bountifull reward euen euerlasting life They of the Church of Rome are afraid that by teaching this all good workes would be neglected and therefore make men beleeue that they may perfectly keepe the Law yea and doe workes of supererrogation also more then the Law requireth at their hands but you may easily perceiue by that which hath beene said how little cause there is of any such feare The sonnes of Belial indeede men without all grace growe secure hereupon and endeauour to doe nothing themselues because Christ hath done all for them but they are fowly deceiued as they shall finde to their cost another day The Apostle saith not simply He hath fulfilled the Law for vs Rom. 8.4 but with this addition which walke not after the flesh but after the spirit that is for vs which would faine be righteous and keepe the Law our selues but through the weaknesse of the flesh are not able hee hath done nothing therefore for these secure persons 2. Duty To rely onely vpon Christ The second duty is to cast out the anchor of our hope of eternall life onely vpon the righteousnesse of Christ Iesus and not vpon any merits of our owne no not whereunto we are inabled by the merits of Christ Iesus For as hee saide vnto Paul My grace is sufficient for thee 2. Cor. 12. so may it be said of his merits and righteousnesse His righteousnesse is sufficient for vs. Either it alone must make vs righteous or not at all that must not doe somewhat and our owne righteousnes somewhat the Lord will admit no such partnership Rom. 11.6 But if it be of grace it is no more of workes saith hee else were grace no grace if of workes it is no more of grace else were worke no more worke Our good workes are ordained of God as a way to eternall life Ephes 2.10 verse 9. that we should walke in them they merit nothing lest any man should boast Let the Roman Catholiques therefore sit at anchor here if they will let them build their hope vpon this sandy foundation but let vs sticke fast and remaine vnmoueable vpon the rocke Christ Iesus let vs looke for the sweetning of all our imperfect good workes from the perfume of his righteousnesse that thus wee may be sure to be accepted before God his Father at the last day Quest 28. In which wordes is his exaltation set downe and how many be the degrees hereof Answ In these words The third day hee rose againe from the dead and ascended into Heauen he sitteth on the right hand of God the Father Almighty and from thence he shall come to iudge both the quicke and the dead And of this there be three degrees also Quest 29. Which is the first and in which words Answ First In that he arose againe from death to life and ascended vp into Heauen In these words The third day he arose againe from the dead and ascended vp into Heauen Two branches of the fift Article Explan As the Lord Iesus taking vpon him the worke of our redemption was greatly humbled as hath beene shewed so when this worke was finished he was againe highly exalted and looke by what steps of humiliation he descended by the like also he ascended till he came to the height of his glory beginning first to rise from the lowest in that out of the nethermost earth he goeth vp to the highest Heauens Of this Article there be two branches The third day hee arose againe from the dead is the first He ascended vp into Heauen is the second Concerning the first Being laid into the Sepulchre by Ioseph of Arimathea and a great stone rolled to the doore of the Sepulchre a watch also was set to keepe his body lest his Disciples stould come by night and steale it away and say He is risen againe being I say thus strongly guarded he is not hereby hindered but powerfully riseth and commeth forth of the Sepulchre the third day after his buriall which was the Lords day or first day of the weeke as he had foretold vnto his Disciples Proofe for the grounds of holy Scripture Math. 28. Mark 16. Ioh. 20. Luk. 24. from whence this is taken the history recorded by the foure Euangelists doth plainely declare thus much who doe all set forth his rising againe with the circumstances thereof Generally this time was the time of the Passeouer to shew that the true Paschall Lambe was now come into the world and the religious killing of all other lambs as meerely a figuratiue and shadowing ceremony should now cease the substance it selfe being now present Againe it was the first moneth about the middest of it which answereth to our March wherein in this Northern Hemisphere of the world the pleasant spring doth begin to shew that the earth did in her kind reioyce to receiue the Lord reuiued from the dead according to that of Melancthon Melancth Ecce renascentis testatur gratia mundi Omnia cum Domino dona red sse suo See how the worlds grace reuiu'd doth shew With the Lord of all all gifts return'd anew Gal 5 2. Thirdly it was early in the morning before the Sun to shew that a brighter Sun the Sun of righteousnesse was risen to the world Fourthly it was the first day of the weeke when he had lyen all the Iewes Sabboth in the graue to shewe that they are dead still vnto Christ that keepe their holy rests vpon that day as is spoken of circumcision If ye be circumcised Christ profiteth you nothing and to shew that a greater worke was now ended then the creator of the world viz. the redemption of the world and that as vnder the creation the Lords resting day from that great worke was the Sabboth of Gods people so vnder the redemption Christs resurrection day and of ending a greater worke became their Sabboth to endure to the worlds end Fiftly it was the third day after his death and buriall no sooner to shew that hee was truly dead without all deceit no later lest through his longer tarrying the faith of his Disciples should turne into despaire Now that he did rise againe indeed and that he was not taken away out of his sepulcher as the Iewes his enemies would make the world beleeue is diuersly testified and so fully as that it were shamefull impudency to deny it First he himselfe foretold thus much sometime darkely Ioh. 16.16 Yet a little while and ye shall not see me and a little while againe and yee shall see me Sometime plainely Math. 12.40 As Ionah was three dayes and three nights in the Whales belly so must the Sonne of man be in the heart of the earth Sometime againe more plainely Math. 17.12 23. The Son of man shall be deliuered into the hands of sinners and be crucified and slaine and rise againe the third day Secondly as he foretold so that it came to passe the Angels doe witnesse He is
this faith what obedient and godly liuing is required to haue comfort in this faith how scandalous professors heereof shall bee barred out of eternall life euen as they that neuer knew how to rehearse this confession at all They also which imagine faith to be in their owne power and therefore neglect to pray for it when the Apostles themselues prayed Lord increase our Faith So many as be faithfull indeed let vs bee otherwise minded beleeuing all these things in heart without doubting studying aboue all things to bee more and more confirmed herein by godly liuing and euer heartily praying Lord giue faith where it is wanting and where it is increase our faith more and more And thus by the grace of God haue we finished our commentary vpon the first part of the Catechisme concerning the things to be beleeued and maintained to the death that we may come to life The end of the Creed Of the Commandements Quest THou saidst that thou wert bound to keepe the Commandements of Almighty God Which be they Answ God spake these words and saide I am the Lord thy God which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue none other Gods but me Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in the heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a Iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shewe mercy vnto thousands of them that loue me and keepe my Commandements Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine Remember that thou keepe holy the Sabbath day Sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant thy cattle nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giueth thee Thou shalt doe no murther Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his Oxe nor his Asse nor any thing that is his Quâ—st How many things doest thou learne out of these commandements Answ Two things My duty towards God and my duty towards my neighbour Explan Before that we come to shew in particular where these duties are set downe it will not bee amisse to speake some things in generall by way of preface or introduction to the commandements The time of the law giuing First of the time when these commandements were giuen and this was about two thousaods and fiue hundreth yeares after the Creation not that they were left all this time without a law for there was a law written in mens hearts by the pen of nature but to make that more plaine which by the corruption of nature was become very dimme and much defaced That there was a law euen before these commandements giuen the Apostle sheweth where hee saith that the Gentiles not hauing the law are a law vnto themselues which shew the effect of the law written in their hearts c. so that as long as men haue beene there hath also beene a law although not expressed in words yet written in the heart The knowledge of the law before it was written Wherefore if it be well obserued wee shall finde that euen before the giuing of the law all these precepts were knowne and acknowledged Gen 17.1 The first Commandement was knowne to Abraham when as almost in so many words the Lord said vnto him I am God al-sufficient stand before me and be vpright and there were no false Gods brought into the world before the floud Clemens Alexandrinus Clem. Alex. â—â— 1. Strom. a learned Father sheweth that Bacchus a great God amongst the heathen was made a God 604 years after Moses and so most of the Gods of the Grecians hee sheweth further how the chiefest God of all Iupiter was made by one Phydias and the chiefest Goddesse Iuno by Euclides Orat. Hortat ad Gent. and that Socrates Plato Xenophon Cleanthes Pythagoras the ancientest Philosophers and that Aratus Hesiod Eurypides and Orpheus the ancientest Poets acknowledged but one God Gen 35 2. The second commandement was knowne vnto Iaacob for he purged his house from Idols when he was to build an Altar in Bethel acknowledging heereby that this was a corruption that the true God would be offended at yea heathen men themselues did see by the light of nature that it was a grosse thing to represent God by an Image Euseb de praepar Euang. lib. 9. cap 3. Jbid. as Numa an Emperour sometime in Rome who forbad the vse of any Image because hee held it a wicked thing that things so incomparable excellent should be set forth by baser matters and Plato an excellent Philosopher did so agree with Moses heerein that hee was said of Numenius a Pythagorean to be none other but Moses speaking in the Atticke tongue Gen 21.23 The third Commandement touching the right vse of Gods name both Abraham seemeth to haue knowne well when he sware by the true God vnto Abimelech to confirme his league and Iacob when he sware vnto Laban Gen. 31.53 by the feare of his father Isaacke And the very heathen Ephesians who were led only by the light of nature shewed how odious a thing they held it that the name of their gods should bee blasphemed when suspecting such a matter in Paul Acts 19.34 and in his companions they grew to such an vproare and cryed out so long the greatnesse of their goddesse Diana Gen. 2.2.3 The fourth Commandement is recorded to haue beene giuen in Paradise for the seuenth day saith Moses GOD rested so hee blessed and sanctified it because that in it hee had rested from all his workes which hee had created and made Gen. 28.2 The fifth CoÌ„mandement Iacob shewed in his practise when he followed his parents direction in taking a wife heerein giuing an instance of his obedience vnto them and the children of Iaacob at his command going downe into Aegypt to buy food for him and being so carefull to giue him contentment in the returne of his son Beniamin and Ioseph nourishing him in Aegypt in his
these things could not better haue been couched together The first words expresse the first Commandement of hauing the Lord for our God for this is to belieue in him to loue him to feare him and to pray vnto him the second is expressed in the next words to worship him and to giue him thanks it being the duty of this Commandement purely to doe the parts of his worship the third is expressed in the words following to honour his holy name and his word it being the maine matter specially pointed at there that in all things Gods name and his Word be glorified and the fourth of keeping holy the Sabbath and then deuoutly seruing God in the duties by him appointed is expressed in the last words and to serue him truly all the dayes of my life as will appeare more plainely in the larger opening of euery of these Commandements as here followeth Quest 53. How many be the parts of euery of the Commandements of the first Table Answ Two the Commandement it selfe and the reason thereof Explan Before that wee come to the particular handling of each Commandement two things are further to bee premised first certaine rules are to be laid downe tending to the better vnderstanding of them and then is to be shewed the singularity of these Commandements concerning God aboue those that concerne our neighbour Rule 1. Rules for expounding the Commandements First for the Rules one is this Euery affirmatiue commanmandement includeth his negatiue and the negatiue the affirmatiue as for example the third commandement is negatiue Thou shalt not take the name of the Lord in vaine now it containeth also the affirmatiue thou shalt honour the name of the Lord and so of the rest and this is plaine from sundry places thus expounding them The fourth Commandement expoundeth it selfe thus when the Lord vnto the affirmatiue Keepe holy the Sabbath day addeth the negatiue Thou shalt doe no manner of worke therein The fifth is thus expounded where it is said He that curseth Father or Mother or that is disobedient vnto them shall bee brought forth and stoned to death and generally the commandements of the second Table being all negatiue but one are thus expounded of our Sauiour Christ saying the second is this Thou shalt loue thy neighbour as thy selfe Rule 2. The second rule is this Euery negatiue commandement doth bind alwaies and vnto all times euery affirmatiue doth onely bind alwaies but not vnto all times also as for example Thou shalt not haue no other Gods but me the affirmatiue of hauing the Lord for our God doth bind alwaies so that he sinneth whosoeuer at any time denieth the Lord in his heart or doth contrarie to the feare or loue of God but hee sinneth not that doth not actually exercise these affections at all times because that a man sometime sleepeth sometime through the violence of diseases looseth the vse of his reasonable soule many times also is possessed with vehement thoughts which employ the mind another way and lastly occasions are not at all times offered to try our hearts The fourth Commandement in the affirmatiue hath Remember that thou keepe holy the Sabbath day against this hee sinneth whosoeuer doth breake the Sabbath but he sinneth not that doth not keepe it at all times and parcels of times because the weakenesse of our natures requireth some rest and pause at what time we cannot be busied in holy exercises The like is to bee said of honouring our parents c. But come to negatiue Commandements and you shall see that whosoeuer ceaseth from obseruing them at any time is a sinner for example Thou shalt doe no murther is a negatiue command and so is Thou shalt not commit adultery if any man then shall murther at any time or be adulterous whether he be drunken or sober angry or quiet tempted or not in whatsoeuer place time or occasion hee is a transgressor and this distinction is set forth amongst Schoole-men by the termes of semper and ad semper The third Rule is this Rule 3. Euery commandement forbidding any sinne doth not onely forbid the sinne named but all sins of the same ranke also and all occasions of the same and the maine sinne onely is named to make the branches the more odious as being of the same nature before the Lord. Thus Christ himselfe interpreteth the sixth seauenth and third commandements where reprouing the Pharisees doctrine Math. 5. only forbidding murther and the act of adultery and false swearing by Gods holy name he teacheth that euen vnaduised anger is a sinne and to looke vpon a woman to lust after her is adultery and to sweare any oath at all in ordinary communication is from the Diuell by which we may gather how we are to vnderstand the other commandements also The fourth rule is this Rule 4. The Commandements of the first table are absolutely to be kept and for themselues the other of the second table are to bee kept for the first For if any man shall obserue this Thou shalt haue none other Gods but mee Thou shalt not make any grauen Image c. or thou shalt not take the name of the Lord in vaine in meere obedience to the Kings Lawes or thereby to please holy men who doe spit at the workers of such abhominations and not through an imediate reuerence of that heauenly maiesty which hath commanded that mans obedience is none obedience his keeping of these lawes is no keeping of them because the maine thing heere intended is neglected viz. the setting vp of God in our hearts aboue all and that which is most abhorred is practised viz. the feare of God taught by the preceps of men Esa 29.13 And on the other side who so shall obserue these lawes Thou shalt not kill Thou shalt not steale c. without being moued herevnto through a conscience of the first table commending the loue of God vnto vs and the loue of man for Gods cause after whose Image he is made his keeping also is no keeping of the law because the praise of men is the marke at which he aymeth or else that he may be dealt friendly withall againe and thus did the very Pharisees and Publicans Math. 6. Math. 5. Hee only loueth his neighbour aright which maketh the loue of God the fountaine and beginning of his loue to his neighbour Rule 5. The fift Rule is this Howsoeuer the least commandement is not so small but the breach thereof deserueth death yet the breaches of some commandements are greater and more heynous then of others Thus to breake the commandements of the first Table is in it selfe simply more heynous and this sinne shall haue a more grieuous punishment in hell then sinnes against the second table For Sodom and Gomorrah saith Christ vnto the Iewes Math 11. shall rise vp against you and condemne you because their sinne in refusing and denying their God and Sauiour was greater then all
would rightly proceed in the taking of an oath For 1. Although it be a truth vnto which thou swearest yet if thou knowest it not to bee so thou art periured because thou swearest contrary to thy conscience 2. If thou swearest in doubtfull words hauing another meaning then thou knowest him to haue before whom thou swearest thou abusest this ordinance of God Thus the Iesuites play with oathes by their equiuocations and mentall reseruations and with them agree too many Shop keepers liuing vpon buying and selling that will sweare that their ware cost them thus much meaning the whole when the buyer is prizing the yard or the ell or that they were bidden such a price meaning of their wife or companions for a colour when as the buyer is made to beleeue that if they would haue taken that money they might haue solde it so yer that time with many other deuices to deceiue their owne soules 3 To sweare things impossible or vnlawfull is to mocke God as if a man should call his neighbour to witnesse his couenanting with a thiefe to rob his house or to cut his throat or if a Subiect should call his Prince to see him build an house in the aire to flie with the fowles or to make his horse speake which were meere mockeries 4. If it be not reuerently performed Gods name is indeed taken into the mouth but forgotten of the heart the Arke of God is carried but in such sort as when God was therefore displeased with Vzzâ—h Wherefore though it bee a truth sweare not vnto it vnlesse it bee weighty and thou disposest thy selfe hereunto with reuerence Quest 68. What if a man shall sweare that which is vnlawful is he not bound notwithstanding to performe his oath Answ Nay in no wise for so hee should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully Psal 15.4 Explan This is plaine of it selfe to euery man of vnderstanding A man being in danger of his life is through feare constrained to sweare that hee will not discouer but maintaine a company of theeues to his power he hath offended by taking this oath but he shal much more offend if hee doth accordingly for he shall be accessary to their wickednes But the case is changed if a man by ouer-sight shall sweare any thâ—ng to his owne hinderance but without preiudice to the good of others for here the oath is to be performed This was the case of Israel as touching the Gibeonites vnto whom when they had sworne though they were brought vnto it by craft yet they feared to break the oath suffered them to liue Obiect If any man shall say if this bee a rule to be followed then euen vnlawfull oathes are to bee kept for it was vnlawfull for them to suffer any of the men of those countries to liue Sol. I answer That this was not simply vnlawfull but first if they should bee an occasion of temptation vnto them 2. If they could bring them into their power for some still remained to trie them withall 3. They were enioyned this for their owne good that roome might bee made for them to inhabit there Now the Gibeonites by their subtilty freed themselues from this danger so as that they had no power ouer them by reason of their oath to destroy them and it was but to their owne hinderance or rather as they turned it to their commodity Quest 69. Which is the fourth Commandement Answ Remember that thou keepe holy the Sabbath day sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabbath of the Lord thy God in it thou shalâ— done manner of worke thou and thy son and thy daughter thy man-seruant thy maid-seruant thy cattle and the stranger that is within thy gates for in sixe dayes the Lord made Heauen and Earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it Quest 70. What is the duty here commanded Answ To keepe holy the Sabbath day and to bee mindefull of it Quest 71. How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments Quest 72. Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by prayer and emptying our hearts of sin and meditate vpon Gods workes and the Word which we haue heard suffering it so to worke in vs as that we may bee furthered in all holinesse of life Memb. 1 Explan This Commandement being affirmatiue wee begin againe with the duty for the further opening whereof we are to consider it according to the seuerall members Which are first to keepe holy a time 2. To remember and to be mindfull of it 3. To keepe holy a Sabbath 4. To keepe holy the Sabbath that day which the Lord hath appointed For the first it offereth againe two things to our consideration both what it is to keepe holy a time and wherefore it should be kept holy 1. To keepe holy any time is to separate and set it apart Quest 1 to holy duties to bee done either towards God or towards our neighbour 1. The duties to be done vnto God 3. The exercises of the Word Nehem 8.4 Verse 8. are either our speaking vnto God which is by Praier or Gods speaking vnto vs which is by reading preaching and hearing of Gods holy Word these were in vse at their holy meetings vnder the old Testament In the dayes of Nehemiah there was a pulpit made out of which both God was praised and the words of the Law read and the sense and meaning opened vnto the people that they might vnderstand And of this Iames maketh mention in the Councell held at Ierusalem saying Acts 15 21. that Moses had in old time them in euery city which did preach him seeing he was râ—â—d in the Synagogues euery Sabbath day Their Synagogues then being as our places of meeting for euery Congregation in euery towne and village and their reading was that before spoken of in Nehemiah with the giuing of the sense and thus is it that the doctrine of Moses was preached and made plaine And that this was still their custome vnto the Apostles times appeareth both from this speech of Iames being in the Present-tense and where it is noted that the Master of the Synagogue sent vnto Paul and his companions Acts 13.15 after the Lecture of the Law and the Prophâ—ts that if they had any word of exhortation for the people they should say on Which sheweth that as it is in vse amongst vs to haue a first and second Lecture and then a Sermon the people being gathered together to heare So it was in those dayes vnder the Law one Lecture was taken out of one of the fiue bookes of Moses the other out of the other parts of
the rehearsing of those things which haue been spoken and when yee haue more deepely and thorowly ingraffed them in your minds afterwards to goe about the necessaries of this life For if going out of the Bath thou dost auoid publike meetings lest the benefit of bathing be turned into a greater hurt much more oughtest thou to vse this care when thou commest from publike meetings Alas most men haue so much businesse vpon the weeke dayes and are so dull in respect of heauenly learning as that vnlesse they vse great care and labour hard to attaine spirituall knowledge and grace vpon this day they are like to bee very slender proficients and trewant-like Schollers in Gods schoole yea euen such that I may vse the Apostles phrase as had need to be taught the first rudiments when by reason of the time they might haue been Doctors Heb. 5.11 If there be a Faire or a Market vpon a day will hee that hath need of stuffe or prouision the buying whereof will take vp his time all that day let any more time then he must needs from buying and prouiding to carry home his commodities or will he that is desirous to profit in the skill of Musick Dancing Writing Arithmetick c. for the learning of which he setteth apart in a weeke weekely some time will he I say loose any time when his Master commeth to teach him but apply himself hard to these exercises and how much more then should wee seeke to improue this one Market or Faire-day of our soules in the weeke this one Lords day wherein the preacher is appointed to come and teach vs in the sweetest and most delighting noble skill of diuinity vnto the greatest aduantage gaine and storing of our soules with heauenly necessaries It were needfull therefore besides the publike meetings and meditating and conferring vpon that which hath been taught that men should reade the holy Scriptures endeauouring to remember and to vnderstand them by such helpes as are now most plentifull that they may not bee strangers in Gods booke but make the histories and diuine instructions here set downe so familiar vnto them as that vpon any occasion they may be able for their comfort to turne to such places as they neede and moreouer if they would reade and study some good prayers that they might bee well furnished this way according to their seueral necessities vpon the way and in the fields as Isaac is said to goe out to meditate and to pray in the fieldes and in the night season vpon sea or vpon land what wonderfull great comfort should men haue and how much more should they grace and walke worthy their holy and Christian profession than now they doe or can do through the mispending of the Lords day in idlenesse or vanity or which is worse in running to all manner of excesse of riot Lastly it is a base thing vpon so glorious a day as the Lords day to put our hands to worldly businesses any more then necessity inforceth for so we should mingle things high and low diuine and humane earthly and heauenly and so make a more vnpleasing linsy-woolsy then was forbidden by the Lord vnder the ceremoniall Law Wee should doe like the heathen that knew not God who had their dies festi profesti and intercisi holy dayes holy day eeues and mixt holy dayes seruing partly for the worship of their Gods and partly for labour in the workes of their calling Phil. 3.8 The true God would neuer allow this in any of his holy dayes he will not be content to part stakes with vs and therfore you shall find euery of his holy dayes guarded with this clause Thou shalt doe no seruile worke therein Will a man vpon a plentifull feast day goe from dinner to seeke for scraps in the poores basket hauing had plenty of the gold of Ophir powred out into his lappe goe seeke for pinnes or nailes in the dust hauing sought pretious stones of inestimable worth and the time of this seeking still continuing will hee attend vpon the gathering vp of dung But euen thus doth hee that vpon the Lords day putteth his hand to worldly businesse for gaine seeing all these things are but as drosse and dong in regard of the excellent knowledge of Christ Psal 19. and the word of God is more pretious than fine gold sweeter also than the hony and the hony combe Did wee but consider the double occasion of meditation vnder the new Testament both of the creation and redemption of man whereas they had but a single of the creation vnder the old the bond of thankfulnes now inlarged a greater measure of the Spirit now giuen and that implacably-malicious enemy of man the deuill now more inraged knowing that his time is but short we would bee so farre from making this day a time of riot excesse and out-rage that wee would rather as farre as our weake nature will beare sequester our selues vnto godly and spirituall exercises whereby wee may be fenced against the deuill walke worthy of the rich grace of the Spirit and answere the incomparable beneficence of the Lord in Iesus Christ by due thankesgiuing Quest 1 The Sabbath beginneth when And here againe is occasion offered of diuers questions to the further opening of the doctrine of our Sabbath As first When doth the Sabbath vnder the new Testament begin and end I answer that howsoeuer some begin it in the euening and Reas 1 so make it from euening to euening yet the more probable opinion is that it beginneth in the morning and continueth till the next morning because Christ his resurrection the cause and beginning of this Sabbath was early in the morning as appeareth plainely if wee consider how the souldiours were terrified at his resurrection and went into the city to certifie the high Priests what had happened and the time of their going is noted to be when Mary was gone from the Sepulchre which was at the dawning of the day so that as the argument was good for the beginning of the old Sabbath the Lord rested when the euening and morning of the sixth day were at an end therefore then must begin the rest of that Sabbath so it is good also for the beginning of our Sabbath Christ hauing finished the work of our redemption arose againe early in the morning therefore it seemes early in the morning must wee begin the rest of our Sabbath So may we rightly hold that it hath againe been turned from euening to euening to be from morning to morning to set forth mans rising through Christ from darknesse to light by grace Iohn 19. according to that of Iohn Hee is the true light that lighteneth euery one which commeth into the world Quest 2 The Sabbath to be kept how But how is the Sabbath comprehending both day and night to be kept Answer Not as some heretikes of whom Origen writeth by remaining in that position of body wherein we are
also doe the more priuate workes of our callings so that we obserue the times of publike meetings and giue no scandall to our brethren nor offence to our Gouernours Secondly in regard of more free recreations in which wee may now exercise our selues all waies excepting the times of publike prayer Thirdly in regard of speeches and thoughts out of the publike times we may in some conuenient sort and measure talke of our worldly affaires and deuise in our thoughts for the best for them If any doe otherwise esteeme ordinary holy daies appointed by men hee doth derogate from the dignity of the Lords day as they of the Church of Rome which make more account of some Saints dayes then of the Lords day it selfe and are more carefull then to exercise their deuotion and tyrannise in their strict censures more remisse and licentious vpon this most holy day Quest 81. What is the sinne by this commandement forbidden Answ All prophaning of the Sabbath day Which is first by doing workes that are not of present necessitie by iournying by idle resting or absenting our selues about worldly businesses from the publike duties of Gods seruice Secondly by forgetfulnesse of the Sabbath vpon the sixe dayes by which wee often bring vpon our selues a necessitie of prophaning the same Thirdly when being parents or gouernours we leaue our children pupills and seruants to their owne liberty vpon this day Labour on the Sabbath Explan The sinnes against this Commandement I referre to three heads the first whereof is a direct and the greatest prophaning of the Lords day 1. For labour vnlesse wee be necessarily called heereunto such as it is only then when it is a necessary worke of mercy as hath been already shewed it is the most direct breaking of the Sabbath and taketh away the very nature of it because the Sabbath is the rest And how great a sinne this is the Lord hath sundry waies made knowne vnto his people the Iewes Which motius though they bind not vs in the same rigor as the Iewes were of old yet they are a good inducement to vs to stirre vp our reuerence vnto Gods ordinance and our care to obserue the Christian Sabbath though not in any ceremonious degree of stricktnesse yet in conuenient decency and sequestration of our selues such as may stand with Christian liberty How close the Iewes well held by God to the precise obseruation appeareth Reas 1 1. By his seuere poenall lawes against all labour though neuer so honest Exod. 31.15 and lawfull in it selfe Whosoeuer doth any worke vpon the Sabbath shall die the death Reas 2 2. How much the Lord is displeased with working vpon this day is made knowne by his iudgements executed vpon some in their prophane working He that gathered stickes was stoned to death the Israelites were held captiue in Balon seuenty yeares for their working vpon the Sabbaths Numb 15.32 Ier. 25. that the land might enioy her Sabbaths and sundry examples tending to the same purpose haue been already brought amongst the arguments for our Sabbath which I spare to repeate referring the reader thither 3. How displeasing to the Lord it is to worke vpon this day appeareth by his prouidence for the rest heereof rather then any worke should be done euen about their daily food he sendeth the Israelites Manna enough for two dayes the day before the Sabbath Exod. 16. and whereas at other times the Manna would putrifie and be full of wormes if they kept any of it vntill the morrow after they had gathered it now they did keepe it sweet and good all the next day Reas 4 4. The working vpon the Sabbath hath been at all times condemned by all good men endued with Gods Spirit Moses is most earnest in many places against it Nehem. 13. Nehemiah threatned to punish the Merchants that came to Ierusalem to sell their wares vpon the Sabbath dayes and Esay Ieremy and the rest of the Prophets doe all of them put to their helping hands to roote out this sinne of working vpon the Sabbath day Wherefore if thou makest conscience of stealing because the Lord hath forbidden it make conscience also of doing the workes of thy calling vpon the Sabbath because God hath so strictly forbidden it so seuerely iudged it so carefully prouided against it and stirred vp so many holy men to beate downe this grosse abuse 2. For iournying I shall not need to adde any thing because it hath been specially intreated of already what iourney is allowed and what a breach of the Sabbath Only wee may take with vs this one memorandum that the Lord hath so precisely forbidden trauaile as that he hath charged Exod. 16.29 Tarrie euery man in his place and let no man goe out of his place vpon the seuenth day viz. about his worldly vnnecessary busines though it may seeme vnto thee to bee time gained so that thou shalt not bee hindred now from thy worke vpon the weeke day or though it may seeme otherwise to redound to thy benefit Let them consider this that forecast to make their iourneyes specially vpon the Lords day surely this wisdome commeth not from aboue but from the deuill whose thou art Iohn 8 44. whilest thou doest his will 3. For idle resting and sitting at home all day or most part of the day Idle resting when others assemble themselues to the worship of God or sleeping and lying longer in bed in the morning so that a man cannot prepare himselfe fitly and come in due time to the place of Gods publike worship this is also a most vnworthy vsage of a mans selfe vpon the Lords day He that doth thus like the vaine eccho resoundeth the last word of the Lords precept Thou shalt Sanctifie the Sabbath taking onely Sabbath an idle resting vnto himselfe and therefore as idle watchmen appointed ouer Gods people that see the enemy comming and danger at hand yet doe onely sit still and behold it but sound no trumpet to giue them warning shall be so farre from any reward of their office that the peoples bloud shall be required at their hands so these idle Sabbath-keepers shall be so farre from the blessing attending vpon such as sanctifie a Sabbath as that they shall bee called to account for this pretious time lost through their idlenesse and the vsurpation of that to their owne ease which they were bound to spend to Gods glory Let all therefore that would consecrate this day as glorious to the Lord flie this idlenesse and learne of Nehemiah to rise early in the morning at the least in their hearts to sanctifie the Lords day and duly repaire whilst God inableth to the place of publike meetings otherwise to keepe holy-day at home as his infirmities permit 4. For absence from the publike duties there bee many that content themselues to sit at home Absence from Church and reade some good prayers and other good bookes especially if the weather be but a little
tedious and thinke that they keepe the Sabbath as well as any other or as they need to doe and more especially if there be nothing but diuine seruice at the Church But let all such know their errour and repent of it they doe indeed sanctifie the Lords day but it is not after the Lords but their owne manner and therefore cannot be accepted of no more then a master can accept of the best indeauours of his seruant at home at that time when he appointeth him to trauell about his busines abroad For the Lord doth now appoint thee to attend him in the publike place Acts 3. hee hath now imployment for thee there Christ himself the holy Prophets and Apostles lurked not at such times in corners or in priuat houses but went vp to the Temple to pray to preach to conuerse with Gods people in publike duties Acts 2 41. Here is the place where Gods ordinance is chiefely vsed and only at the times appointed heere the Lords presence is promised here hath his glory euer shined by the conuersion of soules and sometime of thousands at once Let the proud seperatist therefore goe by himselfe now into corners as ouer-iust in his owne esteeme to come with others to Gods ordinance in publike let the idle or daintie Sabbath-keeper stay at home in his blind priuate deuotion and the ouer scrupulous absent themselues from Church in the case of no preaching at that time let those contemne publike prayer that know not Gods house the Church to be the house of Prayer But let all that feare the Lord feare thus to peruert the Lords day least in so doing sinne lye at their doores The second head Head 2. Forgetfulnes of the Sabbath vnto which I referre the prophaning of the Sabbath is all forgetfulnesse of this day vpon the sixe either in generall in any of them or in particular the day before according to our distinction when I spake of the dutie in the word Remember and it may haue reference also to the Sabbath past Remember how holy thou wert then what rules of holines thou wert then taught how thou didst then make shew of a good disciple of Christ when thou sattest to learne thy lesson of him as Saul who fell downe before the Lord and said Lord what wouldest thou haue mee to doe Acts 9. 1. Sam. 2. and as Samuel Speake Lord for thy seruant heareth Least doing contrariwise in the weeke-dayes after and as one that rather listeneth to Satan and to thine owne corrupt heart thou be condemned out of thine owne mouth for drawing neere vnto God with thy lips but hauing thine hart farre estranged from him The third head Head 3. Neglect of inferiours vnto which I referre the prophaning of the Sabbath is by leauing such as are vnder our gouernment to their owne vnbridled and licentious liberty vpon the Sabbath day which is no small fault in parents masters and gouernours For whilst euery priuate man doth thus neglect his domestick charge the minister may preach reproue admonish and teach but little wil it profit to bring them to the right obseruation of Christian duties Besides doth it not grieue any good parents or masters to see their children or seruants miscarry and come to misery but to be negligent of them at these times is the right way to bring them to all lewdnesse and consequently to smart and misery for which they may also then with heauy hearts thanke their gouernors that were too gentle and remisse towards them 1. Sam. 2. as Ely was vnto his children whose lamentable estate in his children and posteritie what hard heart can reade of without relenting Quest 83. What be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words for in sixe dayes the Lord made heauen and earth the sea c. Quest. 84. What are the reasons infolded in the commandement Answ Three 1. Because the law of the Sabbath is ancient and was of force in Paradice before mans fall 2 Because it is most equall the Lord allowing vs sixe dayes for our worldly affaires and requiring but one of seuen for the workes of his worship 3. Because the seuenth is the Lords peculiar day so that without sacriledge we cannot any way prophane it Reasons infoulded in this Commandement Explan This commandement being of maine and speciall vse for the furthering of true godlinesse and such as vpon which the rest of the law hangeth is therefore both placed in the middest and because man naturally is most vnapt to bee moued with the reuerence hereof fortified with many reasons beyond the rest Which reasons are euery one of great force partly infolded and not distinctly placed out of the words of the commandement and partly expressed and set downe at large by themselues Reas 1 The first reason infolded is taken from the word Remember as if the Lord should haue said Howsoeuer all the rest of these lawes haue hitherto passed without such expresse mention especially when mans nature was vncorrupt in Paradise yet this law of the Sabbath was expressely giuen at that time and now I giue you warning only to remember it as most ancient and euer vsed amongst all my deuout people so that if old customs wil beare any sway with you the very remembrance of this must needs be of force to moue you to keepe holy my Sabbaths Or else Remember is a reason of force because it is a note of special charge for the duty vnto which it is prefixed For when a master commandeth his seruants diuers things and would chiefely haue some one thing done hee impresseth it with this word remember as if hee should say I would not haue that neglected or forgotten by any meanes If therefore any earnest speciall charge giuen by the Lord be of any force with thee if the old custome of Gods Church euer since the creation bee of any force doe not prophane but keepe holy the Sabbath day Reason 2 Gene. 2. The second reason infolded is taken from these wordes Sixe dayes shalt thou labour c. as if the Lord should haue said It is no vnreasonable matter or hard vnto thee that I require in bidding thee keepe holy the Sabbath day it is but one day of seauen I allow thee six for the workes of thy calling I will be content onely with the seuenth though I haue made all the dayes and could require six and leaue thee but one therefore doe thou willingly keepe this day This is a reason of great moment and oftentimes onely vsed as being alone sufficient to mooue any honest heart to obedience In Paradise it was the maine reason to Adam and Euah Ye shall eate of all the trees in the garden but of the tree in the middest ye shall not eat it was the reason vsed to mooue the Israelites to let their land rest the seuenth yeare that the poore might haue some comfort
of that which grew then of it owne accord Deut. 10.12 because they were in times past seruants and poore and had the liberty of tilling and sowing and reaping six yeares for themselues And he must needs be iudged an vnreasonable seruant who if he serueth so kind a master as that will allow him two or three dayes in a weeke for his own busines doth not willingly go about his masters worke the other dayes Reason 3 1. Sam. 2. The third reason infolded is taken from these wordes The seauenth is the Sabbath of the Lord thy God As if the Lord should haue said I haue specially marked the seuenth for mine owne holy and peculiar so that hee which shall presume to take that or any part of it and make it common by doing worldly workes or following vanitie is a thiefe and a robber vnto me euen as he which being an hired seruant taketh the time to follow his owne businesses wherein his master appointeth him to doe his worke Therefore as no honest seruant will thus vse his Master so no honest seruant of God will thus abuse the Lord for if a lewd seruant thus abusing his master cannot endure his presence though hee bee but a man how shall hee that presumeth thus to abuse the Lord indure when hee commeth seeing that if one man sinneth against another the Iudge shall iudge it but if a man sinne against the Lord there is none that dares plead for him Quest. 85. What are the reasons expressed Answ Two first from the Lords example who rested vpon the seauenth from all his workes of creation Secondly from his blessing inseparably linked vnto the hallowing of this day so that he that keepeth it holy shall finde it vnto his comfort a blessed day also The Reasons expressed Explan The Lord not content to haue interlaced the reasons of which it hath beene already spoken addeth further weight of reason For in sixe dayes the Lord made heauen and earth and rested the seauenth c. Reason 1 Ioh. 13. First from his owne example who hauing finished the great worke of the creation vpon the sixe dayes rested the seauenth and for a memoriall heereof hath commended the care of this rest to all his louing subiects euery seauenth day throughout all generations As if hee should haue said I command you O people nothing but what I your Soueraigne Lord haue done before you who when I had made the Heauens the earth the Seas and all creatures rested from this my labour and recreated my selfe in the beholdiog of that I had done follow me therefore and doe likewise after the labour of sixe dayes rest and refresh your selues by sweet and heaueely contemplations and exercises that so in all ages to come ye may be knowne by your holy rests as by my cognizance to be my people and true subiects This reason Christ vseth to his Disciples to perswade humility saying If I your Lord and Master haue washed your feet then ought ye also to wash one anothers feet And very apt are all men to bee led by examples especially of great ones according to that Regis ad exemplar totus componitur orbis After the Kings example the whole world is framed If the King were maimed in any member Fu. Solin Pompen Mela. or had but one eye amongst the Aethiopians they would all willingly make themselues herein like vnto him though to their great paine how much more should all the people of the Lord bee led by his example be like vnto him in keeping holy rests wherin he rested Reason 2 Esa 58.13 â—4 Secondly from the blessing annexed vnto this day being hallowed and kept holy The Lord blessed the seauenth day and hallowed it So that if thou be faithful in the obseruatioÌ„ of this day thou shalt not lose thy labour for hallowing this time hath alwayes Gods blessing accompanying it according as more fully it is promised by the Prophet Esay If thou turne away thy foot from the Sabaoth c. Thou shalt thou delight in the Lord and I wil cause thee to mount vpon the high places Chap. 56.2 And againe Blessed is the man that doth this and the Son of man that layeth hold on it that keepeth the Sabaoth and poluteth it not And it is commonly seene that such are blessed men blessed with diuine knowledge and blessed with all the fruites of sauing faith Iustice innocencie and true mercy and blessed with a diligent endeauour about all holy exercises and this is to those that see it the greatest blessing for blessed is that man that exerciseth himselfe in the Law of God Psal 1.1 and meditateth therein day and night If then this Law be so ancient and such as hath beene obserued from the first beginning if it be most equall and indifferent if it bee an entring vpon Gods peculiar right to breake it if the Lord hath gone before vs in the rest of this day in his owne example and if it bee a blessed day also to such as keepe it aright and redounding to their exceeding great good and comfort then rouze vp your dull hearts cast off the clog of worldly thoughts and businesses and lift vp your spirits to the highest Spirit in the due keeping of this holy day Quest. 86. Which is the first Commandement of the second Table or the fifth of the Law Answ Honour thy father and mother that thy dayes may bee long in the land which the Lord thy God giueth thee Quest 87. In which Commandements doe you learne your duty towards your neighbour Answ In the sixe latter Commandements which be of the second Table Quest What is thy duetie towards thy neighbour Answ My duty towards my neighbour is to loue him as myselfe to doe to all men as I would they should doe to me to loue honour and succour my father and my mother to honour and obey the King and his Ministers to submit my selfe to all my goueenours teachers spirituall pastors and masters to order my selfe lowly and reuerently to all my betters To hurt no body by word nor deed To be true and iust in all my dealing To beare no malice nor hatred in my heart To keepe my hands from picking and stealing my tongue from euill speaking lying and slandering To keepe my body in temperance chastitie and sobernes Not to couet nor desire other mens goods but to learne and labour truly to get mine owne liuing and to doe my dutie in that estate of life vnto which it hath pleased God to call me Explan All these recited particular duties are by me to be prosecuted hereafter in the explication of the seueral coÌ„mandements of the second table I shall not need therefore to adioyne any literall comment vpon them here but rather remit the Reader to obserue theÌ„ in the branches of streams wherto they seuerally belong Now for the methodicall handling of the second Table I will invert these three questions thus the last
THE ENGLISH CATECHISME EXPLAINED OR A COMENTARIE ON THE SHORT CATECHISME set forth in the Booke of Common Prayer WHEREIN DIVERS NECESSARIE Questions touching the Christian Faith are inserted moderne Controuersies handled doubts resolued and many Cases of Conscience cleared Profitable for Ministers in their Churches for Schoole-Masters in their Schooles and for Housholders in their Families By IOHN MAYER Bachelour of Diuinitie The second Edition reviewed LONDON Printed by Augustine Mathewes for Iohn Marriot and are to be sold at his Shop in Saint Dunstans Church-yard in Fleetstreet 1622. TO MY REVEREND BRETHREN THE PASTOVRS OF Parochiall Congregations in the Church of England REuerend Brethren euer since my first entring into a Pastorall charge I haue applied mine endeauours by Catechising to instruct the ignorant And because I would not be irregular my Theame hath alwaies been the short Catechisme set forth in the Booke of Common Prayer a Catechisme indeede solely appointed to bee first taught but to the great detriment of our Church either wholly neglected any other being preferred or barely taught without any further explanation or else for outward formality onely in Lent set vpon the Table as a dish appropriated to that Fast My study hath been first to mend this fault for my owne particular and therefore I haue diuers yeares labored constantly throughout the yeare by this kind of teaching to forme in my hearers some distinct knowledge of our Christian Principles and hauing at length come to my intended period I digested the pith of all my Collections and Meditations into this Booke herein imitating Vrsinus vpon Melanctons short Catechisme so vsefull to young Students in Theologie and to other studious persons The labour thus ended being conscious to my self of mine own weaknes I suppressed it three or foure yeares till that being animated by some of you my Brethren who had either seene or heard hereof I haue aduentured to bring it into publike view The worke I confesse is ordinary and worthles but for forme it is alone and so may craue entertainement Heere are collected into one all fundamentall points of the true Christian Religion sparsedlie handled in diuers learned Bookes and applied to the short English Catechisme It is a Catechisme and a Comentarie the one for Children short and fitted to their capacity the other for men leading to a larger mappe of Christian Principles and fitted for the edification of all To haue written a large new Catechisme without an old text had bin superfluous amongst so many already abroad but to write for the illustrating of the Text to which we English must all hold vs is very necessary In publishing this I take not vpon me to prescribe a forme vnto any my selfe being the least amongst thousands but I whet on all what I can to an vniforme proceeding by our common grounds We haue all one God one Christ one Baptisme one Gospell and one forme of Articles of Religion to which wee subscribe why then should we not all consent in one Catechisme Our Mother the Church of England hath first commaunded this one Catechisme vpon which is my Commentary If therefore my inward wishes may breake foorth into open request I would craue that it might please the right Reuerend Fathers of our Church more strictly to presse the teaching of our common Catechisme in their seuerall Iurisdictions and you my Brethren who doe already teach it in your seuerall Parishes to labour in it with all diligence and to bring it in and commend it to the priuate exercise of your people in their families amongst whom it hath hitherto been much neglected And I beseech you all fauourably to accept this my present act and where I haue faulted correct me where I haue failed supply me where I haue done rightly ioyne with me If this may be any thing though but goats hayre towards the Lords Sanctuary I shall be glad and giue God the glory Our great Shepheard the Lord Iesus who hath laid downe his life for his sheepe make this and all the endeauours of his Seruants fruitfull pastures for the comfort of his flocke and for the praise of his holy and glorious name Amen Your fellow-Seruant in the worke of the Ministery IOHN MAYER A TABLE OF THE QVESTIONS AND Answers added vnto those of the Catechisme handled in this Commentarie Question WHom doe the Articles of your faith concerne Answ The first part of them concernes God the second the Church of God 21 Quest In the first part concerning God what learne you to beleeue Answ First I learne to beleeue in God the Father secondly in God the Sonne thirdly in God the holy Ghost 21 Quest How knowest thou that there is a God Answ Many wayes but chiefly by mine owne conscience accusing me for secret sins which cannot be but vnto an infinite wisedome that knowes the most secret thoughts of the heart such as is neither man deuill nor Angel but God alone 22 Quest How many Gods be there Answ But one onely true God the rest are Idols set vp by man Quest VVhat is God Answ He is a spirituall Essence most simple infinitly present holy wise iust mercifull and mightie the creator preseruer and onely gouernour of the whole world 23 Quest Into how many Persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost 24 Quest If in the God-head there be three persons and euery one be God how say you then that there is but one God Answ Although there bee three persons yet is there but one onely God in substance one infinite power and one eternitie 25 Quest What learne you to beleeue concerning God the father and in which words Answ I learne to beleeue that God is my Father able to doe all things the creator of the whole world and the Lord and gouernor of the same in these words I beleeue in God the Father almighty maker of heauen and earth 26 Quest In which words learne you to beleeue in God the Sonne Answ In these And in Iesus Christ his only Sonne our Lord c. From thence he shall come to iudge both the quicke and the dead 32 Quest What learne you to beleeue heere concerning God the Sonne Answ Two things First his humiliation secondly his exaltation Quest What is the Son of God who is also called Iesus Christ Answ Hee is perfect God by nature and one substance with the Father and perfect man made so of his owne good wil that he might become our Redeemer and thus is he subiect to the Father 33 Quest How can this be that God should be made man Answ Not by turning the God-head into the nature of man but by taking mans nature vnto the God-head that so one person might be both God and man 33 Quest What need was there that the Sonne of God should thus abase himselfe to become man Answ Great need on our behalfe who could not be deliuered by Angels or by earthly treasures but onely by his precious blood
sweare to performe an vnlawfull thing is he not bound notwithstanding to performe his oath Answ In no wise for so he should adde vnto his sinne of swearing vnlawfully a further sinne of doing vnlawfully 249 Quest Which is the fourth commandement Answ Remember that thou keepe holy the Sabbath day c. 250 Quest What is the duty here commanded Ans To keepe holy the Sabbath and to bee mindfull of it 250 Quest How may this be done Answ By assembling together to pray vnto God and to praise him to heare his holy Word and receiue the blessed Sacraments 250 Quest Is this all that is required to the right keeping of the Sabbath day Answ No but we must prepare our selues by praier and emptying our hearts of sin and meditate vpon Gods works and the word which we haue heard suffering it so to work in vs as that we may be furthered in all holines of life 250 Quest Js there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours 254 Quest Is there any set day vnder the new Testament thus to be kept holy Answ Yes the day which is commonly called Sunday but in the Scripture the Lords day or the first day in the week is thus to be kept without alteration to the end of the world 260 Quest When doth the Lords day begin and end Answ It beginneth in the morning at the dawning of the day and endeth next morning likewise 272 Quest Are we bound to do the holy duties of Gods worship all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musicke and with any honest delight whatsoeuer whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed 276 Quest Is this all that we are bound vnto to keepe the Sabbaths our selues in ceasing from labour and doing the duties thereof Answ No but who so hath Sonne or Daughter Man seruant or Maid-seruant Cattell or stranger within his Gates is alike bound to prouide as much as in him lyeth that they all obserue this day in their kind both man and beast 278 Quest Doth the Lord onely take care for the right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and commandement also that wee should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings 279 Quest Is it not lawfull then to forbeare working to attend vpon God and his worship vpon the sixe dayes Answ Yes it is not onely lawfull but necessary for euery one to do the duties of Gods worship euery day of the week in priuate and in publike when iust occasion is offered 282 Quest How can this stand with the command of working vpan the sixe dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to be spent in the works of our callings 286 Quest What more speciall rules are wee to follow in our weekely deuotion Answ First we must pray euery day morning and euening Secondly before and after the vse of Gods creatures Thirdly the more our necessities vrge vs pray the oftner and more instantly Fourthly let no day passe without some reading and diuine meditation Fiftly neglect not the publike preaching in the weeke dayes where opportunity is offered to come vnto it 286 Quest What is to be thought of whole dayes set apart to publike duties in the weeke as Saints dayes and dayes of thanksgiuing Answ All this may lawfully be done and is commendable by Gods word therfore we are reuerently to conforme our selues to the ordinance of authoritie herein 287 Quest What is the sin by this Commandement forbidden Answ All prophaning of the Sabbath day which is first by doing worldly works that are not of present necessity by iourneying about worldly affaires idle resting or absenting our selues from the publike duties of Gods worship secondly by forgetfulnesse of the Sabboth vpon the six dayes by which we often bring vpon our selues a necessity of prophaning the same thirdly when being parents or gouernors we leaue our children pupils or seruants to their owne libertie vpon this day 291 Quest VVhat be the reasons of this Commandement Answ They are partly infolded in the Commandement and partly expressed in these words For in six dayes the Lord made heauen and earth c. 295 Quest VVhat are the reasons infolded in this Commandement Answ Three First because the law of the Sabbath is ancient and was in force in Paradise before mans fall Secondly because it is most equall the Lord allowing vs six dayes for our worldly affaires and requiring but one of seauen for the worke of his worship thirdly because the seuenth is the Lords peculiar day so that without sacriledge wee cannot any way prophane it 296 Quest What are the reasons expressed Answ Two first from the Lords owne example who rested vpon the seuenth day from all his workes of creation secondly from his blessing inseparably linked to the hallowing of this day so that he which keepeth it holy shall find it to his comfort vnto him a blessed day 298 Quest Which is the first Commaundement of the second Table or the fifth of the Law Answ Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee 299 Quest In which Commandements doe you learne your dutie towards your neighbour Answ In the six latter commandements which be of the second Table 299 Quest Which is the first of these Commandements Answ Honour thy father and mother c. 301 Quest What are we heere commanded Answ To honour that is to loue reuerence cherish and obey our naturall parents the parents of our countrey and our Fathers in Christ Secondly to carry our selues lowly and reuerently towards our masters being ruled by them in the Lord and toward the ancient and all our betters Thirdly if we be superiors to walk worthy the honor due vnto vs from our inferiors to vse all gentlenes toward them 303 Quest What is here forbidden Answ All irreuerence toward those that be in place and authoritie aboue vs and churlish behauiour in such towards those that be of a low degree 317 Quest VVhence is the reason of this Commandement taken Answ From the promise of long life if God please not to preuent vs with the blessing of eternall life 325 Quest VVhich is the sixt Commandement or the second of the second Table Answ Thou shalt doe no murder 328 Quest VVhat is here forbidden Answ All murdering of our selues or others and all approbation hereof in others either by command counsel consent or concealment Secondly all iniurious actions tending to
in vs that we chuse and are able to doe what wee are commanded let him be an anathema and not long after in another councell Whosoeuer shall say Conc Araus can 3. that at mans calling vpon God his grace is bestowed and that grace it selfe doth not worke this in vs that wee call vpon him hee speakes against that of the Prophet Esay I was found of them that sought mee not and was manifested to those that asked not after me Nay the fathers in this Councell goe further Can. 4. and denie any disposition in mans will towards God as touching his conuersion Can. 4. according to that of Salomon The will is prepared of the Lord. Compare this with that which is taught by the Papists at this day and iudge whether they be not iustly charged with Pelagianisme Rom. 10.14 Wee are therefore to seeke for this at the hands of God wee must reade heare and learne that wee may bee able to see First wee must learne the grownds of the Christian religion the Lords prayer Creed and ten Commandements and then diligently heare Sermons for how shall wee call vpon him of whom wee haue not heard and how shall wee heare without a Preacher Hearing the word preached then is Gods principall ordinance to begin in vs the grace of desiring to forsake sinne which where it is he will second with more grace of vtterly shaking off the dominion of sinne according to his promise of giuing grace for grace Ioh. 1.16 Thirdly wee are to consider what is the office which the God-fathers and God-mothers doe binde themselues vnto in the behalf of themselues Now as hath beene already said neither men nor Angels can effect this work of grace it is a worke proper to God alone Wee are not therefore to suppose that their promise tendeth to the full performance of this by themselues as vndertakers or infusers of grace but to doe what weake helpe and means may be able to do both by their care of instruction if parents be negligent or departed also by prayer vnto God for them Godfathers were of old taken for sureties as when one is admitted to be apprentice to any trade hee must haue sureties for his trusty and faithfull seruice so was it thought fit when men turned from heathenisme and were by baptisme admitted into the order of Christians that such as were counted faithfull should be sureties for their constant and honest proceeding according to the same order and this was done when men were of age and able to answer for themselues and hath euer since held to bee auailable to the same purpose and much more necessary for infants when growing vp they shall be pricked forward vnto holinesse by them O how greatly then are they to bee blamed that turne this custome into an idle ceremony by putting all care off thus frustrating the intent of the Church and deluding the congregation of Gods people Fourthly let vs take a briefe view what be those abhominations which a Christian at his first oath of allegeance to God is to abiure solemnly They are the Diuell and his workes the pompes and vanities of this wicked world Such an expresse forme of abrenunciation of the Diuell and the pompes of the world is very ancient and may well be thought to haue bin deriued from the Primitiue Church whereof we find expresse mention in Tertullian and others Very well therefore hath it beene continued in the Church of God and retained in this our Mother Church of England True it is that though such disauowing were not expressed at Baptisme yet it must needes be included implicitly in the very stipulation of that couenant whereby we make our selues members of Christ But it is a more liuely and firme monitory vnto vs to hold vs in due allegeance to our Lord and Sauiour when we record that we haue at the first entring our names into his Band and marching vnder his Banner proclaimed an expresse defiance and abiuration of all his enemies Whilest this Memento sounds in our eares how shall we dare to fly ouer like traytors to that enemie nay so much as to bee seene to maintaine correspondence or entertaine intelligence with those that are professed rebels against our Lord I haue solemnly before God and the congregation forsaken the Diuell and his workes to cleaue vnto my Lord Christ and to set my selfe about his holy worke Shall I then put my hand or heart to the workes of Sathan of Darkenesse of Death Sure if I doe the Diuels worke he will pay me my wages the wofull wages of sinne what that is if mine owne conscience did not sufficiently vpbraid me the holy seruant of Christ St. Paul doth further tell me The wages of sinne is Death I haue professedly renounced the vanities and pompes of this wicked world Shall I then turne seruant to so empty and deceiuing a Master as is this wicked world Sure if I doe the reward of my sinne will be in the end nothing but Vanitie of vanities all is vanitie Christ my Redeemer bought mee out of this wicked world shall I sell my selfe againe to that tyrant and that for nothing Such profitable Meditations are suggested by this couragious defiance made in the first entrance into our Christian warfare But to returne to the subiect matter whereupon this disclayming and forsaking is to be employed it is a troupe of encompassing and besieging enemies all too neere vs partly round about vs and partly within vs. The Diuell an inuisible foe most powerfull by his own subtilty and malice he setteth vpon vs by suggestions to draw vs to his works Verely none of them can be good for hee can doe nothing but sinne and would make vs like himselfe He employeth these workes and workemen when hee breatheth into our soules the hellish passions of presumption desperation pride malice murther of soules and bodies contention of Religion Atheisme Heresie c. For the influence of spirituall wickednesses hee vseth among all other instruments the strongest against our owne soules our owne naturall purblind reason to wound our Faith he hence whetteth and kindleth his fiery darts The world a more visible foe most insnaring by entisements and blandishments that dazleth our eyes with the luster of glittering pompes fading vanities Our putting on gorgeous apparrell makes vs easily forget our putting on Christ our loging to be cloathed with immortallity sumptuous buildings make vs too soone forget the house Not made with hands which we haue in the heauens 2 Cor. 5.2 Feathers fans foretops paintings c. Do so sophisticate our bodies entoxicate our soules as if we preferred these ensignes of vanitie disguises of mortall bodies before the hoped beauty and splendor of glorified bodies Ob. It seemeth then that all outward pompe and secular glory is renounced in our Christendome What then shall become of Kings Courts Royall shewes triumphs c. Must these be ranged amongst the forbidden vanities
members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
the earth thou shalt not bow downe to them nor worship them The reason is For I the Lord thy God am a iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shew mercy vnto thousands in them that loue mee and keepe my Commandements Quest 59. What are we forbidden in this Commandement Answ All outward Idolatry which is first by making the image of God or of any creature to be worshipped secondly by falling downe before any image thirdly by seruing God according to our own phantasies â—ees fâ—rbidden in this Commandement Explâ—n This Commandement being negatiue wee doe first begin with the vice forbidden which is outward Idolatry euery corruption in the outward duties of Gods seruice image-making and image-worshipping are onely named to make it the more odious And we call it Idolatrie because this word signifieth a seruing or worshipping of Idols or images which in Greek are al one the word Englished Idols signifying a shew representation or likenesse the word Englished Image signifying a liuely picture or portrayture now this Idolatry is againe subdiuided 1 The making of Images to be worshipped The first is the making of Images to bee worshipped of things in Heauen either of God who fitteth in Heauen as in his Throne or of his holy Angels and Saints which giue attendance about his Throne Of all these the image of the Lord is simply forbidden as it is further illustrated by other places of Scripture the making hereof may not in any wise be attempted Reas 1 Esay 40.25 Verse 22. First because it is impossible as the Lord himselfe signifieth by his Prophet saying To whom now will yee liken me that I should be like him saith the holy One He sitteth vpon the circle of the earth and the Inhabitants thereof are as Grasse-hoppers he spreadeth out the Heauens as a curtaine and stretcheth them out as a tent to dwell in Looke into the chapter and yee shall see how greatly the Lord disdaineth both the work and the workman and good reason seeing euery image of the God-head Ior. 10.8 Heb. 2â— 18. is a doctrine of vanity and though most curiously polished yet a very stocke yea it is a teacher of lies An earthly King or great person would stomacke it much if a paultry painter should presume to set forth his person in base colours without any apparance of royalty or nobility with a swines head and a Pigmees body and much more then will the Lord if by any Image man shall dare to set him forth for he must needes be as much belied and as greatly abused in being pourtrayted by any human shape he being immense and infinitely glorious this base and not the ten thousandth point of his person Wherefore well might the Apostle say Acts 17.29 that Wee ought not to thinke the God-head to be like vnto gold or siluer or stone grauen by the Art and inuention of man Reas 2 Deut. 4.15 Secondly because wee haue an expresse command to the contrarie Take good heed vnto your selues saith the Lord by Moses for ye saw no image in the day when the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image c. neither can there any toleration be found hereof representing God by the image of a man for that the likenesse of other baser creatures is only expressed seeing Saint Paul in reckoning vp the images of the Heathen Rom. 1.23 saith in way of reproofe that they turned the image of the incorruptible God into the image of corruptible man Moreouer the Lord hath not onely forbidden to make images but hath also straightly charged that they be pulled downe Exod. 23 24. and broken in pieces In the booke of Exodus he saith Thou shalt vtterly ouerthrow and breake in pieces their images Chap. 34 13. And againe Yee shall ouerthrow their altars breake their images in pieces and cut downe their groues And when any King otherwise well affected hath been negligent herein he is branded with it as with a note of disgrace The high places remained yet in his dayes Reas 3 Exod. 31. Thirdly because the Lord is wonderfully prouoked by Images When the golden Calues were set vp in Moses absence how grieuously did he take it how much moued was he with it how hardly could he hold his hands from destroying all the people certainly he was neuer more moued to indignation then by this base Idolatry If any shall say that his anger was not because they would make some remembrance of the true God but for that they ascribed their deliuerance to the Egyptian Gods which were wont to be set forth vnder these likenesses I answer that without doubt they intended hereby to set forth the true God and because their ignorance could not better deuise how to doe it they did it by the similitude of calues the chiefe gods of the Egyptians amongst whom they had liued For first they could not be so simple as to think any worth to be in the Egyptian gods seeing their people had bin wonderfully plagued and at the last drowned in the sea and they their enemies deliuered and saued Again they proclaime the holy day vnto Iehouah Vers 5. and lastly they only desire some visible thing to go before them because Moâ—es was a long time absent from them who was wont by his presence to comfort them and to be as it were the Lords Oracle vnto them for which purpose it should seeme rather that they would haue the golden calues fondly supposing that they could not haue Gods presence vnlesse they had some outward thing vnto which they might goe with their blind deuotion Reas 4 Iudges 8.27 Fourthly because Images haue been occasions oftentimes of grosse Idolatry Gideon who had been a Champion of the Lord yet making a golden Ephod procureth the destruction of his owne house and corrupted all Israel for it is said that They went a whoring after it The brazen Serpent which was set vp by the Lords owne command 2 King 18.4 yet turned to be an occasion of Idolatry so great is the danger of Images Reas 5 Lastlie because it is a thing scandalous to such as be without the Iewes and Turkes are hereby hardned against the Christian religion when they compare Moses his Law with the practice of Romish Catholikes who make so much account of Images when the Lord hath put them downe for so great abominations Psal â—15 8 Thus yee see that simplie to haue or to make the Image of God is vtterlie vnlawfull or to make any Image to bee worshipped But wee must here take heede that wee make not this Commandement stricter then the Lord hath made it to cast a snare vpon the consciences of men it is true that as the Image so the Image-maker and Image-worshipper are alike abominable
to be done we must not as hap hazzard promise to doe this or that without any respect of the time but we must call to mind whether our intended time will not fall vpon the Lords day least we be constrained by vertue of our couenant sometime to pay a summe of money to take this or that iourney to meet vpon this or that worldly occasion vpon the Sabbath day Math. 27 62. Againe we must make a speciall remembrance hereof vpon the day going before for this was wont to be called the day of preparation vnto the Sabbath and it hath been an ancient custome amongst Christians vpon the Saterday after dinner to absteine from working and to dispose themselues towards the Sunday Exod 19. Neither was this preparation without cause if it were made aright by praier reading meditation and confession of sinnes that they might be clensed therefrom seeing that our infirmities and fleshlinesse doth make vs vnfit for these spirituall and heauenly duties we are made vnholy by the sinnes of the weeke and so full of filthy blemishes that we had need to wash and to purge before we come into the presence of so holy and glorious a God in the assembly of his people Euen as the Israelites were commaunded to wash and to sanctifie themselues before the day of the Lords comming downe amongst them vpon the mount so should we remember that to morrow is the day wherein the Lord hath appointed to come downe amongst vs in the place of his worship and therefore to purge our hearts from malice enuy anger and all wickednesse and to beseech the Lord for his grace and direction both to speaker and hearers that we may keepe holy-day to the glory of his name Esa 58. Lastly we must also remember and keepe the Sabbath in minde when it is past viz. by thinking vpon the holinesse which wee then made shew of in appearing humbling our selues before and hearkening vnto the Lord as though wee were schollers of his schoole that wee may bee ashamed to walke otherwise the dayes of the weeke following and by thinking vpon the instructions deliuered vnto vs that wee may at the least practise them in speciall more carefully then before For through the want of this remembrance it commeth to passe that euen they which are holy vpon the Sunday are wicked all the dayes of the weeke besides that our Sabbath-keeping is like the Iewes fasting or hanging of the head like a bul-rush for a day which the Lord doth greatly disdaine Memb. 3 The third member of the dutie here inioyned is that wee keepe holy a Sabbath that is a cessation a rest for this is so inseparably ioyned vnto the time which is to be kept holy as that take away rest and you take away the holy day for the holy day is a Sabbath a rest Therefore Leuit. 23. whereas there were many festiuall times appointed in the Mosaicall Law the feast of the Passeouer of Pentecost of the gathering of fruits c. they were all called by the name of Sabbaths Esa 1.16 What we must rest from vpon the Sabbath Now the Sabbath or rest which wee must keepe is first and chiefly from sinne and thus our life should be a continuall Sabbath according to that diuine rule Cease to doe euill learne to doe well seeke iudgement and releeue the oppressed but principally vpon the Lords day when hee is most to be honoured hereby But alas how foulely is this rest abused in these miserable times no day in the weeke being a day of such licentiousnes as this wherein as though hell it selfe were broken loose some spend their time and mony and wits in the alehouse drinking and swilling like drunken swine some waste that which they haue gotten with hard labour in carding and dicing Leuit. 2.3 Secondly this rest must bee from ordinary not absolutely necessarie labour which is further expressed in the wordes following In it thou shalt doe no manner of woâ—ke and in another place speaking of this time he saith There shall be no worke done therein it is the Sabbath of the Lord in all your dwellings this being added as a reason why no worke might be done because it is the Sabbath of the Lord as if he should haue said ye cannot keepe a Sabbath vnlesse yee cease from working 〈◊〉 ad Elpid Thirdly wee are to cease from workes of speciall times as plowing sowing reaping c. Constantine in his Epistle to Elpidiâ—s willeth that all should rest vpon the Sabbath day onely hee speaketh of dangerous weather at some time yea often in the time of planting and graffing and sowing through which experience taught that their fruit perished and was lost in which case hee giueth libertie to these businesses rather then that the good gifts of God should be lost Anno 27. Hen. 6 Others long agone prouided that no Faires or Markets should be kept vpon the Sabbath day as in the time of Henry the sixt here in England and yet before that euen before the Conquest Conâ— VVinch in the time of Canutus it was ordained that Faires and Markets and worldly workes should cease vpon that day and Charles the great commanded his Visitors that all worldly businesses should cease whether it were sowing time or planting Conc. Dingulo-sunens Can. 13. or cutting of vines c. And in an old Councell it was decreed That if any should worke his beast vpon the Lords day it should be forfeited to the King 4. We must cease from the works of our speciall callings for the six dayes are appointed for them Sixe dayes shalt thou doe all that thou hast to doe Shop-keepers ought not therefore to follow their trades of selling Millers of grinding c. and if there bee any else of the like nature they must rest from the works of their callings at this time of rest Likewise it is fit that Bayliffes and Apparitors should on this day forbeare seruing their Processes according to the decree of Leo and Anthemius who ordeined That if they should execute these offices vpon the Lords day they should bee proscribed that is forfeit all their goods 5. We must rest from worldly speeches and thoughts either by making bargaines or talking of worldly businesse or contriuing the same in our minds when we performe these duties then is the day kept as glorious vnto the Lord as hath been already noted out of the Prophet Esa 58.13 Memb. 4 The fourth member of the dutie here inioyned is that wee sanctifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sabbath day which the Lord hath appointed Now it is granted of all that the Iewes were to keepe such a Sabbath vnder the old Testament indeed but much doubt is made for the time of the new Testament wherefore here ariseth another question Quest 74. Is there any set day vnder the new Testament thus to be sanctified and kept holy Answ Yes the day which is commonly called Sunday but
That it was appointed for holy meetings to preach and heare c. 3. Not in some one Church but generally in the Churches of Christians at Troas Galatia Corinth c. 4 Not in some week only but euery weeke Arg. 2 Exod. 20.10 The second reason is taken from places of Scripture which proue the same by consequence as that in Exodus where the Commandement being giuen this is added as a reason The seuenth day is the Sabbath of the Lord thy God and the Lord rested the seuenth day Math 12.8 A second place is that in Matthew The sonne of man is euen Lord of the Sabbath A third place is in Iohn All men should honour the Sonne Iohn 5.23 euen as they honor the Father The reason may be framed thus If the same reason grounded vpon Gods word be as wel for the first day of the weeke as it was once for the Sabbath of the Iewes then wee are as certainly tied to the obseruation of this day as they were for their Sabbath but there is the same reason Therefore wee are certainly tied vnto this day The first part of this argument is plaine for the same reason is of the same force the second part appeareth by the places noted in the margent The maine reason of the Sabbath of the Iewes is because it was the Sabbath of the Lord and therefore his people must necessarily do him this honour that there might be a conformitie betwixt God and his people and in like manner our Sabbath is the Sabbath of the Lord Christ when he had finished the worke of our redemption for which cause hee also giueth the same name The Sonne of man is euen Lord of the Sabbath As if in more words he should say When God the Father had once ended the making of the world he rested and published himselfe to be the Lord of that rest and dedicated it vnto himselfe giuing it the name of the Sabbath of the Lord In like manner when I shall haue finished the worke of mans redemption I will rest and will haue the day of my rest dedicated vnto my selfe for which cause I say that the Sonne of man is euen Lord of the Sabbath also it shall bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords day And thus shall the will of the Father be fulfilled which is that as they honoured the Father in keeping the Sabbath betwixt the creation and redemption so they should honour the Son in keeping the Sabbath betwixt the redemption and consummation of the world Arg. 3 Matth 28. A third reason may be drawne from the vniforme practise of the Church euen from the time of mans redemption vnto this day Christ himselfe first began it when he arose early in the morning vpon this day and thenceforth euer obserued it so long as he continued vpon the earth Iohn 20.19 When the Disciples were gathered together for feare of the Iewes the doores being shut he came and stood in the middest of them vpon that day Againe Verse 26. when incredulous Thomas was amongst them he came and shewed his hands side and feete vpon that day and immediately the Euangelist subioyneth And as for the practice of the Apostles herein it is so plaine as that it were great impudency to deny it Again for the practice of those that liued next vnto them whether Greekes or Latines they followed the same order Reade for this Ignatius in his Epistle to the Magnesians Iustie Martyr in Apologeticis Ireneus in his fourth booke chap. 19.20 Euseb Eccles hist lib. 4. chap 23. Origen Hom. 3. in Exod. Cyrill in Iohan. Tertul. de Idolat Ieronym in vita Paulae Ambros serm 62. August in Iohan. Gregor lib 11. epist 3. c Lastly for the Churches of these times since and at this present whether Protestant or Popish of what Country soeuer all consent for the obseruation of this day though in opinion there be some difference about it some grounding it vpon Gods Ordinance according to that which hath been said as Beza Iunius Piscator Bollocke Hooper Fulke and the book of Homilies yea and some Papists also as Sâ—â—tas Panormitanus Syluester Felicius and the Schoolemen some vpon tradition onely as the Rhemists Testament Tollet and Bellarmine Whence wee may reason thus That day which the Lord Christ hath sanctified by his resurrection wherein hee came together with his Disciples to instruct and to confirme them wherein all Christian Churches of all Ages haue made their Assemblies is certainlie the Sabbath of the Christians but such is the first day of the weeke Therefore certainly our Sabbath Arg. 4 A fourth argument may bee drawne from the iudgements of God most fearefully befalling such as either haue contemned the Sabbath of this day or through worldly mindednesse haue neglected it In a Councell held at Paris some holy men vrged the making of speciall decrees about the strict obseruation of the Lords day because as they alleaged partly of their owne knowledge partly by the relation of others some intending their husbandry vpon this day had been smitten with thunder and lightning to the laming of some and to the vtter destruction of others Another carrying home corne vpon this day had both corne and barne most lamentably consumed by fire Also that in Chimstat a towne in France a certaine woman being wont together with her children to peele hempe vpon the Lords day when others were at Church was first terrified with some sparkes of fire falling amongst her hempe another time with a flame of fire arising in her hempe and lastly not being warned by this there kindled a fire againe which whilst she laboured to quench both she and her children did miserably perish thereby The Centuriatours of Magdenberg do tell of a certaine Noble-man that was wont to follow his sport of hunting vpon the Lords day when others went to Church but the Lord shewed a great iudgement vpon him therefore he had a child borne vnto him with the head of a dog And that a certaine Miller intentiue about his grinding vpon this day had his house and meale burnt by a fire kindling in his mill And to come nearer home Anno 1583. whilst they were beholding the Beare-baitings in Parish-garden vpon this day the scaffold burst down suddenly and eight persons were slaine outright and many more hurt and maimed Arg. 5 A fifth argument may be drawne from such things as fell out worth the noting vpon this day August de temp serm 25â— Notable â—hiâ—gs â—pon this day Nâ—â—â—m 154. Christ arose vpon this day the elements were framed the world begun the Angels created and Manna began first to fall vpon this day the Israelites passed thorow the red sea Christ was baptized turned water into wine fed fiue thousand with a few loaues vpon this day and vpon it wee hope Wolph Cron. lib. 2. cap. 1. that hee shall come to Iudgement saith Augustine Vpon this day Christ was borne Aaron and
his sons consecrated c. Vpon this day Christ appeared at sundry times after his resurrection the holy Ghost descended vpon the Disciples and Iohn was enlightned Arg. 6 1. Cor 2 14. A sixth argument may be drawne from the approbation and consent of all the best men who are spirituall and most able to discerne the things of God and the opposition of godlesse and most euill men who are led like brute beasts who are naturall and perceiue not the things of God For the best men haue euer since Christs resurrection obserued and kept this day with all due reuerence only the prophane and licentious haue cast away all conscience hereof Whence we may reason thus That which is embraced and held by all godly learned men but oppugned by the vngodly as not standing with their corruption is certainely the truth but such is this doctrine of the first day of the week to be the Sabbath Therfore most certainly true For the first part of this argument wherein the strength consisteth and first that that is the truth which is held by the godly with one consent our Sauiour telleth them To you it is giuen to know the secrets of the Kingdome of Heauen And if any man shall doe his will he shall know the doctrine Matth 13.11 Iohn 7 17. 1. Cor. 3.19 whether it be of God or no. And on the other side The wisdome of this world is foolishnesse before God and they which are after the flesh do sauour the things of the flesh with many like places from whence it followeth that the constant consent of all godly men is no small argument of the truth and contrariwise of the wicked And thus yee see vpon most firme grounds that there is not onely a Sabbath to be obserued vnder the new Testament but the Sabbath the first day of the weeke which the Lord hath appointed Which meeteth with sundry phantasticall opinions Errors touching the Sabbath Rom. 7. First of the Anabaptists in Germany and the Familists in England which hold that all dayes are now alike and none more a Sabbath then another neither doth it any whit helpe them that they alleage Wee are free from the Law euen as a woman when her husband is dead from the law of her husband for by the Law here is meant the ceremoniall Law the heauy yoke of which Christ tooke from our shoulders and if in any other place freedome from the law bee spoken of it is either meant of the Ceremoniall and Iudiciall or of the rigor of the Morall Law exacting perfect obedience in euery point or else threatning condemnation If they shall say Col 2.16 Let no man condemne you in respect of a Sabbath c. and that the Apostle saith reprehensiuely Ye obserue dayes and times and moneths and yeeres neither doth this make for them seeing that the first place speaketh of feasts abrogated Gal 4.10 and done away only the other of times vsed to be obserued by the Gentiles Secondly it appeareth to bee an error which is held by the Iewes by Ebion and Corinthus and the Sabbatary Christians viz. that the old Sabbath is still to bee kept as before Christ his comming for the abrogation of which these places are most plaine Col. 2.16 1. Cor. 16.1 Acts 20. c. Thirdly they also erre that yeeld a Sabbath now but hold it vncertaine whether it be the seuenth eighth or tenth Fourthly they which ho d this day but with all that it may bee changed vpon the consent of Churches sufficient cause concurring which I take it is suppositus impossibilium a surmise of things impossible Lastly they which hold the same day but meerely vpon the ground of tradition as the Papists to make their other fond and corrupt traditions in the more request 3 To rest vpon the Lords day 3. Thirdly I say that this day is not remisly to be kept by vs vnder the new Testament although it may rightly be said that the strict resting inioyned the Iewes doth cease viz. as figuring our Christ his resting in heauen after the worke of our redemption finished according to that Scripture He that hath entred into his rest Heb 4.10 hath rested from his owne workes as God did from his Yet considering that there is a rest also for Christians Heb. 4.9 as is contained in the same place There remaineth therefore a rest vnto the people of God it were great temeritie to deny a day of resting now from seruile worke holding that the Lords day is rightly kept by comming together to publike duties though the times of vacation be spent in following worldly affaires For as Gods resting vpon the Sabbath did prefigure Christs resting vpon his day so there is a rest to come vnto all Christs members in heauen which is figured out by our resting vpon the Lords day to the apprehending of which sweet and most ioyfull rest we are more sensibly quickened by tasting the sweet of resting here after six daies painfull labour vpon the Lords day Acts 15 â—1 Moreouer it is necessary that wee cease from worldly affaires that wee may be more profitably imployed about heauenly which without doubt was one end of resting vpon the Sabbath of old for they attended then vpon Gods publike seruice euery Sabbath day seeing it is said that Moses is read in the Synagogues euery Sabbath day They must therefore rest that they might labour rest temporally and labour spiritually men being vnfit to doe both these labours to the best aduantage the same day especially the spirituall if there bee an incombrance of the corporall wee beeing fitted vnto the one by nature but to the other not onely not fitted but most vnapt vnto it by nature so that wee had neede to bee bowed and bent by meditation and prayer before the publike meetings and to bee confirmed and made tenacious of the things which wee haue been taught by recounting them after these meetings And to doe thus wee haue plaine direction giuen vs in the holy Scriptures Eccles 4.17 Take heed vnto thy feete saith the Wise man when thou entrest into the house of the Lord and be more neare to heare then to giue a sacrifice of fooles this is for preparation before and after the publishing of the law Take heed saith Moses that yee doe Deut. 5.32 Deut. 6 6. as the Lord your God hath commanded And againe These words which I command thee this day shall be in thine heart this is for recounting of the word againe after And that royall Prophet professeth according to this direction I haue hid thy word in mine heart Psal 119 â—â— that J might not sinne against thee Notable is the admonition of Chrysostome to this purpose yee ought not In Mat. cap. 1. Hom. 5. when yee goe from the congregation to bee intangled presently with businesses contrary to this studie but to goe home and there to call together your wife and children to
taken at the approach of the Sabbath nor yet as the Essees a strict sect amongst the Iewes by abstaining from doing the necessary businesses of nature as Matthew Paris writeth of a Iew that would not be drawne out of a noysome Priuy vpon their Sabbath But look what time thou art wont to rise about thy worldly busines which thou art most desirous to set forward at the same arise by prayer and heauenly meditations and loose no conuenient time till thou betakest thy selfe againe to thy rest at night and if any occasion be offered for the furtherance of thy soules health perseuer herein yet with entermingling of conuenient relaxations of mind and body lest thou ouer-whelme Nature by ouer-strict intentions And which is the chiefe end of this discourse about the beginning of our Sabbath presume not before a whole day of rest bee complete to put thy hand to thy worldly businesses as some doe going forth with their carts towards Faires or Markets or in carrying carriages some about one worke and some about another vnlesse in the cases before allowed for necessitie Quest 3 Acts 1.12 Wee read in the Scripture of a Sabbath dayes iourney by which it should seeme that it is not altogether vnlawfull to trauell then what is to be said of this It cannot bee denyed Answ A Sabbath dayes iourney but that the holy Ghost speaketh of such a iourney indeed yet Ierom imputeth it to the Rabbins as an inuention of their and (a) Ioseph de bel Jud. lib. 7. cap. 24. This riuer runs betwixt Archas and Raphaneas two cities of the kingdome of Agrippa This was shewed vnto Titus in his returne from Ierusalem and if it were true it is worthy to be shewed al men as being a miraculous teaching of rest vpon that day from trauell seeing a Riuer did rest from running according to the ordinary course Iosephus writeth a strange story of a Riuer called Fluuius Sabbaticus which was wont to run full all the six daies but when the seuenth came the water abated that a man might see the bottom of the riuer it ceasing then from running But Theophilact bringeth Origen for his author that the Sabbath dayes iourney had the beginning then when the Tabernacle was placed in the middest and the Israelites tents farre off round about which as he saith was a thousand paces from whence they must needs come to the Tabernacle vpon the Sabbath and this continuing for the space of forty yeare might well giue occasion of this phrase a Sabbath dayes iourney So that it may be granted as certaine that there was such a iourney allowed by the Lord but the doubt still remaineth how farre this iourney extended Caluin and the Latin Interpreters hold that it was two miles and that by comparing this place of the Acts with that in Luke Luke 24. â—0 Iohn 11.18 where it is said that hee blessed his Disciples in Bethany and ascended thence which Bethany is from Ierusalem 15. furlongs two little mils Tremelius the Syriacke interpreter saith that it was but seuen furlongs and so translateth it and affirmeth that the Rabbins with wonderfull consent doe all agree herein for they count it 2000 paces according to their Talmud but these are ordinary paces but halfe so great as Geometricall paces so that they make but 1000. Geometricall paces which are but a mile 2. Kings 4.23 But the matter still resting in the distance of Bethany from Ierusalem which was on the further side of the mount and 15. furlongs off it must be concluded that this is the Sabbath dayes iourney there meant Neither doth it hinder that Iosephus writeth of the mountaine being distant from Ierusalem but fiue furlongs or since but 500. paces or more lately that Bethany is from Ierusalem three miles for the mountaine is great and large and therefore some part might well bee so nigh and since Ierusalem reedified it being set vpon other ground including Golgotha where Christ was crucified which was then without the gates of the city Bethany might well bee three miles off Howsoeuer wee are to hold that a Sabbath daies iourney is about the businesses of the Sabbath about which we are not alwaies tied to the same distance of places but may trauaile as occasion serueth for our greater comfort or the good of the Church so that lawfull order bee not broken as the Shunamites Husband answered her when shee would haue her Asse sadled to goe to the man of God wherefore wilt thou goe to day seeing it is neither new Moone nor Sabbath By which is intimated that vpon Sabbath daies shee was wont if the case did so require to ride vnto him For conclusion then of this point let these rules be obserued 1. To trauell about worldly businesses vpon the Sabbath day is altogether vnlawfull vnlesse necessity doth so require be the iourney lesser or greater 2. To make vnnecessary iournies about spirituall exercises vpon the Sabbath is vnlawfull viz. either by riding or walking to preach to the wearying of man or beast Amos 8. when the iourney might we l haue been taken the day before or by trauelling in like manner to heare when as no famine of the word constraineth hereunto 3. To trauaile to our ordinary and appointed place of Gods worship is not only lawfull but necessary so often as the publike seruice of God is there vpon the Sabbath performed how farre soeuer our dwellings bee from thence if sicknesse or weakenesse or some other necessitie hinder not and in case of the want of a sufficient ministry there to trauaile to some other place I meane if the word be not there preached or the grounds of religion explaned But where this is to be had in conuenient sort to depart thence otherwhere vpon pretence of insufficiency in the Minister is to breake good order and to runne to a confusion for when the minister doth his indeauour if by the diligence of his flocke in resorting vnto him he be incouraged he shall increase in his gifts care and study but contrariwise decrease to their greater hinderance Quest 4 How shall the poore doe which want food and raiment and cannot prouide sufficiently vpon the six dayes for their sustenance then and for the seuenth also may not they in this case worke some part of the day Exod. 16. Ans No verily whether thou bee rich or poore the same law of God bindeth all alike for let the poore now work and he can haue no hope of benefit hereby as those of the people of Israel that went forth to gather Manna vpon the Sabbath found none Hag. 1.6 and they that neglected the building of the Lords Temple earned wages but put it in a broken bag so they which neglecting Gods ordinance shall follow their worldly works shal get nothing by so doing it is not mans labour Psal 127. but Gods blessing that maketh our indeauours effectuall of this blessing there can be no hope when
be made a kind of Sabbath how can this stand with the command of working vpon the six dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to bee spent in the workes of our callings Quest. 80. All this being but generall what more speciall rules are wee to follow in our weekly deuotion Answ 1. Wee must pray euerie day morning and euening 2. Before and after the vse of Gods good creatures 3. The more our necessities vrge vs to pray the oftner and the more instantly 4. Let no day passe without some reading and diuine meditations 5. Neglect not the weeke day Sermons when opportunitie is offered to come vnto them Explan After the necessitie of performing Gods worship euery day declared I haue thought it not amisse to set down speciall rules for the direction of all men for though we are to make euery day a kinde of Sabbath yet wee are not to follow the practise of Monkes and Friers framing our life to idlenesse in regard of worldly affaires nor yet of some ouer-zealous persons trauelling from place to place to heare the Word of God spending many whole daies in this manner the businesses of our calling being neglected they can haue little comfort herein when God shall aske who required these things at your hands But he that is desirous to performe his weeke-dayes seruice acceptably vnto the Lord must 1. Reuerendly commend his supplications and giuing of Rule 1 thankes euery day morning and euening vnto the Lord as Daniel kneeled downe and prayed three times a day Dan. 6.10 for a figure of which it was commanded vnder the old Testament that they should sacrifice a Lambe morning and euening euery day continually which Lambe did represent Christ Exod. 29.39 and this sacrificing was a comming to God by prayer in his name and in the merits of his bloud-shed Now this was done publikely at the doore of the Tabernacle shewing that in euery little Tabernacle or Church Vers 42. such as is euery Christian mans family the like should be performed in the company of the members therof children seruants Wherefore heathen families wanting the true knowledge and feare of God are branded thus that they call not vpon his name as in that imprecation of the Prrophet Powre out thy wrath O Lord vpon the heathen Iere. 10.25 and vpon the families that call not vpon thy Name It is not enough to say the Lords prayer or some other drowsily being halfe asleepe or without minding it as is the manner of most men for this is the sacrifice of fooles who know not that they doe euill Eccl. 4 17. neither is it enought for Gouernours to pray by themselues alone but the right worshipper of God prayeth heartily if he be the master of a little Tabernacle he sacrificeth in the doore thereof Rule 2 1. Tim 4.5 Secondly thou must pray before and after the vse of Gods good creatures for euery creature of God is sanctified by the word prayer when Adam had sinned all things seruing for mans vse were accursed now by Iesus Christ alone this curse is remoued but not without presenting him in prayer before the Father So that come to partake of these benefits without prayer and thou feedest thy selfe with curses which thou mayest looke should be the ouerthrow and not the vpholding of thy bodie Rule 3 Psalm 50 15. Thirdly the more our necessities vrge vs wee must pray the oftner and the more instantly Dauid in this case prayeth day and night and without ceasing and sheweth that continuall praying is therein required Call vpon me saith the Lord in the time or trouble Iam. 5 13. What must we call vpon him then onely no but oftner and more instantly then aboue all other times To this purpose saith S. Iames â—s any amongst you afflicted let him pray that is let him make this a time of continuall prayer and so in the like cases Rule 4 4. We must let no day passe without reading and diuine meditations for hereby we doe encrease our heauenly substance according to that Prayer reading meditation and tentation make a perfect diuine Exhort one another daily saith S. Paul Hebr. .13 1. Tim. 4.13 and to Timothy Giue attendance to reading to exhortation to doctrine If any shall say This is needfull indeed for a Diuine but bindeth not the people I answere That it doth not binde them indeed vnlesse they esteeme of Gods blessing desire to be saued but if they doe they are bound as well as the Diuine Hee onely is blessed that meditateth thus in the Law of God and thus doing saith Paul to Timothie Thou shalt saue thy selfe as a Christian and others as a Diuine Fiftly thou must attend vpon Sermons when opportunitie Rule 5 is offred that is ordinarily whilst the Word is plentifully preached vpon the Sabbaths otherwise thou must euen vse importunitie and the reason is good the Preacher must preach opportune and importune therefore thou must bee ready to heare if need doeth so require not onely vpon opportunitie but vpon importunitie when it will not so well stand with the season or thy wordly of affaires When the famine of hearing the Word of the Lord should come the Prophet saith that they should wander Amos 8.12 From the North to the East they should run to and fro to heare the word of the Lord. Quest 81. What is to be thought of whole dayes in the weeke set apart to holy duties as Saints dayes and dayes of thanksgiuing in publike Answ All this may lawfully be done and is commendable by Gods Word and therefore we are reuerently to conforme our selues to the ordinance of authoritie herein Holy dayes to be kept Explan Howsoeuer all good Christians doe yeeld to that which hath beene already said about our weekly deuotion yet there is great difference about making whole weekdaies holy dayes and specially the dayes of Saints the fountaine whereof is said to haue beene Popery To handle this poyint therefore somewhat more largely I say first that it is lawfull for the Christian Magistrate to command some of the weeke dayes to be obserued as holy by abstaining from publike ordinary workes of our callings and frequenting Gods publique Seruice 1. Because the Magistrate is ordained for our good but a Reason 1 greater good can hee not doe vnto the Church Rom. 13.3 then next vnto the sanctifying of the Sabbath to prouide for the solemnitie of some other dayes of which iust occasion is giuen that thus Gods seruice may be vpheld euen vpon the weeke day Reason 2 2. Because godly Magistrates haue vsed thus to doe and beene commended therefore As Hester and Mordecai vpon the wonderfull deliuerance of the Iewes Est 9.21 and the sword put into their hands to be reuenged vpon their enemies set apart the fourteenth and fifteenth day of the moneth Adar to be
them that hurt you and persecute yau and loue your enemies saith the Lord not that they may be blessed and heartned to proceed in their enmity and malice but be ouercome with our innocency and requiting good for euill and so haue their heart turned vnto God Whom we must not pray for Now as there is some for whom we must pray so there be others for whom we may not pray but pray against 1. The Deuill ours and Gods common enemy wee must pray against him Rom. 16.20 that he may be confounded and troden vnder our feet 2. All knowne enemies of God Dauid hath many Psalmes of imprecations and praying against such of this sort is Antichrist which is an Aduersary 2. Thes 2.4 and exalteth himselfe against all that is called God Such was Iulian the Apostata against whom the Church prayed 1. Sam. 16.1 and Saul was declared to bee such vnto Samuel for which cause he is rebuked for mourning and praying for him 3. We ought not to pray for the dead whose estate is vnchangeable as Abraham told the rich Glutton being in hell that they which were there could not come hither Quest 120. Why is there added in the preface Which art in heauen Answ Not for that I belieue God to be in heauen only for he is euery where but because to bee in heauen is an argumeni of great glorie wherefore I learne with all reuerence and humility to pray vnto him being our father most glorious 1. Eing 8 27. Expl. Here followeth the third thing in the Preface for our direction Which art in heauen This is not spoken circumscriptiue as though God were contained in the heauens for the heauen of heauens are not able to containe him or as though if the heauens were not God cannot bee as the inhabitants of the earth cannot be when the earth ceaseth for God was before all heauens and earth and creatures But God is said to be in heauen 1. First for his glory which doth most shine in the third heauen it being most manifested there to the holy Angels and blessed Saints by an immediate vision and fruition as also his glory that is the manifestation of his Wisdome power c. is by way rationall deduction argued from the lower heauens and the hoast of them the â—unne Moone and starres according to the Song of the holy King The heauens declare the glory of the Lord and the firmament sheweth his handy worke 2. There is not only a naturall but also supernaturall and extraordinary demonstration of his glorious attributes of Iustice Mercy Power and Wisdome which are manifested from heauen as by the Prophets who were immediately inspired from heauen to declare them and by Christ who came from heauen and sometimes by the signes which the heauens beare portending great alterations as before the destruction of Ierusalem and the like and lastly by influences comming from the heauens most notably to destroy most notorious sinners as the old World against which the windowes of Heauen were opened to drowne them and Sodome against which fire and brimstone came thence to burne them vp Thirdly for his puritie and holinesse euen as the heauens are pure and not obnoxious to corruption in such manner as the inferiour bodies are yea when they shal at the last perish and haue an end the yeares of the Lord the same pure and holy God shall last alwaies according to the Psalmist Thou art the same and thy yeares shall not faile 4. For his excellent maiesticall Psal 101 2â— and inaccessible brightnesse euen as the most shining heauenly creatures the Sunne and Starres And all this serueth to breed in vs humility and reuerence in coÌ„ming before the Lord euen as the sinful Publican durst not looke vp to heauen but cryed Luke 18. Lord bee mercifull to me a sinner and as the poore Prodigall Father I am not worthy to be called thy child Luke 1.53 for the proud the Lord dispiseth the rich he sendeth empty away that is such as acknowledge not themselues vnworthy wretched sinners Esay 66.2 and presume vpon any thing in themselues but the humble ones that tremble at his word that doe reuerence before him hee wil looke and haue respect vnto Which should make vs so to temper our boldnes with humility and reuerence in praying to this our most glorious Father that when we would be bold with him like sonnes we incurre not the blame of saucinesse and irreuerence with the Iewes and be challenged with that sharpe saying If J be a Father where is mine honour Mal. 1. â— if I be a Master where is my feare saith the Lord of Hostes Quest 121. How many bee the Petitions of this prayer Answ Six whereof the three former concerne the glory of God the three latter concerne nur selues Explan In handling the petitions of this prayer 1. Wee are to consider of them in generall and then in particular Generally they bee sixe as many concerning Gods glory as our owne necessities and the first in order concerning Gods glory the last our selues The equall number teaching vs how gratious the Lord is towards vs sinfull men allowing vs if we come with one request for the aduancement of his glory to come with another for our owne benefit if with three for him with three for our selues also This is no small fauour when a mortall King will 〈…〉 when do the like happy would his subiects think themselues and pray often and heartily for his health and honour if premising prayers for his welfare hee would allow them to petion freely also for themselues being ready to grant their desires Happy then are we that serue so good a King but vnworthy of this happines sith that vngratefully wee seeke not his honour but the satisfying of our owne worldly lusts hee alloweth vs to pray as much for our selues as for himself three for our selues and three for him but wee pray three for him and threescore for our selues or nothing for him and altogether for our selues thus requiting the Lord euill for good Let euery man bee ashamed of this and desire as heartily the glorifying of Gods name as his owne necessary foode and raiment as the welfare of his owne soule The order of the petition The order of placing the petitions concerning Gods glory first and then those concerning our selues teacheth 1. that God is absolutely to be respected and for himselfe but man for Gods cause He is the Soueraigne Lord of all and the reuerence of him ought to sway all the greatest men are not so to be reuerenced simply for their power and greatnes but for him Matth. 10.28 and in him I will tell you saith Christ whom yee shall feare not him that can kill the body but him that can destroy body and soule in hell fire And this is the argument vsed by the Apostle to perswade obedience to the higher powers Rom. 13.1 because there are no
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
other villanies that they might not escape vnpunished Thirdly in the booke of Prophesies in which are things certainly and particularly foretold long before they come to passe farre passing the reach of any creature And these two the Prophet Esay produceth as maine arguments against heathen Gods for that they are both wanting in them and are onely to bee found in the great God of all Esay 41.23 Shew the things that are to come hereafter that we may know that ye are Gods doe good or doe euill that we may declare it Fourthly in the booke of Gods creatures wonderfully made and set in order and euer since their creation preserued when as the nature of the earth is to be heauy and there is no solid thing to vphold it for it is founded vpon the waters being sustained in the place onely by the hand of God the nature of the water is to ouerflow all the earth and the nature of the visible heauens to bee confounded with the waters 2. Pet. 3.5 from which they were raised Fiftly the consent of all Nations among which there is none so barbarous and brutish but acknowledgeth a diuine power gouerning the world beneficiall to mankinde and auenging sinne Nay the very nature of man doth so farre abhor direct Atheisme that rather then haue no God hee will make him a God of stone or wood Lastly in the booke of holy Scriptures being maintained without any fleshly arme against the rage of all tyrants especially since the incarnation of the Lord Iesus where euery page giueth some testimony of the god-head Quest 6. How many Gods be there Answ But one onely true God the rest are but Idols set vp by men Explan Strangely did men dote of old that followed a number of Gods our light is such thankes bee to God that in the darkest corner of this land men doe know that there is but one God And this is most cleare by the light of reason thus God is infinite but there cannot bee two infinites for then there should bee somewhat beyond the infinite and vncomprized in it whicâ— is a contradiction to it selfe Therefore there can bee but one God The like reduction vnto impossibility of plurality may bee made out of the attributes of omnipotency independencie supreme goodnesse and the like which are capable onely of vnity But heerein I rather referre to the sound Principles of true Philosophy vrged by some of the Platonicks and Schoolemen or rather to the tractates of the Fathers who haue spent much time heereabout in their writings and soundly proued the vanity of all other Gods Quest 7. What is God Answ Hee is a spirituall essence most simple infinitely present holy wise iust and mighty the Creator preseruer and onely gouernour of the whole world Explan Here I call God Essence Exod. 3.14 Joh. 4.20 because he alone hath being himselfe and can say I am other things are all of him spirituall because hee hath no body nor members of a body as we haue most simple that is most pure without mixture of any corporall thing Psal 139. Esay 6.3 infinitely present that is filling all places with his presence for he is euery where infinitely holy for the holiest Angels are not to be compared vnto him infinitely wise for he knowes all things Prou. 3.19 past present and to come and all secrets of all hearts hee knowes how to turne all things to the best for his owne glory and the good of his people infinitely iust Exod 34.7 Gen. 17.1 hee cannot bee corrupted he will not suffer sinners to escape vnpunished but will plague them to the third and fourth generation and infinitely mighty all power is of him the mightiest in the world are limited and goe no further then they are permitted hee alone can do whatsoeuer it pleaseth himselfe Gen. 1. the Creator of the whole world for hee made all of nothing both heauen and earth and the great waters with all creatures Psal 65. the preseruer it is hee that preserues and vpholds all things euer since they were made by him the earth is established that it moueth not the waters are maintained for nauigation and the Heauens with the Sunne Moone and Stars sustained aboue Act 17. for the comfort of this nether world by him the fruits of the earth are brought forth for the nourishment of man and beast and by him wee feede and liue and one generation is prouided to succeed another Lastly the gouernour for hee rules in all things by his prouidence both small and great Math. 10.29 a Sparrow falls not to the ground without him nor one hayre of our head Quest 8. Into how many persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost Explan It is not sufficient for the true knowledge of God to be seene into the nature of the Godhead which hath been already in some measure handled but wee must also know God as he is distinguished into three persons of which euery one is very God Therefore in this confession is distinct mention made of them all if wee vnderstand it thus I beleeue in God the Father c. that is I beleeue in God who is the Father and in God who is Iesus Christ his only Sonne and in God who is the holy Ghost Proofe Moreouer the holy Scriptures doe giue large testimony heereof First that God is the Father Sonne and holy Ghost Math. 3.16 The holy Ghost descended vpon him like a Doue and a voyce came downe from heauen saying this is my beloued Sonne in whom I am well pleased Heere is the Father speaking from heauen the Sonne baptized vpon earth and the holy Ghost descending from heauen to earth againe it is commanded to the disciples Math. 28.19 Goe teach all nations baptizing them in the name of the Father Sonne and holy Ghost and plainely 1 Joh. 5.7 There bee three that beare witnesse in heauen the Father the Word and the Spirit Secondly that euery one is very God not onely the title ascribed vnto them but their very works do declare For what is the Creator of the world is it not God but such is the Father Gen. 1. In the beginning God created the heauens and the earth c. Such also is the Sonne Joh. 1.10 By him were all things made and without him was made nothing that was made and such is the holy Ghost Psal 33.6 By the word of the Lord were the heauens made and all the host of them by the breath or Spirit of his mouth Againe is the gouernour and preseruer of all things any other then God But as the Father is such without whom a little Sparrow falls not to the ground Mat. 10.29 Heb. 1.3 Psal 104.30 so is the Sonne for the word sustaineth all things and so is the holy Ghost Which is sent forth and reneweth the face of the earth Quest 9. If in the Godhead
there bee three persons and euery one be very God how say you then that there is but one God Answ Although there be three persons yet is there but one onley God in substance one infinite power and one eternity Explan This point is very mysticall and therefore hath bred many heresies in some denying the Sonne to bee God and some the holy Ghost because they would not subiect humane reason to diuine misteries But the Scriptures are most plaine for it First because they teach but one God only Secondly because they teach this very point in so many words These three are one Thirdly Job 5.7 because that euer when they expresse the Lord God it is by these words Iehouah Elohim properly englished The Lord Gods that is God in more persons which is but one Lord. Augustine sheweth by a comparison that this may be in naturall reason The light of the Sun the light of the moone and the light enlightening the ayre are three lights and yet but one Sunne But what should we enter comparison betwixt things finite and made and the infinite Creator of all betwixt terrestriall generations and supercelestiall Why should we seeke to tye him to the law of nature who is aboue nature It is no argument man cannot beget a sonne sibi Contemporaneum which begins to bee so soone as himselfe and of whom it can bee said he makes but one man together with him therefore neither can the Lord for so the Lord should bee like man when as in respect of him not men onely but euen all the world is as a droppe of water It is farre more absurd Esay 40.15 Mark 12.18 then that of the Saduces comparing our present fraile estate with the spirituall and eternall to come Serm. 15. ad frat in eremo Aristodemus a Philosopher saith Augustine laboured many yeares in finding out the nature of a Bee neither finally could hee and how then should wee comprehend the Trinity See more in my Tractate vpon the sixth to the Romanes lib. 2. cap. 5. Sect. 3. cap. 6. Sect. 1. Quest 10. What doe you learne heere to beleeue concerning God the Father and in which words Answ I learne to beleeue that God is my Father able to doe all things the Creator of the whole world and the Lord and gouernour of the same In these words I beleeue in God the Father Almighty maker of heauen and earth Explan In the handling of these Articles of our Faith particularly my purpose is to followe one and the same method throughout viz. First to shewe the meaning of the words then the ground of holy Scriptures out of which they are taken and lastly how wee are to expresse in our liues our faith in euery Article First therefore touching the sense of this Article I beleeue that is I my selfe doe particularly know and beleeue whatsoeuer is here set down and acknowledge it my duty so to doe and not to rest contented with a generall faith beleeuing as the Church beleeueth without knowing the things beleeued or with a generall faith beleeuing these things generally to be true without applying them to my selfe Jam. 2.19 For there is one kinde of faith which doth onely beleeue these things to bee true such as is the faith of the Diuell who is said to beleeue and tremble and this faith is naturall and historicall reprobates doe attaine vnto it there is another which beleeueth these things to be true but yet in the application is altogether doubtfull and onely hoping well in regard of Gods mercy which is the vncomfortable faith of the Church of Rome and this can neuer speed at the hands of God if that common speech of Christ be true According to thy faith be vnto thee that of Iames If any man want wisedome let him aske it of God Jam. 1.5.6 The right Christian faith and let him aske in faith without wauering The true sauing faith exceeds all this and certainely resolues the beleeuer though in regard of sinne there doe oftentimes arise doubtings but these are only weakenesses in beleeuers not of the essence or nature of faith To proceed I beleeue that God is my Father that is I doe not onely beleeue that God is the Father of the Lord Iesus Christ nor that he is onely the Father of all things by creation but that he is my Father by adoption and grace and that I am his childe though by nature I be the child of wrath so that he is a Father by generation by creation and by regeneration or adoption My Father able to doe all things that is all things which it pleaseth him all things that are arguments of infinite power without exclusion of the Sonne or holy Ghost for the Sonne also is able to doe all things and so is the holy Ghost and thus I beleeue him to bee the creator of the world also and the gouernour for that this is ascribed vnto the Father as his proper worke as the proper worke of the Sonne is the redemption of his people and the proper worke of the holy Ghost their sanctification neither of them being excluded from hauing to doe in the worke of creation redemption and sanctification According to that maxim in diuinitie Opera trinitatis quoad extra sunt indiuisa The workes of the Trinitie without are all indiuisible And onely within haue the seuerall persons their peculiar workes heere the Father onely begets the Sonne onely is begotten and the holy Ghost onely proceedes and thus much for the meaning Proofe God is Father Psal 2.7 Heb. 1.6 Math. 3.16 Secondly for the grounds of this Article and first that God is a Father and first by generation Hence it is that he calleth Iesus Christ his Sonne Thou art my sonne this day haue I begotten thee and his first borne When hee bringeth in his first begotten hee saith Let all the Angels worship him and This is my beloued Sonne And in this generation doe three wonders concurre First he that is begotten is equall in time with him that begat him for hee is the Eternall God without beginning The generation of God Secondly hee that begat communicates to him that is begotten his whole essence for the essence of the God-head cannot bee diuided part being communicated to the Sonne and part retained still to the Father Thirdly the Father begets the Sonne within himselfe not without for there is no place without him he containes all places within himselfe Secondly that he is a Father by creation is plaine For Hee created the heauens Gen. 1. Psal 104. and the earth Hee laide the beames of his chambers in the waters hee set the earth vpon her foundations c. And this his worke of creation was wonderfull and far surpassing all other workes of the greatest in the world besides First in regard of the matter out of which the world was made viz. Nothing for all was made of nothing Secondly in regard of litle or
in that I beleeue in him the holy Ghost I acknowledge his office of sanctifying and making holy the people of God for otherwise the Father also is holy and so is the Sonne but this is the peculiar office of the Spirit to sanctifie from hence hath hee this name of the holy Ghost Lastly I beleeue in the holy Ghost that is I put my whole trust and confidence in him as I doe in the Father and the Sonne for my preseruation and saluation and more especially as I depend vpon God the Father as my Creator and dayly Protector and vpon God the Sonne as my Redeemer and daily Mediator so doe I depend vpon God the holy Ghost as my comforter and the worker of grace and all vertue in me being of my selfe a lumpe of sinne and a masse of corruption 1 Proofe For the grounds of this Article and first that the holy Ghost is God S. Peter makes it plaine when as hauing told Ananias that hee had lyed vnto the holy Ghost Act. 5 3. verse 4. he added Thou hast not lyed vnto men but vnto God These last words expressing who the holy Ghost was of whom he had spoken before viz. God Act. 28.25 Esa 6 8.9 Moreouer well said the holy Ghost saith Paul by his Prophet Esay Goe make the heart of this people fat and say by hearing yee shall heare and not vnderstand by seeing yee shall see and not perceiue Whereas the Prophet tells vs that Iehouah the Lord God spake these words vnto him whence plainly followes that the holy Ghost is very God and Lord. 2 Proofe Secondly that the holy Ghost is equall with the Father and the Sonne and not inferiour or seruant as Macedonius wickedly taught is plaine from diuers reasons First because he is one with the Father and Sonne according to that of Iohn 1 Ioh. 5.7 There be three that beare record in Heauen the Father the Word and the Spirit and these three are one That is one substance and essence one infinite wisedome power glory and maiesty Secondly because hee is alike worshipped with the Father and Sonne as in that prayer put vp alike to them all The grace of Iesus Christ 2. Cor. 13.13 the loue of God and the Communion of the holy Ghost bee with you all Amen Lastly because hee is alike the Creator of the world and the preseruer of all things for when God in the beginning made the heauens and the earth c. the Spirit is said to haue moued vpon the waters incubasse by a word that signifieth to sit and hatch Gen. 1.2 and breed life as a Henne doth to bring forth her chickins And Elihu mentioned in Iob a man of an excellent spirit saith Iob 33.4 The Spirit of the Lord hath made me and the breath of the Almighty hath giuen me life and in the Psalmes it is Psal 104.30 If thou send forth the Spirit they are created and thou renewest the face of the earth speaking of all other creatures which are so made and preserued by Gods Spirit the holy Ghost 3 Proofe Thirdly that the holy Ghost is the Sanctifier of the people of God will easily appeare if wee consider either this attribute holy euer to bee annexed vnto the Spirit as Iesus and Christ serue to set forth the Sonne of God in his office or the comparisons by which he is for the further declaring of the same compared for he is said to bee fire and therefore Iohn the Baptist speaketh thus of him Mat. 3.11 Hee that commeth after me viz. Iesus Christ shall baptize with the holy Ghost and with fire that is the holy Ghost who is as a fire purging away reâ—ning from the drosse of sinne as is further set forth where we are forbidden to quench the Spirit of God 1 Thes 5.19 Ioh. 3.3 againe hee is compared to water in that saying to Nicodemus Vnlesse a man be borne againe of water and the holy Ghost bee shall not see the kingdome of God that is of the holy Ghost in the vse of water in baptisme setting forth the power thereof viz. to clense from the filthinesse of sinne as water doth from the filth of the flesh Or if wee consider the workes of sanctification to be all wrought by the holy Ghost as first sauing knowledge which is all one with faith that most excellent and holy-making grace Rom. 8 â—6 1 Cor. 2.12 The Spirit witnesseth with our spirits that we are the children of God It maketh vs to know and beleeue those things that are giuen vs of God that is righteousnes in Christ through whom we are his adopted children and in the way to eternall life according to that This is life eternall Ioh. 17.3 to know thee to bee the very God and whom thou hast sent Iesus Christ Rom. 8.10 Secondly spirituall gouernment whereby euill is suppressed and that which is good increased in vs errour is auoyded and the truth in all things followed They which are in Christ Iesus to whom there is no condemnation walke after the Spirit and not after the flesh the spirit rules in them and causeth them thus to walke and all the sonnes of God are thus ruled and led Vers 14. for all that are led by the spirit of God as hee addeth are the sonnes of God Particularly the spirit so gouerneth by striuing against euill motions and by offering good for â—he spirit fighteth against the flesh Gal. 5.17 as the flesh fighteth against the spirit in our weaknesses it helps vs for when wee are vnable to pray acceptably it workes with vs and helpes vs to offer vp sighes that cannot be vttered Rom. 8.26 in our ignorances it directs vs for it leadeth vs into all truth Thirdly spirituall consolation Ioh. 16.13 Ioh. 14. in our seuerall afflictions tentations which is another part of holines for this he is called the Comforter whom Christ promiseth to send to mittigate the heauines of the disciples after his departture he is called the oyle of gladnes which maketh cheerfulnes euen to appeare in the face he is called the spirit of adoption whereby we cry Abba Psal 45.8 Rom. 8.15 Father that is affecting vs with the assurance and comfort of Gods children when wee are feared and troubled Fourthly power commendably to doe the weightiest duties of our callings therefore it is said to be the spirit Num. 11. that was taken of Moses and put vpon the Elders of Israel that they might be able to iudge and decide controuersies arising amongst their bretheren it was by the Spirit Exod. 35.31 that Ahohab and Bezaliel were inabled to worke all curious workes about the tabernacle it was the Spirit that made the Apostles sufficient vnto a farre greater work about the spirituall Tabernacle viz. to preach the gospell effectually to men of all languages Act. 2. they being vnskilfull of any but their mother tongue and for this
truth by the Scriptures I answer This is a very silly shift indeed for are not the Scriptures translated the very Scriptures of God as well as the Originalls If there be difference of translations it is no more but as if the same history written in a strange tongue should be tolde in English by diuers some expressing it after one manner some after another Now for this little difference in words no man I suppose will say that no certainty can be had of the truth of the thing told by such as are vnskilfull of that tongue but that he may the rather perceiue the truth because they all agree in the matter which they interpret Yet this is not the onely thing that bringeth them to the knowledge of the truth but to the first beginning of knowledge As the people of Samaria were brought first to beleeue in Christ by the report of the woman with whom he had talked but afterwards they professed that they did beleeue not because of her words Iohn 4.42 but for that they had heard him themselues so they acknowledged the truth at the first because they finde it so written in translations but afterwards because they are certified by the Spirit and their faith is not built vpon men as the Church of Rome doth slanderously alledge thus pulling themselues by the eare Obict 5 The Familists and Brownists If it be still further obiected that this iustifieth those inordinate heady persons the Brownists Anabaptists Familists c. for that in simplicitie seeking for the truth in the Scriptures they do find it to be the doctrine taught amongst them and cannot find ours to be so I answer that they doe fouly deceiue the world vnder the colour of simplicity and religion for that they seeke not the truth but to bring the truth to the fauouring of their conceipts as may easily appeare to such as shall obserue their insolent carriage and lewdnesse which they follow vnder the pretence of conscience Moreouer as Gamaliel well noted vnto the Councell gathered against the Apostles Acts 5.38 If this cousel or this worke be of men it will come to nought but if it be of God yee cannot destroy it So may it be sayd of them If they were of God they should at some time or other haue flourished but in that their worke comes to nought it is a signe that it is of man For they haue long troubled the world and yet they are at this day almost none As their fighting hath beene for shadowes and about no substance so haue these fantasticall Enthusiasts themselues as shadowes vanished away Obict 6 Of Lutherans and Caluinists Lastly if it be obiected that yet it wil remaine doubtfull notwithstanding this rule of the holy Scriptures whether the Lutherans or Caluinists so called be the true Church of God because they both propound vnto themselues to find out the truth hereby both are content thus to be brought to their triall and both do almost flourish alike I answer That howsoeuer the Lutherans be grieuous enemies vnto their brethren especially some more harsh and hot-spirited amongst them yet we doe thinke so well of them in regard of the points wherein we consent together as that wee hold them to be the true Church of God also The onely thing that misleadeth them is that they are addicted too much Iurare in verba Magistri that is to sticke to Luthers teaching who no maruell though he could not see to reforme all things himselfe alone and so were ouertaken with some small errours If they be not so charitably affected vnto other reformed Churches the Lord rectifie both their iudgements and affections in his good time 1. Duty To â—râ—quent the Word Preached Now follow the duties of this faith The first is diligently to frequent the preaching of Gods word and duely to read it because it is Gods voice whereby he calleth vs into the company of his people it is that whereby we must finde out his Church it is that by searching whereof we must finde eternall life 1 Peter 2.2 as saith our Sauiour To this S. Peter exhorteth As new-borne babes desire the sincere milke of the word for this the Bereans are commended vnto this all are by the Prophets and Apostles vrged as hath beene already shewed Other writings without this are but as pits that wil hold no water Wherefore as thou louest thine owne soule suffer not thy mouth to be musled by any massing Priest or thine eyes to be turned herefrom for feare of seeing as â—ue did that which may turne to thy destruction nay looke warily into this word pray heartily that thine eyes may be opened to see the truth lest by turning away thou come to destruction and know it not Ioh. 3.20.21 He that is in the truth seeketh not to haue the mouthes of all others stopped but is willing to let euery man speake and so it will appeare the better that the truth is with him If there be any then that cannot abide that others should bee heard but only themselues what shal we thinke of these men but much more if they cannot abide their chiefe witnesse of which they bragge to be heard speaking Surely we will say their matter is naught it cannot bee otherwise And what shall we thinke then of the Romanists which straightly tie their people from reading any Aduersaries writings yea from the holy Scriptures the chiefe witnesse of the truth Their matter must needes be naught and their workes euill as our Sauiour teacheth He that euill doeth hateth the light neyther commeth to the light lâ—ast his deede should be reprooued but he that doth truth commeth to the light that his deedes may be made manifest that they are wrought according to God 2 Duty To cleaue constantly to the Protestant Churchâ—es The second dutie is to stick inseparably to the Protestant Churches as hauing the true and infallible markes of the Church of God viz. the word purely taught and the Sacraments rightly administred and to account all the faire shews of the Church of Rome in the antiquity vniuersality c. but as the whiting of Sepulchres which inwardly are full of rottennesse and dead mens bones For trees often times seeme a farre off to be men but come neerer and with better light and they are soone discouered what they be So the Church of Rome which is but a trunk or dead tree in respect of the liuing Church of God may seeme the Church by this diuine light and if we be held thus a farre off but come neerer and bring the light of Gods holy word and it will appeare as it is there being no page almost in the Scriptures but some way depraued by their false interpretations none of the Sacraments but so loaden with their superstitious ceremonies as that there is scarce any appearance of their first institution Wherefore whatsoeuer it shall cost vs though all our substance and liues yet let vs
to say that as the wife is one flesh with the husband so we are of his flesh and of his bones Eph. 4.30 Cap. 2.20 Rom. 11. and that the Saints are the building and Christ Iesus the chiefe corner stone and that as imps are ingrafted into an Oliue tree so are we into Christ with many like comparisons setting forth this vnion And that we might be able the better to apprehend it he tooke our nature to the God-head in his incarnation and propounds himselfe wholly to be taken into vs in his last Supper Secondly for our vnion with one another it is set forth by the members of a body by the parts of an house by the branches of a vine and by the spouse of an honest husband which is one only so are the Saints but one body one house one vine and one spouse though they be many parts and members Rom. 12. Eph 4. Ioh. 15. Wherefore it is said that in Christ Iesus there is neyther Jew nor Grecian neyther bond nor free neyther male nor female but all are one Gal. 3.28 Who so would see more for this let him reade ouer the twelfth Chapter to the Romans and the second to the Ephesians Thirdly for our vnion with the Saints in Heauen though they be remoued farre from vs into another world they still remaine our fellow seruants and our brethren as the Lord told them in the Reuelation Reuel 6.11 wherefore looke what fauour the Lord beareth towards them the same hee beareth towards vs for neither shall they without vs haue perfect glory Heb. 11. 1 Thes 4. neyther shall wee at the resurrection preuent them but as fellow members of the same body wee shall begin to raigne together with our head Christ Fourthly for those things which are more properly set forth by the word Communion viz. first our communion with Christ our head whereby his righteousnes becommeth ours and our sinnes his the Apostle saith that hee made him sinne which knew no sinne 2 Cor. 5. that we might bee made the righteousnesse of God through him and the Prophet Esay saith Esâ— 53.4 Vers 5. urely he hath borne our infirmities for hee was wounded for our transgressions and was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed And as in our sinnes so hee partaketh with vs in our miseries for that which is done to his faithfull seruants he taketh as done vnto himselfe whether it be matter of benefit or of affliction and neglect To such as haue not fed his members being hungry nor cloathed them being naked c. Math. 25. He will say I was an hungry and yee fed me not I was naked and yee cloathed meâ— not c. And on the contrary side to those that haue done contrariwise When his Disciples should come and preach vnto any City or house such as receiued them were iudged to receiue him they which persecuted them were iudged to persecute himselfe as may be seene in the example of Saul vnto whom posting from one place to another to drawe foorth the Saints to punishment it was saide from heauen Saul Saul why persecutest thou me Math. 10. Act. 9. Fiftly for the Communion betwixt the Saints themselues liuing in this world this is first in their hearts and affections in which they are knit one vnto another through loue thus the Disciples were saide after Christs ascension to haue beene together with one minde And we are all exhorted Eph. 4.3 Vers 4. To keepe the vnity of the Spirit in the bond of peace forasmuch as there is but one body and one Spirit one Lord one Faith and one baptisme 1. Cor. 3. When the Corinthians were deuided in their mindes they were sharpely taken vp for carnall and not spirituall and Saint Iohn maketh it a note of men 1. Ioh. 3.14 Esa 11. translated from death to life if wee loue the brethren In the mountaine of the Lord they all dwell together saith the Prophet both the Lyon the Kid the Wolfe the Lambe the Leopard and the Asse viz. Through the vnity of their affections though they were as diuersly affected before as these creatures yet now they are all alike truly holy and heauenly minded meeke gentle temperate sober and addicted to euery good way and to euery good worke Rom 12 15. Secondly this communion is in the effects of their hearts thus vnited viz. first ioyes and sorrowes vertues and weakenesses mutually communicated amongst them vnto which the Apostle exhorteth saying Reioyce with them which reioyce and weepe with them which weepe and professeth it to haue beene in himselfe saying 2. Cor. 11.29 Who is weake and I am not weake who is offended and I burne not Secondly hearty prayers put vp to the Lord for one another with supplications and giuing of thankes This S. Paul desireth at the hand of the Ephesians both for himselfe and for all Saints And Eph. 6.18 Iam. 5.16 Pray one for another saith S. Iames for the prayer of the righteous man auaileth much if it be feruent This is so necessary as that to neglect it is a great sinne according to that of Samuel 1. Sam. 12.23 God forbid that I should sinne against the Lord and cease praying for you Thirdly exhortations to the mutuall excitation of Gods grace in one another for which the Hebrewes are effectually moued where it is said Let vs consider one another to prouoke vnto loue and good workes and againe Let vs exhort one another and that so much the more because yee see that the day draweth neere Heb. 10.24 Vers 35. Fourthly repairing and edifying one another for where mens affections are aright there such as are fallen through weakenesse Gal. 6.1 are restored by the spirit of meekenesse and this is the repairing of grace decayed such as stand are strengthned according to the saying of the Lord vnto Peter When thou art conuerted strengthen thy brethren and this is the edifying of men in grace when euery man according to his measure of knowledge in the mystery of the Gospel endeauoureth to breed knowledge in others as Paul dealt at Ephesus when he protested Acts 20.10 That he had kept backâ— nothing which was profitable for them but shewed and taught openly and throughout euery house Fifthly the communication of worldly goods The practice of the Primitiue Church was wonderfull for this the necessities of their fellow-seruants requiring it they sold their possessions and laid downe the price at the Apostles feete to be distributed as euery one had neede The Christians of Macedonia are commended for their liberality to the poore Saints of Ierusalem wherein they are said to haue beene willing beyond that they were able 2. Cor. 8. and the Corinthians are exhorted vnto the same that is in all likelihood they did euen diminish their owne estates and herewith make prouision for the poore in the famine
their strictnesse shewing their weaknesse in maintaining that it was against the Law to doe any worke at all vpon the Sabbath day for that in this sense their very Priests did continually breake the Law His intent then was to shew the right meaning of the command to be this that they should doe no manner worke except such as was of present necessity or helped to the sanctification of the Sabbath day Now for the Ceremoniall Law that it might bee omitted without sinne the Lord himselfe sheweth where hee saith I will not reprooue thee for thy sacrifices or burnt offerings Psal 50.8 that haue not beene continually before me and for Circumcision all the time of the people of Israels being in the wildernesse for the space of forty yeares their children were vncircumcised and yet no sinne imputed and without doubt they failed in sundry other things also Ioshua 5. Matth. 12. as the Priest did in giuing Dauid of the shewbread which it was not lawful for the people to eat and yet we do not find that they were therfore reproued by any of the Prophets howsoeuer it cannot bee denyed but that when they presumed to alter any ceremony they were grieuously punished Leuit 10. as when the two sonnes of Aaron aduentured to sacrifice with common fire they were destroyed by fire comming from heauen When Vzzah presumed to carry the Arke vpon a Cart and to stay it with his hands when as he ought not to haue touched it and it should haue beene borne vpon mens shoulders he was smitten with present death All which I doe not speake to the end 2. Sam. 6. that men should thinke that any of Gods lawes might lightly haue bin brokeÌ„ without offence but that there being iust cause the ceremonial law was many times transgressed and yet the transgressors remained blameles which is not so with the Morall 4 The Moral Law being neglected maketh men of how holy a sect and profession soeuer worse then Infidels that are without all written lawes and yet obserue the Law of Nature according to the doctrine of the Apostle Rom 2.26 Vers 27. If thou bee a transgressor of the Law thy Circumcision is made vncircumcision and shall not the vncircumcision which is by Nature if it keepe the Law condemne thee which by letter and circumcision art a Transgressor of the Law It maketh men worse then bruit Beastes which haue not a reasonable soule according to that of the Prophet The Oxe knoweth his owner Esay 1.1 and the Asse his Masters Crib but Israel hath not knowne mee It is not so with the ceremoniall that being neglected maketh only worse then the seruants and peculiar people of the Lord should be and a confused multitude of altogether 5. The ceremoniall law was very chargeable and costly the Aulter could not bee maintained without costs the first borne could not bee redeemed without manifold and deepe costs neither could theee be an expiation of sin without costs and charges so that it was burthensome vnto the the people and grieuous to bee borne but the Morall Law putteth to no such busie multiplicitie and encombrance of cost it requireth the right disposition of the heart and then obedience in practâ—se will easily follow 6 The Morall Law engrauen in Tables of stone was kept in the Arke which was a signe that it should last perpetuallie euen as Heauen the Throne of God in the figure whereof it was put for euen in Heauen the Morall Law is obserued for which cause it is that we pray that Gods wil may be done in earth as it is in Heauen But it is not so with the other lawes these being to last only to the fulfilling of all by Christ Reas 1 The cerimoniall Law ceased For first to speake of the Ceremoniall Law that was then without doubt to cease euen as there is no further vse of a Candle when the Sunne is risen of a picture when the person is present of the A. B. C. when the Grammer is taught For the ceremonies of the old Testament had none other vse but a little as they were able to set foorth Christ Iesus who was to shed his blood for our sinnes as the blood of beasts was shed and sprinkled in the Tabernacle and Temple of the Iewes to offer himselfe vpon the Altar of the crosse as the beastes were offered there vpon an Altar to beare our sinnes as the scape Goate did the sinnes of the Iewes especially and so of the rest according to which Saint Iohn saith Ioh. 1.17 The Law was giuen by Moses but grace and truth came by Iesus Christ and this may serue for a first reason of the abrogation of the Mosaicall Ceremonies Reas 2 Secondly the renting of the vaile of the temple at Christs suffering and the destruction of the Temple not long after which could neuer since bee built againe shew the same For all the time that the ceremoniall law was of force God would not suffer it to be thus but if for sinne he did he soone returned in mercy againe at the humiliation of his people and restored these seruices Reas 3 Heb. 7.8.9 Thirdly Christ was a new high Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the comming of this worthier euen as at the change of head officers amongst the Romans the Dictators ceased when the Emperours came on This argument the Apostle handleth learnedly and at large to the Hebrewes Fourthly Christs comming made vs to be of age when as before men were children and nothing differing from seruants as the Apostle reasoneth to the Galathians saying When wee were children we were in bondage vnder the rudiments of the world c. Now such things as serue for the instruction of children are of no further vse when they come to be men so is it with this law 2. Iudiciall Lawes cease Secondly as for the Iudaicall lawes some are willing to grant that those of them were to cease which concerned some speciall ciuill customes of that people the entailing of their Lands the freedome of seruants in the yeare of Iubilee and such like but as for all those Iudicials which vpheld and backed any Morall Law they would haue them to be still in force and to bind all Christians Of those that lay this yoke vpon vs I must craue pardon and rather thinke that all obligatory power of those Lawes was to cease at the dissolution of the Iewes Common-wealth in as much as those Lawes were by speciall measure of circumstances squared and fitted to the nature of that people as well in the Ciuill as Ecclesiasticall estate and gouernment Here I tread in reuerend Master Caluins stepps Cal Instit lib. 4. cap. 20. Sect. 16. who in his Institutions doth very soundly determine this point shewing that it is neither necessary nor expedient that the Lawes of other Nations should be the same that were
duties to bee done towards our neighbour are first workes of present necessitie which could not bee auoyded which are not onely then tollerable but good and commendable according to that speech of Christ when they watched him whether he would heale the man with the withered hand vpon the Sabbath day Mark 3.4 Js it lawfull to doe good on the Sabbath or to doe euill to saue life or to kill as if he should say this is a right Sabbath dayes worke to doe good or to doe any thing tending to the sauing of a mans life in danger So to saue the poore helpelesse beast either fallen into a pit Matth. 12.11 or wanting sustenance he sheweth elsewhere to bee a worke of the Sabbath From the equity of which it followeth that to put to our helping hand against any casualty falling vpon a mans person goods cattell or house is a worke so good and holy as that it wel becommeth the Sabbath day In like manner is it to be held for the sauing of good things which otherwise would be lost by gathering of Saffron milking and making out the milke of kine and sheepe and if there bee any thing else of this nature Likewise houshold businesses in making ready of meat and keeping things in decent comly order are lawfull vpon this day for God will haue mercy and not sacrifice he made not man for the Sabbath but the Sabbath for man that is Matth. 12.7 he doth so much fauour the good of man as that when the strict keeping of this time is preiudiciall to the necessary good of man he would rather haue it giue place hereunto then that it should hereby be neglected 2. Workes of mercy to the poore in gathering reliefe for them and distributing the same for this seemeth to haue been the custome in the Apostles times 1. Cor. 16.2 that euery first day of the weeke collections should bee made for the poore as God blessed euery man 3. Duties of loue to the comfort of our neighbour in distresse by visiting the sicke and poore prisoners Visiting the sicke Matth 25. Chap 5. comforting those that mourne vnder any crosse or calamity and making peace betwixt those which be at variance for as these duties are holy and haue excellent promises and become vs at all times so specially vpon the Sabbath dayes when the publike worship and seruice of God is ended Quest 2 Reasons of keeping the Sabbath The second question touching the sanctification of the Sabbath is wherefore and for what speciall causes there should bee times thus obserued for the publike worship of God seeing that the spirit and heart which are inward and priuate are the principall in his seruice I answere that the causes hereof are sundry and weighty 1. Hereby are exercised the faith and obedience of men when as because of Gods commandement only they shall seperate and set themselues apart from worldly businesses what haste soeuer they haue to goe forward with the same And at three times in the yeare especially were the ancient people of God tryed both for their obedience and faith and affiance in Almighty God in keeping their Sabbaths For all the males were to appeare at Ierusalem three times in the yeare before the Lord many of them comming from a farre and leauing their houses destitute and void of men to be made a prey to the enemy vnlesse God by his prouidence should marueilously preserue them And accordingly were they ready to yeeld themselues to the Lords ordinance yea to more then hee required at their hands for when their enemies set vpon them on the Sabbath they were so precise and superstitious that they would not stirre to arme and defend themselues for feare of breaking the Sabbath 1. Machab. 2. and thus lost their liues without sufficient warrant 2. By this meanes concord and vnity in doctrine and the seruice of God is maintained for let publike meetings bee duely frequented where all things either are or ought to bee prouided to be done according to the direction of Gods holy word and vnity and soundnesse will be maintained but take away these and a confusion both in the matter of religion and in the manner will vndoubtedly follow when euery one shall follow his owne fantasie there being commonly so many heads so many opinions 3. Loue and charity and all sauing graces are the more hereby increased when as we shall be brought publikely as it were vpon the stage and be made ashamed before al men if any man be rude 1. Cor. 14. and wicked in behauiour For this is the effect of the preaching of Gods word the sinner comming is reprooued of all men and accused of al men Moreouer the same prayers the same word the same Sacraments the same God serued there by vs altogether doe put vs in mind of the vnity whereby wee are vnited one vnto another so that as brands being layd together doe make the greater flame so our loue towards one another is the more inflamed by our being thus ioyned together in these holy duties 4. Seruants and cattell obtaine some ease from their sore labour hereby whose good the Lord who is the Creator of all doth also tender for admit that there were no Sabbaths vnmercifull minded men would work out the very hearts of their seruants and cattell wherefore it is often alleaged by the Lord that thy seruants and cattell may rest as well as thou 5. The seruice and worship of God is thus vpheld which would otherwise decay and fall to the ground if there were no times of publike meetings but all men were left vnto their priuate deuotion some vtterly forgetting what they owe vnto GOD some neglecting all and most through ignorance seruing him with superstition in stead of true deuotion Ezech. 20.12 Sixtly the Sabbaths thus publiquely kept are a signe vnto the people of God both to distinguish betwixt them and the heathen that know not God and to represent in some sort the Sabbath that shall afterwards bee kept in heauen from moneth to moneth and from weeke to weeke for euer Esa 66.23 when the Saints of God shall rest from all labour and sorrow world without end That euen hereby they may bee brought to some comfortable meditation of their happinesse to come if it be some comfort to rest from toiling for one day and to be recreated with Gods sweet promises preached vnto vs and singing of Psalmes and praises oh what a comfort may we thinke it will bee when as we shall rest for euer and be in possession of those ioyes which are heere promised in the company of the holy Angels delighting our selues with singing Alleluiah continually Memb. 2 To remember the Sabbath The second member of the dutie heere enioyned is to remember and to bee mindfull of this sanctification And this remembrance must be first generall all the dayes of the weeke when we bargaine couenant and vndertake any businesse afterwards
his Law is broken Obiect Sol. If it be said the Lord will haue mercy and not sacrifice I answer this is in case of necessity not to be auoided hee meaneth not that if thou be poore he had rather thou shouldest worke vpon his Sabbaths but abstaine serue him faithfully and he will stirre thee vp mercy for thy reliefe Quest 75. Are wee bound to doe the holy duties of Gods seruice all this time without ceasing Answ No for we may refresh our selues with eating and drinking singing and musick and other honest delights whereby the mind is cheared vp and ioy and gladnesse befitting the Lords holy day expressed Hos 2.11 Explan Although we teach a strict keeping of the Sabbath vnder the new Testament yet it is not so to bee vnderstood as though wee were bound vpon this day to doe nothing but spirituall duties all the day long for in respect that we haue flesh as well as Spirit that would be wearisome to vs and would turne the Lords day which is for a delight into a heauy burthen I say therefore that wee haue liberty to refresh our selues with such things as cheare the outward man and expresse ioy befitting the Lords holy day For euery holy day of the Lord is a festiuall and ioyfull day for outward ioy and delight which is expressed by the Prophet Hosea saying I will cause all her mirth to cease her feast dayes her new Moones and her Sabbaths When hee threatneth iudgements against the land Nehem. 8.9.10 And Nehemiah inuiteth the people to eate of the fat and drinke the sweete reproouing them when they began to weepe because it was an holy day of the Lord. Whence it appeareth plainly that mirth and ioy euen externall doe well become the holy day of the Lord neither were the people of Israel euer reprooued for this but that through their couetous mindes they accompted the Sabbath a burthen and thought long to haue it gone that their seruants might goe to their labour and they themselues to their markets for in this respect they are threatned by the Prophet Amos Amos 8 5. Heare yee this that swallow vp the poore and say when will the new Moone be gone that we may sell corne and the Sabbath that we may sell wheate c. And some of them not staying the ending of the Sabbaths trod Wine presses and laded and carried out burthens against which Nehemiah prouideth being grieued hereat Nehem. 13.15 as at a great abomination Yet let no man vnderstand this so as though it were hereby tollerated to spend this day in outward and vaine bodily pastimes for for then how shall we improue it to the best aduantage of our soules as hath been already shewed wee had need and ought to doe but so farre forth we may vse bodily delight as it doth not hinder but further the hallowing of this day as it doth not expresse an heathenish feast such as were the old Bacchanalia but setteth forth a diuine feast kept in the honour of the Lord Iesus 1. Let no man therefore be eating and drinking and making merry when the publike seruice of God calleth for him Phil. 3 â—7 for that were truly to make a mans belly his God as the Apostle speaketh seeing he attendeth vpon that when he should attend vpon God in his seruice 2. Let no man so affect outward pleasure as that he should forget the chiefe pleasure and comfort of the soule by neglecting to prepare to Gods worship before or to meditate that it may sinke and take rooting in his mind after 3. Let euery man as hee is able exercise himselfe in priuate in reading and studying the holy Scriptures and praiers with other helpes to strengthen the inner man in grace and knowledge 4. Shunne and auoide all obscene and filthy pleasures which are rather corrupting then hallowing and all vnlawfull gaming or ouer laborious exercises which in the end do rather trouble and dull the Spirits then quicken and cheare theÌ„ vp Let there be no frequenting of Alehouses or Tauerns vnto riot no chambring wantonnes or in a word let there bee no mirth but what becommeth sober temperate and chaste minds fearing God and reuerencing his ordinances And that licentious persons may bee the rather restrained from their vaine pleasures vpon this day the Lord hath apparantly executed iudgement vpon diuers for contempt of this day Quest 76. Is this all that we are bound vnto to keepe the Sabbath our selues in ceasing from labour and doing the duties thereof Answ No but whosoeuer hath sonne or daughter man-seruant or maid cattell or stranger within his gates is alike bound to prouide that all as much as in him lieth obserue this day in their kind both man and beast Gen. 17. Explan The Lord the author of this commandement as in giuing other lawes he speaketh not vnto inferiours and the gouerned but vnto the gouernours as in the law of circumcision he commandeth all vnto Abraham both for the act to be done the time and manner in the law of the Passeouer he commandeth all vnto masters of families Exod. 12.21 and Moses openeth the matter vnto the elders onely so in commanding the obseruation of the Sabbath he layeth all vpon the gouernours saying Thou thy sonne thy daughter thy man-seruant thy maid thy cattell and stranger that is within thy gates Gouernours charged with children and seruants And not without iust cause because that 1. Parents and Masters of families are in Gods stead to their children and seruants and haue his titles vpon them which for what else is it but only to remember them so to bring vp those that are vnder them in all godlines and holinesse as if God himselfe did more particularly take vpon him the training vp and nurturing of them 2. Because of the neare relation betwixt gouernours and their people he is the head oeconomicall they the members of all which we know what care the head hath seeking stil to put more comlines vpon them and in these kind of members the greatest grace is holines and greatest meanes of breeding this the due obseruation of the Sabbath 3. Because of the corrupt nature wherein parents beget and bring forth their children into the world so that without grace they are fountaines of infinite misery vnto them they being by nature the children of wrath and vassals of the deuill Ephes 2.2 now what a corasiue must it needs be to the heart of any kinde-hearted father or mother to consider that they haue bred children to be fire-brands of hell and what a care then must this needs worke in them to helpe them to be deliuered here-from and the chiefest ordinary way vnto this is to bring them to the Sanctuary vpon the Sabbath to vrge them and helpe them by prayer examinations and instructions to the fruitfull obseruation hereof 4. Because they cannot looke for a blessing vpon those things about which they imploy their seruants and
children vnlesse they be Iacobs or Iosephs godly and righteous which none are without the conscionable obseruation of the Sabbath Iosh 24.15 Therefore the example of Ioshua is to be followed by all masters of families doe not onely say I but I and my houshold wil serue the Lord and keepe his holy Sabbaths seeke that praise before God which was giuen vnto Abraham I know Abraham Gen 18.19 1. Sam. 1. saith the Lord that hee will command his to walke in my waies With â—lcanah and Hannah bring Samuel to the Temple whilst he is young that he may be a seruant vnto the Lord all the dayes of his life With Timothies grand-mother 1. Tim 3 15. breed in him thus knowledge of the Scriptures from a child Ezech. 3.17 Now howsoeuer the charge of inferiors lyeth vpon the superiours yet this will not excuse the inferiours if they shall neglect this holy day but as the Lord telleth Ezechiel when he had made him a watchman ouer Israel if thou admonish them not and the enemy commeth they shall die in their sinnes but their bloud will I require at thine hands so they shall die in their sinnes and feele the smart of Gods eternall wrath in the world to come Euen as it is said of all persons vncircumcised or that keepe not the Passouer they shall be cut off from amongst the people be they masters or seruants children growne vp or parents howsoeuer the Lord would haue slaine Moses because his sonne Gershom was not circumcised Wherefore let children and seruants as they loue their owne welfare Exod 4.25 be as forward to obserue the Lords holy dayes as their gouernours to command them as diligent about their priuate Christian exercises as they to performe them and as studious to satisfie them in holy indeauours as they to helpe them herein Quest 77. Doth the Lord onely take care for our right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and command also that we should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings Explan Before we come to the explanation of this by cattel The charge concerning the sixe dayes whose rest is also commanded are meant their Camels their Oxen their Asses c. whose strength and labour they vsed about their carriages treading out their corne works of husbandry Now the Lord out of his mercy as he would not haue the poore seruant and bondslaue to by torne and worne out with sore labour vnder the hands of vnmercifull masters so would he not haue the poore dumbe creatures and therefore elsewhere explaining further this commandement he saith that thy seruants and cattell may rest as well as thou Moreouer the cattell could not labour but men must be in some sort assistant vnto them and so neglect the Sabbath The stranger was a people not comming of the stocke of Israel but of some other either following them out of Egypt or taken and bought out of other countries whom they had for slaues perpetually as the Gibeonites Now the Lord would not haue there to do any work vpon the Sabbath day Iosh 9.23 though borne without the couenant and liuing without circumcision without passeouer without sacrifice without God in the world partly that through being fauoured they might come to affect the true religion the fountaine of this their sweet rest and partly that being in the bosome of the Church there might be an outward vniformitie of al in the reuerencing of this holy day which sheweth that they which liue in the same Nation and vnder the same gouernment are to be compelled to an outward conformity of religion though the heart can only be turned by the Lord and whatsoeuer thy seruant be inwardly thou must cause him to be conformable to all good orders outwardly but this extendeth not to such as come strangerwise vnto thee ouer whom thou hast none authority To returne now to the proper question Some hold that the Lord doth onely remit his owne right in saying sixe daies shalt thou labour c. because all the dayes of the weeke are his otherwise the people of God had not done well in setting apart some of the sixe dayes vnto holy exercises Working vpon six daies commanded here vpon any occasion whatsoeuer But they are deceiued and their ground is too weake for in euerie commandement wee are not onely inioyned the dutie Reas 1 but the helpes and furtherances heereunto now vnto the right and free keeping of the Sabbath it helpeth not a little to spend the six dayes well about the workes of our callings partly for that our worldly businesses being done we are the freer from any intanglement hereby therefore he saith Thou shalt labour and doe all that thou hast to doe Partly for that being weary of labouring the rest of the Sabbath will be the more sweet and pleasant vnto vs according to that of the Prophet If thou call the Sabbath a delight Esa 58 13. and partly for that the Lord of his goodnes will the rather sanctifie vs and make vs fit to sanctifie a Sabbath when as we diligently doe the workes of our callings vpon the six daies according to that comfortable saying of Iohn Of his fulnesse wee haue all receiued and grace â—oh 1.16 for grace hauing the grace of faithfulnesse and diligence in the duties of our callings we receiue further grace of diligence about Sabbath day exercises which is peculiarly verefied in this very thing in that the most idle which spend their time of the six dayes in gaming sporting and least doing are least holy and most prophane vpon the Sabbath but contrariwise the honestly diligent and intentiue to their callings 2. The iniunction of working vpon sixe dayes is giuen Reas 2 in the same commanding termes in the originall that the iniunction of not working the seuenth is giuen in in the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt doe worke in the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not doe worke 3. As there be reasons alledged of ceasing from worke vpon the seuenth day so there is reason laid downe also of working Reas 3 king the six dayes as the maine reason of the first is God rested the seuenth so the reason of the second is In six dayes the Lord made heauen and earth hee wrought If it bee said This needeth not to bee heere commaunded it rather belongeth to the second Table I answer that one and the same dutie may belong to diuers Commandements in diuers respects and in what respect this of labouring belongeth vnto this hath bin already shewed neither is mine intent otherwise to bring it in heere and for some questions which are fitly heere further to be discussed Againe I say that the ground of the former assertion is too weake for not men but God himselfe hath againe set apart since the giuing of
kept holy from yeare to yeare continually And Judas Maccabeus 1. Mac. 4.59 after that he had purged the Sanctuarie and set vp a new Altar ordained that the remembrance heereof should bee continued with ioy by keeping a feast Dedication eight dayes together from yeare to yeare which feast Christ himselfe graced with his presence Ioh. 10.22 23. preaching in the Temple that he was the true Shepheard and that he did giue vnto his sheepe that heard his voice and followed him eternall life Leuit. 23. Thirdly because the Lord himselfe howsoeuer hee hath said Sixe dayes shalt thou labour yet vpon iust occasion hath set apart some of these at certaine times of the yeare to be kept holy as for the feast of the Passeouer of Tabernacles and of first Fruits that there might bee then a more speciall remembrance of the great benefits bestowed at those speciall times which the Magistrats his Vicegerents following to their great commendation as further occasion was offered doe plainly shew that it is not only lawfull but requisite that it should be thus in all ages amongst the Lords people And thus much for the confirmation of the first Secondly I say that as the setting apart of some of the weeke dayes is lawfull and commendable by examples vnder the old Testament so it is much commended by the practise of the pure and vncorrupted times of the new Testament It is well knowne to such as are but meanely read that the feast of Easter and Whitsontide when Christ arose againe and when the Holy Ghost descended and the feast of the Ascension Natiuitie and Circumcision of Christ were obserued in the Primitiue Church soone after the Apostles time and not long after there were added vnto these the Apostles dayes Jeron Gal 4. and then of some singular Martyrs betwixt whose daies there was yet this difference the Apostles were kept in all Churches these onely where they suffered all which Ierom testifieth in his Commentary vpon the Epistle to the Galathians chap. 4. Adding there further that then the histories of their liues and deaths were read and their godly examples commended vnto others after all which this prayer was added Concede O Deus vt quorum natales celebramus eorum virtutes imitemur Grant O God that we may imitate their virtues whose birth-daies we celebrate Now although antiquity is not sufficient of it selfe to iustifie this or that obseruation yet next vnto the Holy Scriptures it is to be reuerenced according to that of Augustine Post sacras Scripturas Aug. Tom. 2. Epist 118. ea nobis sunt obseruanda quae vel ab Apostolis profecta esse per traditionem vel a vniuersalibus consiliis definita esse iudicantur Those things are of vs to be obserued next vnto the holy Scriptures which are iudged to come from the Apostles by tradition or to haue bin defined by generall Counsels New holy dayes rightly made Thirdly I say that to set apart any day to prayer thankesgiuing c. without iust cause is superstitious and if for the honouring and praying vnto any Saint it is idolatrous for neither God nor good men haue thus made any holy dayes A iust cause is therefore 1. When any great benefit and extraordinary Cause 1 hath been bestowed for which it were grosse ingratitude not to haue a solemne time of praising God Such was the bringing of Israel into the land of Canaan which they were euer thankfully to remember at the feast of first fruits and such is the Natiuity Resurrection and Ascension of Christ the comming downe of the Holy Ghost the stirring vp and sending of the Apostles to plant the Churches of the Gentiles which is a bringing of them into spiritual Canaan to partake of the hony and milke flowing there 2. When any great and wonderfull deliuerance hath been Cause 2 wrought such was the bringing of Israel out of Egypt their deliuerance from Hamans bloudy plot and from Gorgias vnder Iudas Macchâ—beus so that the Temple was cleansed and the Altar repaired for which they kept the Passeouer the feast of Purim and the Dedication and such haue been our deliuerances from the Spanish Nauy from the Gun-powder Treason and Gowries Conspiracy for which we are to continue solemne times of praising the Lord. Cause 3 3. When some great danger is vrgent vpon a people or imminent Ioel 1.14 and hanging ouer their heads thus Ioel hauing foretold of a famine to come calleth for a fast and a solemne assembly Ionah 3. and the Nineuites when Ionah threatned their destruction hauing onely the light of nature to guide them kept solemnely three daies together fasting and crying vnto the Lord for mercy And thus haue our Magistrates godly prouided that there should be solemne publique meetings for humiliation in our great danger Anno 1588. And in the time of famine and pestilence and it were to be wished that before we bee againe pressed with the like or greater iudgements which our sins cry for some times were solemnely appointed for the pacifying of Gods wrath towards vs. Cause 4 4. When any other speciall occasion is offered for the glory of God and the edification of the Church such as bee the daies dedicated to the memory of the most worthy Saints and Apostles of Christ the remembrance of whose holines miracles and excellency reuiueth the right-affected Christian to the glorifying of God who hath so wonderfully endued men with his grace and to a zealous imitation of them in their holines and integrity Out of these cases to appoint holy daies is altogether without warrant from the Word of God and the practice of purer times and if they bee multiplied to the hinderance of the poore Labourer ouer-much from his labour and to the ouer-hooding of mens consciences they are a bondage against which the Apostle inueigheth saying How turne yee againe to beggarly and impotent rudiments Gal. 4.9.10 whereunto as from the beginning yee will bee in bondage againe Yee obserue dayes c. Obiect 1 If it bee heere obiected that this cannot stand with the Lords precept Six dayes thou shalt labour Sol. I answer that this precept must not nor can bee simply vnderstood but conditionally vnlesse the Lord shall call vs to publike duties of holinesse vpon any of these dayes otherwise the Lord himselfe had amisse appointed some of these dayes yearely afterwards for holines and godly magistrates of old had been much to blame Obiect 2 If it be further obiected that thus dayes appointed by men shall also become Sabbaths and of as great account Differences betweene holy dayes and Sundayes as the Lords day I answere God forbid for yet there is great difference betwixt the Lords day and dayes appointed by men First in regard of the stricter kind of rest required vpon the Lords day from which there is more liberty vpon other holy daies insomuch as now wee may lawfully goe or ride iourneyes keepe markets or faires and
set downe to be double honour 1. Tim. 5.17 The Elders that rule well let them be had in double honour specially such as labour in the word and doctrine Contrary to the manner of the world that giueth them none honour at all and esteemeth of them as most vnworthy persons especially such as thinke themselues better in regard of their pelfe of the world But to meete with such degenerous persons the holy Ghost giueth a greater charge for the honouring of faithfull and painfull ministers then of any other And this double honour is first loue which is further expressed 1. Thes 5.12 Haue them in singular loue for their workes sake And the Prophet Esay in admiration of this ezcellent office crieth out Esay 52.7 How beautifull are the feet of those that bring glad tidings of peace and glad tidings of good things and accordingly the Galathians are commended for receiuing the Apostle of Christ as if an Angell from heauen had come vnto them and for such earnest loue vnto him as that if it had been possible they would haue pulled out their eyes Gal 4 14.15 and giuen them vnto him And from this loue ariseth obedience and submission according to that precept Obey those Heb. 13.17 that haue the ouer-sight of you and submit your selues vnto them For where singular loue is there is weight in the doctrine to sway him that is taught and estimation of the person to moue to all due reuerence and submission seeing this is a proper effect of speciall loue towards those that bee in any place aboue vs. 1. Cor. 9.14 Secondly they are to bee honoured with the paiment of tithes and duties which by Gods ordinance belong vnto them for their maintenance for God hath ordained that they which preach the Gospell should liue of the Gospell But none other way doe we reade of whereby God hath ordained that they should liue And vnto this agreeth that precept Let him that is instructed Gal. 6.6 make him that hath instructed him partaker of all his goods that is as I take it pay him the tith of all his goods growing and increasing otherwise he must make his estate common vnto him which is Anabaptisticall and absurd If it be here demanded What is to bee done if the minister bee vnfaithfull and negligent is this double honour due vnto him He must notwithstanding haue his duties and if authoritie see not to his reformation God that thretneth idle shepherds will call him to account for his infidelity If any man for this shall neglect to pay tithes or doe it deceitfully God will call him to account seeing that the Minister is his Steward and though he be bad it wil not excuse this robbing of his master If it be further demanded whether all ministers be meant in generall and are equally to bee honoured by particular peoples I answer All Ministers in generall for the height of their calling are to be honoured of all people whether their owne flocke or strangers but there is a more speciall and proper honour due from the people to their owne Pastor for so it is written 1. Thes 5.12 Obserue those that labour amongst you and haue them in singular loue and good reason seeing that although there bee other labourers also yet he laboureth to feed this flocke to watch for these soules Whence it appeareth how farre they erre that extoll strangers and oftentimes more vnworthy ones God knoweth then their owne Minister by many degrees that preferre readers of Lectures in their own townes or elsewhere before their owne proper painefull Pastor and euen young new vpstart Curats before the graue and learned Rectours of the Church Honour due to ancients Superiours in place are elders and ancient persons the dutie towards whom is for younger persons to rise vp vnto them and giue them reuerence according to that Leuit. 19.32 Thou shalt rise vp before the hoare-head and honour the person of the old man and euen of the best and greatest younger men the poorest and meanest ancients are to be vsed with respect for their gray haires Heb. â—3 4 Superiours in place are married persons whose estate is honourable according to that saying of the Apostle Marriage is honourable amongst all men and the bed vndefiled The honour due to them is for single persons of like quality to giue place vnto them as it is euery where vsuall amongst vs which is a ciuill and commendable custome Superiours in fortunes are either Noble men by birth or aduancement Honour due to the rich or else rich and wealthy persons which distribute and giue of their goods vnto the poore as hath been already said of Iob they are to be reuerenced of the poore towards whom they are Gods stewards So that it is a fault to be reformed in the poore that neede the helpe of almes if they be irreuerent towards them that are both able and willing to bestow almes on them Parts of reuerence Now because much hath bin spoken of reuerence towards superiours I haue thought it not amisse to set downe more particularly the parts of this reuerence The first is to rise vp vnto them according as hath been already said Leuit. 36.32 Thou shalt rise vp before the hoare-headed So children are to rise vp before their parents schollers before their masters common people before Magistrates seruants before their masters and all inferiours before their superiours The second is to goe to meete them when they are comming towards vs Gen. 18.2 as Abraham is said to haue gone to meete the men that came towards him and Salomon to meete his mother Bathsheba 1. King 2.19 when shee came vnto him as a sutor The third is to bow the knee vnto them as Abraham is also noted to haue done towards the same men The fourth is to stand by them whilest they sit as Abraham also did and all the people stood about Moses Exod. 18. whilst he sat to iudge them Gen. 43. The fifth is to giue them the chiefe seate and our selues to take the lowest as the brethren of Ioseph did sit euerie one according to his senioritie and as the Lord commandeth when thou art bidden to a feast to take the lowest place Luke 14.10 The sixth is to be silent before them whilst they haue spoken thus Elihu one of Iobs friends hold his peace because he was yung whilst the ancient of dayes spake Iob 32.6.7 The seuenth is to be silent in Courts and places of Iudgement vntill we bee bidden to speake thus Paul being before Felix accused of the Iewes was silent Acts 24.10 till the Gouernour bad him answere for himselfe and it is want of good manners in those that take more liberty before Iudges and Iustices vnlesse apparant wrong be offered vnto them The eighth is to giue euery one his iust title 1. Sam. 1.14 1. Pet. 3.7 as Hannah when she was blamed
vnnaturall Sinne that can bee in the world and therfore because other meanes of punishment is taken away the law doth brand the dead carcasse with infamous buriall 2. It is also the most dangerous and vnrecouerable except the sinne against the holy Ghost for it seldome giueth any time of repentance and perhaps more seldome any probability Hee that dyeth thus dyeth alas in Satans worke and I feare me in Satans hands Yet I presume not to confine Gods extraordinary and boundles mercy that can reach it selfe forth inter â—ontem fontâ—m after voluntary headlong percipice I deny not this to be possible But O dreadfull tryall of this ballance which in probability weigheth down so heauy on the other side as to presse wretched man to hell it selfe Distressed Brother art thou tempted to this hellish and monstrous sinne Gather thy strength vnto thee say Auoid Satan if thou tell mee I shall notwithstanding bee saued commending my soule to God when I dye say thou art a lyar and the father of lyes for the truth saith â—f a righteous man turneth from his righteousnesse and committeth iniquity in the sinne wherein he is found he shall surely dye If hee telleth thee that thou shalt thus end thy sorrowes say thou art heerin a lyar also Satan I shall passe thus rather from sorrow to greater sorrow from temporall woe to eternall to be gnawed vpon by the worme that neuer dyeth and to bee burned with the fire that neuer goeth out If it be said there are some that dye thus Obiect 2. Selfe-murther â—â— pâ—eseruâ— vertue inuiolate August de Ciuit Dâ—i to preserue vertue vnuiolate as Lucretia to preserue her chastity and certaine Matrons of Rome of whom S. Augustine writeth and some that they may be glorious Martyrs as the Donatists of old holding that if they could procure death to themselues they should immediately passe to glory in heauen Sol. They are all in the same dangerous and demnable plight notwithstanding without extraordinary and euen miracu-repentance they perish as guilty of their owne death Read S. Augustine in the same place excellently setting forth the vice of Lucretia which by the Heathen was commended for a vertue 2. Murthereing of other men 2. Vniust blood-shâ—d This is vniustly to shed the bloud of any man by any meanes whatsoeuer First I say it is an vniust shedding of bloud because there is a shedding of bloud that is no sin as of the bloud of creatures which are giuen vnto man for meat or which are any way noysome vnto him contrary to the Tacian heresie which denyed it to be lawfull to kill any thing Againe there is s shedding of the bloud of man which is no sinne viz. when it is done iustly by such persons as to whom it doth belong and this is by the Magistrate or at his appointment onely and that by iust proceedings for Hee â—eareâ—h not the sword in vaine Rom. 13.4 but is Gods Minister to take vengeance on those that doe euill And it is so necessary for them to put to death where there is iust and necessary cause as that if they spare Gods curse will follow for the Lord hath expressly taught Num. 35.33 that bloud defileth the land and the land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And on the other side if they put to death vniustly through malice or for any priuate reuenge they are murtherers for so far forth only may they reuenge by death as they are Gods Ministers set a worke by him Ioh. 21.15 Whence we may see that heathen Kings persecuting the poor Christians to the death were murtherers and in like manner are such as be in authority in the Church of Rome that doe diuersly murther the poore people of God by burning by the sword and by cutting their throats in butcherly manner only for following a righter and more holy way then is allowed amongst them Peter of whose succession they brag so much durst not so to haue turned his maisters charge Feed my sheepe feed my lambs into killing them though they had run out of the fold He would not haue taken heart vpon so sleighty a ground Act. 10. vp Peter kill an eate as some doe to iustifie this killing of the poore sheepe of Christ nay to murther or expose to murther Gods Anointed Lastly there is another iust cause of shedding bloud viz. in lawfull and iust wars and in defence of a mans owne life for iust warres are called the Lords battels 2 Chron. 20.15 as Iehoshaphat encouraging his men saith The battle is not yours but Gods But some make doubt whether it be lawfull for Chrstians to wage warre Answ This is the fancy of the Anabaptists whose follies are easily refuted out of their own furies and ourages in Germany where they that impugned lawfull warre and Magistracy made vse in their rebellions of that which themselues disauowed namely the Sword And as for the vocation of a Souldier surely Iohn Baptist when the Soldiers came vnto him Luk. 3.14 demanding of him What shall we doe Did not answer them that they must of necessity cast off their Swords if they would be the seruants of God but rather aduised theÌ„ to remaine still the Military seruants of Caesar else what place can those precepts haue Do violence to no man neither accuse any falsly be content with your wages Another frenzy of the same sect denieth all vse of the sword at home in time of peace by way of ciuil iustice as if it were against Christian perfection put any man to death by the hand of publike authority though for neuer so grieuous a crime tending to the dissolution of humane society and defacing the Image of God Alas frantique soules that in hatred of Murther maintaine Murther Shall he that hath murthered one man be suffered by suruiuing to embrue his hands with the guiltlesse blood of more Our Sauiour himselfe whose nearest Disciples these saintly innocents would seeme to bee expressly pronounced this law of Iustice Math. 2â— 52 They that take the Sword shall perish by the Sword That is priuate auengers that wring the sword out of the Magistrates hand to vsurpe the vse of it for their own passions must expect to feele the edge of it and to be cut off by it This publique reuenge is so far from being a sinne that as euen now I shewed it is a necessary duty in him that beareth the Sword If this Sword had no edge or were not imployed vpon iust occasion verily it were borne in vaine Obâ—ect But the Apostle Paul say they speaketh of Heathen not Christian Magistrates I answer hee speaketh of Magistrates as Magistrates generally of all whether Heathen or Christian Is not a Christian King Gods ordinance Gods Minister Doe we not owe tribute and honour to Christian Kings as well as to heathen Surely much more Are there not that
powers but of God and the powers that are are of God Euen as the riuers come from the sea and runne into the sea so all mens greatnesse and that they are men commeth from God and ends in God If God commandeth any thing he is to be heard for his commands sake if man commandeth any thing he is to be heard for Gods sake which if it were so sinne should not so much haue the vpper hand but this is turned amongst the men of this age into the contrary man is heard and obserued for himselfe God for man a plaine euidence whereof is the obedience of the most vnto great persons and gouernours and neglect of Gods poore Ministers armed only with the Word the Sword of the Spirit 2. That the first and maine thing by the Lord intended in creating all is his owne glory and whatsoeuer is good for man is subordinate vnto this and onely so farre forth to bee sought after as it maketh for Gods glory The heauens are made to shew his glory the earth and seas are for his glory al men are made for his glory yea the vessels of wrath for of him for him and vnto him are all things to him be glory for euer Rom. 11 36. Amen This made Moses to neglect his owne soule rather then God should be dishonoured and Paul to lay open himselfe to the curse that God might haue glory by the conuersion of the Iewes And this will make euery one that is an obedient subiect to the King of heauen with ioy to beare any crosse so that God may haue glory to account all losse which is gotten with his dishonour For if the maine estate of any man bee safe he is the lesse troubled at small losses but much lesse if hundreths of pounds bee daily added hereunto and his losses be but some few pence no more ought wee to be much troubled at our owne losses or crosses seeing the maine Gods glory is hereby greatly increased 3. That the glory of the Lords name is so deare as that hee did not only make it his marke in the creation but in euery particular dutie done by man hee setteth it still as his marke as here in prayer in giuing the law he beginneth with his owne maiesty in the Gospell at the very natiuity of that blessed one the Angels are heard lauding and glorifying God And in like manner ought wee to bee affected to Gods glory in euery duty seeking this first and chiefely and not to be seene of men as the Pharisees For if a man doth fast pray heare the word giue almes deale iustly in some other respect chiefely he breakes this rule of Christ he pleaseth not whatsoeuer or how oft soeuer his deuotion bee hee can haue no thankes at Gods hands Quest 122. Which bee the three petitions concerning Gods glory Answ The first is Hallowed be thy name the second Thy Kingdome come the Third Thy will be done in earth as it is in heauen Quest 123. In the first of these petitions what do you desire Answ That the holy name of God may bee glorified in the vse of his titles word and workes Explan In handling these petitions more particularly I will obserue first the order secondly the sense thirdly the scope of euery petition For the first Hallowed be thy name this is placed before thy Kingdome come to teach vs that no man can bee a true subiect of Gods kingdome vnlesse that in his heart hee maketh principall account of Gods glory For then onely maist thou hope to be accepted as a good subiect vnder Gods kingdome when thou first desirest Hallowed bee not mine but thy name The name of God When thou settest vp not thy selfe thy pleasure profit or glory to be chiefly sought after in professing the Christian religion but the honouring of Gods name so that such as seeke for aduantage by their profession 1. Tim. 6.6 thinking that gaine is godliness as was the manner of some whom the Apostle challengeth that vnder the colour of religion deceiue and inueagle others to their owne commoditie are not of Gods Kingdome but are puffed vp knowing nothing doting in stead of going the right way Verse 5. or hauing any true wisdome 2. For the sense of the words By the name of the Lord here we are to vnderstand that whatsoeuer it is whereby the Lord is made knowne vnto vs according to his most glorious attributes wisdome power mercy c. 1. God is knowne by his name And this is first by his titles God Lord Iehouah Lord of hosts the Almighty c. for by these God hath made himselfe knowne vnto vs and thâ—se do serue most properly to set forth God for which cause though for their office sake being Gods Vicegerents some haue been called Gods and Lords yet neuer any man presumed thus to bee called as by his proper name that we can reade of amongst all Gods people â—n the booke of God but Iesus Christ who was truly Emmanuel God with vs. Let no man therefore aspire after such names but leaue them off rather as too high for mortall man 2. By his word Iohn 1. 2. Cor. 3.18 Secondly God is made knowne by his word and therefore Christ hath the title of the word of God being the fountaine from whence the word of wisedome sloweth and hee that knoweth the word written knoweth God his face being visibly and gloriously reflected to our open faces there as by a glasse Thirdly by his works the heauens the earth the seas 3. By his workâ— infinite number of creatures herein contained which doe also set forth God vnto vs For the inuisible things of him that is Rom. 1.20 his eternal power and God-head are seene by the creation of the world considered in his workes And as these lasting workes of God do set him forth vnto vs so doe his transient workes acts of iudgement mercy prouidence and goodnesse Let thy name be hallowed or sanctified 1. This doth first signifie To Sanctifie what the purifying of a thing which before was corrupt and vnholy thus mystically it was shewed to Peter that God had sanctified the Gentiles when hee being inuited to eate of the creatures appearing in the sheet and refusing them as vncleane was the second time commanded The things which God hath sanctified Acts 10.15 pollute thou not 2. The separating of any thing common to an holy vse thus Aaron and his sonnes are said to be sanctified and their vestments and vessels of the Temple and all things dedicate and thus are the houses of God now a dayes to bee counted holy and glebes and tithes of the Church 3. The acknowledging of a thing to be holy and declaring it by giuing all due obseruance and respect hereunto so that the holines thereof may be made more famous and notable amongst all men and thus principally doe wee pray hollowed bee thy name as it is holy and glorious make vs to
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
we sacrifice the calues of lipps by humble and hearty thanksgiuing We cannot sufficiently prize nor worthily praise thy goodnesse being herein vnmeasurable that when wee are sinfull and rebellious against thee and prouoke thee night and day yet passing by all our sinnes as if thou sawest them not thou still wagest vs with new fauours and bindest vs with cords of loue when thou might straine vpon vs snares fire and brimstone storme and tempest the deserued portion of such wicked ones as we are O stirre vp our dull hearts by this vndeserued loue that we may inwardly relent for offending so good a God and bee more affected with hearty loue towards so louing a father and wee humbly intreate thee for thy Christs sake to pardon our former grosse ingratitude and all other our sinnes Wash vs O Lord with his bloud and wee shall bee cleane purge vs and wee shall bee whiter then Snow Remoue our sinnes from vs as farre as the East is from the West cast them behind thy backe into the bottome of the sea that they may neuer rise vp in iudgement against vs to shame vs here or to condemne vs hereafter Worke in vs true humiliation for all our sinnes let vs cast downe our selues vnder thy mighty hand that thou maist lift vs vp A contrite heart is a sacrifice vnto thee which thou wilt not despise giue vs this that wee may offer it vnto thee open our eyes to see the precious body of our deare Sauiour wounded and bleeding his heart heauy and sorrowing and his soule in bitter agony departing for our sinnes that wee may waile and weepe euery family apart seeing him whom wee haue pierced And let vs abhorre all sinne for the time to come as a new crucifying of the Lord of life yea our most priuat and deare sinnes that we haue loued as our liues Let not the deceitfulnesse of our hearts so farre misleade vs as that wee should willingly bee intangled with any one sinne seeing that he which keepeth the Law and yet is faulty in one point is guiltie of all And because we haue many enemies that labour to keepe vs the bondslaues of sinne put away security and carelesnesse from vs let vs alwayes watch and prepare to fight against them Arme vs with the whole armor of thy Spirit the shield of Faith the Brest-plate of Righteousnes the Girdle of Verity with thy Word the Sword of the Spirit that howsoeuer we be assaulted we may not be ouercome but resisting the Deuill put him to flight and obtaine the Crowne that eternall glory which is set before vs. Blesse and sanctifie vs this day that we may serue thee better then heretofore we haue done Inable vs to the works of our Callings both with bodily strength and inward grace and direct vs so as that we may vndertake nothing but in thy feare Let the cōtinuall remembrance of thy presence be as a bit and a bridle to curbe vs in from following our inordinate affections that we being in all things ordered by thee may enioy thy blessing to the prospering of our indeauours to the glory of thy name and to our perpetuall incouragement in this holy seruice of praising and praying vnto thee Let all our bodily labours be seasoned with spirituall meditations though our works be earthly let our hearts be heauenly set vpon things aboue where Christ Iesus sitteth at the right hand of God If through thy blessing riches increase let vs not set our hearts thereon if for our punishment they decrease let vs not be discouraged hereby The more we haue make vs the more thankfull and watchfull that we be not deceiued the lesse we haue make vs the poorer in spirit that we may inherite the kingdom of heauen Grant these things vnto vs O mercifull Father and vnto thy whole Church and to euery part and member therof as all our and their cases are particularly known vnto thy heauenly wisdome farre beyond that which we are able to describe and that for the alone merits and worthinesse of Iesus Christ our most blessed Mediatour and Aduocate in whose maine we further praise thee and pray as himselfe hath taught vs. Our Father which art c. A Prayer to bee vsed euery Euening in a priuate familie O Lord in whom wee liue mooue and haue our being wee desire to offer vp our euening sacrifice of praise vnto thee for this day But how should wee come vnto thee to bee heard and accepted being of vncircumcised lippes So great wee confesse are our sinnes and such is our vnworthinesse by reason of them as that if we should excuse our selues our consciences would accuse our owne hearts condemne vs. Our nature is vile and rebellious hindring vs from the good which we ought to do and inclining vs to the euill which we ought to leaue vndone Our vnderstandings are darkened our wils are crooked our thoughts vncleane and our affections peruerse louing darknesse more then the light because our deeds are euill In our whole man we haue serued sinne our eares and eyes haue been as windowes to let in sin our mouthes haue bin fountaines of the salt water of sin our hands haue been hookes to pull vnto vs sin our feet haue been as wheeles running down along in the wayes of sinne and our breasts haue been as chests fast locking vp sinne Neither haue we sought to be deliuered out of this bondage but daily haue we thrust our selues further into it for so much as we haue not shunned but rather sought occasions and prouocations vnto sinne And through a daily custom of sinning it is so come to passe as that we are insensible and without feeling of the heauy weight burthen of sinne it presseth not our hearts it doth not inwardly grieue vs we cannot sacrifice broken hearts and contrite spirits vnto thee therefore miserable creatures that we are who shall deliuer vs from the body of this death Wee haue none in heauen O Lord but thee neither haue wee any in earth but thee alone and thou art our Father from euerlasting Good Father do thou therefore deliuer vs through thy al-sufficient grace sanctifie vs and through thy infinite mercy in Iesus Christ saue vs from all our sinnes Turne vs vnto thee so shal we be turned turne the light of thy countenance towards vs so shall we be filled with ioy and gladnesse more then when corne and wine and oyle are increased Inlighten our vnderstandings to see more cleerly into thy will rectifie our wils that they may be in all things conformable to thy most holy will sanctifie our affections that wee may loue that which thou commandest hate that which thou forbiddest strengthen our memories that we may reteine all good things settle our iudgements that we may not be wauering but firme in the truth and dispose vs so altogether both in soule body as that in all our parts powers and faculties wee may serue thee in new obedience as those
that are borne anew of the holy Ghost Strengthen our weak faith that we may certainely beleeue thy gracious promises of life and saluation that being assured of these best things and that thou hast giuen thy deare Sonne Christ vnto vs we may trust in thee for all other things also Inflame vs with loue of thy Maiestie who hast done so great things for vs And because wee cannot better expresse our loue towards thee then by the loue of our neighbour who is after thy image worke in vs the loue of our neighbour yea euen of those that be our enemies and hate vs. Send downe from heauen the fire of zeale for thy glory into vs so that with all earnestnesse we may seeke to aduance it let vs not esteeme of our owne liues in regard of thy glory knowing that such as honour and glorifie thee thou wilt honour them Giue vs sinceritie that in all things we may stand before thee and be vpright Cast vs down with true humility that in Iesus Christ thou maist lift vs vp make vs poore in spirit that thou maist inrich vs with the heauenly inheritance Temper vs with patience in aduersity whatsoeuer thy holy hand shall at any time lay vpon vs. Teach vs to be meek and gentle according to the example of our Sauiour that we may find rest vnto our soules Make vs temperate sober in the vse of thy good creatures holy as thou art holy heauenly as our hope is in heauen innocent and harmelesse in the midst of this crooked generation and fruitfull in all good works to the glory of thy Name Expell and driue out of vs whatsoeuer is an enemy to thy sauing graces blindnesse and ignorance infidelity and hardnesse of heart hatred and enuy coole and luke-warme affections hypocrisie and dissimulation pride and ambition impatience and discontent harshnes and intemperance prophanenesse and worldlinesse deceit and oppression with all other cursed fruits of the wicked flesh which hinder vs that we cannot do those things which we would and as a violent streame carry vs captiue to the Law of sinne Vnto this we are altogether vnable of our selues we know not what to doe but our eyes are towards thee Let the eyes of thy compassion be therefore opened vnto vs behold our weaknesse and put to thy helping hand to support vs draw vs and so shall we come vnto thee Sanctifie all meanes for our helpe furtherance thy Word Sacraments Prayer Meditations Conference and the like especially let thy loue renewed vpon vs this day stirre vs vp to such an answerable measure of true thankfulnesse as that hereby we may be whetted and haue such a new edge set vpon our desires as that we may goe through all hinderances and with all readinesse performe our dutie vnto thee And forasmuch as the night now approcheth wherein we are to enter into our beds as into our graues and there is no power in vs to rise any more or to saue vs from death and destruction O blessed God be thou our protector and Sauiour Bestow such a competent measure of refreshing by quiet sleepe vpon vs and so safegard and defend vs as that being preserued safe by thy prouidence and comforted by thy blessing wee may rise to morrow more able and willing to serue thee in our vocations And these graces we craue as for our selues so for thy whole Church and for euery part and member thereof especially for these Churches vnder the gouernment of our Kings Maiestie for his royall person and for all estates and degrees vnder him Lord look not vpon the crying sinnes of these miserable times bring vs speedily home vnto thee by true repentance and amendment of life and for thine owne glories sake still let the true religion flourish amongst vs confound all plots and deuices to the contrary Be pitifull to all our afflicted brethren be mercifull to all our kindred and more speciall acquaintance knitting vs all together by the firmest band of the Christian faith til being thus coupled together we grow vp to a perfect temple in the Lord and that onely for the merits of Iesus thy dearely beloued Sonne and our infinitely louing Sauiour and Redeemer Amen A Prayer for the Sabbath before publike meeting O Eternall God who hast commanded a double Sacrifice to bee offered euerie morning and euening vpon the Sabbath day we thy vnworthy seruants here humbled in thy presence in obedience to thy commandement according to our boundē duty desire to offer this double Sacrifice of praier in thy house the house of Prayer And we account it no small part of our happines that we may thus freely thus often come into thy holy presence for in thy presence is fulnes of ioy and pleasures for euermore Blessed be thy name O Lord that wee are yet continued in the Land of the Liuing and that with our life wee haue spirituall light without which our life were more terrible then death and that when we haue abused and walked vnworthy of the light louing darkenesse and liuing therein this glorious light is stil continued to enlighten our darkenesse and to guide our feete in the way of peace Good Lord sanctifie vs and dispose vs now aright seeing by thy prouidence we are this day to assemble and meet together in thy house that the beames of this light may shine amongst vs. Forgiue vs all our sinnes purge and wash vs with the blood of Iesus Christ that euen as the Israelites being washed and sanctified saw thy glorie vpon the mount so we may be fit to come into the same presence of glory Dispell in vs the thicke clouds of natural dulnesse that ouer-spread the eye of our mind so that the light though most cleare cannot breake forth vnto vs remoue that hardnesse of heart which maketh vs insensible and without feeling either of thy most grieuous threatnings or of thy gracious promises suppresse in vs all inordinate affections of anger malice hatred and enuy emptie vs of pride worldlinesse vanity and prophanenesse that as new borne babes we may desire the sincere milke of thy word to grow thereby Put into vs due consideration that we may take heed to our feete when we enter into thy house and not offer the Sacrifice of fooles Thus dispose vs O Lord to thy publike seruice and because a little leauen leaueneth the whole lumpe thy Sabbaths are defiled by vanity and worldly imployment euen when wee are gone from thy house mercifull Father restraine vs here-from helpe vs to consecrate this day as glorious vnto thee and to be sober in eating and drinking holy in conference and talking heauenly in meditation seeking in all things the best edification of our selues and others Open our hands to the necessities of our poore brethren and our hearts to haue compassion vpon such as suffer and be in misery That in all we may be to the praise of thy name keeping a most holy rest and in thy good time come to rest with
acknowledge it and to ascribe all honour and glory vnto it whether we speake of thy titles behold thy creatures and works of prouidence or receiue any of thy blessings or whether we be conuersant in the exercises of thy Word and Sacraments or of any other diuine ordinances And againe whereas thy name is vsed as vnholy by prophane worldlings vindicate and deliuer it from such abuses and make vs to stand for the maintenance of thy honour against such And lastly prouide for the preseruation of the same from being vsed as a common thing working in all thy people an holy consent to hallow it together abstaining from all common and base vsage thereof 1. The supplication 3. For the scope of this petition as euery one of the other it containeth a supplication a deprecation and a thanksgiuing The supplication is that we and all the people of God may glorifie the holy name of God in our affections louing him with all our hearts with all our soules and with all our might fearing him aboue all putting our trust only in him in our deuotion with pure minds lifted vp to him only to pray and in our speeches swearing rightly and reuerently by his name and neuer making mention of him but wirh high reueuerence lastly in all naturall and ciuill actions seeing hearing eating drinking labouring recreating buying selling and conuersing and dealing one with another doing these not as men led by sense only but by religion eating and drinking moderately and with thanksgiuing seeing and hearing of Gods works with vnderstanding and praising his power his wisdome and his iustice and mercy labouring and working the thing that is good as in Gods presence recreating with moderation and not according to the sway of voluptuous and vaine minds and in all our contracts and dealings following the rule of iustice and equity in the feare of this great God And this in briefe is commanded by the Apostle Whether yee eate or drinke or whatsoeuer yee doe 1. Cor. 10.31 doe all to the glory of God And if in some of these things onely wee giue glory to God and not in them all we come short of that which wee are here directed to striue after We honour God with our lippes but our hearts are farre remooued from him whilst we performe workes of deuotion outwardly but haue hearts void of this loue feare and trust and liues irregular swaruing from iustice temperance and the feare of God and tongues let loose to curse and blaspheme God or else wee honour men more then God whilst wee follow iustice temperance and sobernesse and speake reuerently of Gods name amongst men but are cold and seldome or corrupt in our deuotion So that this one short petition comprehendeth the three former Commandements of the Law and herein we craue that we may be able to doe whatsoeuer we are therein directed vnto 2. The deprecation The deprecation is against the sinnes in these Commandements forbidden contrary to the duties before spoken of with an acknowledgement of our transgressions and weakenesse through which wee daily offend herein sighing after more perfection and strength of grace Wee acknowledge therefore here our selfe-love and loue of the world feare of men and trust in armes of flesh our corrupt worshipping of God our neglect of his worship our errours in speech to the dishonour of his name cursings swearings periuries neglect of vowes and giuing Gods honour to creatures swearing by them and our errours in action not being moued with diuine meditations beholding Gods works being intemperate in meates and drinkes and not following that iustice and feare of God in our dealings that wee ought to doe and for strength to ouercome all these our corruptions we pray 3. The thanksgiuing The thanksgiuing is for these corruptions mortified and purged and for contrarie graces reuiued and setled to the praise of Gods name when wee find to our comfort that the Lord hath set vp in our hearts some measure of this loue feare trust made vs deuout worshippers of God and reformed in some measure the errours of our speeches and actions in which notwithstanding wee must take heed that wee doe not glory and boast our selues least wee fauour of the proud Pharisie but to giue God onely all the glory 1. Tim. 2.1 Likewise wee praise God here for his grace in other men by whom his name hath also glorie whilest they consent in things together with vs to the honouring of God For this is also commanded as to pray for others so to praise God for others I exhort that first of all prayers and supplications and giuing of thankes be made for all men For this cause of old they that were led by the Spirit of God did praise his name ouer the graues of Martyrs for his grace giuen vnto them shining so much to his glory though since it hath been turned into praiers for them being dead and to them and it is an euident want of the Spirit of God and of the presence of the lying Spirit to maligne such as seeke thus to liue to Gods glory and to discourage them and to speake all manner of euill against them as is the manner of many now adaies seeking by their checkes and taunts to quench the sparkes of zeale which are kindling in the hearts of others especially of vnderlings Out of your owne mouthes shall yee bee iudged yee euill and wicked seruants to the highest seeing with your mouthes ye speak the words of Gods praise for grace in others and with the same mouthes ye pricke their sides as with swords to spill if it were possible all warmth of grace out of them Now all this is in the first petition the supplication wee pray thee let thy name be hallowed the deprecation wee pray thee let not thy name be vnhallowed or haue dishonour done vnto it the thanks-giuing wee thanke thee for disposing vs to the magnifying and giuing glory to thy name for thy grace and goodnesse and so let thy name be hallowed Quest 124 In the second petition what doe you desire Answ That the number of true belieuers may be daily increased that Gods Kingdome of grace may bee enlarged and his Kingdome of glory hastened Acts 2.23 Explan According to the method propounded I consider first the order of this petition it goeth before this Thy will be done to teach vs that no man can rightly doe the will of God and please him vnlesse he be of his Kingdome and deliuered out of the Kingdome of darknesse by faith and the Spirit of Sanctification He shall doe his will indeed as a vessell of wrath being ouer-ruled by his Almighty power as the Deuill doth Gods secret will but not as a vessell of mercy out of a good heart to be accepted as the Angels and Saints in heauen For when the wicked Iewes had crucified the Lord Iesus it is said that they had taken him being deliuered by the determinate counsell and