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
the last day when they shall see Ioshuah Abraham Elâ—ana Hannah and all good gouernours sitting downe in the kingdome of God and themselues shut out of doores 5. Leuity and remisnes in Princes and set Magistrates sparing sinnes that must necessarily bee punished and to the incouragement of malefactors 6. Tiranny exercising their owne pleasure vpon their subiects without all respect of equity and right Contrariwise did the good iudge Samuel 1. Sam. 12. and Dauid the King after that he was well schooled witnesse that which hee professeth saying Psal 101.1 I will sing of mercy and iudgement And so scrupulous was he that he would not take of gift much lesse by violence the threshing floore of Arannah but would buy it to offer sacrifice there 2. Sam. 24.21 although the Lord had commanded him to build an Altar in that place 7. Sloath and infidelity in ministers whose calling is to labour who haue hire to labour and whose labour is to so excellent an end if then they be loyterers if they be seeds-men of tares woe is to them The dispensation is committed to me saith Paul 2. Cor 9.16 woe is vnto me then if I preach not the Gospell A threefold woe then is vnto them that haue not only the calling but the hire also and that double and trebble if they vse not diligence as is sometime seene to the scandall of the ministerie 8. A vitious life in all persons of note and qualitie whether they be magistrates ministers masters ancient learned or of any excellency any way they doe not only sinne in the breach of Gods law but in giuing example to inferiour persons so that they pull vpon them the burthen of their sinnes also and because many are ready to follow them more then men of meaner condition they make their estate by far more fearefull then others the sinnes of multitudes besides their owne lying at the dore Wherefore when a grieuous fall is threatned to wicked Iudges it is said Yee shall fall Psalm 82.7 as one of the Princes The Kings of Israel that were wicked are said to haue made Israel to sin they are euen the eldest sonnes of Satan that be such and therefore good reason that they should share deepely in his inheritance Quest. 90. Whence is the reason of this Commandement taken Answ From the promise of long life if God please not to preuent vs with the blessing of eternall life 1. Tim 4.19 Explan The promise heere annexed may bee also read That they may prolong thy dayes Not that parents haue any power so to doe in themselues but partly keeping them from many dangers which they are ready to runne into to the shortening of their dayes but are preuented whilest they obediently follow their graue and godly counsell and partly blessing them by vertue of Gods ordinaÌ„ce with such efficacy as that this redoundeth to their great good euen for the prolonging of their happy and good estate in this world And in this sense it is vsuall in the holy Scriptures to ascribe that to the instrument which is proper to God Paul commending to Timothy the study and teaching of the word of God saith in so doing thou shalt saue both thy selfe and others And to the Corinthians he saith I haue begotten you vnto Christ Iesus Therfore of the reason then is thus 1. That is duly of all to bee done by which they may liue long and comfortably but the rule to be followed for this is Honour thy father and mother Therefore all are to honour father and mother 2. Thou wilt honour them gladly by whom thy life may be prolonged especially in weale but such are thy father and mother therefore honour father and mother For the first of these Life is so sweet that all desire it and most though it be ioyned with much bitternes and sorrow but to liue long well all doe naturally most earnestly desire so that they would follow any rule though verie hard for this but all other rules are vaine this only effectual the Lord the greatest Phisitian telleth thee so Doe not therefore harden thy selfe against it but bring downe thy rebellious nature and become obedient seruants children and people of all sorts For the second Euery phisitian whom experience teacheth to be a meanes of the health and long life of his patients men will honour in the time of necessitie seeking to them and carefully following their directions and he thinkes himselfe a happy man that can come to the best neither will hee for any thing displease him though he be froward and hastie towards him although his skill often faileth him and he bee till that time a very stranger vnto him but thy parents are no strangers but such as may challenge something at thy hands because they haue bred and brought thee vp with care and paines and God giueth them this blessing to prolong thy daies and not to faile if thou honour them Foolish then and out of his wits is hee and worse then a bruite beast which alwaies doth that which is naturall whosoeuer giueth not honour to his parents according to the scope of this commandement Quest 1 But how is this promise verified seeing as well such as honour parents and doe their duty as the disobedient doe often times die in the prime of their age and the disobedient and vnruly doe often liue long First it is often verified to obedient children when as they are kept thus in a temperate and honest course of life the disobedient comming to their end by surfets How parents prolong their childrens life or the Gallowes with shame in their very prime 2. It is alwaies verified because obedient children liue well and in the feare of God and to liue well is to liue long according to the prouerb 1. Tim. 5 6. Bene viuere bis biuere est To liue well is to liue twice and to liue ill is neuer to liue but to be euer dead as S. Paul speaketh of wanton widdowes Shee that liueth in pleasure is dead whilest shee liueth so that though the disobedient liue long yet they haue not this blessing of long life the obedient and dutifull haue it though they liue not many yeares for one day is better then a thousand of the rebellious Eccles 8.12 which is the cause that the Wise man maketh no reckoning of a sinners life though hee liue an hundred yeares 3. If it bee not verified for life here yet it is more then made good by their taking hence they receiuing for frailty strength for basenes glory for temporalitie eternity Who wil say that if the King promise any of his houshold-seruants by name one of his Guard a Pentioner or Porter that he shal euer inioy his place and yet remoueth him to be the Master of his Horse his Treasurer or Chamberlaine that he is not so good as his word vnto him and who can say then that the Lord of all if he promise
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