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
the rehearsing of those things which haue been spoken and when yee haue more deepely and thorowly ingraffed them in your minds afterwards to goe about the necessaries of this life For if going out of the Bath thou dost auoid publike meetings lest the benefit of bathing be turned into a greater hurt much more oughtest thou to vse this care when thou commest from publike meetings Alas most men haue so much businesse vpon the weeke dayes and are so dull in respect of heauenly learning as that vnlesse they vse great care and labour hard to attaine spirituall knowledge and grace vpon this day they are like to bee very slender proficients and trewant-like Schollers in Gods schoole yea euen such that I may vse the Apostles phrase as had need to be taught the first rudiments when by reason of the time they might haue been Doctors Heb. 5.11 If there be a Faire or a Market vpon a day will hee that hath need of stuffe or prouision the buying whereof will take vp his time all that day let any more time then he must needs from buying and prouiding to carry home his commodities or will he that is desirous to profit in the skill of Musick Dancing Writing Arithmetick c. for the learning of which he setteth apart in a weeke weekely some time will he I say loose any time when his Master commeth to teach him but apply himself hard to these exercises and how much more then should wee seeke to improue this one Market or Faire-day of our soules in the weeke this one Lords day wherein the preacher is appointed to come and teach vs in the sweetest and most delighting noble skill of diuinity vnto the greatest aduantage gaine and storing of our soules with heauenly necessaries It were needfull therefore besides the publike meetings and meditating and conferring vpon that which hath been taught that men should reade the holy Scriptures endeauouring to remember and to vnderstand them by such helpes as are now most plentifull that they may not bee strangers in Gods booke but make the histories and diuine instructions here set downe so familiar vnto them as that vpon any occasion they may be able for their comfort to turne to such places as they neede and moreouer if they would reade and study some good prayers that they might bee well furnished this way according to their seueral necessities vpon the way and in the fields as Isaac is said to goe out to meditate and to pray in the fieldes and in the night season vpon sea or vpon land what wonderfull great comfort should men haue and how much more should they grace and walke worthy their holy and Christian profession than now they doe or can do through the mispending of the Lords day in idlenesse or vanity or which is worse in running to all manner of excesse of riot Lastly it is a base thing vpon so glorious a day as the Lords day to put our hands to worldly businesses any more then necessity inforceth for so we should mingle things high and low diuine and humane earthly and heauenly and so make a more vnpleasing linsy-woolsy then was forbidden by the Lord vnder the ceremoniall Law Wee should doe like the heathen that knew not God who had their dies festi profesti and intercisi holy dayes holy day eeues and mixt holy dayes seruing partly for the worship of their Gods and partly for labour in the workes of their calling Phil. 3.8 The true God would neuer allow this in any of his holy dayes he will not be content to part stakes with vs and therfore you shall find euery of his holy dayes guarded with this clause Thou shalt doe no seruile worke therein Will a man vpon a plentifull feast day goe from dinner to seeke for scraps in the poores basket hauing had plenty of the gold of Ophir powred out into his lappe goe seeke for pinnes or nailes in the dust hauing sought pretious stones of inestimable worth and the time of this seeking still continuing will hee attend vpon the gathering vp of dung But euen thus doth hee that vpon the Lords day putteth his hand to worldly businesse for gaine seeing all these things are but as drosse and dong in regard of the excellent knowledge of Christ Psal 19. and the word of God is more pretious than fine gold sweeter also than the hony and the hony combe Did wee but consider the double occasion of meditation vnder the new Testament both of the creation and redemption of man whereas they had but a single of the creation vnder the old the bond of thankfulnes now inlarged a greater measure of the Spirit now giuen and that implacably-malicious enemy of man the deuill now more inraged knowing that his time is but short we would bee so farre from making this day a time of riot excesse and out-rage that wee would rather as farre as our weake nature will beare sequester our selues vnto godly and spirituall exercises whereby wee may be fenced against the deuill walke worthy of the rich grace of the Spirit and answere the incomparable beneficence of the Lord in Iesus Christ by due thankesgiuing Quest 1 The Sabbath beginneth when And here againe is occasion offered of diuers questions to the further opening of the doctrine of our Sabbath As first When doth the Sabbath vnder the new Testament begin and end I answer that howsoeuer some begin it in the euening and Reas 1 so make it from euening to euening yet the more probable opinion is that it beginneth in the morning and continueth till the next morning because Christ his resurrection the cause and beginning of this Sabbath was early in the morning as appeareth plainely if wee consider how the souldiours were terrified at his resurrection and went into the city to certifie the high Priests what had happened and the time of their going is noted to be when Mary was gone from the Sepulchre which was at the dawning of the day so that as the argument was good for the beginning of the old Sabbath the Lord rested when the euening and morning of the sixth day were at an end therefore then must begin the rest of that Sabbath so it is good also for the beginning of our Sabbath Christ hauing finished the work of our redemption arose againe early in the morning therefore it seemes early in the morning must wee begin the rest of our Sabbath So may we rightly hold that it hath againe been turned from euening to euening to be from morning to morning to set forth mans rising through Christ from darknesse to light by grace Iohn 19. according to that of Iohn Hee is the true light that lighteneth euery one which commeth into the world Quest 2 The Sabbath to be kept how But how is the Sabbath comprehending both day and night to be kept Answer Not as some heretikes of whom Origen writeth by remaining in that position of body wherein we are
these things could not better haue been couched together The first words expresse the first Commandement of hauing the Lord for our God for this is to belieue in him to loue him to feare him and to pray vnto him the second is expressed in the next words to worship him and to giue him thanks it being the duty of this Commandement purely to doe the parts of his worship the third is expressed in the words following to honour his holy name and his word it being the maine matter specially pointed at there that in all things Gods name and his Word be glorified and the fourth of keeping holy the Sabbath and then deuoutly seruing God in the duties by him appointed is expressed in the last words and to serue him truly all the dayes of my life as will appeare more plainely in the larger opening of euery of these Commandements as here followeth Quest 53. How many be the parts of euery of the Commandements of the first Table Answ Two the Commandement it selfe and the reason thereof Explan Before that wee come to the particular handling of each Commandement two things are further to bee premised first certaine rules are to be laid downe tending to the better vnderstanding of them and then is to be shewed the singularity of these Commandements concerning God aboue those that concerne our neighbour Rule 1. Rules for expounding the Commandements First for the Rules one is this Euery affirmatiue commanmandement includeth his negatiue and the negatiue the affirmatiue as for example the third commandement is negatiue Thou shalt not take the name of the Lord in vaine now it containeth also the affirmatiue thou shalt honour the name of the Lord and so of the rest and this is plaine from sundry places thus expounding them The fourth Commandement expoundeth it selfe thus when the Lord vnto the affirmatiue Keepe holy the Sabbath day addeth the negatiue Thou shalt doe no manner of worke therein The fifth is thus expounded where it is said He that curseth Father or Mother or that is disobedient vnto them shall bee brought forth and stoned to death and generally the commandements of the second Table being all negatiue but one are thus expounded of our Sauiour Christ saying the second is this Thou shalt loue thy neighbour as thy selfe Rule 2. The second rule is this Euery negatiue commandement doth bind alwaies and vnto all times euery affirmatiue doth onely bind alwaies but not vnto all times also as for example Thou shalt not haue no other Gods but me the affirmatiue of hauing the Lord for our God doth bind alwaies so that he sinneth whosoeuer at any time denieth the Lord in his heart or doth contrarie to the feare or loue of God but hee sinneth not that doth not actually exercise these affections at all times because that a man sometime sleepeth sometime through the violence of diseases looseth the vse of his reasonable soule many times also is possessed with vehement thoughts which employ the mind another way and lastly occasions are not at all times offered to try our hearts The fourth Commandement in the affirmatiue hath Remember that thou keepe holy the Sabbath day against this hee sinneth whosoeuer doth breake the Sabbath but he sinneth not that doth not keepe it at all times and parcels of times because the weakenesse of our natures requireth some rest and pause at what time we cannot be busied in holy exercises The like is to bee said of honouring our parents c. But come to negatiue Commandements and you shall see that whosoeuer ceaseth from obseruing them at any time is a sinner for example Thou shalt doe no murther is a negatiue command and so is Thou shalt not commit adultery if any man then shall murther at any time or be adulterous whether he be drunken or sober angry or quiet tempted or not in whatsoeuer place time or occasion hee is a transgressor and this distinction is set forth amongst Schoole-men by the termes of semper and ad semper The third Rule is this Rule 3. Euery commandement forbidding any sinne doth not onely forbid the sinne named but all sins of the same ranke also and all occasions of the same and the maine sinne onely is named to make the branches the more odious as being of the same nature before the Lord. Thus Christ himselfe interpreteth the sixth seauenth and third commandements where reprouing the Pharisees doctrine Math. 5. only forbidding murther and the act of adultery and false swearing by Gods holy name he teacheth that euen vnaduised anger is a sinne and to looke vpon a woman to lust after her is adultery and to sweare any oath at all in ordinary communication is from the Diuell by which we may gather how we are to vnderstand the other commandements also The fourth rule is this Rule 4. The Commandements of the first table are absolutely to be kept and for themselues the other of the second table are to bee kept for the first For if any man shall obserue this Thou shalt haue none other Gods but mee Thou shalt not make any grauen Image c. or thou shalt not take the name of the Lord in vaine in meere obedience to the Kings Lawes or thereby to please holy men who doe spit at the workers of such abhominations and not through an imediate reuerence of that heauenly maiesty which hath commanded that mans obedience is none obedience his keeping of these lawes is no keeping of them because the maine thing heere intended is neglected viz. the setting vp of God in our hearts aboue all and that which is most abhorred is practised viz. the feare of God taught by the preceps of men Esa 29.13 And on the other side who so shall obserue these lawes Thou shalt not kill Thou shalt not steale c. without being moued herevnto through a conscience of the first table commending the loue of God vnto vs and the loue of man for Gods cause after whose Image he is made his keeping also is no keeping of the law because the praise of men is the marke at which he aymeth or else that he may be dealt friendly withall againe and thus did the very Pharisees and Publicans Math. 6. Math. 5. Hee only loueth his neighbour aright which maketh the loue of God the fountaine and beginning of his loue to his neighbour Rule 5. The fift Rule is this Howsoeuer the least commandement is not so small but the breach thereof deserueth death yet the breaches of some commandements are greater and more heynous then of others Thus to breake the commandements of the first Table is in it selfe simply more heynous and this sinne shall haue a more grieuous punishment in hell then sinnes against the second table For Sodom and Gomorrah saith Christ vnto the Iewes Math 11. shall rise vp against you and condemne you because their sinne in refusing and denying their God and Sauiour was greater then all
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
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
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
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
rather no paines taken hereabout for he spake but the Word and all was made he did but say of euery thing let it be and it was so Thirdly in regard of the instruments and tooles vsed which were likewise none Fourthly in regard of the time all things were finished in six dayes not that the Lord needed this time for he could haue made all in an instant but partly that we might enter into a more distinct and particular consideration of all his glorious works to set forth his praise partly that his prouident care ouer man might appeare for that hee prepared all things fit for him before his creation to stirre vp the greater care of his glory in man partly to make knowne his soueraigne power ouer all creatures when as hee caused light to bee without Sun Moone or Starres trees plants to growe without the influence of these heauenly bodies shewing hereby that howsoeuer he doth vse meanes ordinarily yet hee is not tyed hereunto but can and will if it please him worke all things without meanes that wee might learne to relye vpon his helpe when we are destitute of all meanes of comfort and lastly to giue example of labouring in our callings the sixe dayes and sanctifying a rest vpon the seuenth Thirdly that he is a Father by adoption is testifyed where it is saide Of his owne will begat he vs with the word of truth and in that of Iohn Jam 1.18 Those that are borne of God sinne not neither can they 1. Ioh. 3.9 for his seede is in them Now to whom he is thus a Father is declared in the words following Herein are the children of God knowne and the children of the Diuell viz. in that the one sort commits not sin the other doth iniquitie that is willingly and wilfully Fourthly that he is able to doe all things himselfe witnesseth to Abraham saying I am God alsufficient and where he saith Gen. 17.1 Reuel 1.8 Luk 3 7. I am the beginning and the end which is which was and which is to come euen the Almighty Yea he cannot onely doe such things as he doth but whatsoeuer else He can out of stones raise vp children to Abraham he is able to make many worlds Fiftly that hee is the Lord and gouernour of the world and the preseruer of all things created yea that the smallest matters are vnder his prouidence hath beene already shewed before in the description of God And moreouer Psal 104. the Prophet Dauid is much in setting forth the same how he prouides for things both heauenly and earthly both for man and beast and the Lord himselfe in the booke of Iob. Job 39.40 Proofe Wherefore that of the Poet is false and absurd Non vacat exiguis rebus adesse loui Sixtly and lastly that I may come to the proofe of that which was first said and first that all these things are to be knowne particularly and all the articles of our faith Ioh. 17.3 This is life eternall to knowe thee to be the very God and whom thou hast sent Iesus Christ and againe Esay 53.11 By his knowledge shall my righteous seruant iustifie many from whence with many like places it is directly to bee inferred that I must study for a particular knowledge of God and of Iesus Christ and not rest satisfied with an implicit faith beleeuing as the Church beleeueth without knowing what as their teaching is in the Church of Rome at this day though Thomas Aquinns and others not long since haue taught it to bee necessary to knowe all the articles of the Christian faith and onely in other more mysticall points to hold as the Church holdeth without prying into them Ob. The Apostles had a true faith without this distinct knowledge for they knewe not how the redemption of man was to be wrought they were ignorant of Christs spirituall and heauenly kingdome euen after the resurrection in like manner Rahab who was saued by faith knewe onely that the God of Israel was most mighty and aboue all other Gods Sol. I answere and so questionles many more haue beene saued without the distinct knowledge of these things when either for want of meanes or through weaknesse of conceit they haue beene vncapable hereof But note that euer where true faith is there is striuing after the increase of knowledge as in the Disciples who were euer attending to their masters Sermons and questioning with him Master what meaneth this parable and good master teach vs to pray c. Secondly that these things are particularly to be beleeued by euery of the faithfull and without wauering by reason of their weakenesse though as hath beene said the infirmity of our faith attaines not vnto this at all times is the rather to be confirmed Ses 6. Can. 13.14.15.16 because of the many canons made heere against in the councell of Trent Examine therefore the faith of any recorded in the word of God and you shall find it to be such Abraham by faith was fully perswaded Rom. 4.12 Gal. 2.20 Act. 8.37 Paul by faith beleeued that the Sonne of God loued him and gaue himselfe for him Philip required of the Eunuch before his baptizing that hee should beleeue with all his heart c. Againe faith is the testimony of Gods Spirit Rom. 8.16 according to that The same Spirit beareth witnesse with our spirits that wee are the children of God Heb. 11.1 and who dare say then that this is vncertaine Lastly faith is the euidence of things to come and the very existence of things not seene now it is a poore euidence that giueth none assurance but leaueth still in suspence and doubtfull Thirdly that I am more specially bound to beleeue that God is my Father will appeare if wee consider either his command willing vs to call him Father When yee pray Luk 11.2 say our Father c. or the large promises made to those that relye vpon him as vpon their Father If God prouides thus saith Christ for foules and grasse how much more will he for you O yee of litle faith Math. 10. meaning if by a stronger faith they should rely vpon him as vpon their father or lastly the examples of holy men of Abraham Dauid Daniel c. see the Catalogue Heb. 11. 1. Duty Obedience Thirdly for the duties to be performed by vs to shew our faith in God the Father they are foure First we must obey his will Hereby we are sure that we knowe him that is 1. Ioh. 1.2.3 beleeue in his name if wee keepe his commaundements and Christ publiquely disclames all such from being his brethren and sisters but onely such as doe the will of our Father Math. 12. which is in heauen and the Lord himselfe by his Prophet Malachy demaunds saying If J be a Father where is my feare if I be a Master Mal. 2.3.6 where is mine honour As if he should haue said yee are
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
their bodies Reuel 7. not distempered through heat or cold hunger or thirst sickenesse or infirmities and lastly their continuall rest from all labour and paines and yet no darkenesse of the night for they shall keepe a Sabbath from weeke to weeke and from moneth to moneth Esa 66.23 and the Lord shall bee a perpetuall light vnto them 2. They shall haue added vnto their ioy Reu. 21.25 riches for be not there wonderfull riches thinke you where the very Pauements shall be of Gold chap. 2.26 c. where the riches of all the Gentiles shall be brought in to them 3. Vnto their riches shall be added glory therefore it is called a crowne of glory reigne ouer nations our bodies shall shine as the Sunne and be like the glorious body of Iesus Chirst Phil 3.21 4. Our happinesse shall exceede for all these euen as the glory of the Sunne exceedeth all the rest of the Starres and the glory of Kings all the rest of their subiects for this life shall bee vnto vs a Kingdome and hence it is that the Prophet saith The eye hath not seene nor the eare heard any other God that doth so to him that waiteth for him Esa 64.4 5. Our happinesse shall bee absolute vniforme and entire not mixed as all worldly happinesse is pleasure hauing irksomenesse abundance hauing wants glory and honour accompanied with shame and ignominy but in this life Reuel 7. Esa 65 19. All teares shall be wiped from our eyes wee shall sorrow nor grieue no more our delight shall euer bee fulnesse of ioy 6. These things shall not be by intermission and fits but continually yesterday and today the same as the damned in hell can haue no remission of their paines so shall the saued in heauen haue no diminution of their ioyes but as they that liue shall not sometime be dead and sometime liuing no more shall they that liue the euerlasting life bee sometime in pleasures and sometime without for their life is pleasure riches and glory Prou. 16.4 Lastly all this shall be for euer and euer for farre more thousands of yeares then the Sea hath drops of water the earth hath spires of grasse and all men haires vpon their heads and so beginning againe circularly without ende For heerein is God perfectly glorified and the wicked are fully iudged which is the last end of all Gods workes according to that Hee made all things for his glory and the wicked for the day of Iudgement For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for euer doth some time set foorth no more but a certaine large time at the last to be ended as the time of the Mosaicall Law or the time of this worlds continuance for thus it is said of ceremonies yee shall obserue these things for euer and of the earth Eccl. 1.4 It standeth for euer yet when it is said that the life â—o come shall last for euer the meaning is as the Lord liueth for euer vnto whose dayes infinite millions of yeares can put none end for death is swallowed vp of life all cause of death is taken away and so neuer neuer can this life cease but still still remaineth simply without respect vnto any period of time The life euerlasting 1. Duty Carefully to fly such sins as are threatned with death 1 Cor. 5 9 10. For the duties of this faith The first is carefully to breake off all those sinnes the doers of which are expressly threatned that they shall neuer enter into the Kingdome of Heauen Such are named to be fornication adultery Idolatry buggery wantonnesse theeuing couetousnesse drunkennesse rayling extortion for such saith S. Paul shall not inherite the Kingdome of God Gal. 5.19.20 Vers 21. In another place he reckoneth vp the same sinnes againe and further addeth witchcraft hatred debate wrath seditions heresies enuy murther and gluttony of which saith hee I tell you before as I also told you before that they which doe such things shall not inherite the Kingdome of God Math. 25. Reuel 22.15 And our Sauiour Christ further numbreth vnmercifulnesse to the poore and the holy Ghost by Iohn the Diuine inchanters lyers and dogs meaning contemners and neglecters of holy things of whom he saith That they shall bee without the gate of the City 1 King 1. Wherefore let vs all with one accord bee at enmity with these vices and watch ouer our hearts and wayes that wee commit them not When Shimei was threatned by Salomon saying Whensoeuer thou shalt goe ouer the brooke Kedron thou shalt dye the death what else could hee expect though vnder so mercifull a Kings gouernment but death when he should transgresse as he found it to his cost so what other thing can wee expect if wee liue in any of these or other grieuous and heynous sinnes concerning which the Lord hath said if thou doe these thou shalt not enter into life but to bee shut out indeed at the latter day Ierusalem in which wee looke to liue is aboue our soules must flye vnto it to vse the words of the Prophet Esa as Doues vnto the windowes but sinne is an heauy clogge and presseth downe if we thinke to be rid of it at leysure when we list we are deceiued for it hangeth on fast Heb. 12.1 how then can we hope to get thither vnlesse wee doe lighten our selues hereof All our faith is vanity our profession is deceit and instead of this endlesse life our end will be miserable death 2. Duty To enter the way of life The second duty is to striue to enter and to walke on in the way that leadeth to euerlasting life and neuer to goe out of it to our dying day and this is the way of good works which God hath appointed that we should walke in them Eph. 2.10 Ioh. 5.29 They that haue done good shall enter into life they that haue done euill into condemnation Reuel 22.14 Blessed are they that doe his Commandements that their right may bee in the tree of life and that they may enter in by the gate of the City Though it be a straight and narrow way and there bee few that finde it most men goe the contrary way yet if thou wilt enter into life thou must keepe the commandements Math. 7.14 Wherefore goe not with the multitude which bee in the broad way but embrace the counsell of Christ Striue to enter in at the straight gate and that whilst thou hast time Will any man being in a strange Countrey returne to his home and yet not take the right way thither And will any man then being in the Countrey of this world come to his home in Heauen and not take the right way How is it then that wee hope to come to eternall life and yet refuse to take the way thither yea to hearken to the guides or to be led by them whom the Lord hath appointed to bee a
kept holy from yeare to yeare continually And Judas Maccabeus 1. Mac. 4.59 after that he had purged the Sanctuarie and set vp a new Altar ordained that the remembrance heereof should bee continued with ioy by keeping a feast Dedication eight dayes together from yeare to yeare which feast Christ himselfe graced with his presence Ioh. 10.22 23. preaching in the Temple that he was the true Shepheard and that he did giue vnto his sheepe that heard his voice and followed him eternall life Leuit. 23. Thirdly because the Lord himselfe howsoeuer hee hath said Sixe dayes shalt thou labour yet vpon iust occasion hath set apart some of these at certaine times of the yeare to be kept holy as for the feast of the Passeouer of Tabernacles and of first Fruits that there might bee then a more speciall remembrance of the great benefits bestowed at those speciall times which the Magistrats his Vicegerents following to their great commendation as further occasion was offered doe plainly shew that it is not only lawfull but requisite that it should be thus in all ages amongst the Lords people And thus much for the confirmation of the first Secondly I say that as the setting apart of some of the weeke dayes is lawfull and commendable by examples vnder the old Testament so it is much commended by the practise of the pure and vncorrupted times of the new Testament It is well knowne to such as are but meanely read that the feast of Easter and Whitsontide when Christ arose againe and when the Holy Ghost descended and the feast of the Ascension Natiuitie and Circumcision of Christ were obserued in the Primitiue Church soone after the Apostles time and not long after there were added vnto these the Apostles dayes Jeron Gal 4. and then of some singular Martyrs betwixt whose daies there was yet this difference the Apostles were kept in all Churches these onely where they suffered all which Ierom testifieth in his Commentary vpon the Epistle to the Galathians chap. 4. Adding there further that then the histories of their liues and deaths were read and their godly examples commended vnto others after all which this prayer was added Concede O Deus vt quorum natales celebramus eorum virtutes imitemur Grant O God that we may imitate their virtues whose birth-daies we celebrate Now although antiquity is not sufficient of it selfe to iustifie this or that obseruation yet next vnto the Holy Scriptures it is to be reuerenced according to that of Augustine Post sacras Scripturas Aug. Tom. 2. Epist 118. ea nobis sunt obseruanda quae vel ab Apostolis profecta esse per traditionem vel a vniuersalibus consiliis definita esse iudicantur Those things are of vs to be obserued next vnto the holy Scriptures which are iudged to come from the Apostles by tradition or to haue bin defined by generall Counsels New holy dayes rightly made Thirdly I say that to set apart any day to prayer thankesgiuing c. without iust cause is superstitious and if for the honouring and praying vnto any Saint it is idolatrous for neither God nor good men haue thus made any holy dayes A iust cause is therefore 1. When any great benefit and extraordinary Cause 1 hath been bestowed for which it were grosse ingratitude not to haue a solemne time of praising God Such was the bringing of Israel into the land of Canaan which they were euer thankfully to remember at the feast of first fruits and such is the Natiuity Resurrection and Ascension of Christ the comming downe of the Holy Ghost the stirring vp and sending of the Apostles to plant the Churches of the Gentiles which is a bringing of them into spiritual Canaan to partake of the hony and milke flowing there 2. When any great and wonderfull deliuerance hath been Cause 2 wrought such was the bringing of Israel out of Egypt their deliuerance from Hamans bloudy plot and from Gorgias vnder Iudas Macchâ—beus so that the Temple was cleansed and the Altar repaired for which they kept the Passeouer the feast of Purim and the Dedication and such haue been our deliuerances from the Spanish Nauy from the Gun-powder Treason and Gowries Conspiracy for which we are to continue solemne times of praising the Lord. Cause 3 3. When some great danger is vrgent vpon a people or imminent Ioel 1.14 and hanging ouer their heads thus Ioel hauing foretold of a famine to come calleth for a fast and a solemne assembly Ionah 3. and the Nineuites when Ionah threatned their destruction hauing onely the light of nature to guide them kept solemnely three daies together fasting and crying vnto the Lord for mercy And thus haue our Magistrates godly prouided that there should be solemne publique meetings for humiliation in our great danger Anno 1588. And in the time of famine and pestilence and it were to be wished that before we bee againe pressed with the like or greater iudgements which our sins cry for some times were solemnely appointed for the pacifying of Gods wrath towards vs. Cause 4 4. When any other speciall occasion is offered for the glory of God and the edification of the Church such as bee the daies dedicated to the memory of the most worthy Saints and Apostles of Christ the remembrance of whose holines miracles and excellency reuiueth the right-affected Christian to the glorifying of God who hath so wonderfully endued men with his grace and to a zealous imitation of them in their holines and integrity Out of these cases to appoint holy daies is altogether without warrant from the Word of God and the practice of purer times and if they bee multiplied to the hinderance of the poore Labourer ouer-much from his labour and to the ouer-hooding of mens consciences they are a bondage against which the Apostle inueigheth saying How turne yee againe to beggarly and impotent rudiments Gal. 4.9.10 whereunto as from the beginning yee will bee in bondage againe Yee obserue dayes c. Obiect 1 If it bee heere obiected that this cannot stand with the Lords precept Six dayes thou shalt labour Sol. I answer that this precept must not nor can bee simply vnderstood but conditionally vnlesse the Lord shall call vs to publike duties of holinesse vpon any of these dayes otherwise the Lord himselfe had amisse appointed some of these dayes yearely afterwards for holines and godly magistrates of old had been much to blame Obiect 2 If it be further obiected that thus dayes appointed by men shall also become Sabbaths and of as great account Differences betweene holy dayes and Sundayes as the Lords day I answere God forbid for yet there is great difference betwixt the Lords day and dayes appointed by men First in regard of the stricter kind of rest required vpon the Lords day from which there is more liberty vpon other holy daies insomuch as now wee may lawfully goe or ride iourneyes keepe markets or faires and
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
conueyance of the estate is fully made so is it in the word and Sacraments for grace and the state of glory to come by sealing and deliuering it is fully conueyed vnto vs in the Sacraments the couenants being before drawne in the Word Râ—th 4. And thus the Sacraments are both a meanes to receiue grace and a pledge to assure vs hereof as hee which of olde did draw off his shooe and giue it vnto his neighbour did hereby assure him of his inheritance and as in all ages hee which giueth a pledge of speciall note to his neighbour doth hereby assure him of the thing promised so the Lord by giuing vnto vs the outward signes of the Sacraments doth as it were by pledges make vs sure of his grace wee being no intruders but such as he doth offer them vnto of which wee shall speake afterwards Quest How many parts bee there of a Sacrament Answ Two the outward visible signe and the inward spirituall grace Explan This may bee gathered from the definition of a Sacrament and is inserted heere to make way vnto the particular consideration of each Sacrament which are knowne onely then when we know their parts the outward signe by Christ ordained and the inward grace signified for put any other than the right outward signe out of the case of necessiity and it is no right Sacrament of Christ for wine put water and the Sacrament is marred for water put an hot iron or sand as some Heretiques haue done or vnto it creame honey oyle and spittle as the Popish Priests doe and the Sacrament is clogged and embased with the admixture of drosse But if any such corruption bee the person being faithfull that receiueth the Sacrament and ignorant how the wine is mixed or in his infancie how the water hath beene blended it shall stand in force vnto him if the right forme of the institution hath beene vsed in baptisme in the name of the Father Sonne and Holy Ghost in the Lords Supper Take eate this is my body c. because it it is Gods pledge though some things be ouer added Againe make a change of the outward signe into the inward grace and it ceaseth to be a Sacrament as by that doctrine of Transubstantiation in the Lords Supper for if the signe be changed into the thing signified that is a Sacrament no more than an Angel in gold is a pledge for the payment of an Angell Quest What is the outward signe in Baptisme Answ Water wherein the party baptized is dipped or sprinkled with in the name of the Father of the sonne and of the holy Ghost Math. 3.13 Explan After the generall consideration of the Sacraments followeth the speciall of either Sacrament apart And first of Baptisme and of the first part which is the outward The outward part of Baptisme is water which ought to bee pure and cleane fittest to wash the body from all filthinesse for which cause Iohn the Baptist baptized in the riuer of Iordan and vnto his Baptisme Christ himselfe came thither Neither was this any thing rashly and vnaduisedly taken vp but long before mistically appointed by the Lord If any vncleannesse had come vnto a man by touching the dead by the leprosie c. they were commanded to wash in pure water and so were iudged cleane 1 Cor. 10. 2 King 5. All the Israelites are said to haue been baptized in the sea Naaman the leprous Syrian was bidden to goe and wash in Iordan and be cleane A blinde man was bidden by Christ to goe and wash in the poole of Siloam and recouered sight All which things serue to set forth the naturall faculty honourable antiquity of water being vsed to clense from filthinesse and the like is not to be found of any thing else for this purpose Which serueth to confute the errour of them that haue presumed to vse some other outward signe in Baptisme as of one Seleucus and Hermias Galatians of whom Augustine speaketh out of Philaster that they would baptize with branding with an hot Iron abusing that place of Christ Yee shall bee baptized with the holy Ghost and with fire 2. Wherein the party baptized is dipped or sprinckled with it For of old they were wont in hot countries to dip the party to be baptized being all naked into the water and so hee was washed all ouer and thus did Iohn baptize making choyce for this purpose of the riuer Iordan but in colder Countries experience teaching how dangerous it is for Infants to be diued into the cold water in winter time sprinkling water vpon the face hath beene vsed part of the body being thus washed for the whole and yet no presumption can be noted heerein for differing from the first ordination First because it is dangerous to weake Infants to doe otherwise which the Lord would haue to be auoided saying I will haue mercy and not Sacrifice that is when the obseruing of any ordinance of mine in the strictnesse is against the good of my Creature and to the indangering thereof I would rather that regard should be had ro the good of the Creature then to this strictnesse Ios 1. For this cause Circumcision commanded to be the eighth day was deferred whilst the people of Israel were trauelling in the wildernesse forty yeares and though vpon the Saboth Math. 12 a rest from working was required yet workes of necessity for the safegard of man and beast were allowed Secondly the vertue of the Sacrament is not measured by the quantity or vniuersall transfusion of the outward signe which our Sauiour teacheth when vnto Peter desiring to be washed hands and head and all parts he answereth Ioh. 13 10. He that is washed needeth not sauing to wash his feete onely but is cleane euery whit In which wordes howsoeuer hee also teacheth another thing yet withall he correcteth it as an error to thinke it more auailable simply to be washed all ouer than on one part of the body onely Some haue vsed to dippe the party to be baptized thrice in the water in remembrance of the three dayes wherein Christ lay in the graue and for this threefold immersion haue stood both Tertullian and Ciprian but because no such itteration of baptizing is commanded in the institution we haue it but single 3. In the name of the Father of the Sonne and of the Holy Ghost for according to these words the ministers of the Gospell are to baptize this being their charge Math. 28.19 Goe teach all nations baptizing them in the name of the Father of the Son and of the Holy Ghost so that to adde or to take away from this forme of words is cursed presumption as being adding or taking away from Gods strict and expresse word From whence wee may gâ—ther how presumptuous those Romane Catholiques are that say that the name of our Lady may also be added in baptisme as Dionysius a Carthusian Theophronius and Eutychius haue beene reported to vse this
that are borne anew of the holy Ghost Strengthen our weak faith that we may certainely beleeue thy gracious promises of life and saluation that being assured of these best things and that thou hast giuen thy deare Sonne Christ vnto vs we may trust in thee for all other things also Inflame vs with loue of thy Maiestie who hast done so great things for vs And because wee cannot better expresse our loue towards thee then by the loue of our neighbour who is after thy image worke in vs the loue of our neighbour yea euen of those that be our enemies and hate vs. Send downe from heauen the fire of zeale for thy glory into vs so that with all earnestnesse we may seeke to aduance it let vs not esteeme of our owne liues in regard of thy glory knowing that such as honour and glorifie thee thou wilt honour them Giue vs sinceritie that in all things we may stand before thee and be vpright Cast vs down with true humility that in Iesus Christ thou maist lift vs vp make vs poore in spirit that thou maist inrich vs with the heauenly inheritance Temper vs with patience in aduersity whatsoeuer thy holy hand shall at any time lay vpon vs. Teach vs to be meek and gentle according to the example of our Sauiour that we may find rest vnto our soules Make vs temperate sober in the vse of thy good creatures holy as thou art holy heauenly as our hope is in heauen innocent and harmelesse in the midst of this crooked generation and fruitfull in all good works to the glory of thy Name Expell and driue out of vs whatsoeuer is an enemy to thy sauing graces blindnesse and ignorance infidelity and hardnesse of heart hatred and enuy coole and luke-warme affections hypocrisie and dissimulation pride and ambition impatience and discontent harshnes and intemperance prophanenesse and worldlinesse deceit and oppression with all other cursed fruits of the wicked flesh which hinder vs that we cannot do those things which we would and as a violent streame carry vs captiue to the Law of sinne Vnto this we are altogether vnable of our selues we know not what to doe but our eyes are towards thee Let the eyes of thy compassion be therefore opened vnto vs behold our weaknesse and put to thy helping hand to support vs draw vs and so shall we come vnto thee Sanctifie all meanes for our helpe furtherance thy Word Sacraments Prayer Meditations Conference and the like especially let thy loue renewed vpon vs this day stirre vs vp to such an answerable measure of true thankfulnesse as that hereby we may be whetted and haue such a new edge set vpon our desires as that we may goe through all hinderances and with all readinesse performe our dutie vnto thee And forasmuch as the night now approcheth wherein we are to enter into our beds as into our graues and there is no power in vs to rise any more or to saue vs from death and destruction O blessed God be thou our protector and Sauiour Bestow such a competent measure of refreshing by quiet sleepe vpon vs and so safegard and defend vs as that being preserued safe by thy prouidence and comforted by thy blessing wee may rise to morrow more able and willing to serue thee in our vocations And these graces we craue as for our selues so for thy whole Church and for euery part and member thereof especially for these Churches vnder the gouernment of our Kings Maiestie for his royall person and for all estates and degrees vnder him Lord look not vpon the crying sinnes of these miserable times bring vs speedily home vnto thee by true repentance and amendment of life and for thine owne glories sake still let the true religion flourish amongst vs confound all plots and deuices to the contrary Be pitifull to all our afflicted brethren be mercifull to all our kindred and more speciall acquaintance knitting vs all together by the firmest band of the Christian faith til being thus coupled together we grow vp to a perfect temple in the Lord and that onely for the merits of Iesus thy dearely beloued Sonne and our infinitely louing Sauiour and Redeemer Amen A Prayer for the Sabbath before publike meeting O Eternall God who hast commanded a double Sacrifice to bee offered euerie morning and euening vpon the Sabbath day we thy vnworthy seruants here humbled in thy presence in obedience to thy commandement according to our boundē duty desire to offer this double Sacrifice of praier in thy house the house of Prayer And we account it no small part of our happines that we may thus freely thus often come into thy holy presence for in thy presence is fulnes of ioy and pleasures for euermore Blessed be thy name O Lord that wee are yet continued in the Land of the Liuing and that with our life wee haue spirituall light without which our life were more terrible then death and that when we haue abused and walked vnworthy of the light louing darkenesse and liuing therein this glorious light is stil continued to enlighten our darkenesse and to guide our feete in the way of peace Good Lord sanctifie vs and dispose vs now aright seeing by thy prouidence we are this day to assemble and meet together in thy house that the beames of this light may shine amongst vs. Forgiue vs all our sinnes purge and wash vs with the blood of Iesus Christ that euen as the Israelites being washed and sanctified saw thy glorie vpon the mount so we may be fit to come into the same presence of glory Dispell in vs the thicke clouds of natural dulnesse that ouer-spread the eye of our mind so that the light though most cleare cannot breake forth vnto vs remoue that hardnesse of heart which maketh vs insensible and without feeling either of thy most grieuous threatnings or of thy gracious promises suppresse in vs all inordinate affections of anger malice hatred and enuy emptie vs of pride worldlinesse vanity and prophanenesse that as new borne babes we may desire the sincere milke of thy word to grow thereby Put into vs due consideration that we may take heed to our feete when we enter into thy house and not offer the Sacrifice of fooles Thus dispose vs O Lord to thy publike seruice and because a little leauen leaueneth the whole lumpe thy Sabbaths are defiled by vanity and worldly imployment euen when wee are gone from thy house mercifull Father restraine vs here-from helpe vs to consecrate this day as glorious vnto thee and to be sober in eating and drinking holy in conference and talking heauenly in meditation seeking in all things the best edification of our selues and others Open our hands to the necessities of our poore brethren and our hearts to haue compassion vpon such as suffer and be in misery That in all we may be to the praise of thy name keeping a most holy rest and in thy good time come to rest with