a Serpent cut in diuers peeces hath but certaine relicks of poyson and remnants of fiercenes in the maimed members and mangled parts thereof and is not able to exercise the like violence to a man as when it was whole and perfectly membred so howsoeuer some relicks of sins remaine in our old but in our martyred Adam yet it hath no such force or fiercenes to preuaile against vs as when it was in it perfect age like rather a mightie Monarch than a poore prisoner 22 It is vsuall either in deliuering or hearing doctrine to seuer disioyne those things which in their owne nature are conioyned by the holy Ghost Thus some deale in the doctrine of faith For when it is said The iust shall liue by faith they forget the former proposition that is the iust shall liue For here are two doctrines first he that is iust must liue by faith then that he must not liue by faith except he be iust Here must be no seuering of things because they may well be coupled together CHAP. XXVIII Of Feare MAny causes we haue to feare first for want of perseuerance we should leaue our estate in so great a danger that being swept and garnished yet the diuell at his comming should be accepted and make his reenter into vs againe There is another feare the feare of offence least by our halting we should draw others after vs and so weaken their hands and their knees The third feare is of comforting our enemies and of grieuing others that haue beene our defence I meane the Angels who as they are comforted in the perseuerance of the iust so they mourne at the falles of the righteous 2 True feare hath many properties as first it breeds in vs a maruellous humilitie as wee see in Iacob who was much afraid of his brother Esau therefore comming towards him he falles down seuen times There is a feare humbling and it is the worke of God to bring vs to himselfe And surely the Lord takes great delight in it and what is the reason of it because the Sonne of God in his humilitie hath done greater things for vs than euer hee did in his glorie for being God and vouchsafing to bee humbled euen to a worme hee hath done vs more good and more glorious things than euer hee did whiles hee was among the Angels Now the world is full of such proud spirits that nothing can qualifie them A second qualitie of feare is that it is very credulous This againe wee see in Iacob for when one told him his brother came against him so well furnished he feared greatly yet disputed not long in the matter It is the glorie of our age to dispute and gaine say a man and to say surely though you be of such an opinion I am not thinke as you will I thinke thus So that our dealings are so full of doubts and so ambiguous as though there neuer had been world before vs or as though now it were high midnight in Poperie The third qualitie in feare is diligence This also we see in Iacobs example who was marueilously studious to salute his brother disposing wisely of his children and cattell in the best order he could to preuent his brothers furie 3 It is a kindly thing to feare at Gods threatnings therefore when the iudgements of God were denounced it was noted as a signe of great deadnesse of heart if the most wretched sinner were not smitten with terrour hee that was in the highest degree of reprobation as Pharaoh feared for it is the nature of an iron rod easily to breake an earthen pot But for promises to bring vs to feare it is as strange a thing as it is in nature that thin water should breake a bodie and yet some bodies there be of so weake substance that any thing wil dissolue them Such is the nature of them who seeing and finding in themselues a great vnworthinesse to inherite such gracious promises of God are euer readie to melt away and to breake in sunder as beaten with an iron rod. Wherefore if wee can thus feare in loue and loue in feare we may haue a good testimony to our owne consciences that we haue a good feare because tasting how gracious and marueilous the Lord is in all his Saints we feare least we should lose so good and so gracious a Lord. 4 It is good to be stricken with feare so that we lie not in it willingly but being humbled therewith search our owne corruption and so to bee moued to enquire further after God and his word 5 The wicked feare not before affliction commeth and then they feare too much the godly feare before it comes and then their feare ceaseth For impietie triumpheth in prosperitie and trembleth in aduersitie but pietie trembleth in prosperitie and triumpheth in aduersitie 6 If Moses and the deare seruants of God were afraid when hee did appeare in mercie to them what shall the confusion of the wicked be when hee commeth to iudgement Wee cannot be prepared to receiue God his mercie vnlesse wee be striken with a reuerent feare both because we are his creatures and also sinfull God is alwayes God and is to bee feared 7 Many men maruell how men bee so smitten with such feares and so despaire that they cannot beleeue but these neuer consider the iudgement of God in hardning them and thus by a carnall admiration are depriued of all profiting by such examples In all things we should turne our eyes from man and onely behold God and know that it is hee which maketh our enemies to loue vs our inferiours to obey vs our friends to hate vs our superiours to loth vs. If we had this in our hearts we would surely cast off the feare of man and flatterie and striue to feare God in all sinceritie and to knowe that if the feare of God preuaile with vs we shal preuaile with men and haue
For of this be assured in that measure we like of sinne in that measure is hypocrisie in vs. Secondly we must haue a single care to approue our selues vnto God himselfe and to set forth his glorie in wel-doing without hope of reward albâ—it trouble come vpon vs for it And here saith hee where as Pharisaicall Papists which neuer knewe the the true efficient nor matter nor forme nor ende of a good worke haue in elder ages farre past many of our cold Gospelâ—ers it is a signe there be but a fewe righteous men on earth And if here wee shall finde in our selues much rebellion and hypocrisie yet marke euer our chiefest drift in all our actions for it is one thing to doe a thing for hypocrisie and another thing mixt with hypocrisie The third marks is euen to proceede on in euery good grace and in all obedience not to stay in the beginning or to â—ide backe when we are gone somewhat forward And here yet Goâ—s children may both linger and fâ—ll but they mislike and mourne for their lingering and if they fall they take better hold of Christ in a new repentance and because by their fall they haue lost much ground they runne the faster and cheerefuller in the rest of their raâ—e The fourth note of a righteous man is to loue righteous manners and righteous matters as wel in others as in our selues we must loue our superiours before vs to follow them our equals to confirme them and to be confirmed by them our inferiours to instruct them and to helpe them forward in the waies of godlines And thus farre this treatise The fourth portion of this booke containeth his short notes of election The fift treatise is of a contract before mariage And here first for the commendation of this holy contract he vseth these arguments 1. That it seemeth the light of nature commends it for that the very Heathen did like it and approue it 2. Our bâ—essed presidents set before vs in holy Scripture they likewise recommend it in their practise 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth vpon adulterers argueth a contract to bee a speciall promise greatly respected of God In the next place hee sheweth that a contract is a preparation of the parties contracted by prayer and instruction to present themselues for mariage in a speciall time appointed publikely before God and his congregation Lastly he giueth the parties contracted many holy instructions and exhortations all grounded vpon the articles of faith and the decalogue Thus â—at the contract an argument greatly desired I am well assured of many because so fewe in our age haue written of it Now the sixth part followeth and that is a very large and learned treatise of the Sabbath the principall contents whereof as briefly as I could contract them I haue disposed in this order First he sheweth the necessitie of this argument from the inconuenience of breaking and the commodities and blessings of keeping the same â— Inconueniences are many set downe in respect of the wicked and vnbeleeuers as also the true beleeuers in the Church of God which moue many scruples concerning it for that they are not throughly taught nor perswaded of it The commodities and fruites also which follow the right vnderstanding and obseruation of the Sabbath are mâ—ny and great for that this day is the Lords market day wherein he laies open the manifold graces of his holy spirit 2. The method of handling this argument may be thus 1. This Commandement is 1. Affirmatiue and 2. Negatiue The rest not so 2. The reasons for confirmation 1. From the end in the word Remember 2. From the authoritie of the Law-giueâ— The seuenth day is the Sabbath of the Lord. 3. From the equitie of it Sixe dayes thou shalt worke 4. From proportion of the Lords owne example in the creation For in sixe dayes c. A fift reason may be couched vnder all from the time of the first institution if before the law it was so effectuall to keepe out sinne then much more needfull now to recouer vs from sinne and to keepe vs being recouered 3. Generally he noteth how this commaundement is for words larger and for reasons fuller than any other commaundement because men will neither in reason so soone admit it nor in affection be so readie to embrace and practise it For thus hath hee done with all the rest of the Commandements which finde entertainment and loue among men 4. This Commandement alone hath a preface in the word Remember where wee be taught in this first reason that if we desire to knowe and to obey God according to the first and second tables remember this law set as it were betweene both Secondly that this law was giuen before and alwaies practised in the Church of God Exod 16. before the promulgation in Sinaâ— Wherefore it is not ceremoniall as some phantâ—stically haue conceiued He addeth many reasons this speciall argument is one The first ende is the principall sanctifie the Sabbath was the first end and it is the principall 5. The secoÌ„d reason is from the equitie of the law that the Lord granting vs freely sixe dayes to trauell to merchaÌ„â—ize for our selues we should not presume to intermeddle â—or inuade the Lords owne day the seuenth day reserued for himselfe And here againe against the adâ—â—â—saries he sâ—ith if these Commaundements be ceremoniall then the permission of sixe daies for worke alsâ— is but of the same nature 6. The third reason is taken from the authoritie of the law giuer The Sabbath of the Lord because it must be wholy spent vpon the Lord or attending and waiting â—n him If the Ieweâ— had neede of this whole day for their instruction c. then haue we neede as well as they that being freed from the manifold distraction of our callings we might wholy giue our selues to the worship of God commanded in the Gospell 7. The fouâ—th and last reason is drawne from the proportion of Gods owne example In sixe daies God made c. where he sheweth that God hath promised a speciall blessing to this day in the true sanctification of it 8. After all this he meetes with very speciall obiections which are brought by aduersaries to preiudice the doctrine of the Sabbath against the morall obseruâ—ion of it And here to know what is morally and ceremonially commanded in the Old Testament he giueth vs this speciall rule when a thing is vrged to the Iewes and hath a peculiar reason made properly to the Iâ—w then as it begun with the Iewes it ceased with the Iewes but when the reason of the thing vâ—ged is not peculiar to the Iewes but also belongeth to the Christians then the thing commandeâ— is common to Iew and Gentile 9. The Gentiles by the light of nature can no more see the true Sabbath of the Lord than the pure meanes and manner which the Lord hath appoynted for