Priests he sheweth that he rather speaketh against the persons than against the cause and strangleth them in their owne argument For the answer in effect is this If my Disciples prophane the Sabbath then did your own Priests the same Vnder this we may couch the answer of our Sauiour Christ to the Iewes who accused him for healing of the sicke man on the Sabbath day Ioh. 5. 17. My Father worketh hetherto and I worke that is as my Father ceased from the workes of Creation yet he ceased not from doing good on the Sabbath so though I and my Disciples haue ceased from our ordinarie callings yet cease wee not after the Father his owne example to doe the workes of mercie on the Sabbath For the works of God his prouidence are to be done euery day Seeing he then vouchsafeth to put vs in his stead to doe good things wee may lawfully doe them though with some bodily labour as wee may on that day resort to the imprisoned visite the sicke relieue the needie reconcile the vncharitable and admonish the vnrulie And why wee seeke not heerein our owne profite but the profite of our brethren wee desire not our owne glorie but the glorie of God In which cases wee are not forbidden but commaunded to doe good on the Sabbath If wee looke narrowly into the historie of our Sauiour CHRIST we shall see it was most vsual vnto him to heale the sicke to restore sight to the blinde to open the mouthes of the dumbe and to frequent like exercises on the Sabbath day And for what cause Because on other dayes men following their ordinarie callings could not so well followe him but on the Sabbath day their other busines set apart they attended on him willingly and resorted together so that if he had done these things on the other daies he should haue hindred the ordinary callings of men by the concourse of people or else he should haue done them to the lesse glorie to God if no companie nor concourse had bene made Wherefore as both the people on that day were fittest to come to Christ so Christ was then most ready when his works also might most make for Gods glorie Besides hee did then these things rather that hee might weane the Iewes from their superstitious opinion of the Sabbath and bring in the pure vse thereof in exercising the works of loue Now if the outward rest of the day had been the chiefest thing therin as the Pharisees then dreamed and many now a daies haue thought then how would Christ haue done these things who was to doe and fulfill all things commanded in the morall Law left nothing vndone in any one jote of the ceremoniall Law vntill the vaile of the Temple of his bodie was rent Thus wee see how the chiefe ende was morall and not ceremoniall and as it is morall giuen to all men to further them in the means of their saluation it is as needfull for vs as for the Iewes Againe Christ was asked of no one question more than of the Sabbath and in all his answeres he rather inueigheth against the peruerting theÌ„ intendeth the abrogating of the Sabbath In like manner he meaneth nothing lesse then the abrogating of the day in his Apologie against the Pharisees but rather laieth open their folly in prouing to their faces that they cauill too much for the peruerting of the Sabbath seeing they are driuen to reprehend that in others which they themselues doe The reason of his defence insinuaâ—eth thus much If yee thinke it an holie dutie to cut the flesh of children on the Sabbath because it is done in your Temple which otherwise might seeme a spice of murther and crueltie Againe if yee thinke the Temple commands the worke of slaying your beasts for sacrifice which being done in the market-place were too butcherlike then I giue you to vnderstand that my disciples doe nothing vnbeseeming the Sabbath so long as I am present with them who am greater then the Temple The third reason is contained in the seuenth verse If ye know what this is I will haue mercie not sacrifice yee would not haue condemned the innocents Here our Sauiour Christ as before he had defended his Disciples by testimonies out of the Law so now excuseth them by the witnes of the Prophets and â—iteth a place out of Hosea chap. 6. 6. as if he should say What workes doth the Sabbath forbid are they not the workes of our ordinarie calling What workes doth the Sabbath commaund To sacrifice onely No but to doe the workes of mercie also which is the ende of all our sacrifices Why then seeing the law doth not forbid the duties of loue to be done will yee denie this worke of mercie to my Disciples that when they fainte they might not be refreshed That this place of the Prophet is thus to be construed that the Lord will not haue sacrifice alone but mercie withall wee may proue it by other places of the scriptures as 1. Cor. 1 17. Christ sent me not to baptize but to preach the Gospell where the Apostle meaneth that he was not chiefly and onely sent to baptize but to preach also So that the place is to be vnderstood in the way of comparison that when one of the things cannot be conueniently done without the other be vndone then mercie which is better than sacrifice must be preferred as being the issue whither Sacrifice is referred And in this respect though simply in themselues considered and in respect of the persons to whom they are performed the first table of the Law and the duties thereof are to be preferred before the second table and the duties thereof yet in comparison when one of these must of necessitie be left vndone because both cannot bee done together seeing the Lord most alloweth of our obedience when testimonie thereof is witnessed by practise to his Saints and in the exercises of loue we performe that in trueth which otherwise wee labour for but by meanes the Lorde desireth mercie and not Sacrifice and the knowledge of his will more then burnt offerings So that heerein the Disciples doe not onely not breake but keepe the Sabbath This argument Christ vseth Mark 3. 4. where hee being reproued because on the Sabbath day hee healed the man that had a withered hand said to his accusers Is it lawfull to doe a good deede on the Sabbath day or to doe euill to saue the life or to kill As also Luke where hee on this manner answered the Pharisees who watched him whilest he healed the man which had the dropsie 5. Which of you shall haue an Asse or an Oxe fallen into a pit and will not straightway pull him out on the Sabbath day As if he should say why doe yee watch to take me in this thing Will ye permit the works of mercie to be done to beasts and will ye denie them to be done to men Why will yee helpe your beasts being in
Familie and Fathers 684 Chap. 30. How to profit and examine our selues when friends forsake vs. 685 Chap. 31. Of Godlinesse and by what meanes we must draw neere to God 689 Chap. 32. Of Gods free Grace Iustice and Mercie and how wee may try our loue to God 692 Chap. 33. Of Gods wrath Iustice and Mercie 695 Chap. 34. Teaching vs why we are specially to keepe watch and ward ouer our harts 700 Chap. 35. Where is taught how wee must narrowly watch ouer our hearts and ouer our affections for many causes 703 Chap. 36. Of hearing Gods word 707 Chap. 37. Of Humilitie and pride 711 Chap. 38. Of hypocrisie and hardnesse of hart 715 Chap. 39. Of Heresie and many corrupt kindes of knowledge and how the Diuell pestereth the Churches with euill teachers 720 Chap. 40. Of the Iudgements of God and how iust he is in iudgement and how his promises and threatnings to Israel appertaine to vs. 722 Chap. 41. Of Ioy and Sorrow 724 Chap. 42. Of iniuries offences and controuersies 727 Chap. 43. Of Iudgement and Folly 731 Chap. 44. Of Knowledge and Ignorance and how to seeke God and of Sathans Sophistris c. 733 Chap 45. Of Miracles and how God worketh without and with meanes and how we ought to attend on the meanes 736 Chap. 46. Of Magistracie or gouernment 739 Chap. 47. Of Matrimonie and of the Duties which belong to that state 742 Chap. 48. Of the Ministerie 743 Chap. 49. Of the Ministerie 747 Chap. 50. Of Gods promises excellencie and truth of Gods word and how the wicked abuse Scriptures 753 Chap. 51. Of Murmuring 758 Chap. 52. Of patience vnder the Crosse. 761 Chap. 53. Of predestination perseuerance and presumption 764 Chap. 54. Of Prosperity and Aduersity and of griefe and of the Temptations incident to it 766 Chap. 55. Of Prosperity and Aduersity 769 Chap. 56. Of Prophecie and Preaching 770 Chap. 57. Of Gods Prouidence 773 Chap. 58. Of Prayer and Meditation 775 Chap. 59. Of Repentance 779 Chap. 60. Of Riches and their abuse 783 Chap. 61. Of Sacraments 786 Chap. 62. Of sinne and how to abstaine from the least and of iniquitie and the punishments thereof 788 Chap. 63. Of Phisicke and Diet. 794 Chap. 64. Of Sathans practises of Schisme and security 796 Chap. 65. Of Parents Education of Children Gouernours of youth and care of Posterity 798 Chap. 66. Of Gods worship and of Religion true and false 801 Chap. 67. Of Regeneration and Sanctification 803 Chap. 68. Of the Sabbath 809 Chap. 69. Of Thanks giuing and the right vse of the Creatures 812 Chap. 70. Of Temptation 813 Chap. 71. Of Truth and errors sincerity and contempt of the word 817 Chap. 72. Of Witchcraft and vnbeliefe 821 Chap. 73. Of the word of God and of the confirmation thereof by signes and wonders 822 Chap. 74. Of good workes and our obedience to Gods word 826 Chap. 75. Of Zeale 829 Next vnto these follow other diuine arguments and common places in Religion contained in 22. Chapters Chap. 1. OF Conscience 832 Chap. 2. Of Order how necessary in all things 833 Chap. 3. Of hearing Gods word 834 Chap. 4. Who be Swine and who be Dogges 837 Chap. 5. Of vnmercifulnesse ead Chap. 6. Of Workes 838 Chap. 7. Of Policie ead Chap. 8. Of speciall notes of a man truly righteous and religious 839 Chap. 9. Of the Sabbath 839 Chap. 10. Of Discipline and Excommunication 842 Chap. 11. Of Meanes 844 Chap. 12. Of diuers names applyed to the Diuell in Scripture 845 Chap. 13. Of the contempt of the Ministerie 846 Chap. 14. Of shame and shamefastnesse 847 Chap. 15. Of Iustification 848 Chap. 16. Of Parables and Similitudâ—s ead Chap. 17. Of Gods Prouidence 850 Chap. 18. Of Seeking God 851 Chap. 19. Of Sinne. ead Chap. 20. Of profit and pleasure 852 Chap. 21. Of Christs power 852 Chap. 22. Of Temptation 853 A Short Direction for the comfort of afflicted consciences 854 Rules for an afflicted minde concerning seuerall Temptations 855 Rules concerning the power and priuiledges of Gods word 857 A short direction for one troubled in minde 871 Lastly diuers Letters and a very zealous Prayer of M. Greenhams 881 EPIGRAMMA IN OPERA Pijssimi doctiss Theologi M. Ric. Greenham labore ac studio M. Hollandi diuini verbi apud Londinates Ministri fideliss edita post obitum Authoris per F. Hering D. Med. MEntibus afflictis grauis haec afflictio cessit Greenamum è medio tolli qui saepè solebat Eregius mentis Medicus solatia mira Dexteritate sacris virtus depromere chartis Sicque pias animas vitiorum mole grauatas Implicitas Satanae laqueis misereque agitatas Infernis furijs exemit faucibus Orci Antidotos quippè hic varias ac pharmaca norat Coelica antiqui technasque dolosque colubri Hinc tristes moerent mentes geminant que querelas Quod mala permaneant Medico pereunte sed ecce Hollandus pius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicit illas Greenamumque loqui rursus post funera fecit Alloquio duros solito muleâ—re labores Gaudete attonitae mentes lamentaque crebris Suspirijs alijsque remissa relinquite vester Grenamus praestò est vobis pretiosaque secum Balsama in Elysijs portat nascentia campis Floruit in terris olim Greenamus in alto Nunc floret coelo terraque virescere rursus Incipit Hollandi studio curaque sagaci Scilicet haec verae merces pietatis vt ipsam Conculcet mortem satanam ruptisque Gehenna Aeteroum vireat vinclis post fata superstet IN OBITVM ET OPVS Richardi Greenhami NOn erat hic celebri Greenhamus stemmate natus Ast pictate sua nobilitatus erat Huius ego laudes si forsan fingere credar Vita fiet testis testis istud opus Vita fiet testis cuius radiante nitore Vtilitas populo gloria nacta Deo Testis istud opus mira pietate refertum Quod digito monstrat Religionis iter A. R. ON THE DEATH AND WORKS OF MASTER GREENHAM SOme skilfull Caruer helpe me to endorse The blessed stone that hideth Greenhams corse Make me a tree whose branches withered beene And yet the leaues and fruit are euer greene The more the stocke dyes let them flourish more And grow more kindly greene than â—arst before Set Time and â—nuie gazing at the roâ—e Cursing their â—ootlesse hand and sliding foote Let all the Graces sit them in the shade And pull those leaues whose beautie cannot fade Greenham if this cannot thy worth descriue That thou once dead thy works are still aliue Would I might say thy selfe could neuer die But emulate thy workes eternitie VPON HIS SABBATH WHile Greenham writeth of the Sabbaths rest His soule inioyes not which his pen exprest His worke inioyes not what it selfe doth say For it shall neuer finde one resting day A thousand hands shall tosse each page and line Which shall be scanned by a thousand eyne That Sabbaths rest or this Sabbaths vnrest Hard
his worship The morall law and the naturall law differ for alâ—eit the morall law be the explaining of the naturalâ— lâ—w yet it doth not follow that thâ—t which is in the morall law is no more than that which is in the law of nature 10. Hauing shewed the morall vse of the Sabbath to concerne the Gentiles as well as Iewes and answered all obiections to the contrarie In the next place he teacheth the obseruation of iâ— how it is to be kept and how it is broken what are the publike exercises of the Sabbath with what care and conscience we should prepare our selues to meete the Lord on the Sabbath how we must attend vpon him for the time present in the congregation and lastly what our priuate exercises must be after our departure from the publike assemblie 11 In the second part or negatiue â—e sheweth vs in this law what workes are forbidden and them all he referreth to these two heads First all workes of our ordinarie calling Secondly all lawfull recreations Concerning the first kind be they more vsuall or lesse vsuall â—â— question would be made if men were as wise to serue God in diâ—iâ—ing the times and seasons for the â—asements of their bodies and refreshing their soules on the Sabbath as they bâ— politike for the increase of their worldly substance And as concerning lawfull recreation on the Sabbath day If labour be forâ—iâ—den in seede time and haruest much more pleasuâ—â— all the yeere long iâ— things more needfull for the preseruation of lifâ— to the glorie of God be disallowed then assuredly these lesse needfull cannot be allowed Againe saith he the zeale of worldlings may shame vs in our securitie for so long as any profit drops on them they giue no place to pleasure Behold the policie and painfulnes of the world may teach vs what we ought to doe for our seules And thus farre of the compendious summe of the treatise of the Sabbath Of this argument I found three very good copies after due examination and conference had I haue here published the best in my iudgement both for matter and forme in the best manner that I can This worke hath beene in many hands for many yeeres and hath giuen light to some and I trust shall giue further occasion to others to trauaile yet more herein for the good of posteritie And whereas so many in all Churches in these daies passe by this argument of the Sabbath and that other of Titâ—e is meere shadowes and ceremonies it were to be wished that as this reuerend man of God and Maister D. B. haue painfully trauailed in the one so the learned and faithfull seruants of Christ would communicate their knowledge and iudgement of the other vnto the Church and people of God The seuenth portion is short but containeth very good notes of saluation and of an vpright heart The eighth and last part oâ— treatise teacheth vs very profitable and necessarie rules for the reading and vnderstanding of the holy Scripture which be these 1. That Gods people which will profit by prâ—â—â—â—ing must 〈…〉 the reading of the holy Scriptures for that none saith he â—ar so wâ—ll profit by preaching as they that hâ—â—e beene iâ—â—iâ—â—d vp in reading the Scriptures or hearing thâ—m râ—â—d 2 Next to profit by reading of the Scripture â—e requireth â—â—â—â—â— speciall things to be obserued 1. Diligence 2. Wisedome 3. Preparation 4. Meditation 5. Conference 6. Faith 7. Practise 8. Prayer 1. Diligence maketh a rough way plaine and easie here keepe an euen course and perseuere without wearines or starting from it 2. With diligence desire to ioyne wisedome for choise of matter what of order how of time when to reade For matter search things reuealed and hunt not after things not reuealed In things reuealed seeke after things most necessarie and then things lesse necessarie For order first desire to lay the foundation of Christian religion then build vpon it as God giues thee increase of faith and knowledge For time we must not reade alwaies but keepe our appointed times The Sabbath day we may spâ—â—d a great part of it in reading the nâ—â—â—â— daies in the morning at noone and euening when we may redeem the day from the workes of our calling 3. Againe a due preparation is required whereunto appertaine first the feare of Gods maiâ—sâ—â—â— wâ—ich serues well to correct the pride of reason and to subdue our â—ffâ—ctions â—nd so to fit vs for the châ—le of Christ Secondly faith in Christ for that he alone opâ—â—â—th â—ur vnderstanding that we may vnderstand the Scriptures Thirdly great desire in the heart 〈◊〉 vpon the good word of God 4. The fourth propertie is meditation which is the life of all good learning and makes that we haue heard to be our owne and this is two-fold first of the minde or vnderstanding discoursing of things read or heard Secondly of the affection when liking any thing in iudgement we labour that it may worke also vpon our affections Here this rule is to be noted that meditation without reading â—â— câ—râ—neous and reading without meditation barren 5. The fifth helpe here is conference For if in naturall things and in all things appertaining to this life man standeth in neede of the helpe of other men much more in spirituall things 6. The sixt propertie after reading meditation and conference is faith which he requires as an increase of that aforegoing preparation We must beleeue in Iesus Christ by a generall faith going before but we must vse saith he all the meanes before named to increase our knowledge and faith in all particulars after 7. The seuenth is practise for this is a good way to increase our store to put to good vse that mediocritie of knowledge and gifts we haue receiued And assuredly according to Christs words we see by daily experience their gifts decay which put them not in practise 8. The eight rule or propertie is prayer and thankesgiuing With this he wilâ— vs to begin to continue and to end this whole worke Like as we haue no title to meate and drinke without our prayer so saith he they be impudent that doe touch Gods booke without prayer And here he requires also a spirituall thank sgiuing for saith he if this be needfull for corporall foode how much more for spirituall be thankefull for any light and for euery good motion which proceedeth from Gods spirit And thus farre the compendious summe of all these treatises Now Right Worshipfull this holy worke I recommend to your protection first because I knew not any in heart more affected towards that reuerend man Maister R. Greenham who was the author of them all Againe this worke in part appertaines to one of your Worships by a former dedication And therefore I am the more bold to recommend it thus amplified and inlarged vnto you both And the rather for that Gods good spirit hauing so knit your hearts together in the holy faith of Christ I may not doubt
Lord but mediately from God to his people by the ministerie of Moses For it is said Deutero 5. 22. These words the Lord spake vnto all your multitude in the mount out of the middest of the fire the clouds and the darknesse with a great voyce and added no more thereto In which place the man of God speaketh of the tenne commaundements which a little before he had repeated as they were published generally to all by the Lord himselfe which therefore are prepetuall to all people nations and languages not onely to the Iewes but also to the Gentiles The ceremonies as we know were not vniuersall but beginning with the Iewes they ended with them neither were they perpetuall but in Christ his comming were abrogated This difference is yet more plainely set downe Deutero 4. 13. 14. Then the Lord declared vnto you his couenant which he commaunded you to doe euen the tenne Commaundements and wrote them vpon two tables of stone And the Lord commaunded me the same time that I should teach you ordinances and lawes which yee should obserue in the land whither ye goe to possesse it Where Moses maketh a flat difference of those lawes which God gaue in his owne person and them which were giuen by his ministerie By this word ordinances which is in this verse are signified as some affirme those lawes whereby the Iewes did differ from other people Thus we see how Moses was the minister of the ceremoniall law which was giuen but vnto some and lasted but for a season but the morall law which appertaineth to all men and is in vertue for euer the Lord himselfe did giue it forth Now as we answere the Papists in defending against them the second precept as morall and not ceremoniall so we likewise stand against them in this For looke what straying and vnstaied mindes were in the Iewes concerning the worship of God the same also is in vs by nature and what helpes soeuer they needed therein either to be put in minde of their creation or to the viewing of God his workes or sacrificing to the Lord the same are as needfull for vs to helpe vs in our sacrifices for we neede a perfect rule as well as the Iewes to preserue vs from idolatrie and heresie Againe seeing we haue as great neede of a solemne time for these things wherein we may giue our selues wholly to hearing praying and receiuing of the Sacraments as they had for their worship we are subiect to as great distractions of minde in our callings as they were and being with them of a finite nature can no more than they doe infinite things It is as requisite for vs as for them to haue a lawe as well for the time as for the manner of worship wherein laying aside our ordinarie workes we should chiefely and principally wholly giue our selues to those exercises of Religion and duties of loue which onely in part we did before and so more freely espie our sinnes past eschue our sinnes present and strengthen our selues against the sinnes to come Wherefore to shut vp this argument we affirme against the wicked heretikes of our time that so long as we stand in neede of corporall meanes as meate drinke apparell and sleepe for the continuing of our corporall estate so long we shall also neede the spirituall meanes as the word the Sacraments and prayer for the continuing of our soules And as it is not ceremoniall for these considerations to vse these meanes so it is morall to haue a time commaunded and obserued wherein these things should be practised It remaineth to speake of the fourth last reason drawne from the proportion of God his owne example as may appeare in these words Exod. 20. 11. For in sixe daies the Lord made the heauen and earth the sea and all that in them is and rested the seuenth day therefore the Lord blessed the Sabbath day and hallowed it Wherein we haue thus much in effect as the Lord made the creatures in sixe daies so wee in sixe should haue a naturall vse of them And as he sanctified that is put a part the seuenth day to his owne worship and blessed it with a peculiar blessing giuen to his worship appointed so we also setting this day apart from the ordinarie workes of our calling should wholly and onely consecrate it to the worship of God So that as God made all things in sixe daies so wee may vse them sixe daies as Adam did in the garden and as the Lord rested from his workes of creation though not from his worke of prouidence and administration so must we set a part this day to looke for a speciall blessing and speciall benediction of God his worship because of his owne promise and institution Why did the Lord this to our first father he beheld the workes of euery day and blessed euery day We must note that he gaue a speciall blessing aboue the other daies vnto this day Now therefore admit that a man should graunt this much to an heretike that we should be as perfect as Adam in his innocencie which is a manifest heresie yet they must graunt that we stood in need of the word and Sacraments the vse whereof they deny seeing Adam had neede of the vse of all these things being yet without sinne We therefore oppose thus much vnto them that so long as they will acknowledge a neede of corporall helpes by calling for meate sleepe apparell so long their soules stand in need of spirituall meanes as of the word Sacraments and prayer because their soules must as well be preserued as their bodies nourished Our first father then had a Sabbath to be put in minde of the Creator and that without distraction he might the better be put in minde of the glorious kingdome to come that more freely he might giue himselfe to meditation and that he might the better glorifie God in sixe daies As the heretikes then denie the necessitie of the word prayer and Sacraments so we looke for a new heauen and a new earth and then we hope and acknowledge that we shall keepe a continuall Sabbath But in the meane time seeing the Sabbath which we now haue was before sinne we since sinne came into the world haue much more neede of it because that which was needfull to continue Adam in innocencie is also as needfull to recouer vs and to continue vs in our recouerie The Lord then hauing sanctified this day it is not our day but the Lord his owne day But some will say How is God better serued on the Sabbath than on any other day I answer not that we put religon in that day as it is a day more than in any other but that on that day we are freer from distractions and set at more libertie to the worshipping of God than we are on the other sixe daies wherein we are bound to our ordinarie and lawfull calling Wherefore as we put on holinesse in the
creatures of water bread and wine in the Sacraments but acknowledge all inward grace to proceede from God his blessing and institution so we promise vnto our selues on the Lord his day a greater blessing not for any thing in the day it selfe but by reason of God his owne ordinance and promise of a blessing to the same And as we denie not a blessing from the Lord on priuate prayer reading and conference but acknowledge a greater blessing to be due euen by the Lord his owne promise to these exercises publike in cōparison of the other so wee denie not the grace of God to be vpon those houres redeemed from our outward callings and consecrated to the Lord but confesse a more speciall blessing from God to belong to that whole day which the Lord hath taken vp to himselfe alone and that for his owne promise sake vnto all them which come with simple hearts to obey his holy commaundement Now hauing gone through these reasons which proue the Sabbath day to be morall and that this commaundement is no lesse to be obserued than the other nine before we enter into the exposition of the law it selfe it shal be cōuenient to meet with such reasons as some men bring to preludice the trueth of that which hath beene alreadie spoken which being done by God his grace we will come to the other The reasons against the Sabbath may briefely be reduced into such as either seeme to be drawne out of the expresse words of the Scriptures or else by some consequence to be gathered from the Scriptures The arguments borrowed from the written word are either out of the olde Testament or out of the new they which are contained in the olde are taken either out of the lawe or out of the Prophets Out of the lawe they make much a doe about that which is written Exod. 31. 13. 14. 15. 16. 17. where the Lord faith this vnto Moses Speake thou vnto the children of Israel and say Notwithstanding keepe ye my Sabbaths for it is a signe betweene me and you in your generations that ye may know that I the Lord doe sanctifie you Ye shall therefore keepe the Sabbath for it is holy vnto you he that defileth it shall die the death therefore whosoeuer worketh therein the same person shall be euen cut off from among his people Sixe daies shall men worke but in the seuenth day is the Sabbath of the holy rest to the Lord whosoeuer doth any worke on the Sabbath day shall die the death Wherefore the children of Israel shall keepe the Sabbath that they may obserue the rest throughout their generations for an euerlasting couenant It is a signe betweene me and the children of Israel for euer for in sixe daies the Lord made the heauen and the earth and in the seuenth day hee ceased and rested Out of these words they snatch these three reasons First they triumph before the conquest and say it is manifest that it is a signe and therefore as they please to conclude it is a figure True it is that it is here called a signe vers 13. as also Ezech. 20. 12 it is plaine howbeit this is no good reason that seeing the Sabbath is a signe therefore it is a figure or shadowe For although euery figure and shadowe be a signe yet euery signe is not a figure or shadow A figure foresheweth a trueth afterwards to be reuealed a shadow betokeneth a bodie hereafter to be exhibited but a signe as it doth sometimes signifie a thing afterwards to be looked for so it doth sometimes assure vs of a thing alreadie performed The figure ceaseth when the trueth commeth there is no vse of the shadow when the body is present but the signe and the thing signified may be ioyned together and both of them serue for a present vse Againe they gather out of the 16. verse of the chapter which we haue in hand where it is said The children of Israel shall keepe the Sabbath that they may obserue the rest through their generations for an euerlasting couenant that because the Sabbath of God is his couenant for euer that is vntill Christ it is ceremoniall True it is that the lawe admitteth this phrase of speech sundrie times to say for euer that is vntill Christ in whom al things are fulfilled But we must obserue this general rule as our guide when we will know what figures and ceremonies end in Christ and what morall precepts belong vnto vs. When a thing is vrged to the Iewes and hath a peculiar reason made properly to the Iewe and appertaineth nothing to the Christian then as it begunne with the Iewes as they were Iewes it ceased with the Iewes but when the reason of the thing vrged is not peculiar to the Iewes but also belongeth to the Christians then the thing commanded is not proper to the Iew but common to the Iew and Gentile Wherefore let vs square out the reason by the line of this generall rule It is here added v. 17. For in six daies the Lord made the heauen and the earth and in the seuenth day he ceased and rested Where if it had beene said they shall obserue the rest for an euerlasting couenant because they were brought out of Egypt I would haue graunted it to haue beene peculiar to the Iewes but seeing this is the reason the Lord rested which is common not to the posteritie of Abraham alone but to the whole posteritie of Adam the commaundement must be granted generall both to Iew and Gentile For it is a common instruction to all men in all ages to labour six daies wherein the Lord made the heauen and the earth and to cease from labour the seuenth day because in it the Lord rested The plaine sense then of this place is briefly this as if the Lord should say I made this law in the beginning of the world and it shall last to the end of the world I made it to Adam the father of all generations and it shall endure to the last of all his posteritie from generation to generation I made this law to ease my selfe after my great paines taken in the creating of the world in sixe daies and you shall keepe it to ease your mindes which are fraught with many distractions by reason of your ordinarie callings in those daies Neither would I haue any to thinke that the Lord had neede of any refreshing who being infinite cannot be subiect to distractions or wearines but we must know that where the Lord is said that he refreshed himselfe by taking view of his creatures he commendeth his loue to vs ward in shewing rather what ought to be in vs than what was in him For such alacritie and diligence should we vse in our callings as we should be glad when the Lords day commeth that in it we shall recouer our selues and ease our mindes of those distractions which burthen vs in our outward calling and so
the Gentiles but as they may see their estate in the Iewes in which respect it may be profitablie applied to the Gentiles but euident it is that here properly it was spoken to the Iewes For in this place the Prophet sharply reprehendeth them because they kept not their fastings and holy daies aright Howbeit they did not sticke to complaine among themselues that they had fasted that they humbled themselues and vsed all the meanes which their fathers before them had done but all in vaine in that they felt not the like effects which their fathers did Wherefore the Lord by his Prophet answereth them in this sort True it is that yee fast indeed but therewithall yee lie and liue still in your sinnes yee fast but without repentance and so farre are yee from true forsaking of your sinnes that on your fasting daies howsoeuer like hypocrites ye vse the outward action ye exercise crueltie oppression debate and strife and doe ye looke that this holy hypocrisie should be acceptable vnto me No If ye will please me with your fasting repent ye of your sinnes shew foorth your sorrow by the fruits of loue in exercising the works of mercie and compassion which things when I shall behold in you with an vpright heart then I will accept your offering and be pleased with your fasting Againe doe not thinke that I will looke vpon your holidaies so long as ye vse them but vpon custome in hypocrisie making them vnprofitable for my worship and your saluation and repentance vntill such time as ye endeuour a better and more holie vse of them both concerning the pure honouring of my name and the furthering of your owne saluation Behold here say they the Sabbath is abrogated than which they can affirme nothing more contrarie out of this place For here is no abrogating of the Sabbath but an establishing of the true celebrating of the Sabbath with a sharpe reprehending of their corrupt and present estate And as he speaketh against their corrupt Sabbath so he taxeth them for their hypocritical fasting so that if they will haue the Sabbath to be abrogated much more must they driue fasting out of the doores of the Church against which he is most earnest and telling them that their fasts are not in truth the Lord sheweth them with what fasting he is pleased Againe say they see here it is manifest that to cease from sinne in our Sabbath which we must keepe I answere it is the fruite of the Sabbath which we must keepe and therefore because where the meanes are vsed without any effect or fruite there the meanes are nothing the Lord rather vrgeth them to the effects and keeping of the Sabbath with fruite then disanulleth the Sabbath And it is vsuall in the word of God to vse the effect for the cause and the fruite for the meanes as we may see Iam. 1. 27. Pure religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world Which briefely is as if the Apostle should say this is the effect of true religion when faith doth purely shew it selfe in the workes of loue Againe Ioh 6. 47. 48. He that beleeueth in me hath euerlasting life I am the bread of life Where our Sauiour Christ sheweth that the effect of faith is the eating of Christ his flesh and drinking of his blood So that to vse the meanes without the effect is hypocrisie as also to looke for the effect without vsing of the meanes is foolish presumption Wherfore we affirme that from the mouth of the Lord by his holy Prophet that to rest in fasting and in the Sabbath an outward meane is of no value being separated from good workes the issue and the effect of the same that if we would God should be mercifull to vs we should also shew our selues mercifull to others So then the Lord taketh not here away the one but sheweth the one to be fruitlesse without the other and is so farre from taking away the Sabbath that rather he goeth about to informe them in the true vse of the Sabbath The meaning therefore of the Prophet his word is this If thou wilt not rest in the bare ceremonie of thy holie daies but wilt do thy holy seruice to me and duties of loue to thy brethren then shalt thou shew thy selfe to take true pleasure in God and his worship Where we must learne so to delight our selues with the meanes of our saluation that seeing we can but iâ—part giue our selues vnto them in the weeke daies we should greatly reioyce when the Sabbath day commeth contrary to the practise of the people â—â— Amos his time who would say Amos 8. 5. When will the new moneth be gone that we may â—â—â—â— corne and the Sabbath that we may let forth wheate and make the Ephah small and the shekâ—â— great and falsifie the weights by dâ—â—â—it Wherefore we conclude that here is not the abrogating but the pure celebrating of the Sabbath which appeareth by effect when it draweth vs neerer to God and causeth vs to take greater pleasure in his waies There remaineth that which is Esai 66. 23. And from moneth to moneth and from Sabbath to Sabbath shall all flesh come to worship before me saith the Lord Where it is said from Sabbath to Sabbath behold say they here is set downe a continuall Sabbath to be obserued euery day in the kingdome of Christ and therefore there ought not to be one prescript day onely in the whole weeke But the reason is most weake and containeth a manifest absurditie For if euery day should be a Sabbath and we in the Sabbath are commaunded to doe no manner of worke when should we trauell in our ordinarie callings whereunto the Lord himselfe hath permitted vs sixe daies Thus we see the sixe daies of our ordinarie callings should be pulled away If they say that a man may follow his calling and yet worship God sufficiently and as becommeth the holy Sabbath then they must graunt that we may doe our ordinary workes on the Sabbath as also they suspect the Lord of want of wisedome But if we should looke narrowly into these mens liues we should finde that whilest they crie out to keepe euery day a Sabbath they in trueth in the meane time obserue no Sabbath at all Besides in that there needeth one particular day wholy to be giuen to the Lord it is certaine that the dearest children of God who vpon the other daies redeeme time to Gods worship earnestly desire this Now concerning the place it selfe which they seeme much to misconstrue we must vnderstand two things First it is not simply to be taken but in the way of comparison secondly it is meant of the kingdome of glorie and of the second comming of Christ. In the way of comparison it is vnderstood thus that the people of God should not content themselues to
worship him on the Sabbath onely but also in the other sixe daies it should be lawfull for them to haue holy assemblies and Christian meetings which though they now should doe but in part by reason of their ordinarie calling hereafter they should doe it both continually and perfectly in the kingdome of heauen Which thing was performed euen of the Apostles who although they obserued one solemne day yet had they their godly assemblies for holy exercises on other daies also True it is that the Family of loue pretends a shew of the kingdome of God in this life by rising from sinne saying that we here sit in heauenly places But the scriptures in this case speake of the begining not of the consummation of God his children in glorie For in this life we possesse but in hope that which perfectly we shall enioy We be here admitted but into the entrie of this kingdome we here take vp our hold we receiue our deedes our lease and euidence are giuen vs in this world to assure vs that hereafter we shal haue the full fruition perfect possession Wherefore another Prophet saith Ierem. 31. 33. 34. This shall be the couenant that I shall make with the house of Israel After those daies saith the Lord I will put my law in their inward parts c. 34. And they shall teach no more euery man his neighbour and euery man his brother saying I know the Lord for they shall all know me from the least of them to the greatest saith the Lord. Where we may see that though the full accomplishment of our glorie and knowledge is in heauen yet true it is that here it is begun and shall be finished hereafter when we shall perfectly know God whom now we know but in part and as it were in a mirrour For euery one as it is Hebr. 5. 12. concerning these times should be able through God his spirit to teach others according to that calling wherein the Lord hath placed him And as that place reacheth not that all should be Doctors but that there should be knowledge in all though in greater measure in some so our Prophet meaneth not that euery day should be a Sabbath but that Christians in euery day of the weeke should prouide for the worship of God in some measure though more fully and more solemnely on the Sabbath So we see the force of this to be in the way of a comparison that Christians should not satisfie themselues concerning the worship of God with the Sabbath but that also as their calling would permit they should worship from Sabbath to Sabbath As for the second answere to proue against the maintainers of a continuall Sabbath that this place is meant of the Church triumphant and not of the Church militant it shall easily appeare if we consider diligently what goeth before what commeth after which rule is worthilie to be followed in sifting out the true sense of the places in the Scriptures Now in the verse going before mention is made of the new heauens and the new earth whereby he meaneth not the first appearing of Christ in humilitie but his second comming in glorie as may appeare 2. Pet. 3. 13. where the Apostle repeateth the same words saying We looke for new heâ—uens and a new earth according to his promise wherein dwelleth righteousnesse Surely if the Prophet had meant this to haue beene in Christ his comming in the flesh it is most like it should haue beene in the flourishing estate of the Church and glorious times of the Apostles but that it was not so it is manifest by the Apostle his owne words We looke for new heauens c. In the verse following the Prophet speaketh of the worme that shall not die and of the fire that shall not be quenched which vndoubtedly is vnderstood of the hels whereinto the wicked shall be cast at the last iudgement day as may be gathered by our Sauiour Christ his words Mark 9. 43. 44. where he maketh mention of hell Where the worme dyeth not and the fire neuer goeth out Wherefore by the premises and sequele we conclude with the learned that the Sabbath here mentioned must be kept in the kingdome of heauen And therefore their continuall Sabbath which they should haue in this life is a deuise of their owne braine and not gathered out of this place And thus much of the reasons which seemed to proue the Sabbath ceremoniall taken out of the prescript words of the olde Testament As for that which we alleadged out of Ezechiel chap. 20. it is alreadie answered sufficiently in confuting their first reason which was drawne out of Exod. 32. Now it remaineth in like manner to consider of their arguments which they take out of the new Testament and that either out of the historie of Christ or from the writings of his holy Apostles And because the foure Euangelists agree in one harmonie we will briefly reduce all their reasons into one or two principall places namely Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Marke 2. 27. In Matth. 12. it is said At that time Iesus went on a Sabbath day through the corne and his Disciples were hungry and began to plucke the eare of corne and to eate 2. And when the Pharisies saw it they said vnto him Behold thy disciples do that which is not lawfull to do vpon the Sabbath 3. But he said vnto them Haue ye not heard what Dauid did when he was an hungred and they that were with him 4. How he entred into the house of God and eate the shewe bread which was not lawfull for him to eate neither for them which were with him but onely for the Priests 5. Or haue yee not read in the Law how that on the Sabbath dayes the Priests in the Temple brake the Sabbath and are blamelesse 6. But I say vnto you that here is one greater than the Temple 7. Wherefore if yee knew what this is I will haue mercie and not sacrifice ye would not haue condemned the innocents 8. For the sonne of man is Lord euen of the Sabbath The occasion of this doctrine of Christ is that he going abroad to preach with his Disciples they for huÌ„ger pulled the eares of corne Hereof arose by the Pharises this Controuersie who accused the Disciples for trauelling on the Sabbath day as though they had done a worke on the Sabbath which was not lawfull to de done because the Law said that no man should trauaile on that day Our Sauiour Christ hearing this accusation defendeth his Disciples whereof some conclude that our Sauiour here abrogated the Sabbath But what could they haue forged more vntrue For if as they say he now had abrogated the Sabbath then our Sauior Christ did not obey euery part of the ceremonies vnto death which to affirme let them tell the danger of it Nay rather according to the iudgement of the better learned we affirme that Christ is so farre off
from speaking against the Sabbath in this place that hee setteth downe the pure obseruation of the same against them who peruersely and vntruely did iudge of it And here we see the Pharisees deale very cunningly with them For they might as well haue accused the Disciples of theft as of breaking the Sabbath had they not knowne that as the Lawe permitted a man to goe into the vine-yard for to gather grapes so hee caried no clusters away So they to satisfie their hunger might presently eate of the eares of corne carying none away with them Howbeit they could not see that this their trauell was not like their ordinarie trauelling on the other dayes and that it was agreeable to the Sabbath the Lawe permitting a Sabbath dayes iourney This some curiously haue defined to bee the space of a mile some two â—ome three miles vnto whom as I doe not denie the libertie of their iudgement so I thinke it to consist of that distance as a man may conueniently trauell for some holy purpose without anie hinderance of the ordinarie exercise of that day and without wearisomnes either to bodie or minde whereby he should be the vnfitter for the Lords worship or his duties And therefore they that dwelt but so farre from Ierusalem that they might oâ— that day conueniently goe to the Sacrifices and returne home without any of the former hinderances made a Sabbath daies iourney And now in our times a man may lawfully go so farre for the more comfortable or holie vse of the day in hearing so that neither his bodie be ouerwearied nor any due time of hearing be pretermitted and that without preiudice or breach of the Lords day Wherefore seeing our Sauiour CHRIST and his disciples trauelled to so holie an ende and no further then by a Sabbath dayes iourney was lawfull the end of the iourney which ought to measure this and like actions proueth that herein there was no breach of the Sabbath Neither is it likely that the Pharisees reproued and controlled the Disciples for trauelling seeing euen they themselues with them were companions in the iourney but rather they did it for their plucking the eares of corne whereby they shewed that the ceremonie of resting was not the chiefe thing in the Sabbath as now a dayes some doe thinke it but rather because they made prouision for their bodies contrarie as they imagined to Exod. 16. 24 Well it is most probable that the Disciples beeing gone farre from the place from whence they did set out because if they had then fainted they would there haue recreated themselues and farre distant from aniâ— place where they might eate for if they had bene neere any place they might rather haue refreshed themselues with other things then with corne they through fainting for want of other necessaries were constrained to satisfie their present necessitie with these things which if they had not done they shuld not haue been able to persist in their calling which was agreeable to the Sabbath the workes whereof did neuer restraine from eating which notwithstanding they might as iustly haue reprehended in the Disciples as their plucking the eares of corne The arguments whereby CHRIST doth answere them may briefly be referred to fiue heads The first is set downe in these words vers 3. Haue yee not heard what Dauid did when he was an hungred and they that were with him 4. How hee entred into the house of God ate the shewe-bread which was not lawfull for him to eate neither for them which were with him but only for the Priests Behold he speaketh here of the ceremonie of shew-bread which was broken for the preseruation of mens liues whereby hee sheweth that Ceremonies as a thing of lesse importance must giue place for lifes sake So that this is spoken of the end because the thing which is forbidden for a common end is not brokeÌ„ for a particular vse Wherefore Dauid and his companie did eate the shewe-bread to serue their necessitie and that without breach of the Law how much more may my Disciples eate the eares of corne to enable them the more to attend vpon the ordinaÌ„ce of God It is a rule in the ciuill law that it is against ciuilitie too greedily to hunt after the syllables of their Maximes and too carelesly to neglect and permit the true sense of the Law In which thing our Sauiour trappeth the Pharisees who were too seuere censurers of the letter and too seuere obseruers of the matter of the Law Our Sauiour therefore in effect meaneth thus much that as it was not lawfull to eate the shew bread vsually or ordinarily and yet to eate it vpon necessitie it was not vnlawfull so vsually to gather corne on the Sabbath euen in time of Haruest it was not lawfull and yet extraordinarilie and vpon necessitie to gather it was not vnlawfull on the Sabbath which permitted the works of necessitie whereby men might bee the better enabled and the lesse hindered to doe the workes of that day And for this cause seeing the Disciples without this helpe should haue beene vnfitter either to haue preached to others or heard our Sauiour and by it were enabled the more to either of these things it is euident that they were so farre off from breaking the Sabbath in so doing that rather they should haue broken it in not so doing So that Christ doth onely not abrogate the Sabbath in this place but also reprehending the Pharisies for their misconstruing of the Lawe and too strickt taking it without due consideration of the ende thereof he setteth downe a more pure obseruation of the same The second reason which is drawne from the Lawe it selfe and from the Priests owne practise may bee gathered out of the fift and sixt verses Haue yee not read in the Lawe how that on the Sabbath dayes the Priests in the Temple brake the Sabbath and are blamelesse 6. But I say vnto you heere is one greater then the Temple As if hee should haue saide Verilie yee misconstrue the Sabbath yee must better consider what kinde of works the Sabbath forbiddeth to wit the workes of mens ordinarie callings not beeing fitte for the dignitie of the Sabbath and nothing tending to the worship of God but if they beseeme the dignitie of that day and are done for God his holy worship they are not vnlawfull Aduise your selues I pray you doe not euen your owne Priests on the Sabbath-day slay their beasts to sacrifice Doe they not circumcise on that day And doe yee not carie your children to the Temple to be circumcised which are workes both in respect of your Priests and you and yet in that in these things yee are made the fitter to serue God in his worshippe yee thinke them not vnlawfull Likewise knowe that this plucking of the eares of corne in my Disciples is no worke of their ordinarie callings but to make them more able for the worship of God In that hee nameth the
as though God were not able to recouer him Now to proue this the man of God bringeth an argument only for confirmation of the doctrine immediatly going before it is drawne from the greater to the lesser This man esteemeth one day aboue another day and another man acounteth euery day alike Which reason is thus much in effect although there should be some so weake in knowledge that they should make no difference of daies in respect of their vses which vndoubtedly is a great error yet I would not that for this respect a man should count him for no Christian much lesse then must this be done to one that of infirmitie eateth herbs which is a lesse error than the other The stronger opinion is set in the first place the weaker in the last For as this is the stronger one beleeueth that he may eate all things so this is the weaker another eateth herbes as this is the worke of faith this man esteemeth one day aboue another so this is the weakenes of faith another counteth euery day alike He that obserueth the day saith Paul he doth it not without knowledge and iudgement but obserueth it to the Lord so that the Sabbath day is the Lord his day This is the strong opinion I say to distinguish one day from the residue which was vnknowne to the Gentiles who although they had many holy dayes through a corrupt imitatiō of the Iewish obseruation which they had heard of yet were they ignorant of the true day But now hearing of the Lord his day some among them began to doubt of it with whom the Apostle willeth the stronger to deale in loue In our dayes we see that because there hath bin much crying out against holy daies some also wil not stick to cry out against the Sabbath Wel if a papist in al other general points of doctrine should be truly cōuerted vnto Christ and for want of instruction doubteth of the Sabbath we are in loue to deale with him and for a season to support his weakenes How be it we must remember that the weake must not alwayes be borne with as appeareth by the Apostles words chap 15. 2. Let euery man please his neighbour in that that is good to edification So long then as the errour is of weaknes and that it is but an infirmitie in the man from which by the knowledge of the truth he would be rid and be deliuered he must be borne with But if it proceede of illusiō obstinacie of a prefract iudgement as deceiued by the diuell then he must not be borne with no not euen now a dayes nay if we be herein faultie the errour is not so tolerable in vs as it was in them in that they wanted the old and new Testament both which are so abundantly opened vnto vs. But if one truly repenting him of his sinnes faithfully beleeuing in Christ shall through ignorance be afraid of the Sabbath as of a seruile ceremonie he is so farre to be borne with as he desireth to come to the truth if he come once to be obstinate he is no longer to be borne with But how proue you that this is the stronger opiniō to esteeme one day aboue another day and that this is the weaker to count all daies alike I answere the Apostles did obserue one day and cōmended it vnto vs by their owne practise which no doubt they wold not haue done had it been the weaker part Besides it is not vnlike but a law for obseruing this day was also made by them Act. 15. and therefore it must be the stronger part And although the Iewes could not be brought from their day yet the Apostles might haue one day Againe in that the Apostle would haue none iudged that of weakenes shall not obserue the Sabbath yet he doth not onely himselfe iudge the Galathians but also as being ielous ouer them he telleth thē that he feareth their falling away because they obserued dayes and moneths and times and yeeres it is apparant that this is the stronger opiniō especially seeing that Coloss. 2. 16. he saith Let no man condemne you in respect of an holy day or of the Sabbath daies that is if ye will not vse their solemne Sabbaths of their ordinarie feasts yet are ye free and the Church must not iudge you No◠that the Apostles practised this day it is euident Reuel 1 10. where it is called the Lords day As also 1. Cor. 16. 2. Euery first day in the weeke which in an ancient Greeke copie is called the Lords day Moreouer Act. 20. the Church kept this day because in it the Lord drew light out of darknesse and CHRIST on this day rose from the dead and the holie Ghost was sent in it whether wee may call to minde in it our Creation Redemption and Sanctification And where it is commonly translated 1. Corinth 11. When yes come together in the Syriake translation it is found O◠the Lords day when yee meet Wherefore it is like that the Apostles obserued this day and therefore also it appeareth in this place which we handle that it is the stronger opiniō wherein though a man faile through in firmity he is not to be iudged Thus we see how this place maketh nothing for the purpose of them that would disanull the Sabbath but is brought in rather by the way of an argument that if a brother counted all daies alike which was a great weakenes yet should he not be iudged so farre off should they be from iudging him that of weaknesse eateth herbes which is the lesse error Here if any shall obiect that our first parents did eate nothing but herbes fruits and therefore we should content ourselues therewith I answere that their nature being in innocencie was so sound whole and perfect that they needed not other nourishments as we doe who by reason of our weaknes and frailty which accompany sinne had need of other creatures all which are pure vnto vs by the word by prayer Now if our father 's not needing other creatures for their corporall foode stood in neede of the Sabbath much more we standing in neede of our creatures haue neede of the Sabbath The second reason is taken out of Galath 4. 10. Yee obserue daies and moneths and times and yeeres 11. I am in feare of you least I haue bestowed on you labour in vaine To this I answere that we must not stand vpon the titles of letters but obserue the scope of the writer and weigh the drift of the epistle The state of the cause is this the Galathians were Gentiles who by Paul his ministerie had receiued the Gospell afterward certaine false Apostles as all the learned agree crept in who did make them beleeue that because the same ciuill policie of religion should be there which was among the Iewes besides the puritie of Christianisme went about to intermingle the superstitions of Iudaisme The Apostle therefore sheweth that Christ
the faithfull interpreter of the law and that not onely by precept but by practise For in that he healed the sicke and cured the diseased on the Sabbath allowing the people on that day to resort vnto him he sheweth how things concerning the glorie of God are lawfull to be done on the Sabbath And we see in that the law permitted the leading of the oxe to the water how things conuenient are not at that time vnlawfull so that thy be not abused or ouerused This moderation prefixed let vs sift more narrowly the things that are forbidden These are either the works of our calling or lawfull recreations The workes be such as either are more vsuall in the sixe daies or being but at certaine speciall times in the moneths or yeers vsed lesse vsual First cōcerning the works hauing their ordinary course in the weeke daies as plowing sowing vsing of handierafts and such like there is no question and the most prophane person will not call them into questiō but it is taken as granted that these workes must giue place to the worship of God that men being freed from them may bee the more sanctified And these things are flatly forbidden in the Law and in the Prophets who would not suffer a burthen to be caried on the Sabbath by which one worke they did more secretly point at all the rest But the words of this cōmandement are a sufficient demonstration of this matter Who so thē make the Lords day a packing day for their earthly busines either in making it a custome to haue their seruants follow their callings or trauaile in their affaires or else when they themselues will doe that that day which they will not doe at other times when in spirituall disposing of their busines they might prouide better they are prophaners of the Sabbath and shal be iudged for contemners of this law And whatsoeuer these kindes of professors pretend in word and brag of knowledge and Christian liberty they cloake their sinne vnder religion draw the curtaine of Christian profession to couer the lewdnes of their vnchristian conuersation and so liuing as beasts they shall dye as beasts or worse than beasts in that they shall goe to the hels when the beasts shall goe to the earth It is too too lamentable that in a Christian common-wealth where Christ and none before Christ is to be preferred where the fruit of so many yeeres teaching this dutie ought to bee shewed that men as Heathen who neuer knewe of the creation of heauen and earth by God or neuer heard of the redemption of man by Christ or neuer tasted of the sanctifying power of the holy Ghost nor at any time vnderstood of the mysterie of the Trinitie should make no conscience of the Sabbath but onely vouchsafe it worthie of a eiuill dutie But some will pretend a more vsuall necessitie in certaine and peculiar callings of which as they say standeth a further question as among makers of coale and iron Heardsmen Shepheards Carriers Drouers and traffique men all which indeede haue great and laborious callings yet must wee say and hold this ground that in these like ordinarie callings the ordinance of the Lord doth not hinder the good order of man but they are so subordinated the one to the other as if we giue to each of them their time and their place the workes of man may be vsed and yet the worship of God preferred because as our callings serue to Gods worship so Gods worship sanctifieth our callings True it is that the Lord requireth not onely the worship of the Sabbath day but also of other week daies either priuatly at the least or publikly if our callings so permit and howsoeuer we deny not vnto these men some larger liberty on the sixe daies yet they must not be exempted from the duties of the Sabbath day which generally is laid vpon all men and especially on these men whose labours as they are the more troublesome and continuall in the weeke daies so they ought the rather to rest on the Sabbath daies And seeing they will not discharge themselues of the like graces with other men concerning their creation redemption and sanctification if they make not a supplie on the seuenth day for their libertie in the sixe dayes they are inferior to the condition of beasts for the beasts on that day haue their rest and they haue not Besides in pretending such excuses they openly bewray their want of spirituall wisdome For there is no such calling But if they were as wise to God as they are politike in increasing their riches they could tell how to deuide their times seasons for the easing of their bodies and refreshing of their soules on the Sabbath And here men are to be charged with looking to their seruants For the commandement is flat and expresse euen thou and thy seruant It is not sufficient for men to come to the Church themselues but they must bring their seruants also The Lord saw how men would be ingenious in deceiuing their own soules by not bringing their charges and families with them to the congregation who notwithstanding being created redeemed and sanctified are as highly indebted to the worship of God as the masters But let them not beguile themselues for the blood of their soules shall be required at their hands who being too lordly and tyrannous gouernours make their seruants either equall to beasts or worse than beasts caring for nothing but for the world neuer thinking on hell whereunto they are hastening This law doth here also attach Shepherds and Heardsmen Bakers and Brewers which kinde of men if thou hast retained then art thou charged to bring them to the house of prayer as well as thy selfe For God hauing made thē men would not that thou shouldest vse them as beasts for thee neither must thou abuse his trauaile to make him like the oxe whereon he tendeth But worldly wise men will prouide by changing of their places that their busines may be done cheerfully and why then should they prouide for the worship of God so carelesly Againe if Shepheards Heardsmen can finde meanes to goe to faires and markets if they can picke out time to goe visit their friends why may they not also prouide to heare the word of God on the Sabbath day Well be not deceiued God is not mocked Looke how a man soweth so shall he reape In some places Brewers and Bakers pretend great necessitie If it be so then our generall rule permitteth a libertie but yet on this manner if they cannot dispatch their busines on the sixe daies they should rise betimes on the Lords day that they may do all they haue to do with as little losse as may be and if they must needes begin their worke against the day next after the Sabbath let them doe it as lately in the euening as they can that at the publike exercises they bee not interrupted nor drawne
doe affirme that on that day it perisheth if it be vngathered on which day it commeth foorth then I do think that by the law of necessitie this thing happening it may be gathered on the Sabbath yet with these conditions that as many gather as can conueniently be gotten that no publike exercise of the worship of God be omitted that their mindes be holy and spiritually occupied that gather it Now if some will obiect that there is somewhat in the order of nature which fighteth with the ordinance of this law I answere for as much as this thing commeth on the Lords day but seldome times that therefore it is not a thing ordinarie but as a work of necessitie Now to fold vp this question we required in gathering that we should be spiritually minded which they may shewe in giuing it a marke of separation that is that they bestow it on the poorer if the be of they more wealthie sort if they be of meaner condition yet they may impart something to their more needie brethren as testifying thereby that they seeke not their gaine but the glorie of God It remaineth briefly and in a word to speake of trauailing which if it bee ordinarie and vsuall is in no case lawfull but if it be extraordinarie and necessarie as often it happeneth to Lawyers or Physitions the according to the necessitie it is more or lesse permitted We see that many Papists wil not stirre out on their Saints daies whereby is detected the want of our spirituall loue which make no conscience to cease on the Lords day And so the religion deuised by man findeth better entertainment a further practise than that which was ordained by God If any man obiect the losse of his liuing if he should not labour on this day I oppose against that the losse of God his glorie and that with his interrogatory whether the miserable pelfe of man should not giue roome to the immortal glorie of God And experience confirmeth the trueth of Gods word that in vaine men rise early and so late take their rest in vaine they build and take so great paines when the Lord denieth the blessing And what were it to bee rich by policie and poore by God his displeasure What though the bagge be heauie and their consciences troubled What if they be rich with men and poore with God Againe who is it that so disposed of his iournies and his affaires so as some making conscience of their Sabbath are in their iournies in one day better prospered in their affaires in one houre more furthered than many others contemning the ordinance of God are in many houres and in many dayes Who directeth men to bee prouident in their sales and bargainings Who besotteth and infatuateth others Who sendeth a man that not for a simple desire of gaine but for a single care to walke in his calling vseth the trade of buying and selling moe chapmen in one houre than another man hath in an whole day whose heart is inflamed whose eyes are inkindled with louing gaine and looking for profit howsoeuer it come by hooke or by crooke Men ascribe this to chance and so they oft by the iust iudgement of God receiue a blanke that is trusting to the blind world they receiue not so much gaine as will acquite their charges Can men trauaile day and night by sea and by land and that for a thing transitorie and will they reach out no houres for the defence of God his worship Doe they feare theeues if they inlarge their iourney for the keeping of a good conscience are they not afraid of theeues when for their worldly affections they can trauaile early and late Because herein the terror of their owne consciences will preach more forcibly to them than I can speake I will leaue them to that practise of the man of God which is vsed Nehem. 12 And thus hauing spoken of the workes of our callings now wee are to speake of the workes of our pleasures Concerning the lawfull recreations of this life which Christianity doth permit and not forbid for of vnlawfull pleasures being alwaies out of season and especially on the Sabbath we haue nothing to say whether they may haue place and time on the Lords day or no here is the question In this part of the treatise I say wee doe not speake of prophane idle pleasures but of them which bring some further vse after they be vsed which are permitted by the word of God so measure in them may be vsed and they be sanctified vnto vs by the word and by prayer And yet euen for these we dare not giue the time consecrated to God vnto playing and pleasures Neither are we curiously to frame any exquisite diuision in this matter but first we will consider of the feasts and bankets accustomed on this day and afterward of other recreations and exercises at that time frequented and vsed which though in their time place and persons they are not vnlawfull yet at this time on the Lords day we denie them to be lawfull As for feasts we may part them into Loue feasts Church feasts sumptuous feasts which carie with them some further expences and larger liberalitie as are those which are vsed at mariages at the admitting of men into their ciuill offices or else are taken vp for some speciall benefits receiued or some extraordinarie iudgements remoued or some other causes like vnto these as when men carying some port and countenance in the common wealth according to their degrees and callings at some times doe ordaine Touching these solemne and sumptuous feasts thus much we affirme briefly Such as on the Lords day institute such solemnities and stuffe euery office and bumbast euery corner of the house with men and women are to be admonished duly to consider of that which is reported of Dauid both in the historie of the Kings and in the booke of the Chronicles who hauing a vaine desire and superfluous appetite would not deferre but longed to taste of the water of the well of Bethlehem a well fenced citie and from whence water could not be conueied by hand without some ieopardie to them that fetcht it Wherfore three of his most worthie men haue this busines assigned them to the compassing whereof their liues were hazarded At their returne grace making his after fruites better than the former after better deliberation vsed he powred forth the water on the ground saying God forbid that I should drink the blood or the liues of these three men shewing thereby both his offence in sending them the free mercie of God in sauing them Wherefore for as much as these pompous preparations cannot cōueniently be vsed on the Sabbath without the hazard of mens soules though the Lord in mercie may saue their soules as in that diuers offices in great families require diuers persons to performe diuers duties and so that which is a day of rest is made a
they when any other solemnitie should be vsed What then will some say no vse of recreations I doe not simply denie profitable exercises but what shall we do with them on the Lords day If all our delight were in the Sabbath if all our springs were in it if we made it our chiefest ioy what place should or ought to be left to such carnall delights to such fleshly pleasures If any shall obiect that it was not a necessitie to leade the oxe to the water and yet it was lawfull and therefore things conuenient in some cases permitted men haue the vse of pleasures conuenient I answere that the oxe so led to water is not to play and friske on that day because that may without detriment be deferred and the other cannot and the pleasures conuenient as eating and drinking moderately may on that day be vsed in that without them followeth some detriment yet we permit not to play which is a thing that without hurt may be for borne on that day for Gods sake if without hurt wee can forbeare it an whole weeke for the worlds sake To be shorte spirituall wisedome ma prouide both for the Lord his worship for our callings for the lawes And like as in regard of inconuenience the politike lawes restraine bowling in some men not that in it selfe it is meerely vnlawfull but that for all estates for certaine causes it is not conuenient in that they would detaine some from their callings from which if they should rest they should incurre both the losse of better things the misspending of time and hinderance of their honest gaine In which respect of hindering better things we denie playing on the Lords day Yet there may remaine a question whether sicke persons may haue their exercises on this day or no We answere if they be extremely sicke it is a time of praying and not of playing according to the axiome of Iames chap 5. If they be not so dangerously sicke they neede iâ— not for if they can buâ—ie their hearts hands bodies and mindes about playing then their late visitation and the fruite of it should rather cause them to refresh themselues with reading singing or a more liberall exercise of conferring with them that be godly And to knit vp this part let vs remember in the former obiection drawn from the law of the Realme that the ciuill law doth not so much permit the libertie which good men know to vse well as it doth restraine the licentiousnesse which euill men vse badly because better it is that good men should want their libertie which they may doe than euill men should be confirmed in their licentiousnesse which they ought not to do so that euill men may be made good and good men are nothing hurt And because loue asketh not her owne but is coÌ„tent for the good of others to depart from it owne libertie though we could which indeed we cannot vse recreation without the hinderance of God his worship yet we should not vse it being a griefe to the godly an offence to the weake ones a matter of reioycing to the vngodly It remaineth in the last place to shew how the Sabbath is prophaned either in thought in word or in deed For there is a difference betweene the not sanctifying and the plaine prophaning of the Sabbath in that the one is not altogether desirous to breake it the ether hath no desire at all to keepe it Neither is the Sabbath onely broken by prophanenesse but also by idle workes and not carefull keeping of it Some prophane the Sabbath by corrupt iudgement as Heretikes some by a corrupt life as carnall professors the one a high malice of Satan the other a dangerous deceit oâ— the diuell When men too worldly minded make the Lords day a day of riddance a packing day a counting day to make oddes euen with all men but euen things odde with God And it is the lamentable sinne of our age to presse the Lords ordinance appointed day with al relicks of law matters with the dregs of ancient quarrels or new broched brawlings with posting to Iustices not to be reconciled but to be auenged not to finish but to reâ—iue controuersies and to â—ub old iniuries vntill they bleed so as that day that is sanctified ordained for loue is a day of hatred of a day of reconciliation it is made a day of dissension and this cannot but proceed from a prophane stocke Others as seeming more fauourable though they make not this day a time of paÌ„pering of the flesh which is a time of purging the flesh yet they make it a day of palpable darkenes which should be a day of bright shining light by hunting of beares by haunting of playes and such like that if they begin the day in the spirit they wâ—â—l end in the flesh receiuing some good motions in the morning they burie them in the euening and giuing the Lord the forenoone they recompence the diuell with the afternoone Yea in some place the Lords day is the Diuels day being fraught with so many fraies stained with such filthie fornication and burthened with the sinnes which their ordinarie callings on the weeke daies spueâ—out in that on those daies they cannot bee frequented for want oâ— companie Now whether we speake of the not sanctifying or of the prophaning of the day we affirme the Sabbath to be broken in thought word and deede For the whole law being spirituall Rom. 7. and this being a principall part of that lawe it must needes be that this precept as well as the rest taketh vp as well the inner as the outward man Besides it is a generall rule in the law that whatsoeuer is vnlawfull to be done the same is vnlawfull to be thought or spoken of and looke in what measure the wicked actions of men are forbidden in the same manner is the wicked affection and communication forbidden also Many haue notwithstanding made such proceedings in sinne that when they should reckon with their soules they reckon with their seruants and when they should make euen with their consciences they strike euen with their chapmen and yet perswade themselues of small breach of the Sabbath because as they say they do but speake a little with their tongue and scribble with their pennes Then wee must knowe that as what we may doe that we may talke of so what we may not doe that may we not talke of Wherefore laying aside our filthie songs our table talke of worldly matters our carnal deuices and worldly compasses which we are fetching in our thoughts whilest wee sit in the congregation our priuie discourses of our successe in our callings and our politike disposing of our weeke following all which shut out of the doores better things and ouerquel the vigour of good things Wherefore as the nourishing of ill thoughts is at all times vnseasonable so to harbour them on this day is most
haue our loue and hatred proportionable to the things loued and hated and our affections must be answerable either in liking the things which are commaunded or in misliking the things which are forbidden If our first loue decay it will first come to be cold and then to be none Wherefore the holy Ghost doth exhort men in the booke of the Prouerbs that their loue should be wholy set on their wiues and so they should not couet any other And Isaac who is said to loue his wife Rebecca deerely neuer fell into the sin of Polygamie or concubines So our loue to the word must be so through a loue that it take vp all our affections and so may shut out all that comes in the way which either might empaire part of our loue or spoyle vs of the whole We see in them that are irreconciliable what hatred is in them We may see how many hauing found sometimes terrour of conscience haue fallen from the hatred of sinne to the like of it and so haue made relapse either into old sins from which they were deliuered or else into some new sins where with before they were not acquainted Wherefore we must pray that our loue to good things and hatred to euill may daily be growing For if we stand at a stay we shall come to lesse and lesse yea in the end we shall shake hands with sinne againe For many are so cold in the pursuite of sinne that it is to be feared that the Lord will plague vs either with heresie or with profanenesse For whereof commeth our commending of Papists and heretikes that we can say Surely he is an honest man it is pitie he is a Papist I knew neuer any ill by him it is to be feared we shall come to be such Papists for want of more feruent hatred against them Vers. 164. Seuen times a day doe I praise thee because of thy righteous iudgements AS before the man of God spake of his ioy feare and hatred so now he sheweth his loue which therefore seemeth to be no colde loue because it made him seuen times a day to praise the Lord. As the children of God cannot satisfie themselues in the hatred of sinne no more can they satisfie themselues in the loue of the Lord. And as for their true hatred of sinne they abhor it not onely in themselues but in others so for the true loue of the Lord they loue it not only in themselues but in others wheresoeuer they finde it The meaning of the man of God briefely is thus much because I see O Lord that thou performest thy promise vnto thy children and executest thy threatnings on the wicked I praise thee and when I consider the examples of thy iudgements and see thy truth so iust I delight in praising thee The cause then why we haue no more pleasure in praising God is because we obserue no more diligently Gods mercy and truth fulfilled and executed in our selues or in others Seuen times a day If this be vsed on any day doubtlesse on the Sabbath day because in respect of our callings other dayes are full of distractions neither are the mindes at such libertie as they are at other times The Apostle Ephes. 5. 16. saith Be not drunke with wine wherein is excesse but be ye fulfilled in the spirit 29. speaking vnto your selues in psalmes hymnes and spirituall songs c as if he should say whereas other men cannot be merie vnlesse they be mad and they can finde no solace without their own conceits yet it is good for you in your most mirth to be plentiful in the spirit in good affections The same thing is vrged Colos. 3. 16 Let the word of God dwell plentifully in you in all wisedome teaching and admonishing your owne selues in Psalmes c. What shall now become of them who thinke they doe God great good seruice to come twise on the Lord his day to the Church and thinke it a sufficient discharge for them seeing the Prophet protesteth that hee came seuen times a day to praise God that is Often he resorted to this sacrifice for this phrase of speech is vsuall in the word to set down a certaine number to expresse an vncertaine thing These remember not the often frequenting of priuate praier thanksgiuing conference admonitiō preparation visiting of the sicke almes giuing which be duties of loue annexed with the former publike duties of religion and as wel to be vsed in the Lords day as the other If this then be not to be done on the Sabbath day when should we do it True it is that with the good seruants of God Dauid and Daniel wee take vp euery day at morning noonetide and euening to praise the Lord but especially wee must remember to speake of these wonderfull workes of the Lord in the Sabbath as that 92 Psalme which is a Psalme of the Sabbath doth teach vs. Thus see how the Sabbath should wholy from morning to night be spent in these exercises and therefore is it set apart from all other dayes because that worship of God which we doe but in part on other dayes may now wholy be spent on the Lord. We see in time of Poperie how holy men would be at their solemne feasts as at Christ his tide Easter Candlemasse as they call it Holy thursday and Al-saints day Were they so superstitious in ill and shall we be cold in good things were they so feruent in idolatrie and shall we be so zealeles in the Lord his dayes wherein we haue all things doth not this day teach vs the benefits of Christs birth the profit of his Passion the fruite of his Resurrection the glorie of his Ascension the ioy of the comming of the holy Ghost doth it not teach vs how in this world we may praise God with his Angels and how hereafter we shall be occupied in heauen Wherefore let vs pray often in that day let vs examine our hearts what sinnes we haue done what benefits we haue receiued let vs prepare our selues before the congregation is gathered when they are assembled let vs so pray and heare that after the departure we may examine our hearing by meditating applying and conferring the prayers by the effects of them Thus in priuate and publike exercises in matters of religion and practises of loue we are to spend the whole Sabbath Alas how far are they now from praising God now seuen times in the day who passe it ouer in pleasures and so end it in their owne delights who no maruell must needes slip in common life who fall so deepely into God his course Doe I praise thee By naming one part of the exercise of God his worship hee comprehendeth many for it is not like that he contented himselfe with praising of God but that he also prayed heard meditated and conferred of the word and setting downe by name that whereunto we are most vnapt and most hardly drawne he includeth those things which
depriueth himselfe of this meditation weakeneth his faith For it is to our comfort and humbling To our comfort that albeit we be in danger and no man with vs yet God and his Angels be with vs. To humble vs that in euill doing they both see vs and can hurt vs as also the euill angels which still houer ouer vs. And therefore we must knowe that as the good Angels haue appeared to good men for speciall defence so the foule spirits doe appeare also to some men for speciall sinnes And when euill spirits so appeare we may not with the Papists and the Iewes beleeue they be soules departed but the euill spirits in the ayre about vs Epes 6. 11. 12. 13. CHAP. VIII Of Baptisme BAptisme is a pledge of our washing in Christs blood Act. 2. 30. of our iustification Gal. 3. 27. of our ingrafting into Christs body Ephe. 4. 16. of our dying to sinne Rom. 6. 3. of our resurrection 1. Cor. 15. 26. of our vnitie of spirit with our brethren Ephe. 44. of not seeking our owne 1. Cor. 10. 1. 2. 24. 2 Of Baptisme in Papistry this we may say for as much as they euer kept the foundation the substance of the institution of Christ that Sacrament was effectuall for more preuaileth the institution of Christ vnto good than the corruption of man vnto euill 3 The example of Zipphorah cannot be followed amongst vs that women should baptize though Papists abuse that example to proue it for the ministration of the Sacrament is ioyned to the ministerie of the word which office none can take except he be called as Aaron was and it is a most waightie and most honourable office to haue the word and seales of our reconciliation committed vnto vs. 4 It is obiected that it is a dangerous matter to want Baptisme it causeth death I answere The child saith the story was not punished but Moses through whom that contempt came for when as it is said Gen. 17. that the man not circumcised shall be cut off the reason is this because he despiseth the couenant of the Lord. Now a child caÌ„not so do therefore the negligent father is punished and if the child come to yeeres continue in his fathers steps he is in the same state of rebellion contempt against God and so it is in our Baptisme Againe this popish opinion of the necessitie of Baptisme is confuted by the Lords institution of Circumcision the eight day for if this necessitie had been in Circumcision which they affirme to be in Baptisme all that dyed before the eight day were condemned The Lords meaning was in appointing this conuenient time to prouide that the child might haue more strength to beare the wound and this regard of time is fit to be obserued also with vs that this holy worke might be done on the Sabbath day in the congregation because it is a publike action by diuine institution 5 Concerning promises in Baptisme and the office of the witnesses which be called Godfathers and Godmothers looke in what things the Scripture giueth general rules the Church may vse the particulars so all be done decently and to edification the law giueth this generall instruction to a man in authoritie to defend the good and to offend the euill he may to this end take some godly man to him for an assistant The law commanding generally to distribute to the poore a man is not able to helpe all particularly therefore he endeuoureth the relieuing of some speciall persons The law commanding generally to helpe one another with godly instructions and no greater need to any than to a father in helping him for the education of children surely this dutie of loue to be an assistant in Baptisme may not be denied Againe to professe ourselues enemies to Arrianisme we vse Glorie be to the Father and to the Son c. all one with that so often in the Psalmes Praise yee the Lord So may we in like manner to auoid Anabaptisme haue witnesses to testifie to the Church that we are Christianly baptized And as we are to renounce all friuolous ceremonies so to keepe the peace of the Church we may not refuse such orders as tend to edification to loue and comelinesse in the Church 6 It is good to teach children while they be young that whereas they haue been baptized and blessed in the name of the Trinitie they should be taught forthwith some questions concerning their creation redemption and sanctification CHAP. IX Of Couetousnesse and the desire of Riches THere are manie which can be content to make Iacobs vowe that is if they haue meate drinke and cloathing they will serue God but they goe vpwards still in their worldlike accounts and downwards in heauenly things they rise from tens to scores from scores to hundreths they will not goe downeward with Abraham they will haue thousands of sheep els they be but poore they will haue Nabâ—oths vineyard with Ahab and dwell alone els they be sicke Thou hast set vp the heauens high saith the Prophet else surely rich men would haue all the vse of them leese them too So nothing can satisfie mans desire which is infinit but God who infinite And if he haue all the riches in the world he will desire more A very vnnaturall desire is this as the dropsie in desiring drinke when the desire proceeds from fulnes for a man should desire that which he wanteth The minde of a man is not filled with corporall things no more then a chest can be filled with wisdom or spirituall things But presuppose that riches could fill a man if wee had all wealth all riches all apparell wee put not our wealth in our mindes our clothes do vs no good but wheÌ„ they are vpon vs. The possessing of riches doth not so fully possesse the heart but that it can desire a thousand things more 2 Riches are in question whether they be good or no When the Scripture speaks of riches they ioyne alwayes somewhat to them to take away our hearts from them as the deceitfulnes of riches the vncertainty of riches the riches of this world and therfore like the world now here now gone they either haue their own end or our end They make no man good but they are euen like a penie purse which is worth as much as the money that is in it but the money taken out it is nothing worth euen so is the man that hath his good in his riches When they are takeÌ„ from him he is worth nothing he hath no good in him God hath them not and yet he wanteth no good thing It is the common complaint that the worst men doe most abound with them Dauid was faine to goe to Nabal for them Esau had foure hundred men when Iacob lay downe at his feet with a few Sometimes indeed they doe good but that is not sufficient to ground a Maxime they
to the posteritie of Abraham but of Adam * Whatsoeuer seuereth â—ither God froÌ„ man as the curse of the morall Law or man from man as the ceremoniall doth the Iew froÌ„ the Gentile that only is abrogated The morall law being made our good friend and guide in and by Iesus Christ doth not separate vs from God nor froÌ„ man Iews or Gentiles which are in Christ. Ergò it is not abrogated * What is abrogated SacrameÌ„ts in the time of the law had two endes Rom. 4. The Sabbath not a signe only of spiritual rest as some would haue it The second reason drawn from the equi tie of the law If the Lord giue vs sixe dayes for our ordinary worke good reason is there he may chalenge the seuenth day for his seruice But he permits vs sixe dayes Ergò it is right we giue him the seuenth Hee meaneth the Cathedrall Churches The tithe of our time to be afforded for Gods worship Not euery day a Sabbath Fasting * Or commanded The 3 reason If the Sabbath be ceremoniall then the Lord gaue but nine commandements But he gaue ten Ergo the Sabbath is not ceremoniall Note The difference betweene the ceremonies and the tenne commaundements Ordinances what they signifie The rest of the Sabbath as needfull for vs as for the Iewes The 4 reason from Gods owne example God gaue a speciall blessing to the Sabbath day Obiection Answere Note Answere to the reasons that by some are brought against the Sabbath 1. Ob. out of the old Testa ment Euery signe is not a figure or shadowe as before To know things morall and ceremoniall Note well How God is said to rest after the creation The second obiection out of the Prophets 1. Out of Esay a resting from sinne The true interpretation of Esay 56. 1. 2. Obiection Answere 1 2 Preaching The interpretation of Esay 58. 1. 3 Fasting 〈◊〉 PresumptioÌ„ The interpretation of Esay 66 2â— A rule for the interpretation of Scriptures Answere to their arguments taken out of the new Testament And Luk. 6. 1 it is said Sabatum secuÌ„dâ— primum so it seemeth this is vnderstood of a ceremoniall and not of a morall Sabbath The examination of Matth. 12. 1. 2. A Sabbath dayes iourney what The second reason Worke of the Sabbath The third reason 1 Prophaning the Sabbath haruest how great a sinne 2 3 Two kind of necessitie The fourth reason The fift argument The sixt argumen Answere to places taken out of the Epistles The exposition of Rom. 13. 14. How the strong is to helpe and not to despise the weake * Yet we reaâ— Acts 28. 17. of Iewes at Rome Of meats When we beleeue we haue the wâ—rd for our warraâ—t * Or more truly read these words thus Another eateth herbs he doth it in weakenes of faith not beleeuing that he may vse other meatâ— The nouices in religion are commonly hastie in iudging The second reason out of the Epistle * Publike fast coÌ„manded by the Magistrates must be kept Simile The interpretation of Hebrues 4. A Sabbath in heauen A generall rule concerning Scripture Of their arguments drawne by consequence out of the Scripture Obiect The Sabbath vnknowne to the Gentiles ergo ceremoniall How the morall and naturall law differ Rom. 3. 1. Psal. â—47 The first obiection Answere The second obiection Answere What things appertaine to the Iewes only and what to vs with them Kindling of fire on the Sabbath day lawful to vs. Out of the Testament The first obiection Answere The second obiection Answere 2 3 4 Aspeciall vse of the Lords day to remeÌ„ber three great benefits Change of the day Of the obseruation of the Sabbath How the Sabbath is truely kept Note Reading and preaching The great ignorance and carnall securitie of the people must cause vs to be more wary whom we admit to the Sacraments Baptisme Children dying before Baptisme Priuate exercises on the Sabbath Preparation to obseruation of the Sabbath Examination Non proficients in the Church Simile To rise early on the Sabbath 2 Exercises after and betweene the publike Meditation Meditation concerning Gods workes Consider how obedient in sixe daies the beasts haue been vnto vs and on the seuenth how disobedient we be to God To auoid dulnes and deadneâ— in the priuate exercises of the Sabbath seeke to the communion and fellowship of the godly Of the duties of loue Collections for the poore on the Sabbath To disgrace others by reports Psal. 15 3. Note Two things in these duties to be obserued Sincerity in all duties Outward actions without inward affections Simile How the Sabbath is brokeÌ„ Workes how farre forbiddeÌ„ on the Sabbath The dressing of meates on the Sabbath Things forbidden on the Sabbath Whether it be hard for some callings to keepe the Sabbath Of seruants Of shepheards heardsmen c. Bakers and Brewers Mariners and Posts Mariners Note Preachers by sea Similiâ— The prophanes of many seafaring men Posts Of Faires Markets Seed time haruest Blindnes of men How wee ought more carefully to obserue the Sabbath in the haruest than any other time of the yeere 1 2 3 4 Simile Double necessitie Of gathering Saffron Of trauelling Of the works of our pleasureâ— Of feasting and banketting â— Sam. 22. 25. Obiection Of pastimes and recreations If trauell be forbidden in seede time and haruest much more pleasures all the yeere long The vnclean sinne of dancing Esai 58. Obiection Answere Sicke persoÌ„s How the Sabbath is prophaned in thought word c. The differeÌ„ce between the not sanctifying and prophaning of the Sabbath Prophanation of the Sabbath Thought Word The nourishing and harbouring of euil thoughts in our hearts on the Sabbath will depriue vs of all fruit of Gods worship Preaching Gods ordinarie meanes to saluation Reading of the Scriptures publikely in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter Order Simile Time Nulla dies sine linea Feare How to attaine a clâ—â—re vnderstanding sound iudgement and good affections 1. Cor. 2. Good heart Meditation False feares and false ioyes 2. ConfereÌ„nce 3. Faith Supra Of preparation A generall faith 4. Practise Want of practise makes men blinder after some measure of knowledge S. Prayer Many rest in knowledge and want faith why Thanksgiuing Meditations of death A dull kinde of death Great quietnes mâ—â—knes in the death of many sinners Simile The death of Heretikes Note The implicit popish faith cannot helpe in temptation Hereticall opinions concerning the resurrection Few Christians doe truly belieue the resurrection The parts of speciall points handled 1 2 3 Translation of Enoch His opinion concerning Enoch and Eliahs bodie Heb. 11. 33. Matth. 22. 32. Iob. 19. 25. What is meant by soule Psal. 16. Places of the new Testament Note Note this interpretatioÌ„ of Heb 11. 39. 2. Pet. 3. 10. Reuel 10. 11. 2 ConfirmatioÌ„ 1 2 3 4 1 We must beleeu what the Lord saith how contrary soeuer it seem to naturall reason Matth. 25. 33. Luke 16. 23. Gods iustice and mercie
life and labours in the Church of God yet had I rather be noted of some for want of skill than of any for want of loue and affection to so louing a father I haue knowne his life for many yeeres and reioyce in heart to haue knowne it for that most rare graces of Gods spirit did shine in him all tempered as with faith vnfained vnto Christ so with bowels of compassion and loue towards men In his holy Ministerie hee was euer carefull to auoide all occasions of offence desiring in all things to approoue himselfe as the Minister of Christ he much reicoyced and praised God for the happie gouernment of our most gratious Queene ELIZABETH and for this blessed calme and peace of Gods Church and people vnder it and spake often of it both publikely and priuatly as he was occasioned and stirred vp the hearts of all men what he could to pray and to praise God with him for it continually yea this matter so affected him that the day before his departure out of this life his thoughts were much troubled for that men were so vnthankfull for that strange and happie deliuerance of our most gratious Queene from the dangerous conspiracies and practises of that time He was the speciall instrument and hand of God to bring many both godly and learned to the holy seruice of Christ in his Ministerie and to restraine and to reduce not a few from schisme and error striuing alwaies to retaine such in obedience of lawes and pretiouslie to esteeme and regard the peace of the Church and people of God When God had translated this Elias from vs then I sought to finde him in his workes for they doe liuely expresse the picture of his minde and heart and taste sweetly of that pure fountaine of God from whence they were deriued While he liued his lips often refreshed my soule when he was gone I lamented much that I had not in Christianitie made that vse of him that a Heathen doth of a naturall wise man in humanitie But now I praise God I haue found some good supplie of that which through mine owne neglâ—gence I wanted for of his workes which were then dispersed farre and neere but now by Gods prouidence the greatest and best part are come into my hands I can say for my content as much as Cyprian could say of his graue ancient and learned Tertullian both for speciall instruction and consolation He was no sooner gone from vs but some respecting gaine and not regarding godlinesse attempted forthwith to publish some fragments of his workes to the griefe that I say no more of many louing friends which haue long desired and expected the impression of all his workes And here could I wish all the godly learned were of M. Francis Iunius iudgement for hee to escape these hucksters handling endeuours wisely in his life time to preuent such a mischiefe For this cause M. D. Crooke a reuerend man for his learning and labour in the Church well deseruing of Gods people for the great loue hee bare him and desiring the good of many pervsed and corrected some part of these workes intending to reuiew the whole Now the Lord hath taken him also from vs and giuen him rest I haue endeuoured what I could to looke ouer the rest of all these workes and here I offer and recommend them to the Church of God in the best manner that I can after some labour and wearines I wanted not the helpe of diuers both godly and learned friends we haue conferred sundrie copies together and by good conference reuised and corrected all The Treatise of Counsels I found most distracted and corrupted Of many hundreds I selected these few and haue reduced them into this alphabeticall order desiring so to dispose them as that euery counsell might be set vnder one speciall head or argument whereunto it seemed to haue most reference As for example all of affections I couched vnder that title AFFECTIONS and all of afflictions vnder that title and so of the rest Of these Counsels I may anouch Christian Reader that thou shalt finde more experienced knowledge and more sound refreshing for thy soule in some one of them than in some one whole Sermon full of humane eloquence and affectation of stile which so many nice eares doe so much admire and yet still be learning and come but to a poore and meane taste and knowledge of the truth When this volume was finished and past the presse in reuiewing the whole for the correction of some verball faults I see and must confesse wee haue offended by our negligence not onely in the words but also in the matter yet so as I trust the louing and Christian readers will accept our endeuour without offence In the Counsels ye haue often this addition he thought this or he said that here I must request thee Christian reader not to iudge any such speeches to proceed from any pride or singularitie for that such obseruations as I suppose were collected and taken by others and not set downe by himselfe If his own hand had giuen these workes the last filing they might haue no doubt a farre more excellent forme and beautie But such were his trauels in his life time in preaching and comforting the afflicted that he could not possiblie leaue these workes as he desired In that one treatise of the Sabbath I found his owne hand with many corrections and yet not answering I am well assured his hearts desire There are foure yeeres past since I first purposed the collection and publishing of all these works Now thou hast good reader an impression of all which hitherto I haue collected in this forme thou seest that so by Gods good prouidence they may the better be reserued as a holy monument for posteritie Concerning which be aduertised againe good Christian that whereas some books serue well for the increase of knowledge in diuine mysteries in the causes and meanes of saluation yet thou must remember not to rest herein for many be rich in knowledge which be very poore and barren in obedience contented onely to looke on the end a farre off and thinking that when like Snailes they creepe in the way they be too forward and make too much haste to follow Christ. And againe whereas others labour much and to good purpose in books of controuersies against all the professed enemies of the Gospell this studie also hath not the like fruit in all sorts of people for howsoeuer some profit much this way the Church of God in the confutation of all the aduersaries of the Gospell yet in very many these bookes helpe little to godlines but rather fill the heads and hearts of men with a spirit of contradiction and contention as our common experience daily teacheth vs. This good seruant of Christ in all these workes doth not onely teach and informe the mind in sundry arguments handled in this volume concerning truth and error that so in iudgement wee might receiue
and they in whom the spirit of God is decayed through the deceitfulnes of sinne their afflictions also are the punishmeÌ„ts of their sinnes for because they refused the gratious gouernmeÌ„t of Gods mercie in the Gospell therfore hee bringeth them backe to the rigorous gouernment of his iustice in the law till Christ be formed anew in them againe Those onely which are sufficiently called in whome Christ is thus formed their afflictions are no punishments of sinne but Christ suffers with them when they are medicines against sinne much more when they are trialls of Faith and most of all when they are for well doing but all the former suffered themselues Christ suffered not with them because they suffered for sinne 10 Rebecca wished to haue children but when they stroue in her wombe then shee brast forth into words of impatiencie so God giueth to some a desire to be borne againe who when their conception is so painfull and when the spirit and the flesh striue together they would sometime be content to be in the olde estate againe 11 When Moses came downe from the Mount the skinne of his face did shine but only the people did see it hee did not perceiue it So should our righteousnes shine in the eyes of others not in our owne 12 As a Fountaine and all the water that springs from it haue the same qualitie so the heart and the thoughts words and deeds are all of the same nature if one be filthy all be filthie and purge one and purge all 13 God calleth his children out of this world in the fittest time when though they liued longer yet they would be no better 14 If wee loue not Christ more then his benefites euen than our owne saluation wee are not worthie of him Phillip saith Iohn 14. 8. If wee may see the Father it is sufficient And Iacob said it is sufficient for mee that Ioseph is aliue hee cared not for his benefites And Dauid saith as if hee should say no more one thing haue I desired to dwell in the house of the Lord. 15 Wee must at all times â—eare the Worde and vse â—â—â— the meanes oâ— our 〈◊〉 though wee feele our selues most vnwilling thereunto For we know not when God will blesse it or any of them to vs. Yea it may be that when we do but once aâ—â—â—â—t our selues from the hearing thereof such things may be then spoken of as may most serue for our soules health 16 Albeit Marthaes part be the worst because it continueth not yet the world hateth Maâ—ies part which is the best and desireth â—uer to chuse with Martha 17 Looke how much we would come to Christ so much we must come to the Word and Sacraments 18 If wee rest too much in the outward action of the Word and not in the inward affection of the heart we shall be puffed vp and become prophane 19 Many Protestants can say it is God that worketh the will and the deede but in a conceiued imagination not from a perswaded minde and experienced conâ—câ—eâ—ce for if they were perswaded hereof it would greatly humble them and make them to finish their course with reuerence and feare 20 Looke what a man loueth hee wisheth the good thereof 21 Euery one is eaten vp with the zeale of one thing or othâ—r 22 No man can purchase to himselâ—e the glorious â—â—â—â—â— that he loueth God except hee hath a through hatred and detestation of that which â—â—d hateth 23 Then shall wee vnfainedly praise GOD for our â—â—â—â— creation and his Fatherly prouidence watching ouer vs when wee are created a new by the Spirit of God and feele our Redemption in Christ. 24 As farre as the Spirit is aboue the flesh God aboue men Heauen aboue the earth Eternitie aboue frailtie so farre is the new creation aboue the olde for the one is but of mortall and corrupt seede that shall perâ—â—h but the other is of immortall seede and from Heauen a great worke of God which shall abide for euer 25 In temporall things our ioy is greater then the cause in spirituall things the cause is greater than the ioy 26 If this be our chiefest felicitie to be Gods people it hath also the chiefest challenge to our ioy 27 They that be in the hell of things fleshly caÌ„not see the heauens of things spirituall 28 Spirituall thinges are tedious because sense reason and nature cannot taste of such ioyes 29 Gods children being in the world though not of the world but sauouring of the things of the world must be prouoked to this sound ioy and be led from the crackling ioyes which flame vp for a little and make a sudden noise but neuer truely heate or comfort the heart but in death and affliction doe muâ—h shame and feare vs. 30 To bee perswaded of Gods presence in our thoughts words and labours is a pure rule of Christianitie In euery place we are before God but more specially in priuate prayer and most of all in publike prayer 31 As there is no sinne so great but with repentance is pardonable so there is no sinne so little but without repentance is damnable 32 The offence of sinne is not so great as the deâ—ence of sinne 33 One teare of repentance is better then a thousand sack-clothes first our sorrow must bee spirituall then continuall because our sinne breedeth at the heart and buddeth foorth daily There is no greater miserie than to bee without miserie nor greater sorrow then to be without sorrow 34 As the childe breaking one rodde and burning it prouoketh his father to prepare a sharper so a man vnpatiently wrestling with one affliction sent from God and escaping it prouoketh the Lord in greater displeasure to send a sharper scourge 35 The more godly a man is and the more the graces and blessings of God are vpon him the more need he hath to pray because Sathan is busiest against him and because he is readyest to be puffed vp with a conceited holinesse 36 Where the Scripture hath not a mouth we ought not to haue eares 37 Oâ— that one would doe that thing the remembrance whereof â—o long after should bring comfort oh that one should doe that thing the reâ—eâ—oraâ—ce whereof so long after sh 〈…〉 g griefe and yet we so little esteemâ—â—hoâ—e â—â—â—â—gs which might after comfort vs and so little feare those things which mighâ— aftâ—r grieue vs. 38 The â—â—â—â—s is often taken for the morall law of God his precepts for the Ceremoniall Law his Iudgements or Righteousnesse for the â—aâ—ctiâ—us of the Lawe whereby the Lorde â—â—â— accomplisheth his promises for his Children or executâ—th his wrath vpon his â—â—â—mâ—es 39 A though the Lord hath promised a speciall blessing to the publike ministery of his word yet we must not tâ—e his wisedome to any ordinary
much in effect Wilt thou learne sincerely to worship me according to that substance manner and end which I haue prescribed and wilt thou truly trie thy loue to mee by exercising the duties of loue to thy brethren then forget not to keepe holie the Sabbath wherein I shall teach thee both how thou shalt walke vprightly in the worship due vnto mee and also liue obediently in duties concerning man Againe the nature of the word remember importeth thus much that this law was not only grauen in the hearts of our forefathers as were all the other but also in expresse words inioyned vnto Adam and Eue in Paradise and manifestly practised of the Israelites in the wildernes Exod. 16. and that therefore in this common promulgating of the Law they should especially remember this which is not newly giuen as are the rest but rather renued as being giuen out before True it is that before this solemne publishing of the Law in mount Sinai this and all other Commandements were written in the hearts of our fore-Fathers as we may see in the booke of Genes For the first we reade how the Lord said vnto Abraham Gen. 17. I am GOD all-sufficient walke before mee and be vpright Concerning the second Gen. 31. 19. Rachel is saide to steale her Fathers Idols Genes 35. 2. Iacob reformed his household and cleanseth it from Idolatrie For the third we may see how religious they were in swearing Concerning the fift what authority exercised Iacob towards his children what duties they yeelde to him both in life and death How they hated murther it is manifest in that historie Both Iosephs continencie and the punishment threatned to Abimelech declare how hainous a thing adultery was vnto them Concerning theft Laban his quarrelling with Iacob and Ioseph his accusing of the brethrē doe shew that it was a thing vnlawfull Lastly Abimelech the king reprehendeth both Abraham Genes 20. and Isaak Genes 26. for bearing false witnesse in denying their wiues Thus we see what efficacie is couched in this preface in that it sheweth both by the precept and practise giuen and yeelded of our first fathers how this commandement alone was giuen in expresse words as also that this one precept is the schoole of all the other Commandements But to what end to keepe it as ceremoniall No to sanctifie it as morall for the end of the Sabbath consisteth in these two things first in the morall secōdly in the figuratiue ceremoniall or shadowish obseruation of it as wee take the word shadow here for a figure because a ceremonie is more then a shadow That I call morall which doth informe mens manners either concerning their religion to God or their duties vnto man that I meane figuratiue which is added for a time in some respect to some persons for an helpe to that which is morall as Deut 5. 15. Remember that thou wast a seruant in the land of Aegipt Howbeit that this first morall ende is here vnderstood the first words declare where it is saide Sanctifie the Sabbath day For where mention is made of the ceremonie it is saide keepe and not sanctifie the Sabbath Now what is it to sanctifie the Sabbath day but to put it apart from all other dayes for a peculiar vse of Gods worship for otherwise wee must know that all other dayes are sanctified so that to sanctifie it is to do that thing on the Sabbath for which it was commanded but of this we shall speake more largely by the grace of God in the last reason In the meane time let vs briefly obserue this that as our first parents did sanctifie the Sabbath in viewing the creatures of God for to praise him so wee sanctifie it in vsing the means which hee hath appointed for his worship So that first wee vsing the exercises of religion whereby we may be sanctified and then ioyning with them the spirituall vse of the creatures whereby wee may be furthered in our sanctification should after vse the exercises of loue whereby we may shew that wee are sanctified Our first Fathers needed not ordinarily the ministrie of the Word but had the great bookes of Gods workes We haue need of the Word both publike and priuate and therefore must learne it that hauing learned it wee might the better exercise the duties of loue So then that which was first to Adam is now the last to vs to wit the beholding of God in his creatures and the praising of him for the same In the Psalme 92. which was appointed to be sung of the Church on the Sabbath is set downe as the chiefest vse thereof the singing of Gods mercie the shewing of his righteous iudgements in rewarding the godlie though afflicted in punishing the vngodlie though here they be aduaunced as also in learning to know God in his worship and in his workes Againe Psal 95. we shall not see any ceremoniall vse of the Sabbath but that it should be vsed in praying to God in praising of God and hearing of his Word This is confirmed Exod. 31. 13. Speake vnto the children of Israel and say Notwithstanding keepe my Sabbaths for it is a signe betweene mee you in your generation that yee may know that I the Lord doe sanctifie you As also Deuteron 5. 12. Keepe the Sabbath day to sanctifie it as the Lord thy God hath commaunded thee And Ezechiel 20. vers 12. I gaue them my Sabbaths to bee a signe betweene mee and them that they might know that I am the Lord that sanctifie them In which places as the reason is adioyned of keeping the Sabbath So wee must vnderstand that where it is called a signe it is meant a document and not a figure for euery figure is a signe but euery signe is not a figure as we may see in the sacraments which are not figures or shadowes of things to come So that in that the Lorde saith My Sabbath is a signe betweene mee and you it is as much in effect as if he should say my Sabbath is a common instruction betweene you and me of mee as the Creator Redeemer and Sanctifier of you as created redeemed and sanctified so that the Sabbath is a document pledge of Gods will whereby we should know what hee is vnto vs and wherein wee should learne what we should do to him In which respect this commandement is no more ceremoniall then the first where the Lord propoundeth what he is to vs and secretly includeth what wee should be to him No maruell then though this be the principall ende which was not begun to the Iewes but first inioyned to Adam and Eue. Wherefore we may thus reason both safely and soundly Whatsoeuer is the first ende is the chiefest ende but to sanctifie the Sabbath is the first end because it was ordained so to Adam in time of his innocencie at what time it could not bee a figure because by the iudgement of
perill and may not I helpe this man being in such danger How beit we must here note that our Sauiour CHRIST in shewing how in this law is humanitie to creatures giueth â—o jot of libertie to worldly men who vnder pretence of this obedience seeke rather their owne priuate gaine in rescuing from perils the creatures then the glory of Almightie God which may redound to him by the more cheerfull comfortable seruice of the creature being thus redeemed Now if any shall here further inquire whether in seeding time or the haruest season when the times before haue been and still are like to be vnseasonable and vntemperate they may somewhat on the Sabbath giue themselues to sowing or gathering of their corne I answere No. For it is by speciall words expressely forbidden Exod. 34. 21. Sixe daies shalt thou worke and in the seuenth day thou shalt rest both in earing time and in the haruest thou shalt rest And surely of all times labouring in haruest seemeth most vnlawfull First if as God his benefits grow on vs we must grow in thankfulnes then reaping at that time we ought to render most thankes and not to thinke the worship of one day sufficient in seuen much lesse to cut it from the Lord in part or in whole Secondly seeing in the weeke going before wee haue euen wearied both our owne bodies by labour and much more the bodies of our beasts in traâ—â—â—le besides that in working on the Sabbath wee contemne the ordinance of God most vnthankefully which so well in his law in this case hath prouided for vs wee deale too vnnaturally with our selues and too iniuriously with our cattell Againe if wee on this day make no conscience of the worship of God contemned by this worldly labouring wee manifestly bewray our want of faith in Gods goodnes wisedome and prouidence as though hee either would not preserue that which hitherto he nourished out of the earth or that he hauing dealt so mercifully in many benefits before should now â—â— one faile vs which vndoubtedly hee would not doe did not our sinnes prouoke him thereunto Wherefore if so it come to passe for our sinnes we must rather in patience repentance and wisedome submit our selues to the punishment than prophanely and obstinately to seeke by such meanes to shake it off True it is as wee haue said before that workes of necessitie bee lawfull on the Sabbath but wee must vnderstand it of necessities present and not of perils which are imminent that is which are like to come but yet are not certaine to come For when the danger is preseÌ„t as an house is on fire bloodshed by reason of a fray is like speedily to bee committed if helpe bee not or in such like cases because the Lord hath as it were cast the remedie vpon vs and put vs in his owne stead for ministring of helpe then may we vse our libertie but wheÌ„ it is to come and it is still in the Lord his hand we must cast the whole remedie vpon him if the danger fâ—â—lâ— knowing that he in his prouidence and mercie will remoue the euill or else in sending it will punish our sinnes But to returne from this to that from which wee a little digressed the reason of Christ here vsed is yet pressed further Luk. 13. 15 where hee answereth the master of the Synagogue who had indignation at him for healing on the Sabbath Hypocrite doth not each one of you on the Sabbath day loose his oxe or his asse from the stall and leade him away to the water 16 And ought not this daughter of Abraham whom Sathan had bound for eighteene yeeres bee loosed from this bond on the Sabbath day That is will ye water your cattel on the Sabbath which thing your Rabbins thinke not vnlawfull and thinke ye that I breake the Sabbath for helping a faithfull beleeuer Is not this rather hypocrisie in you than any new doctrine in me But here some will obiect Christ might haue done this the day after to the woman who in so short a time would no more haue perished than the oxe if hee had not been led to the water vntill the day following To this I answere as the workes which wee doe to God his creatures do not fight with the keeping of the Sabbath because in respect that cattel by not attending on them would be made lesse profitable to their owner though thereby they should not vtterly perish so in respect that this womaÌ„ should haue remained more vnfit for God his glory the keeping of the Sabbath if she had not bin helped although it may be shee should not vtterly haue perished this worke of our Sauiour Christ was nothing against the Sabbath hee not seeking his owne glorie and profit but the glorie of his father and the profit of another Now followeth the fourth reason in the 8. verse The Sonne of man is Lord euen of the Sabbath That is God the Father making the Sabbath is the Lord of the same the Sonne of man is equall with the Father therefore the Sonne of man is also Lord of the Sabbath Againe as the Lord made a law for man but none for himselfe so ye are too presumptuous in the presence of the Lord to controll my disciples For if I beeing the law-maker giue a speciall priuiledge to my Disciples as indeede I may doe vrging the law where I list and dispensing in the law to some as I please is it then meete that you should censure them whom I doe priuiledge Wherefore seeing it is I that haue appointed the Sabbath and therefore best know who keepe it and who breake it I giue you to vnderstand that these men whom yee falsely accuse because ye know not the pure keeping nor breaking of the Sabbath haue not broken it Suffer me then I pray you being Lord of mine owne ordinance to dispose of it as best seemeth to me The fift argument may be borrowed from the second of Mark vers 27 the words whereof are these The Sabbath was made for man and not man for the Sabbath Many thinke this reason to make much for their purpose but they are deceiued in their owne ignoraÌ„ce For saith Christ this is the cause why my disciples haue not rested so much as yee thinke they should haue done the Sabbath that is the rest was made for mans good and comfort and not man for the rest alone but for the sanctifying of the Sabbath so that albeit they haue not for some good cause obserued the rest which must giue place to the profit commoditie of man yet haue they not brokeÌ„ the sanctification of the day which chiefly is required of them in that if they had not eaten this corne they had fainted and so haue beene made vnfit for the hallowing of the same We say meate was made for man that is for the reliefe sustenance and comfort of man not man for the meate to wit
shall enter into my rest although the workes were finished from the foundation of the world 4. For hee spake in a certaine place of the seuenth day on this wise And God did rest the seuenth day from all his workes 5. And in this place againe If they shall enter into my rest 6. Seeing therefore it remaineth that some must enter thereinto and they to whom it was first preached entred not therein for vnbeleefes sake 7. Againe hee appointed in Dauid a certaine day by To day after so long a time saying as it is saide This day if yee heare his voyce harden not your hearts 8. For if Iesus had giuen them rest then would hee not after this day haue spoken of another 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest hath also ceased from his owne workes as God did from his 11. Let vs studie therefore to enter into that rest least any man fall after the same example of disobedience Behold say they the Sabbath which Christians must obserue is to rest from sin I answere this is not proued For this was as well to the Iewes as it is to the Christians For it is said Psal. 95. To day if ye will heare his voyce 8. Harden not your heart c. This the Prophet wrote after Caleb and Ioshua had entred into Canaan whither though many entred not yet some entred so that they had euen that rest then as well as we haue now Wherefore it doth not follow because the resting from sinne is also enioyned to the Christians as a pure vse of the Sabbath therefore it taketh away the other Againe the resting of God from his workes cannot be a figure of resting from sinne no more than God his workes can be a figure of sinfull workes Now seeing the Lord here vseth an argument of proportion betweene his workes and our workes his ceasing from his workes and our ceasing from our workes because betweene the figure and the thing figured must be some proportion and resemblance I pray you what proportion is there betweene God his workes and our sinnes what analogie betwixt God his resting from his workes and our resting from sinne Againe that it cannot be here meant of the rest from sinne it is manifest because that which is here spoken is set downe to Adam Genes 2. 2. 3. at what time there was no sinne in the world and therefore no resting from sinne therefore no figure of resting from sin because all the learned herein agree that there were no figures before sinne Besides and fourthly the Apostle sheweth that this rest is meant of the kingdome of heauen For as Dauid spake this of the land of Canaan so the Apostle speaketh it of the kingdome of heauen Wherefore he concludeth Let vs studie therefore to enter into that rest where we shall not onely rest from sinne but from all our ordinarie workes of our callings where shall neither be eating nor drinking nor marying nor giuing in mariage And as the people before were threatned that for their vnbeleefe and disobedience they should not enter into the land of Canaan so we are here threatned that vnlesse we studie and striue against these things we shall not enter into the kingdome of heauen Howbeit although the Sabbath was not a figure vnto Adam of resting from sinne yet it was vnto him a signe that he should come to the kingdome of God where should neither be eating nor drinking nor marying all which seeing Adam had it is manifest that he was not in the kingdome of God as yet The Sabbath then did put him in minde that he should not alwaies be working but that he should be translated though not die for although he was created in innocencie yet not free from being translated to a better place at God his good time but as the Apostle saith he should haue been changed as were Enâ—ch and Eliah though after a more excellent manner We haue now the Lords day which assureth vs that as now by faith and hope we enioy the life to come so hereafter these two ceasing we shall more fully and perfectly enioy the same and as our Sacraments purely vsed shew a thing not to come but alreadie past so this day truly kept is a resemblance of a thing not past but to come For as on this day from the morning to euening we praise God if we keepe the day holie and yet withdrawne and interrupted with many by-thoughts and secret distractions so in heauen being freed from worldly carnall fearefull and manifold affections and troubles we shall more continually praise the Lord. What is then the alluding of this word rest This it is As God rested from his workes after he had made the world so we must rest from our workes What from the workes of sinne no from the workes of our callings and consequently from the workes of sinne much more So the analogie betwixt the Lord his rest and ours teacheth vs that we must rest from our ordinarie workes and this rest putteth vs in minde of that continuall Sabbath wherein when we cease from working eating drinking sleeping marying and all such workes as we are subiect vnto with corruption then also shall we vndoubtedly cease from sinne which kinde of rest in fulnes we must not looke for in this life This is a generall rule in Diuinitie to be obserued that of one place of Scripture there is but one naturall and proper sense although by consequence searching out the contraries the causes the effects and such like other things may be also gathered out of it If the words be more proper and naturall the sense is more proper and naturall if the words be borrowed and metaphoricall then is the sense borrowed and metaphoricall Now allusions are not so much for the proofe confirmation of the matter as for the amplifying and illustrating of the same For example 2. Corinth 13. 1. the Apostle saith This is the third time I come vnto you Where we must vnderstand how the Apostle had been with them once in bodily presence and twice wrote vnto them and yet he saith this is the third time I come vnto you He alludeth then to this as yee see O Corinthians in the law that two or three witnesses were sufficient to confirme the good and condemne the euill so I haue beene with you thrice which is sufficient to confirme the faith of the godly to leaue the vngodly without excuse Againe Rom. 10. 18. we reade But I demaund Haue they not heard No doubt their sound went throughout all the earth and their words into the ends of the world Here we see the Apostle alludeth to that Psal. 19. 4. which is meant of the day and the night This is then the allusion As the day and the night spread ouer the whole world so the Apostles were sent to preach ouer the whole world Againe Galat. 4. Paul alludeth
of bels or such like vanities the Papists will breake their sleep that more timely they may haue their Masses popish practises the here tikes also to attend on their vaine reuelations will recouer sometime by early rising all which are to our shame that for holy heauenly exercises to serue the Lord in spirit and truth will redeeme no time whereby the Lord his Sabbath may be the better sanctified but on the contrary by bathing our bodies in our beds on that day more than on any other as perswading our selues too great a libertie therein we make it a day of our rest and not of the Lords rest The Israelites are said to haue risen very early to their idolatrie the Prophets are reported to haue stretched out their haÌ„ds betimes in the morning Wherefore for shame of the one for the imitating of the other let vs stirre vp our selues more early on the Lord his day as making the Sabbath our delight Esay 58. wherby we may be no lesse carefull to bestow the first fruits of the day and the sweetnes of the morning in the pure seruice of God than Idolaters in their Idolatrie young men in their vanities wordly men in their couetousnes here tikes in their heresies vse to do If we thus shall examine our selues in our sins committed gifts of God receiued if we shall humble our selues for the one and be thank full for the other if we shall suruay our wants pray for our pastors prepare out selues and vse all these exercises in wisedome and rising early vnlesse vpon some speciall cause or weaknes which requireth rather our wholy keeping of our beds than our vprising let the experience of the after fruits and good increases of the publike exercises speake and let triall report if the word be not more precious our prayers more powerfull our receiuing of the Sacraments more effectuall more profitable vnto vs. Now concerning those exercises which follow after or come betweene those publike meanes they are either for the increase of faith and repentance to make the publike means more profitable to vs or the exercises of loue whereby we may shew some fruit of the other The exercises of faith and repentance are reading comparing of things heard examining and applying them to our selues praying thankesgiuing and meditating First I say after our publike hearing we must priuately giue our selues to reading of those things especially which when we heard we did not sufficiently vnderstand also to the comparing of place with place according as they were alleaged to the better triall of the doctrine receiued and more establishing of our faith therein To this end we must vse priuate prayer for a sound iudgement pure affections that the Lord would vouchsafe to worke that vpon our affections which in iudgement we haue receiued Neither must we forget to be thankfull in praising of God singing of Psalmes for those things whereby we either see our knowledge to be bettered or our coÌ„science touched To these we must ioyne meditation either about the means of our saluation or about the works of God vpon the meanes as in accounting with ourselues what things being read preached chiefly did touch and concerne vs what speciall feelings comforts the Lord gaue vs in our prayers what increase of faith in God his promises and of repentance in purposing a new life we had in the Sacraments that thus we may make a priuate and peculiar vse of the publike and generall means About the workes of God partly concerning those properties which are in himselfe as his mercy iustice wisedome trueth power prouidence partly concerning his creatures and workes of his hands wherein he hath left certaine impressions and qualities necessarie for our vse profitable for our instruction For the former the practise of the Prophet and dutie of all good professors Psal. 92. doth sufficiently shew that it is one speciall worke of the Sabbath to commend declare the kindnes of the Lord to reioyce in the works of his hands to praise his truth and to shew forth his righteousnes In which Psalme the man of God protesteth that the works of God are only glorious to the godly and how the vnwise and wicked men cannot consider of God his workes nor discerne his iudgements because they measure the condition of men by their present estate not looking either how God hath dealt before nor considering how that though the faithfull seeme to wither and to be cut downe by the wicked yet they shall grow againe and flourish in the Church of God as the cedars doe in mount Lebanon Now as with the exercise of the word we haue the Sacraments to strengthen our faith so with the meditating of the workes of God we are to strengthen our selues with the beholding of God his creatures as the heauens and the scope beautie and continuall course thereof and the earth which should haue been all as pleasant as the garden of Eden if Adam had continued in his innocencie whose worke as it was by the light of nature to view the creatures of God so also is it our worke by the light of Gods grace and holy spirit to doe the same To this ende the Propheticall king Psal. 19. setteth downe the exquisite workemanship proportion and ornaments of the heauens saying The heauens declare the glory of God and the firmamènt sheweth the works of his hands 2. Day vnto day vttereth the same and night vnto night teacheth knowledge 3. There is no speech nor language where their voice is not heard 4. Their line is gone forth through all the earth and their words into the ends of the world in them hath hee set a tabernacle for the Sunne 5. Which commeth forth as a bridegrome out of his chamber and reioyceth like a mighty man to run his race 6. His going out is from the ende of the heauen and his compasse is vnto the endes of the same and none is hid from the heat thereof The Prophet Esay chap. 1. 2. 3. saith Heare O heauens and hearken O earth c. The oxe knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstanding In which place we are schooled of insensible creatures how we should doe our dutie vnto God Wherefore it is good to consider how in sixe daies we haue had our â—east obedient vnto vs and how disobedient we are to the Lord. O God how haue thy creatures attended on vs when we speake to them they heard vs when wee did whip them they followed vs in al our busines they attended on vs and yet we haue not listened to the calling vs by the word wee haue not profited by thy chastisements nor attended vpon thy commandements The stork saith the Lord by Ieremiah the prophet knoweth his time but my people knoweth not me And experience may make vs blush to see how the birds against the stormy winter may
conuey themselues vnto warmer climates vntill the spring time and man alone either vnsensibly doth not foresee or vnaduisedly will not auoide the perillous times to come To conclude Matth. 16. 2. 3. our Sauiour Christ reprehendeth the follie of Pharisies saying When it is euening ye say Faire weather for the skie is red 3. And in the morning ye say To day shall be a tempest for the skie is red and lowring O hypocrites yee can discerne the face of the skie and can ye not discerne the signes of the times True it is that this spirituall vse and holy meditation of the creatures of God should be our whole life howbeit because our distractions in our lawfull and ordinarie callings will not permit this so fully in respect of our finite nature we must remember on the Sabbath day to vse a recouery and by Christian diligence to make recompence for our former negligence herein And in so heauenly a varietie which both by precept and practise we haue receiued of our forefathers for this purpose we shall much profit and set forward this exercise if in wisedome of the spirit we endeuour to frame our meditations especially about those things whereof by reason of our callings in respect of our countries in consideration of the season of the yeere we haue most speciall occasion offered Now if by reason of some dulnes or deadnes by the corruption of nature and secret punishment often incident to the dearest children of God we cannot so reuerently cheerefully and comfortably doe these duties required by our selues alone we may humbly vse the remedie which by the communion of Saints the Lord in this case hath prouided that so frequenting the holy companie of the godly learned and zealous vnto whom the Lord hath giuen greater libertie both of graces and of spirit we may be humbled in regard of our owne wants and take the supplie by them in them that if we cannot either for ignorance or blockishnes reade the things heard compare the places by publike ministerie receiued pray for the fruite of them if we be not able to refresh our selues with considering the workes of God then we must attend vpon the reading conferring and praying thanksgiuing singing and meditations of others that so at the least we may either haue our iudgements cleered or our affections better stirred vp Neither must we blush or be abashed to acknowledge our wants vnto our brethren but with all humilitie earnestly deale with them and enquire of them how they can compare and reconcile the places deliuered how they can amplifie it by meditation how they feele their affections renued how they can frame a prayer of it how they can gather of the creatures and workes of God some fruitfull matter of thanksgiuing that by their godly participation we may haue either our ignorance helped or our infirmities relieued For vndoubtedly this is the cause why so many doe rather in ignorance and deadnes beare the Sabbath as a burthen euen in that they are ashamed by asking the helpe of others to bewray their ignorance or display that corruption of nature which indeed they see and seele in themselues Against which worldly and carnall shame we must fight if euer we will triumph ouer that endlesse shame of the wicked and prouoke our selues by that wholesome and mutuall societie which becommeth the children of God either for the increase of spirituall gifts or for a charitable supporting of the infirmities one of another And these briefly be the exercises of faith and repentance whereby we may either stirre vp our selues or be stirred of others Now it remaineth to intreate of the duties of loue because the Lord his Sabbath is not a day of knowledge alone but of loue not onely of hearing the word by preaching but also of doing the word by practising and these duties either respect the persons of our brethren or they concerne such things as are about our brethren The things concerning their persōs are either in regard of their soules or of their bodies the exercises respecting the things that are about them are either appertaining to their goods or to their credite The duties vnto the soules of our brethren are to teach the ignorant to bring sinners to repentance to bind vp the wounds of them that are afflicted in spirit to comfort the weak to strengthen the hands that fall downe and the knees that are readie to faint to stirre vp them which be dul to admonish the vnruly to confirme the faith of them that beleeue to encourage them in weldoing which haue begun well and to rebuke the wilfull offenders And though these should be the exercises of euery day yet especially they belong to the Sabbath wherein we make a supplie of the wants which we haue on the weeke daies The duties of loue required to the bodies of our brethren are the visiting of the sicke the relieuing of the imprisoned the helping of the poore and miserable the feeding of the hungrie the cloathing of the naked the comforting of the distressed the bestowing of our goods on them that are needie In the primitiue Church as they did euery Sabbath receiue the Sacrament so they laide something downe to the vse of the poore which they did both to giue some thankefull testimonie how the Lord the weeke before had blessed them as also to shew some godly token of their pittie to their afflicted brethen Concerning the exercises of loue towards the credit of our brethren if we shall heare of any secret reports tending to the discredite of others wee must not onely carefully suppresse it but wisely endeuour to recouer their former credite This requireth heauenly wisedome both to admonish the author of euill reports as also to signifie vnto the man euill spoken of what hazard and shipwrake of his good name is pretended yet still concealing the person and vrging the report that if the partie be guiltie he may the sooner step out of his sinne the Lord hauing discharged such a warning peece against him or being guiltlesse that he rather seeke to proue by the rumor than to pursue the author But alas the sinne of our age hath not onely brought in the ignorance and banished the practise of this Christian dutie but also which more is in stead of healing we would the credite of others and it is hard to discerne whether there are more willing to report euill or not vnwilling to heare euill reports of others Who seeth not the common profession of our Sabbath to be a table talking and vaine babling of the infirmities of others tossing to and fro the credit of our brethren as a tennis ball and this not onely vsed among brainsicke and vnstable women whose tongues labour of some greater infirmitie but also of men who vndiscreetly either set abroch or draw out to the full measure and past measure the discredit of their neighbours so that they are so farre from saluing such sores
and stopping such breaches that they lance deeper and roade further then any haue done before them Furthermore in all these exercises both publike and priuate both concerning faith and the duties of loue both with our selues and with others two things especially of vs must bee obserued First we must at night trie our hearts with what truth with what care and with what sinceritie we haue done these things because as God abhorreth hypocrisie in euery thing so especially he cannot abide it in his owne worship Secondly wee are to examine our selues with what profit either to our selues or to others with what comfort with what increase of good things we haue been conuersant in these dueties that wee rest not in the work wrought but that we may offer vp the fruits of our holy increase in a good conscience to the Lord. The first thing then is to trauaile with our hearts for sincerity because though generally all the cōmandements require spiritual obedience yet those more peculiarly which immediatly do binde vs to our God This we shall do if we do the duties of faith faithfully the exercises of repentance carefully the duties of loue louingly On this manner then may we expostulate with our selues Hath the Lords increase of mercie brought me a daies increase of holines how is my knowledge increased my affectiōs touched my faith strengthened my repentance renewed the loue of the Saints in me confirmed How did the word pricke my heart how were my affections quickned by prayer how much was my faith strengthened in the Sacraments Hath the Sabbath been our delight are we nearer to God in faith and repentance are we nearer our brethren in loue and beneuolence are wee better affected to the glorie of God is sinne more grieuous vnto vs than it hath been If it be giue God the glory in Christ if not let our losses cause vs to make some godly recouery in time to come These things little thought of is the cause why for the most part and almost generally we rest in the ceremoniall vse of the Sabbath Now let vs consider a little of the goodnesse of God in giuing so holy a varietie of good things the consideration whereof partly may humble vs and partly comfort vs. For in so rich and princely vicissitude though we doe many things yet some duties priuate or publike with our selues or with others may be left vndone if we doe the outward actions we faile in inwerd affections this ought to humble vs. Howbeit wee may here also sucke out some comfort to the more alluring of vs to these holy exercises in that though we be weary of one exercise we may refresh our selues with another if we profit not by one we may profit by another so that if we be altogether voide of delight and reape no profit at all we cannot but excuse the Lord accuse our selues For if we cannot thriue in priuate exercises we may gaine by the publike meanes if we can finde no delight by ourselues we may ioyne with others if we cannot profite by reading we may profite by praying if not by praying then by meditating if not by meditating then by conferring if not by conferring yet by singing if not by singing yet by viewing the creatures of God if not by these then by teaching admonishing and visiting of others if not herein by suffering our selues to be taught admonished and instructed of others Wherefore as in a solemne banket furnished with diuers meates the weakest stomacke not liking one dish may refresh it selfe with another vnlesse the appetite bee altogether gone so in this heauenly varietie the Lord hath prouided that the most weake may comfort his conscience if not with one spirituall daintie yet with another vnlesse it bee so sicklie that it is altogether gracelesse and voyde of hope of recouerie which the Lord in his mercie keepe from vs. And thus hauing shewed what is commanded let vs goe forward to those things which are forbidden The Sabbath wee say is broken either by generall impediments and lets whereby we cannot sanctifie the day or else by those euill fruits which follow the not keeping of the same For as there be two things commanded to wit rest and sanctification of the rest so two things are forbidden namely labour and trauaile so farre as either they hinder the sanctifying of the Sabbath and the prophaning of the Sabbath rest First of the impediments of sanctifying of the Sabbath which in their owne nature are indifferent wee must know that as the furtherances of this sanctification are commanded so the hinderances are forbidden and as rest is so farre commanded as maketh to the sanctifying of the day so our works are not simply forbidden but so farre forth as they be hinderances to the holy obseruation of the same And these be either lawfull workes or lawfull recreations and pleasures And therefore as wee say in the Commandement going before that all vaine light vsuall and accustomed othes are forbidden and yet affirme that all such othes are commaunded as are taken vp in the defence of God his glorie our brethrens welfare or in any other cases of weight and importance when the things must needs be knowne and otherwise than by an oth cannot be knowne so wee say in this precept all vsuall affaires on the Sabbath are here forbidden and we grant that if these fall out for the glory of God in the preseruation of his creatures necessarily to be done or so as they may enable vs the more to any duties of the Sabbath then they are not onely not forbidden but also more streightly enioyned vs. And therfore as no others creeping in vnder pretence are allowed but such as are weightie likewise we permit no works of pretended necessitie but such as in that they cannot be done the day before nor the day after are for the former considerations necessarily required And whereas the Lord doth not onely giue leaue to draw the Oxe or the Asse out of the ditch to preserue their liues but also to lead them to the water to make their liues more comfortable to them so we permit not only things needfull to the life of man but also things conuenient to the vse comfort of man as the dressing of conuenient meates whereby a man may be made more cheerfull in the duties of sanctification so that both in vsing them we refresh not oppresse our selues and in preparing them we vse the time before after or betweene the publike exercise But as God hath permitted this leaue so we on our parts are to take heede that we abuse not this libertie For when the Lord is so equall liberall and fauourable in granting and pardoning our necessitie and furthering our conueniences he will not doubtlesse leaue vnpunished the greedy gaine-feekers which vnder the forge of necessitie abuse their libertie his liberalitie The lawfulnes of which permission is taught vs by Christ himselfe
resort if they be more solemne Markets then the continuance of the gaine in the weeke daies may easily affoord the Lord his right on the Sabbath daies if they bee the petie Markets then they are within the compasse of seuen daies and they may bee vsed on the sixe daies betweene the Sabbaths not charging the Lords day with them Concerning seeding time and haruest we haue heard them on the Sabbath by expresse words forbidden in Exodus And here one thing maketh me to marueile why men plead rather for the libertie of the haruest than of the seeding time whē the time is alike for the one and for the other and hee that restrained the one restraineth the other yea and there is more wisedome and lesse labour required in the seeding and there is lesse heed more labour vsed in the reaping time And yet many thinke it strange to sowe and plow on the Sabbath day who make no conscience to mow reape and cart it on that day But here to the commandement let vs ioyne the promise If we be carelesse to prouide for the worship of God the Lord will ease himselfe for caring for vs. But if we first seeke the kingdome of God and his righteousnes all these things shall be giuen vnto vs. And intruth the necessitie of the haruest rather chargeth vs with many moe duties on the Lords day thā dischargeth vs of any one First the labour of the sixe daies at that season is so great as men cannot conueniently giue themselues to the worship of God either publikely or priuatly and in that respect especially in that time they are to make conscience of the Sabbath wherein they must endeuour to make some godly supply for their former defects Vnder this wee may couch another reason Although greater possessors haue larger libertie in the workes of this calling yet haue they seruants and cattel which at haruest time especially labour for whose good and ease seeing the Lord hath prouided in euery Sabbath we cannot without vnmercifulnes to the creatures and the controlling of God his ordinance in these busie times especially deny our seruants and cattell their rest because they had then most neede to cease on the Sabbath day when they most trauaile on the week daies Againe experience teacheth vs that if the weather in this quarter of the yeere be more vnseasonable men are then most readie to vnclaspe their hold on Gods prouidence by their carnal diffidence Again on the other side if the times are more temperate and the fruits of the earth more abundant then we securely hide our hearts in the earth and tying our affections to our enlarged and full fraught barnes wee vomit out our surfetting conceits with the rich man and say O my soule take thy rest thou hast store laid vp for many yeeres and so wee burie our soules in the abundance of our increase But what is it to haue a handfull of corne to gaine therewith a viall of the wrath of God What doth it helpe when the Lord either to correct our sins or make triall of our faith doth send foule weather that a man should blot out the print rub out the marke of Gods worke with such contemptuous disobedience Ought we not rather in such a scarcitie as the Lord appointeth by Ioel to erect a new Sabbath in prayer and fasting than to pull down the old Sabbath by toyling and labouring that the Lord seeing our repentance might stay the windowes of heauen and surceasing from his punishment might leaue some blessing behinde him Now therefore to cure our diffidence to helpe our impatience and to correct our couetousnesse as also to witnes our subiection to the blessed will of God the Lord often sendeth this triall in the time of haruest Againe if according to the largenes of Gods liberalitie we may enlarge our taidour if as the Lord reacheth out his benefits to vs wee ought to reach out our obedience vnto him at what time of the yeere doe men more abundantly receiue God his mercies than now when the prouidence of God commeth to the issue and groweth to a perfect accomplishment when the earth is readie to trauaile and to bring foorth of her bowels whatsoeuer by the blessing of God it hath before receiued and conceiued And consequenly at what time is required of vs a greater measure of thanksgiuing and when doth the Lord more deeply charge vs with a care of his worship than when hee doth as it were surcharge vs with the weight of his benefits If then either the commandement of God may binde vs or the promise of God touch vs either the toyling of our bodies may pitie vs or the distractions of our mindes may moue vs if either the wants of our soules may inforce vs o◠the benefits of God rauish vs we shal confesse that though at all times carefully yet at this time of the yeere most carefully and specially we should prouide for the worship of God the refreshing of our soules the relieuing of our bodies Besides if the calling of iustice which for the worthines of it is more necessarie if the tilling of ground which is a thing more needfull on this day stoope and surcease to giue place to the worship of God then reaping and carting for which neither dignity nor necessitie can so wel be pretended must needes cease and better it is that man should reape somewhat lesse of his priuate gaine than that so deepe a wound should bee stricken into the sides of Gods publike glorie and more conuenient it is that a few should smart than a great many should be offended And yet true it is that our axiome of necessitie hath it vertue as well at this time as at another Howbeit I hope I neede not here put you in mind of the distinction of necessitie present and necessitie imminent the one granted the other denied A present neede requireth a present helpe as an house being fired our aide forthwith is required for that God in this case hath subordinated vs as his Bailiefes and Lieutenants for the preseruation of his creatures But if we presuppose and forecast dangers to come God maketh mens doings dotings and infatuateth their deuises for that seeing he openeth shutteth the windowes of heauen and the closets of water seeing he can make the heauens as brasse and the earth as iron and sendeth the first and the latter raine so these things are not in our hands but in the Lords power who either proueth their faith or punisheth our sinnes and trieth vs whether wee will serue him more sparingly when hee punisheth vs or more securely when he spareth vs. The other question following is of gathering a saffron If men be wise and prouident to serue God the Saffron grounds I thinke may also be so kept as that there will be no such losse as worldly men pretend But if the nature of it be such as some
word of God were we pricked by it then haue we profited Haue wee not bin pricked thereby then as yet are we not a sacrifice for the Lord. For as was said before Christ comforteth them that are troubled hee helpeth them that doubt he easeth them which are in distresse hee setteth their feete in the way of peace and gladnesse that haue long been in darknes and sorrow Haue ye not been sorrowfull and will ye learne a salue for this sore be sorrowfull that ye were not sorrowfull be pricked in your hearts because you were not pricked Haue wee heard the word let vs examine our selues if our knowledge be the better if our affections be the holier As hauing heard the exposition of the law of God doe we feare God doe we know how to loue God doe we pray to God doe we worship God in our soules and in our bodies more carefully and in greater conscience than we haue done heretofore Are we not now as prophane and carelesse still in giuing the right worship to the true God as before wee were too superstitious in seruing Angels Saints and other false gods neither sorrowing for our Idolatrie nor caring for true religion Haue wee not blasphemed and prophaned the name of God in vnreuerent hearing his word in vnprofitable talking of his workes and abusing his owne maiestie with swearing and cursing as much as euer wee did before we heard his word Haue wee kept holy the Sabbath or haue we not prophaned it by open neglect of the word by playing sporting drinking and other vanities Doe wee not still send forth our seruants to dispatch our busines on that day as if it were the market day when they may doe such things most lawfully Are not parents householders and gouernours as slacke in prouoking obedience and children seruants and subiects as slow in yeelding obedience as euer they were parents in the meane time not seeing that children therefore rebell against them because they rebell against God nor householders perceiue that seruants doe not their duties to them because they doe not their dutie to God Are we lesse wrathfull and more mercifull Are we lesse riotous and filthie defilers of our flesh and are wee more sober chast and holie Are we lesse giuen to oppression to hard dealing one with another and more iust righteous and carefull to maintaine the good estate of our brethren Are wee not backbiters slanderers or sowers of discord causers of contention among our neighbours being farre off from maintaining loue vnitie and the good name of our brethren The cause why wee cannot see further into these things is because wee flatter our selues and because we compare our selues with our selues and with others but not with the rule of Gods word Let vs then learne to accuse our selues and to iudge our owne consciences For if God see vs condemne our selues hee will not condemne vs if we accuse our selues God will not suffer Satan to accuse vs if wee iudge our selues God will acquite vs from the fearefull iudgement to come if wee bee displeased for our sinnes God will be pleased with vs in Christ his righteousnesse On the contrarie whilest we lie in our sinnes we lie in our owne blood if wee iudge not our selues God will both iudge vs and bee reuenged of our sinne he will set our house on fire he will send enemies hee will send earthquakes he will send famines to consume our goods he wil make friends foes he wil send sicknes and sorenesse vpon our bodies a troubled spirit into our soules he will send vs an ill name thus will he bring plague vpon plague vntill we repent and come to a feeling of our sins And why doth God all this because we will not come to iudge our selues For this cause saith the Apostle 1. Cor. 11. 30. that is because wee iudge not our selues many are weake and sicke among you and many sleepe 31. For if wee would iudge our selues wee should not be iudged 32. But when we are iudged we are chastened of the Lord that wee should not be condemned with the world Likewise the Prophet Psal. 89. and 30 31. 32. 33. But if his children for sake my law and walke not in my iudgements if they breake my statutes and keepe not my commandements then will I visit their transgression with the sword and their iniquitie with strokes yet my louing kindnesse will I not take from him neither will I falsifie my truth For as a father withdraweth from his childe sometimes his loue and whippeth him with the rod of correction so the Lord dealeth often with his children and scourgeth their naked conscience God doth iudge his heere but his enemies will hee iudge in the world to come if we bee not punished here the punishment will be as thunderbolts in the day of iudgement Hast thou been afflicted and not profited Will not a little crosse serue thee a greater shal come to thee Will not a few troubles turne thee to God then many shall come vpon thee If a man be not troubled for sinne here it is the way to hell if hee bee troubled here it is the way to heauen And as they which haue not bin troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall after haue euerlasting ioy They that are corrected and haue profited by it are afflicted of the Lord in mercie but they that bee vexed and amend not receiue a token of Gods further wrath Wherefore we must not looke to feele comfort in the remission of sinnes vnlesse wee also haue sorrow for committing our sinnes For neuer any of Gods children were comforted throughly but they were first humbled for their sinnes To the working of which humiliation wee must remember Gods iudgements shewed on others Hath God destroyed the whole world for sinne and can hee not or will hee not destroy thee for sinne Hath hee ouerthrowne whole nations and will hee suffer thee to lie still in thy sinnes See how full hell is alreadie and yet daily wee runne headlong thither Consider also how great thy sinne was that could not be cleansed but by the blood of Iesus Christ Oh how foule was that sinne that nothing else could wash it but Christ his heart blood Oh how great was our guiltinesse that was raunsomed by such a price How great was the sore that needeth such a salue how deepe was the wound that needed such a medicine O louing kindnes and vnspeakable loue towards vs Shall Christ â—ee slaine for our sinnes and wee not labour to slay sinne in our selues Shall Christ dye for our sinnes and sinne as yet is not dead in vs Shall Christ bee crucified for vs and will wee not crucifie sinne in our selues Shall Christ haue his heart pricked with a speare and shall not wee haue our hearts pricked with sorrow This is the true vse and meditation of Christ his passion
possessions neuer so ample and large and their substance neuer so plentifull and aboundant yet they could haue no more comfort in ante or all these things then Belshazzar that impious King had who for all his valiant Captaines and Souldiers for all his great cheare and plentie of wine for all his iollitie and triumphing ouer Gods people for all his merry companions that he had about him and all the meanes that he had to comfort him yet was hee in such horrour when hee saw on the wall the Hand-writing against him that his countenance was chaunged and his thoughts troubled him and the ioynts of his Loynes were loosed and his knees smote one against an other This and much more lamentable then can possibly be expressed is the case of all vnregenerate men And how great then must the excellencie of Grace needs bee which freeth a man from this wofull estate and condition Yet this is not all but as it freeth men from this miserie So 2. Secondly it bringeth men to the enioyment of all good things and that first in this life it procureth them the benefites following Namely 1. First a good estimation So that it may be well said that the righteous is more excellent then his Neighbour and that of all other they are the most glorious people that haue the spirit of Grace and of glorie dwelling in their hearts For they are precious in Gods sight as beeing his chiefe Treasure precious in the eyes of his people precious in the account of the Angels yea reuerent in the sight of the very wicked who esteeme them to be honest men dare trust them before any other many times with their goods with their children and their portions yea and with their soules also For when they are in any extremitie lying vpon their death-beds or the like oh then they crie out Send for such a Preacher send for this or that good man or woman now their praiers and their speeches might doe me good which heretofore I haue reiected or lightly esteemed and then none is to bee compared to them none to be sought vnto in respect of them And when they labour to disgrace and vilifie them by terming them Dissemblers and Hypocrites euē then against their wils they highlie commend them for it is in effect as if they should say These men pretend they haue manie vertues in them but I would not haue men thinke that they are so good and godly as they seeme to bee If they bee then they must needs be an excellent people indeed for there is none that hath any ciuilitie in him but hee will acknowledge that it is a good thing to heare and reade and conferre and to spende much time in prayer as Gods seruants doe but they crie out that they doe not these things well nor with a good heart Now if Christians consciences doe beare them witnesse that they doe performe these duties in vprightnesse then they haue the testimonie of vngodlie men themselues on their sides and till they can disproue the soundnesse of their hearts they must whether they will or not iustifie their behauiour Thus we see how godlinesse winneth a good estimation Now secondly it doth also bring safetie with it it setteth men out of gun-shot so that neither the Diuell nor all the powers of hell can annoy or hurt them nor any or all of the diuels instruments in the world preuaile against them for their ouerthrow for the Lorde is euermore a shield and buckler vnto them so that they must strike through him before they can come at them Hee will couer them vnder his wings and they shall bee safe vnder his feathers Psame 91. 4. Thirdly the vertue and power of grace is such that it maketh Gods children to reioyce euen in affliction as was verified in Dauid who when hee had many malicious aduersaries against him and many troubles beset him round about yet hee had more ioy of heart then they had when their wheat their wine did abound And so it is with all Gods setuants as their sufferings are manie so are they refreshed with manifold consolations And when outward matters of reioycing are furthest remooued from them then are they driuen neerer vnto God the fountaine of all true comfort and by that meanes their hearts are exceedingly reuiued And if they bee so much cheered in the times of their greatest aduersitie how much more ioyfull are they in the dayes of their prosperitie when hee maketh them to rest in greene pastures and leadeth them by the still waters preparing for them a Table in the sight of their aduersaries annoynting their heads with oyle and causing their cups to runne-ouer as the Psalmist speaketh And they withall haue a principall care to entertaine Gods blessings with thankfulnesse and to serue him with a good and thankfull heart in the vse and enioyments thereof Now if their estate be so blessed in this life what shall their happinesse be when they depart out of this life to haue the fruition of those ioyes which are prepared for the Saintes in the kingdome of glorie where all teares shall be wiped away from their eyes and they being altogether freed from sinne and sorrow shall receiue an immortall Crowne of blessednesse with the Saints and Angels in Gods owne presence where is fulnesse of ioy and at whose right hand are pleasures for euermore where there shall be no parting of company nor possibilitie of any vnkindnes nor tediousnes in conuersing together Much more might bee spoken of the excellencie of this estate and yet when all hath beene saide that can bee it is nothing in comparison of that which the thing is in itselfe and wee shall find it to bee when we shall lay downe this bodie of corruption and be clothed vpon with perfect glorie But yet that the dignitie thereof may somewhat more clearely be seene into let vs consider a little further of the 1. Price thereof 2. Rarenes and thereof 3. Continuance thereof 1. First concerning the price that was laide downe for the purchasing of it it was the greatest that euer was giuen for anie thing For there goeth more to the buying of a Christian then to the making of the worlde For in the Creation GOD did but say the Word and all things were presently formed according to their seuerall kindes but in the worke of Redemption God was not onely to say but to pay also and that full deerely euen the bloud of his onely Sonne which was of an infinite value And therefore if things are to be esteemed according to that which Wise-men will giue for them surely the estate of Christianitie must needs be worthie high estimation sith the wise GOD prouided it for his children at such an inestimable reckoning 2. Further in respect of the rarenesse thereof it is to be accompted very admirable If things that are very deare were also very common that would diminish some
this is foolish curiositie or to be knowne this is vanitie or to gaine by this is couetousnes but to edifie our selues this is wisdome and to edifie others this is charitie The woman of Samaria had no sooner a knowledge of Christ Iohn 4 but thee runnes into the Cittie leauâ—s her pitcher and saith Come see a man that hath told me all that I haue done Is not he the Christ Am I my brothers keeper was Kayns speech Gem4 But he that belieueth in me saith Christ out of his belly shal flow riuers of the water of life â—oâ—â— I will mâ—ditâ—â—e Three things saith Luther make a good diuine Prayer affliction meditation this last is as the chewing of the cud which we reade of in Lâ—â—â—tâ—cus Meditation without reading is often erroneous reading without meditation makes a barren student In thy wonderous workes Or wonders that is either of those wonderfull things that are contained in thy law as verse 19. of this Psalme and verse 129 which being high and hidden mysteries did cause him to haue them in admiration and reuerence or of those wonderfull workes which God before had done in the world and daylie did amongst the sonnes of men and which ought to be had in perpetuall remembrance Note we first first that Gods word is wonderfull because it containeth in it such things as transcende the reach of mans capacitie and without illumination from aboue cannot be vnderstood by the wisest in the world But especially if we consider the power of this Word in that it is that immortall seede by which we are begotten againe that sincere â—ilke by which wee are nourished that siluer Trumpet by which wee are awakened that Christ all glasse in which wee may behold what manner of persons we are and that mightiâ— arme of GOD by which we are corrected for sinne and protected from sinne we must needes say that this Word is wonderfull Giue mee a man as lasciuious as a Goate as rauâ—â—â—â—â— as a Wolfe as couetous as Hell as prosuâ—e euery way as the prodigall sonne if this Word assisted by Gods spirite seize vpon his soule it will chaunge him as if hee were a newe man and to say as one once did to his wanton louer it is not I. Now as for the workes of God whether wee looke vpon them in the creation or preseruation of them they are euery way wonderfull Dauid could not looke vpon them but hee cryeth out Psal 8. O Lorde how wonderfull are thy workes throughout the worlde And Psal. 139. But considering the frame of his owne bodie he saith I will praise thee O Lorde for I am wonderfully and fearefully made ¶ Vers. 28. My soule melteth for heâ—â—ines raise me vp according vnto thâ— Word ME thinks I see Dauid here resolued into teares and pouring them out at his cies as at â— well with two buckets by reason that the hand of God was heauy vpon him Hee can find no comfort but in the word of God therefore he to be raised vp by it be taketh himselfe to this ciaculatory prayer He thought it not enough to say My soule cleaueth to the dust vers 25. but here wil he adde that it melted for heauines The spirit of a man may beare his infirmities but a wouÌ„ded spirit who can beare saith the wise man Prou. 18 14 There is much in this booke concerning afflicted consciences therefore I need not to adde much In all those sorrowes which the soule hath arising from the consideration of Gods wrath for sinne the first consolation is from the word of God in which is promised grace and forgiuenes of our sinnes Thus it will quicken and comfort vs in trouble and assure vs of this haruest that though we sowe in teares we shall reape inioy But because wee can neither apprehend nor apply this word further then wee receiue grace from God wee must with Dauid pray to the Lord that hee would so guide vs that wee wander not vphold vs that we fall not confirme vs that wee funt not encourage vs that wee despaire not and quicken vs that wee dye not This verse requires rather the meditation of a penitent conuert then the Exposition of a learned Diuine as for the wicked they vnderstand not what is here written Though the righteous fall hee shall not bee cast off for the Lord putteth vnder his hand Psal. 37. 24. ¶ Vers. 29. Take from mee the way of lying and graunt mee graciously thy lawe AS before hee prayed to vnderstand the way of Gods precepts so here hee would bee kept from the way of lying and because they whom God keepeth are best kept he therefore continues his prayer to God desiring so to bee instructed by his word that his minde being purged from all vanitie he may be taught to obey Gods word The way of lying is that which the Prophet calleth vaine inuentions Vers. 113. falshood Vers. 163. the way of the wicked Psal. 1. Our owne wayes Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine and disorder of conuersation which Sathan by his wittie and wilie instruments doth seeke to set abroach in the world These are called the way of lying 1. Because they are inuented by Sathan the father of lies 2. They are countenanced by mans witte the store-house of lyes 3. They seeme to bee that which they are not which is of the nature of lyes 4. They are contrary to God and his truth the discouerers of lyes This way of lying before sinne came into the world it was a way so vnknowne to man that indeede it was as a desert wildernesse in the which neuer any foote had troâ—e but now it is so broade and wide a way that the most in the world walke in it The heathen by his Idols the Turke by his Alcoran the Iesuite by his newe Gospell the Lutheran by his Contransubstantiation the Protestant by his denying the power of godlinesse the Schismatike by his pretenced puritie haue walked so along in this way that the way of trueth they will not knowe Wee haue wrangled so long about trueth in religion that as hee could not finde Rome in Rome so wee cannot finde Religion in Religion And wee haue cloaked so long trueth in conuersation that true dealing is banished from the sonnes of men hee that will vse it must dye a begger Hijs diebus iam peractis nulla sides est in factis mâ—l in ore verba lactis fel in corde fraus in factis Helpe Lord for good and godly men doe perish and decay And faith and truth from mortall men is banisht quite away Had we not neede then with this holy Prophet to hate al vaine inuentions but to pray most earnestly with him to the Lord that he will take from vs this lying way and to teach vs that good and olde way in which if we walke all the dayes of our life we shall in the end finde rest to our soules
Prophet Righteous art thou ô Lord and righteous are thy iudgements Although then the promises of God are not at all times by and by performed nor his iudgements presently executed but the godly do often grone vnder miseries and the vngodly wallow in their delights yet the Lord after death will shew that he is righteous when he wil erect magnifie his iustice before his glorious throne This thing appeareth to be manifest by that historie Luke 16. of the rich man and Lazarus who that the Lord might make knowne his iustice died both together but as their life was altogether diuers so their death did altogether differ For the rich man liued delicately and fared daintily but Lazarus lying sore and hungrie at his gate found more courtesie at his dogs which licked him than at his hands which should haue relieued him Well when they were both dead it is said that the rich man being in hell in torments lifting vp his eyes and seeing Lazarus a farre oft in Abrahams bosome cried Father Abraham send Lazarus that he may dip the tip of his finger in water and coole his tongue but Abraham answered Thou art far deceiued and disappointed my sonne the places are far distant between thee and vs so that the inhabitants must keep their places And my son cōsider of the equity of Gods iustice herein for thou in thy life time didst liue in health in pleasure and prosperitie and didst not glorifie God thereby therefore it is meet and right with God that thou shouldest now haue paine and torments and this man hauing pouertie sicknesse and miserie desired Gods glorie wherefore it standeth with the righteous promise of the Lord that he should now receiue ioy comfort So Christ also teacheth vs though at the first the Lord regardeth not all good at the 〈…〉 yet he that rewardeth one will reward all and he that punisheth one will surely in time punish all either here or in some other place either now or at some other time We must then be content to haue our liues hidden in Christ that it may appeare with Christ at his cōming Now as this doctrine seemeth profitable for comfort so is it necessarie also for terrour For if a man shall lie in sinne and yet through impunitie because neither the hand of God is vpon him nor the authoritie of the Magistrate taketh hold on him shall not repent and because as the wise man saith Eccles. 8. 11. Sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill as we may see in profane persons in abusers of the name of God in breakers of the Sabbath in disobedient persons murderers adulterers theeues and back biters let him beware and not flatter himselfe in iniquitie and though God doth not at the very instant when sinne is committed punish all nor the Magistrate presently apprehend all if a man begin to be hot and would haue all men like himselfe and is offended because there is no present execution of iudgement yet God is righteous he will not iustifie the sinner but he hath his fierce wrath vengeance indignation laid vp in store to fal suddenly fearefully vpon the vngodly For assure thy selfe ô man whosoeuer thou art he that hath said that no whoremonger nor adulterer nor couetous person shall enter into the kingdome of heauen and he that hath promised in this life to trie those that be his will surely if thou be the child of God punish thee here that thou mayest not be condemned with the wicked if thou be not he will both in this life and in the world to come plague thee eternally If thou art not presently punished for thy sinnes the Lord calleth thee to repentance if that will not serue the Lord will vndoubtedly breake thy necke and presse thee downe with further iudgements Thus we see how needfull it is to vrge this doctrine to the abusers of the Lords long suffring and contemners of his righteous iudgements Psal. 89. the man of God sheweth that albeit the Lord had made a couenant of mercy with his people yet if their children did forsake his lawes and walke not in his iudgements if they did breake his statutes and kept not his commandements he would 32. visit their transgression with the rod and their iniquitie with strokes And surely if we will not be remoued by the word calling vs from our securitie we shall taste indeed of the Lords heauie scourges and fearefull strokes Wherefore in time let vs humble our selues vnder the louing hand of God learne to deny our selues Vers. 138. Thou hast commanded iustice by thy testimonies and truth especially HE sheweth that in all the holy writings the Lord had set downe speciall mercies and speciall iudgements and that the iustice and truth which the Lord hath taught in his word is a speciall iustice and a speciall truth and euery part thereof is iust and true yea and if there could be degrees therein they are most iust and most true according to that Psal. 19. 9. The iudgements of the Lord are true and righteous altogether So that without exception all the threatnings of the Lord are iust and all his promises true Sure it is then that he will performe his wrath threatned and fulfill his couenants promised for there is nothing in the word which is not truth and iustice it selfe Thus we must learne when we are in trouble to looke to God his word and to knowe that euery title thereof is righteous and true and though heauen and earth doe passe yet not one io◠of it shall faile This is necessarie for vs to beleeue for from hence springeth faith Wherefore the Prophet seeing that this would hardly be beleeued and that euen Gods children sometime are slacke in faith hope and loue and are not so soone perswaded that euery man must performe this but rather that it was a speciall thing the Prophet I say reciteth this word fiue times in the compasse of eight verses being but one portion So much doth he shew incredulitie to raigne in Gods children and declareth it the more vehemently because the wicked will not be brought to beleeue this For what is the cause of sinne either in failing of doing those things which are to be done or in failing to doe those things which ought not to be done in omitting of good things or committing of euill but onely incredulitie Could we beleeue the word of God Oh happie were we can we not beleeue oh cursed are we We shall see as the wicked in all things so Gods children in many things discredit the word of God as the wicked beleeue not at all so the godly beleeue but in part see but in a glasse And doubtlesse they want the comfort which they should haue in that although they consent generally to the truth yet when they come to particulars they reason this with themselues
this in the Scripture as Moses and Paul who wished themselues accursed and wiped out of the booke of life for their brethren Rahab although but a nouice in religion yet ventured her life for the espies Ionathan for Dauid Dauid for the people of Israell Obadiah for the Prophets CHRIST for vs all leauing vs an example that we should giue our liues for the brethren Hester for the Church and Iudith for the children of Israell and Paul reioyced for the afflictions which he suffered for the brethren but we are so farre from giuing our liues for them that if two pence would saue their liues they should not haue it so loose is our loue and so cold is our charitie But if this be a great thing and hard to come to such perfection let vs see the lesser markes and first euen the beginning of loue which is to abstaine from doing harme which Paul commandeth saying let no man defraud his brother in any matter but we are so farre from this that in bargaining and such like we soonest deceiue our brethren because they belieue vs easilie and take things on our word insomuch that although they will say I could serue you no better if you were my Father and perhaps they say as they thinke because the god of this world hath blinded their hearts yet is their fraud so manifest that it is a common saying to say I had rather buye of him whom I neuer saw then of my brother We are commanded to forgiue one another euen seuentie times seuen times but we will be meete with him seuen yeares after if by order of friends or cōstraint we be moued to forgiue yet we wil not forgiue we will forgiue the fault but we will not forget the matter nor affect the person offending vs. Abraham in the 13. of Gen. bought peace of Lot with the losse of his right because they were brethren but amongst vs euery word doth breede a quarrell insomuch that that which was wont to be said of little children is now true amongst vs concord is seldome seene amongst brethren If we cannot find these markes in some measure in vs nor yet an earnest desire to attaine vnto them we cānot say that we are truly louing brethren This was an argumēt mouing the brethren to help Paul because they knew his neede but it is an argument to disswade vs from helping if wee see anie in neede therefore rich men are commonly trusted but poore men are not so and if at any time we trust them yet it is with such gaine that although they should die in our bookes yet they should not die much in our debts for wee should well haue payde our selues and yet many times are they cast into a losse by some who although they are in great pouertie yet wil seeme wealthy and go braue til they haue spent all and so become bankrupts And thus because they helped not those whom they know to haue need they loose their goods vpon those whom they thought to haue been wealthy The brethrē did not tarie till Paul did aske them but willingly and of their own accord they helped him but we must haue much adoe to obtaine a little benefite and yet readines in helping is as good oftentimes as helpe it selfe They brought him to Caesaria and sent him to Tharsus here appeareth their great care which they had for him in that they ceased not to do him good neither would leaue him vnprouided and there sent him to Tharsus where he was borne that both by defence of his place and also by defence of his kinsmen he might be kept from his enemies And here wee learne not to bee wearie of weldoing but to make one good turne the beginning of another The loue of his countrie and the care he had in profit caused him to go to Tharsus although a Prophet be without honour in his own countrie whereof there are two reasons first because they know him and therefore looke for no great things of him secondly because of emulation but this is a prouerbiall speech and therefore not alwaies but commonly true It is common with men rather to displease God than their friendes and so to regard their frendes that they forget God their best friend Adam would not seeme to denie the taking of an apple of Eue for feare of discourtesie but let vs learne to please God and displease wicked men that as the poore man said of whom Ambrose writeth that he knew the master was not pleased with him because the seruants would not looke on him so the wicked should knowe that the Lord is displeased with them euen by the lookes of the godly CHAP. XXXI Of godlines and by what meanes we must drawe neere to God IT is a fearefull thing when the exercises of godlinesse haue no power with vs. And it is wonderfull to see how they profit best in knowledge which spend much time in prayer 2 Euery day must haue a dayes increase in godlinesse 3 God is precise in iudgement though hee tempereth it with mercies So we must bee precise in godlines though it be mingled with infirmities 4 Seeing the Lord hath ioyned together the meanes of godlines godlines it selfe let vs not separate them either with the superstitious Papists resting in the worke wrought as in prayer thankesgiuing hearing the word receiuing the Sacraments keeping of the Sabbath c. all which things must bee leuelled to the increase of our knowledge and building vp of a good conscience neither with frantike heretikes despise the meanes as though without them we could liue in obedience to God or loue to our brethren 5 It is an easie thing to disswade men from holy dayes but it is a hard thing to bring men to the true obseruation of the Sabbath it is easie to disswade men from popish shrifts but it is hard to bring them to Christian conession of sinnes it is easie to withdrawe men from superstitious fasting daies but it is hard to bring them to the true vse of fasting It is easie to remoue the papisticall feasting dayes but hard to bring in the godly loue-feasts 6 As the Lord giueth the wicked a taste of hell in this life so doth he giue a taste of heauen and of his goodnesse to his holy children in this life for godlines hath the promise of Gods loue to bee manifested and found of the faithfull both in this life and in the life to come Of the trueth of Gods promise we must consider thus If we looke well to our small obedience and manifold transgressions wee shall not thinke it much if we feele his fatherly corrections It may be that euer since we haue giuen our selues to Gods seruice wee are more afflicted diuers wayes Then if we consider that wee cannot looke for these promises in our selues because we haue not done the cōmandements as we ought or if we beleeue in Christ
must haue it fresh 5 It is our fault too much to commend euery trifle our tongues are our owne we call euill good if one bee not an open offender so that hee drawe not his sinne after him with cart-roapes though we see neither zeale nor feare of God in all his wayes wee tremble not to call him a good man In our flattering lippes we speake nothing but superlatiues and thinke otherwise we commend not a thing to any purpose But in the Dialect of the holie Ghost it is not so he is no giuer of titles and yet this much of his mouth is more then seuen swelling hyperboles from a vaine man This word good is his emphasis and in this word he expresseth matter of most high commendation If we should take vpon vs to speake of the workmanship of the Lord in the creation of heauen and earth and the Hosts of them both would we not vse the statelyest words in all our store Nay could we find any words stately enough to expresse them I tell you nay but they are able to swallow vp our vnderstanding and to make our tongues cleaue to the roofe of our mouth And yet the holie Ghost reporting the creation of them all as of Light which is saith Iob the Lords rose of estate of darknes which is the swadling bands of the Day the out-going of the Euening and Morning and declaring how he powred out the Heauens like molten glasse and set vp the firmament as a water ouer vs how he laid the beams of his chamber in the waters how he railed in the proud Seas with barres and doores and planted plaines in the midst of it how he lighted those euerlasting Cressets the Sunne and the Moone and gaue charge to the Starres not to faile in their watch telling how he created the clowds to be the bottles of heauen and diuided spouts in them for the raine how he laid vp his treasures of Snow and of haile and prepared the Forge for his Lightnings and Thunder describing the creation of Plants from the Cedar of Libanus to the hysop that groweth by the wall of birds from the Ostrich to the flie of beasts from Behemoth and Leuiathan to the little Emeâ— And last of all Man the Countie Palatine of the whole world and of the passing Wisedome in his reynes these workes be highly to be commended if any thing be to be highly commended to be magnified if any thing be to be magnified in all these the holy Ghost neither riseth nor falleth but this word serueth him throughout and God saw it was good and why not excellent good but that we might know his word is mightie in the simplicitie thereof and that what he calleth good is excellent good Yea heauen and earth may be glad of it seeing the word of God whereof one iote is of more price then they both that the word Hebr. 6. is called the good word of God and to stoppe the mouthes of them that will teach the holy Ghost Rhetoricke Christ himselfe Iohn 10. entituleth himselfe no otherwise but the good Shepheard And good was thought good enough for him and doe we yet require a more stately commendation 6 The Calling of the Ministerie is an alluring Calling and as I may say a Calling that calleth men vnto it a louely Calling such a Calling as the beames of it are able to rauish an eye yet some being to marrie this Virgin thinke her but hard fauoured and therefore before hand will be sure of a good portion with her or els they will none of her but she is full of grace euen downe to the feete in their eyes that loue her and full of Maiesty terrour euen to the dust of her feete vnto al them that despise her which more respect the reward than the worke but this I confesse withall that our eyes are so dazled with the golden stone and the horsseaches daughter Giue Giue cries so in our eares and euer since Adam did eate the apple all the mouthes of his posteritie are so out of taste that we can neither heare nor see nor taste any thing that good is True it is that if we looke vpon this calling with an eye of flesh it lookes euen like Christ for all the world Esay chap. 53. like a withered branch and like a roote in the drie ground and there is neither beautie nor fauour in it that we should desire it I am sure the eye of a carnall man can see no good in it vnlesse it be good to cleane vnto the Lord or it is good for me that I haue beene afflicted and such like which are like pilles and will not to die for it downe with a carnall man Well Christ saith this Calling is good We see what is thought in heauen of this Calling Howsoeuer it be shut vp in contempt of the men of this generation that though they say not it is not good yet by shrinking from it they proclayme so louder than a trumpet that they thinke it is not good Let them laugh we know that euen an Asse if she could laugh would laugh at any whosoeuer he were that eateth not thistles Let them iudge when mans iudgement is done we shall receiue the fruite of a better Fountaine Let them spoyle Church-liuings and deuoure the Lords portion let them swell with disdaine and burst with contempt against vs a blessed contempt it is that fashioneth these dayes of my vanitie into the similitude of the age of Christ. Christ doth not onely say this Calling is good but he hath magnified this Calling in his own Person He himselfe saith Paul Roman chapter 15. verse 8. was a Minister of the Circumcision with vs. The Princes themselues haue no greater honour than to ouersee the Church The best day that euer Dauid liued was when in a linnen Ephod he daunced before the Arke and that was the day that he weepeth and panteth to remember Psalme 42. Salomon the wisest richest mightiest and most glorious among the sonnes of men Ecclesiastes or Preacher was the crowne and beautie of his honour and aboue all titles of kingdomes and countries this was most honourable Salomon the Preacher But what are men or what are Kings or Princes in respect of Angels Yet euen these glorious Spirits the whole host of Angels whether they be Dominions Principalities or Powers the highest Honours they haue the proudest Title they boast of is to be Ministring Spirits If he be an Angell he hath no greater glory And who art thou and what is thy fathers house that canst farme vnto thy selfe greater Honour than to serue the Lord in this busines These arguments might moue vs but aboue all arguments take this The Sonne of God before whom euen the very Cherubins couer their faces spent his life in this Calling and shall a peece of clay a man a stinking worme so farre exalt himselfe in his birth in his riches in his
subiect to distractions is no lesse hindred by pleasure then burdened with worldly cogitations yea and so many are the exercises of religion and loue both priuate and publike appertaining to that day that a man is not able to performe all the number of them in one day much lesse then hath he time to follow his delights 25 Vpon a great raine falling in a Fayre time not long after the Sabbath which by the Faire was broken hee had this working in his heart how one should order his affections in such a case First in respect of God whether one should not reioyce seeing men would not be taught by so long preaching to keepe the Sabbath that the Lord euē by his afflictions should teach men his holy ordinance Secondly in regard of men whether he should not pittie them for that their goods were subiect to such dangers True it is that men are to be pittied but when the question is of Pietie towards GOD and pittie towards men it were better to reioyce that the Lord will through some hindrance of worldly things tender the obeying of his owne ordinance than pietie should decay and so many soules perish 26 Against them that say the Sabbath is ceremonial we must first marke that the Prophets are continuall vrgers of the morall lawe as for the ceremonies when they came to them they passe them ouer saying that God hath no pleasure in them as Esay 2. and 66. and among the rest nothing is more namely and precisely vrged than the Sabbath therefore it is no ceremonie Againe grant it to be ceremoniall and yee shall make God a confounder of the Law and Gospell a mingler of the ceremoniall law with the morall and admitting one ceremonie in the Decalogue why may there not be two or three or moe Concerning this mixture many heresies hereby haue crept into the Church and it cannot be auoided if we make the fourth Commandement ceremoniall We know that whē Saul was among the Prophets 1. Sam. 19. it was a common saying Is Saul among the Prophets as if it were no good order but the Prophets should be among themselues and Saul with his companions A third reason may be that Christ in the Gospell deliuereth a summe of the whole law Loue God aboue all and thy neighbour as thy selfe But this summe of the law is meerely morall therefore the lawe whereof this is a summe is meerely morall except wee will accuse Christ for giuing vs a morall summe of a ceremoniall thing Besides the Commandements were but a renuing of the law of nature for it was written in the brest of Adam by the finger of God Now there became a declining from this lawe of nature by the negligence of them that should haue taught it to their children Therfore would the Lord haue it written once for all But in the lawe of nature there is no ceremonie for it is the image of God and whatsoeuer is in God it is altogether holy and for euer and ceremonies are holy but for a time therefore in the image of God in the Decalogue there is no ceremonie and consequenly the Sabbath is not ceremoniall A fift reason is this they that affirme the Sabbath to be a Ceremonie must either say that the Ceremonie is in the word Sanctifie or in the word Sabhath for this is the Commandement Sanctifie the Sabbath as for Remember it is but a prouiso and no part of the Commandement but the force of the Commandement stands in the word Sanctifie and it is a Verbe transitiue and therefore cannot be without an Accusatiue case as Day or Sabbath and in sanctifying is no ceremonie Therefore the Commandement is no Ceremonie Moreouer it must needs follow that that which is concluded by a reason is commaunded by ◠precept but in this it is concluded by reason your labour and rest must bee scanned by Gods labour and rest and the Lord laboured sixe daies and tested the seuenth day therefore you must worke al your workes in sixe and rest the seuenth As much reason is this that as Christ reasoneth how the Diuorce being a thing brought in vpon occasion did not therefore bind the conscience of the Iewes because from the beginning it was not so which was as much as if he should say or insinuate by the contrary whatsoeuer was from the beginning it bindeth the conscience So we say of the Sabbath that it being from the beginning not onely printed in the breast of Adam but also sounded in his eares must therefore binde the conscience CHAP. LXIX Of Thankesgiuing and right vse of the creatures NOne can euer praise the Lord till he be rauished with his greatnesse and goodnesse and the want of this feeling causeth vs to be cold in thanksgiuing euen as our praiers be cold when we haue but small feeling of sinne 2 And that wee doe in truth of heart acknowledge God to be the preseruer of vs from all euils and giuer of all mercies we may trie by our thankfulnes and prayer 3 The sin that was in the Israelites is in vs for the want of one good thing doth make vs rather to mourne than the hauing of many good things doth make vs thankfull 4 We must be thankfull presently and speedily when wee wil long keepe the remembrance of any mercie 5 Because our faith yeeldeth but drops of thankfulnes the Lord is constrained to yeeld but drops of his mercies 6 Being with one afflicted in body and minde vnto whom the Lord had shewed great tokens of saluation and fruitfull to sanctifie the present afflictions he said I feare not the time of the visitation of them that thereby doe grow in the gifts and graces of God but rather I feare least the time of their deliuerance should be tainted with vnthankfulnes and so wofully they should loose the fruite of that good which so dearly they purchased of the Lord. 7 Wee haue no continuing citie now but we looke for another not that wee may not call these things ours which are sanctified vnto vs by the word and prayer and in a good conscience vsing them but that we should not set our harts vpon them further than they are sanctified vnto vs we should not desire to vse them 1 These outward benefits are promised with a condition that so far we shall haue them as is for his glorie and our good with which condition we are commanded to aske them if then we want any thing we must know it is not good for vs but hurtfull we are to magnifie his mercies which holdeth those things from vs which are not for our good and yet giueth vs that by the want thereof which by the thing enioyed wee could not come vnto For the thing doth not hurt vs but our corruptions which abuse it therefore he keepeth promise when he taketh it away for he hath made the promise for our good 9 It hath been the order of the
of them that haue a care to please God The first is our grosse temptations for many trusting to good talke good education good companie and thinking themselues well setled are content to rest in these meanes and trauell not to see their inward corruptions and priuie temptations which if they be but burthensome vnto vs and make vs as it were sicke to carrie them it is a good token The second thing is by marking our affections if we loue nothing so much as the fauour of God feare nothing so much as the losse of it hauing found it if we carefully keepe it and hauing lost it if we neuer be quiet till we recouer it being content to want all things to haue it not staying in the possession of all things if we want it this is a good signe Thirdly we may comfort our selues if we feare God as well in prosperitie as in aduersitie and loue God as well in aduersitie as in prosperitie For euery man can feare him vnder the crosse as Pharaoh Saul and Balaam and euery man can praise God in abundance as who praised him more than Iobs wife being in prosperitie CHAP. 9. Of the Sabbath BY nature all daies are like as are all men water bread wine vntil God sanctifie them that is put them a part to a seuerall vse As amongst men the Magistrate the water in Baptisme bread and wine in the Supper so among daies the Sabbath Gen. 2. 3. because of Gods appointment are not to be accounted common Acts. 10. 15. What God hath made cleane pollute thou not Pollute thou not that is imploy thou not as thou doest other things to common vses but let it serue to holy vses only For nothing consecrate was euer put to prophane or ordinary vses Exod. 30. 38. To sanctifie is to make holy It is said God hath made holy the Sabbath For himselfe it is superfluous to whom all things are holy for vs and for our selues therfore is the sanctification thereof For 1. Thess. 4. 3. the Apostle saith This is the will of God euen your sanctification therefore he sanctified it for vs that is he blesseth the word which we heare vpon that day after a more effectuall manner and with a more speciall blessing to beget in vs holinesse that we may by it become holy as he is holy God then by his blessing hath sanctified it we by our obedience must sanctifie it that is be occupied in all those exercises of religion whereunto God hath annexed a promise of working in vs true holinesse To doe otherwise is to oppose our selues to the ordinance of God yet though we doe prophane it as much as in vs lieth the day doth remaine holy as Christ witnesseth A man may commit adulterie with a woman and yet she remaine chast Matth. 28. Now I doe say we doe sanctifie the Sabbath day by vsing the meanes by which sanctificatiō is wrought in vs as by prayer Act. 16. 13. priuately or publikely vsed Psal. 122. 1. and secretly among the faithful to be vsed before all other meanes Psal 95. 6. after all other meanes Numb 6. 24 or by reading the word or hearing it read Nehem. 8. 8. in the assemblie Act. 13. 13. or reading it priuately our selues Dan 9. 2. both to the triall of that which we haue heard Act. 17. 11. and for our owne priuate meditation If reading we doe not vnderstand we must prouide vs a guide either by word Act. 8. 19. or writing that is by Analogie or by hearing the word Preached which is the chief means of al the rest Luk. 4. 16. Rom. 10. 14. By singing of Psalms Psal. 92. 1. generally containing the praises of God or more particular as present occasion shall serue By meditation Psal. 92. 2. vpon the word preached or read vpon the creatures Psal. 143. 5. vpon Gods iudgements and mercy towards our selues our fathers house the places wherein we liue and the Church of God elsewhere by conference Malach. 3. 16. of that which hath done vs good or the wants we feele in our selues by vsing practise that is by doing those things which may testifie vnto our conscience and before men that sanctification is wrought in vs and that the meanes haue done vs good Matth. 12. 12. 2. Cor. 16. 1. 2. and that in things corporall which some haue set downe in a Latin verse or in things spiritual vttered in another Latin verse Without bodily rest we cannot thorowly sanctifie this day For Adam in Paradise and in the estate of innocencie could not doe it much lesse we as we are Therefore euen before the fall he had a Sabbath Gen. 2. 3. giuing him therein to intend the seruice of God wholy and only for the other sixe daies he was to dresse the garden Gen. 2. 15. The equitie of this commandement is the rule of nature whatsoeuer must be thorowly done must be wholy done We are to rest from the labour of the sixe daies that is from whatsoeuer might haue beene done or may be done after For which cause we are commanded to remember the Sabbath before it come We must abstaine from bearing of burthens Ierem. 17. 22. from buying and selling euen victuals Nehem. 13. 15. from necessarie labour in necessarie and at necessarie times that is both in seed time and haruest Exod. 34. 2. yea euen from whatsoeuer may seeme to haue a shew of holines in the very building of the Lords sanctuarie Exod. 31. 13. generally whosoeuer doth any worke on the Sabbath defileth it and committeth a sinne worthie of death The punishment which God threatneth to that countrey where this precept is neglected is the plague of fire Iere. 17. 27. And to keepe the Sabbath buying and selling therein is the Sabbath of the men of Ashdod and Tyrus Nehe. 13. If we must cease from our vocation wherein God hath placed vs and the workes thereof then must we cease from feasting games faires and such like of lesse necessitie of greater impediment for the Sabbath such is the Sabbath of the golden calfe Exod. 32. 6. And if we must abstaine from those things which in themselues are not euill then from surfetting idlenes doing of our owne wils and which at no times are lawful otherwise it is the diuels Sabbath not the Lords Es. 58. 13. Neither must we thinke if we precisely keepe the bodily rest and put on our best apparell that we haue satisfied our dutie for as bodily labour so bodily rest profiteth nothing 1. Tim. 4 8. Therefore we must take heed that our rest end in sanctification or else our Oxe and our Ass◠keepe as good a Sabbath as we No commandement is both affirmatiue and negatiue but this to meete euery way with vs euery precept else runnes in this tenour Thou shalt not this requests vs mildly and saith Remember nay it not onely desireth vs but it perswades vs and giues vs a reason
it must be ioyned with the word 775 â—36 with faith and knowledge 711 it must be seruent 56 wee must stirre vp our selues in prayer 84 how to pray against enemies 5â—â— rules thereof ibid. how many waies God heareth our prayers 409 why God heareth not our prayers alwaies at the first ibid. in the soule 317 what the Lord requireth of vs therein 237 hard to performe 238 circumstances in prayer 240 taken for the whole worship of God 8â—9 Predestination 764 popish 770 Preferments how often bestowed 668 Preparation to holy exercises 709 Presumption a remedie against it 40. what it is 141 two waies of presuming 765 difference betweene it and faith 622 Pride 212 4â—0 how it is corrected 34 priuie pride 269 it consumes many good gifts 80 it is the last sinne 306 it is in foure things 711 spirituall pride 272 Profession double 801 verball 819 Promise 12â— Gods promises vnder the Gospell 481 Gods promises ought to stirre vs to obedience 753 â—81 how hard to rest on Gods promises 490 Prophets why called Seers 6â—7 what prophecie is 7â—0 the dutie of a Prophet 771 three kindes of false Prophets 771 prophecies tried notes betweene the true and false Prophets 772 what they respected in their teaching 519 Prophanenes 54 Proâ—perity hath no feeling of good things 27 not to desire it too greedily 272 in it to think on aduersitie 710 766 it should draw vs neere vnto God 770 it is dangerous vnto some 116 Protestants most bound to good workes 827 ignorant 807 carnall Protestants 70â— 464 4â—5 false Protestants 119 Prouidence â—â—â— 184 4â—6 5â—â— 316 faith in it is a remedie against murmuring 252 it is generall and particular 253 in it is a trial of our faith 644 it is admirable 677 the worldlings know it not 731 how to depend on it 774 God in his prouidence wil watch ouer vs 486 God is iust in it 5â—5 how great it is towards maÌ„ 850 Seuerall punishments for seuerall sins 500 R RAce how the Race of Christianitie is â—unne by Christians 413 Reading 38 ioyned with preaching 15â— publikely 225 directions for the reading of Scriptures 174 175 176 who should reade Scripture 6â—4 Reason naturall is against faith â—43 645 18â— it must be renounced 298 to fight with it a hard matter 299 how to striue against it 467 4â—7 Rebuking of sinne 257 who ought to be reproued 633 Reconciliation 798 Recreation 169 on the Lords day vnlawfull 839 840 Regeneration 6 good natures doe not further it nor euill natures hinder it 29 it can neuer be vtterly lost â—45 feeling of sinne an earnest thereof 11â— farre more excellent than our first creation 4â— meditations of the regenerate 453 482 how wonderfull it is 803 strife in the regenerate 785 Relapse cautions obserued therein 13 58â— the state of men after it 249 how to rise againe 64â— Religion not to haue it in respect of persons 119 we must not be of a darke religion 801 a singular grace to loue it wheÌ„ it is commonly hated 515 triall of it 803 better to be religious than seeme 305 to be truely religious is to haue the meanes in due estimation 384 Religion is the way to happines pag. 380 Religion corrupt life caÌ„not be vncorrupt 454 the true religious and irreligious discerned in temptations 455 Remedies against troubles of minde 102 See conscience afflicted Against vncleane lusts 635 Remission of sinne and mortification 105 See pardon Repentance 282 what it is how to begin it and to continue it 281 282 283 284 285 286 6 7 87 notes of it 780 it must be speedie and continued 781 it is the gift of God 782 fruites of it 796 the necessitie of it 46 48 61 late repentance 799 Reports euill the vse that is to be made of theÌ„ 64 65 how an euill report should be staied 161 how it should be borne 652 two occasions of euill reports 266 false reports the vse of them 267 Reproches trials in it 29 Riches 624 no argumeÌ„ts of Gods fauour 251 the nature of them how they are thornes 643 their vse 644 they haue two ends 735 their abuse 783 how to haue earthly and heauenly riches 784 the vnworthie possession of them daungerous 78â— Righteous markes of a righteous man 613 118 680 839 See Iustification Rule for a man to examine himselfe 516 Restitution 78 Resurrection 252 178 coÌ„forts arising froÌ„ it 85 few doe truely beleeue it 180 of the rest of Enoch and Eliah 180 Gods iudgement and mercy require it 183 Reuelation ordinary or extraordinarie 770 Reuenge 68â— remedie for it 727 against desire of reuenge 481 S SAbbath inconueniences and commodities in keeping it 128 how it is prophaned 138 what it is to sanctifie it 132 809 when first ordained 133 not a signe onley 134 no ceremonie yet rest as needfull for vs as for the Iewes 132 a Sabbath daies iourney 14â— workes of the Sabbath 144 prophaning of it in haruest 146 the speciall vse to remember three benefits 156 priuate exercises before and after the publike 157 158 workes forbidden on the Sabbath 162 whether all callings ought to rest 306 609 c. the breach of it punished 810 8â—9 meanes for the sanctification of it Ibid. SacrameÌ„ts 30 687 825 in time of the Law had two ends 133 neglect contempt punished with death 787 sacramentall phrases why vsed 788 We renew our couenant so oft as we come to the Sacrament 478 Sacriledge of our time to be spokeÌ„ against 749 Sadnes 29 not to be sad 782 Saffron not to be gathered on the Sabbath 167 Saluation 36 notes thereof 171 the golden chaine therof 207 ioy thereof how great 293. See Ioy. A desire thereof 610 assurance see Assurance Sanctification euident tokens thereof 13 241 246 247 it cannot be vtterly lost 245 how wonderfull 803 it must not be of one part 80â— it must be continuall 806 Sathan is maister of all sinners â—9â— their seruices to him their reward for their seruice ibid. Satan and his practises 35 796 55 â—11 â—12 in temptation â—99 hee is a Surgeon to cure the faithfull 618 how to answere him in temptation 111 112 Sathan and melancholie disquiet afflicted soules 86â— 868 how he fighteth 90 his policie 801 of diuers names giuen him in scripture 845 Schisme 39 37 647 796 Scorners who are scorners 623 112 â—01 Scripture a generall rule concerning it 153 directions for reading of it publikely in the Church 173 priuatly euery day 174 generall obseruations for it 7â— abused 757 the certaintie of it â—71 scripture for a weake conscience 854 apâ— similitudes for all degrees therein 844 why we profit not in them 519 Secret corruption threatneth a downfall 103 hindreth successe in good actions 27 comfort for Gods children when they feele it 681 Carnall securitie 46â— Securitie a forerunner of grosse sinne or of some crosse eueÌ„ the causes of it 30 how daungerous 274 116 659 79â— in publike calamities 767 a signe of securitie 792 heresie or prophanenes like
lie in sinne without repentance Repentance defined Note The faithfull haue a cortinuall repentaence all their life Gospell defined Penitence repentance how they differ Foure differences betweene the law gospel Rom. 3. 2. The combat of the faithfull Flesh defined The motions and lustes of the flesh The spirit rebukes and restraines euill motions in vs. The liues of the world Sathan how he fights To resist the inward motions and outward occasions of sinne Prayer defined Part of Lordsâ— * The wound of the spirit By the often checkes of conscience we may know what sinnes sway most in vs. Like reason like law Strange workes as Iron mils such like must rest on the Sabbath I wish that these two arguments of the Sabbath and of Tithe were more fully handled by some godly learned Diuines * Gâ—â—ealogies Luk â—4 45. The minde cast downe what shall comfort vs Parts to be considered Persons afflicted in minde The courage of heathens not disquieted in minde Papists disquieted in mindâ— Iob. Dauid Hezekiah Ieremiah Christ Iesâ—s an example most comfortable for all afflicted conciences True pâ—ace of minde how comfortable attained Nothing can more disquiet vs if we be at peace with God through Iesus Christ and contrarily c. Vnbeleeuers by violent deaths do not ende but begin their torments A tormented conscience cannot flie from God The second part of the first diuision * Or verieshie that is warie How wise many be to preuent many euils and how few labour to preuent afflictions of minde * Or by law In seeking so greedily for earth and so faintly for heauen we thinke we labour for our peace but we hasten this way into many griefes sorrowes 1. Tim. 6. 7. 8. 9. Ambitious How we may be preserued from the wound of conscience Simile Preseruatiues against afflictions of mind Psal. 25. 1. Cor. 11. 29. Sinnes of youth To glorie in sins of youth Rom. 6. 22. The leauing of sinne is not the repenting of sinne For what causes many leaue sinne Examination of sinnes after our calling Sinnes like soreâ— Simile Couer not thy sinne Sinnes after knowledge A blessed thing to be awaked and grieued by checkes of conscience Remedie Sinnes of omission Note The negligent vse of the meanes of saluation * Or wakened and quickened Secret corruption Iusticiarie Pharisies Affections fighting against iudgement Examination hard Returne to sins to come * Or in resemblance The godly iealousie of Gods children Take heede to our libertie The diuell tempting The diuell accusing Note Boldnes in plague Zeale What perfection we haue in this life A scrupulous feare Remission of sinne and mortification of sinne goe together Sixe points which must be knit together 1 2 3 4 5 6 The third part of the first diuision The godly afflicted Salue of this sore How to proceede in comforting the afflicted The vaine â—â—ifts of some in afflictions of minde Note well Meete comforters Pâ—â—â— â—â— Confession â—â— speciall sins Not to eye one sinne onely and to forget the rest Secret motiones vnto sinnes Doubts * Or streÌ„gth Note Two grouÌ„ds to be remembred in the cures of soules afflicted How to begin with the laâ— incuring consciences afflicted An Arian executed at Norwich 1 Good considerations in vrging the law to some afflicted 2 In afflictions euer looke to the end Some haue but a confused conceit of their sinnes in their afflictions Mockers and scorners of the afflicted * Or warraÌ„t The feeling of our sinnes an earnest of our regeneration Note The froth of sinne in the regenerate To feele that we would faine loue the Lord. Sinne and Sathan haue lost the sting in Christ. Note How to answere SathaÌ„ and sinne in temptations Good feare God as a father pitieth vs. Simile Some vtterly ignorant of the afflictions of minde The state of the wicked which sorrow not for sinne How to speak to our owne hearts in afflictions How greatly to account of our afflictions Prosperitie how dangerous to some Securitie Patience vnder the crosse In prosperitie to remember aduersitie I he crosse sent to exercise our faith Abraham Dauid Ezechias 1 Rom. 8. 2 3 1 Who be righteous and who be not 2 â— Pet. 2. Heb 11. Luke 18. Rom. 4. 3 Psalm 3â— Matth. 11. 28. Phil. 3. Luke 18. Rom. 4. Phil. 3. 2. Heb. 4. Gen. 17. Psal. 32. and 129. and 4. Iam. 2. To haue religion in respect of persons False harted Protestants The second note of a righteous man Note Rom. 7. 2. Cor. 12. 7. Prou 4. 18. Phil. 3 15. Heb. 6. Esaiah 28. Reuel 3. Esaiah 28. Heb. 3. 14. Phil. 3 Gods children sometimes linger rather than goe forward Psalm 51. Psal. 119. 8. 6. 10. Psal. 15. 16. How to loue superiours equals inferiours Matth. 10. â— Cor 5. Rom. 15. 14. Iude 20. Gen. 18. Matth. 23. Iam. 5. Dan. 12. Matth. 25. Matth. 5. Psal. 126. 2. Pet. 2. Ezech. 9. 4. Psal. 119. 5. 3. Mark 3. Rom. 15. Psal. 69. Ierem. 12. Th' espousage or betrothing before full mariage knowne by the light of nature A contract is more than a simple promise of mariage How the parties betrothed must be taught to know their duties Note The contracted must remember that God by his good prouideÌ„ce brought them together Faith in Iesus Christ. The wisedome and loue of a good Christian in the gouernment of his wife The communioÌ„ of Saints The fift commandement The second commandement That loue which breeds by gedly meanes will loÌ„gest endure The third coÌ„ mandement * Amos. 7. 16. 17. 1. Sam. 3. 33. The fourth Commandement The fift commandement The obedieÌ„â—e of the wife to the husband How the husband is to rule his wife The sixt commandement No bitternes between man and wife The seuenth commandement True loue Iealousie Note The eight coÌ„mandement The ninth coÌ„mandement Man wife not to lay opeÌ„ the infirmities one of another The tenth coÌ„mandement Then hee prayed Iudg. 14. 21. 2. Sam. 13. 13. The inconueniences and commodities of keeping or breaking the Sabbath Popish Sabbath How men prophane the Sabbath The Sabbath the Lords market day He that keepeth the Sabbath keepeth the whole 1 The order of setting downe the doctrine of the Sabbath 2 1 2 3 Doctrine to informe the iudgement must goe before exhortation to moue affections What is generally to be obserued in this coÌ„mandement 5. Lax. 10. Precept Wherefore some commandements haue reasons some none Of the reasons and first of the first reason Deut. 5. 1 1 The Patriarks knew the morall law of God 2 3 4 5 6 7 8 9 A ceremonie is more then a shadow * Note the difference Why the law is giuen to all Christians as the posterity of Adam What it is to sanctifie the Sabbath * How the Sabbath is called a signe that is a document and not a figure Adam also in Paradise had the tree of life for a signe not for a bare figure No figures till sinne came into the world The Sabbath was not giuen