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
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
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
in the Scripture the Lords day or the first day of the weeke is thus to bee kept without alteration to the end of the world Explan We enter now vpon one of the most controuersall questions of these times wherein I will notwithstanding plainly proceed as is fittest for this Treatise making Gods Word my only rule of direction to set downe the truth herein as by his grace I shall be inabled Reasons of the Sabbath vnder the Gospel First then I say that we vnder the new Testament are tied to the obseruation of a Sabbath as well as the Iewes were of old and by as great authoritie Reason 1 Rom. 5. And this appeareth first from the time of the Institution of the Sabbath which was when man liued in Paradise immediately after his creation when hee was free from sinne when hee had the substance of true holinesse and needed no figuring Ceremonie for his comfort his present estate being all comfortable For if a Sabbath was to bee obserued in Paradise and came not first in with any ceremonies which were to haue an end at Christes comming in the flesh how can it enter into any man to thinke that this obseruation should cease as they did at this his comming And not rather after a new sort be reuiued vnder this second Adam to the likenesse of that it was in the time of the first Adam For by the second Adam who is Christ we are restored to that estate which we lost in the first Adam and why then should it differ by the cessation of the Sabbath Some thinke that the words of Moses Genes 2.3 were set downe there by way of anticipation and not to bee meant of that beginning of times but of succeeding times afterward about the giuing of the law But this lieth vpon them to proue In the meane time we are in good possession of this argument Reason 2 2. From the moralitie of this Commaundement of the Sabbath for it is heere placed amongst the rest of the morrall Lawes which are to continue in force for euer according to that saying One iot or title of the Law shall not faile Math. 5.20 though heauen and earth perish Now if this law bee morall as the ranging of it doth imply and all other morall Lawes bee of force to binde to the obedience thereof as before Christs comming what rashnesse is it in any to denie the like force vnto this law Reason 3 3. From the reasons of the Commandement which are all morall and perpetuall 1. Because it is to be remembred that of old it was kept in Paradise which doth alike bind vs as it did the Iewes 2. Because of the equity it being but one day of seauen and therefore as freely to be dedicated vnto God by vs as by the Iewes 3. Because of the ease of seruants and cattell of which there is as much need amongst vs as amongst the Iewes 4. Because they were to meditate vpon the great work of creation from which the Lord rested vnto which is now added a greater worke of redemption vnto the meditation of both which wee should much rather separate our selues then the Iewes Reason 4 4. From the caueat giuen by our Sauiour Christ speaking of the destruction of Ierusalem Pray that your flight be not in the Wâ—nter Mat. 24.20 nor on the Sabbath day That which is here spoken hath relation to the times afterwards to ensue for the destruction of Ierusalem was thirtie six yeares after Christes suffering therefore euen then also there was a Sabbath the breach of which would bee some addition of griefe vnto the people as also if they should bee constreined to flie in the wet and cold of winter If any shall rather take these words as spoken of the Iewes sabbath the necessary breach whereof was most grieuous vnto them I will not much contend hereabout Let the former reasons then suffice 2. Our Sabbath â—ataâ—ne Secondly I say further that our Sabbath is not vncertaine but precisely determined and set downe as theirs was viz. the Lords day or first day of the weeke which is the day of Christ his resurrection from the dead For he arose the third day after that hee was crucified vpon the Friday which was their preparation to the Sabbath and had lien in the graue all the Sabbath day The reasons that serue to confirme this are diuers Arg. 1 1. Expresse places of Scripture wherein mention is made of this day as the set day of the Christians meetings to break bread to preach and heare and to doe other duties of holinesse In that place of the Acts where the Euangelist telleth that after their comming to Troas they abode there seuen dayes and vpon the seuenth which was the first day of the weeke the Disciples being come together to breake bread that is Act. 20.7 to the holy Communion Paul preached vnto them Which doth plainly shew that the Iewes Sabbath was now antiquated and done away and that this was the Christians Sabbath otherwise they would not haue let passe the day before as they did 1. Cor. 16.1 Another place is in the Epistle to the Corinthians where the Apostle prescribeth vnto them a rule of gathering for the poore euery first day of the weeke when they were come together which he also saith that he had established amongst the Galatians and why I pray you vpon the first day of the weeke and not vpon the Iewes Sabbath None other reason I suppose can be rendred but that this Sabbath was at an end and in stead hereof the Christians had another viz. the first day of the weeke wherein they made their meetings Reuel 1.10 A third place is in the Reuelation where it is said that Iohn was in the I le of Patmos vpon the Lords day rauished in the spirit Now what meaneth this that he calleth it the Lords day vnlesse a day appointed by the Lord For hence is the Passeouer called the Lords Passeouer the Communion the Lords Supper the bread the Lords bodie because he did appoynt all these in his Church Why is hee noted to bee rauished then in the spirit vnlesse that being in holy meditations as was the speciall manner of the Church now fortie yeares since Christ crucified hee was rewarded by the Lord with this wonderfull illumination in most hidden mysteries From whence may bee framed this vnanswerable argument That day which by the inspired Apostle is called the Lords day was appointed by the Apostle taught through reuelation to bee kept by holy meetings in the Churches of Christians not once or twice but euery time that it came is certainely the Christians Sabbath but such is the first day of euery weeke Therefore not any other but this day is the Sabbath of Christians The force of this reason standeth in the second part which is most firmely grounded according to euery branch Apoc. 1.10 Act 20.7 1. That it is called the Lords day 2.
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
Sol. Verely no. As there are in all well-gouernd Christian common-wealths distinctions of habits ornaments and buildings to put a difference betweene seuerall degrees of subiects so much more is it fit that there should be a maiestique splendor whereby the Prince and his Court may be conspicuous aboue others In domibus Regum sunt qui mollibus indumentis vestiuntur It is the brainsick humor of some Anabaptists to lay all the world leuell Nor is it maruell that they who defie all Kings as limbes of the wicked world and scourges of the disciples should deny all roabes of ornament exceeding the skirts of a weauers or millers iacket Our vow in Baptisme renownceth not ciuil pompes befitting particular callings or occasions but the excesse of them they being too much possessed by them transported with them or addicted to them If they thus entice vs to forget God and become a snare to vs make vs to cling and cleaue to earthly things then by our abuse they degenerate into the vanities of this wicked world Alas this they doe too often God be mercifull in this to the best of vs. The world the flesh and the Diuell The third foe is most sensible and inseperable because neerest vs most powerfull in perswading and conquering vs because it dealeth with vs not as a stranger but a deare part of our selues Our flesh is the wife of our soule no maruell then if this be easily drawne by that as Adam by Ruc Sampson by Dalila Ahab by Iesabell Hardly and rarely can wee with Iob checke this wife when shee giueth vs desperate counsell to curse God and die This weaker part of vs is the stronger by entisements so that we often againe embrace it and begâ—t compleate sinne vpon it though wee haue in our baptisme pronounced a finall diuorce against it The sinfull lusts of the flesh though they fight against the soule yet sticke as neare our soules as the very naturall flesh Looke to thy selfe therefore thou baptized Christian put on thy spirituall armour of proofe ô thou champion of God prosecute thy defiance against the Diuell the world and the flesh for that they are all Gods enemies and all enemies to thine owne soule First that they be Gods enemies is plaine the Diuell aduanceth himselfe as a God in this world 2. Cor. 4.4 Eph. 2.2 for which hee is called the God of this world 2 Cor. 4 4. Eph. 2.2 and a Prince that ruleth in the ayre Now hee that shall take vpon himselfe to bee a King is the true Kings most deadly and greatest enemy so is the diuell The world considered 1. Joh. 2 15. not naturally as it signifieth the frame of heauen and earth or things necessary for the the maintenance of this corporall life but morally as signifying vnlawfull or immoderate pleasures or cares abstracting or entising from God in this respect the world is such an enemy vnto God as that the friends of the world are pronounced Gods enemies and hee that serues the world cannot but hate God Gal 5.17 Lastly the flesh is said to fight against the Spirit of God Moreouer they be also thine enemies The diuell as a Lyon 1 Pet. 5.7 goeth about seeking whom hee may deuoure Wee must prepare euery day to fight against him Eph. 6.12 for wee are not to fight only against flesh and bloud but against principalities and spirituall powers in heauenly places Math. 13 22. the world as briers and thornes doth choke the seed of Gods word in our hearts and make vs vnprofitable hearers 1. Tim. 6.9 it is as a pit of water closely made to drown thy soule in perdition Rom. 7. and the flesh so strongly assaulteth thee that it carrieth thee captiue to the Law of sinne and neuer ceaseth vntill that it hath brought thee to be a most miserable creature Quest Doe you think that you are bound to doe as they did promise for you Answ Yes verily and by Gods helpe so J will And I heartily thanke our heauenly father that hath called mee to this state of saluation through Iesus Christ our Sauiour and I pray God to giue mee his grace that I may continue in the same vnto my liues end Explan This Answer is a manifold cord binding the baptised vnto these three duties First an acknowledgement of obligation to performe in our owne persons whatsoeuer our Sureties haue vndertaken in our name The insoluble strength of this bond is euident out of reason and common practise The rule of Law is Quod quis per alium facit per se facere videtur What a man doth by another hee is in law taken to doe it by himselfe If I depute a man to seale a bond for mee his act bindeth me as sure as if I had performed it immediately by my selfe An oath taken by a Proctor in animam Domini lyeth vpon the soule of him that authorized the taker Ob. But an infant cannot make any deputation nor can at all binde himselfe being not of iudgement and discretion so to doe and therefore it seemes wee are free from whatsoeuer was vndertaken by others for vs at our Baptisme Sol Whosoeuer hath capacity of being baptized must needs haue withall a ioynt ability to vndergoe the couenants of Baptisme the duty doth inseparably accompany the benefit The stipulation of others for an Infant where it is to his benefit bindeth not onely in the gifts but in the annexed duties If a childe haue an hand to take a beneficiall Lease hee must also finde an hand to pay the rent and performe couenants Nor doth the Obligation of obedience binde the baptized meerely by vertue of the promise made by the God-fathers though there were no such promise made by others for the childe nor expressly by the party baptized in case hee should then bee of age yet this holdeth ex natura rei as an inseparable condition accompanying the Sacrament of baptisme inasmuch as all baptizing is into the similitude of Christs death Rom. 5. and implyeth on our part the couenant of obedience mortification and dying vnto sinne Whosoeuer therefore whether man or childe hath ability to be baptized must needes withall bee of capacity to vndergoe the couenants of Baptisme Doth Baptisme conferre vpon thee the priuiledge of adoption to bee the childe of God Semblably it layeth vpon thee the yoake of obedience to bee the dutifull seruant of God The second duty is of protestation and resolution to doe and performe in action what wee acknowledge due from vs vpon such our Godfathers stipulation Fitly therefore follow those words By Gods helpe so I will This bringeth the duties home to vs and fastneth them not onely in our vnderstanding but in our wills and affections Many are content to professe this obligation but the most are slow to achieue this resolution A third following duty is of Prayer and that in both kinds First thankesgiuing to God for calling vs to this blessed estate and
then petition for the grace of perseuerance Thankes to God is here first in order of nature for who considering himselfe to bee made the childe of God doth not at the first apprehension breake forth into the acknowledgement of Gods goodnesse and glorifying his blessed name for such vnspeakable mercy before he dare presume to begge a further guift from the same hand Saint Paul in most of his Epistles beginneth with commemoration of Gods fundamentall mercies in Christ and thanks for them before hee proceed to new Petitions for continuance of sauing graces Thanksgiuing to God for grace is the fruit of the first grace and the seed of the latter Lastly petition for Gods grace for continuance in grace sheweth First that it is not in our power to establish our selues but that wee must craue this blessing of him who is the first Author and last finisher of our faith by whose power wee are kept and confirmed vnto Saluation namely the same power and mercy by which wee are first taken out of the iawes of hell as I haue shewed before in handling the ability of forsaking the Diuell Secondly the difference heerein appeareth betweene the two estates of grace and glory the imperfection of this life and the absolute Perfectnesse of a better Heere we are still to intreat Lord increase our faith Lord strengthen our hope Lord assist our patience But there wee shall not need to make request for establishment our faith shall then bee euacuated by accomplishment our hope fulfilled by fruition our patience needlesse where there shall bee no tribulation There the exercise of the soule shall be in admiring adoring and magnifying that mercy and bounty which hath preserued vs to the end of our mortall liues and hath crowned vs with life euerlasting Of the Creede Qu. 2. THou saist that thou art bound to doe as was promised for thee which was that thou shouldest beleeue the articles of the Christian faith let mee heare thee therefore rehearse the same Answ I beleeue in God the Father Almighty maker of heauen and earth and in Jesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgin Mary suffered vnder Pontius Pilate was crucified dead and buried hee descended into hell the third day hee arose againe from the dead and ascended into heauen hee sitteth on the right hand of God the father Almighty from thence hee shall come to iudge the quicke and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saints the forgiuenesse of sinnes the resurrection of the body and the life euerlasting Amen The Symbol of the Apostles Explan Before I come to speake any thing of these Articles in particular a few things are to be premised in generall First touching the name whereby they are called What articles are it is well knowne to euery man and so is the other name the Creed of the Apostles The proper name heereof in Greeke in which tongue these Articles were first penned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolum Apostolorum which signifieth either a note a marke seruing to distinguish betweene one souldier and another or a summe of money cast in which wee call a shot It is likely and History consenteth heerein that the Apostles dispersing themselues ouer the world according to their commission to preach the Gospell aduisedly compiled an abridgement of the same to remaine as a rule according to the analogy whereof though the Church were scattered farre and wide yet both teachers and hearers might bee held in an holy agreement of the same faith and heresies arising being brought heerevnto as vnto a touchstone might bee tryed and being found drosse reiected And because that euery one of the twelue compiled some part which being put together make the whole it obtained the name of Symbolum as Augustine testifieth if it be his owne where he reciteth in particular the seuerall words put in by euery Apostle Aug. de temp Con◠114. These were gathered saith hee by Peter I beleeue in God the Father Almighty By Iohn The maker of heauen and earth By Iames In Iesus Christ his onely Sonne our Lord by Andrew Which was conceiued by the holy Ghost borne of the Virgin Mary by Philip Hee suffered vnder Pontius Pilate c. By Thomas Hee descended into hell and the third day rose from the dead By Bartholmew Hee ascended into heauen and sitteth c. By Mathew From thence he shall come to iudge the quick and the dead By Iames sonne of Alpheus J beleeue in the holy Ghost c. by Simon Zelotes The Communion of Saints By Iudas Iames his brother The resurrection of the body By Mathias The life euerlasting Amen All which I haue here inserted as probable not as necessarily inforcing Jerom. Epist 41. partis 1. In the Symbol of the Church of Rome this phrase he descended into hell is not neither in the Symbol of the Easterne Churches that iust according to this forme it was first set forth by the Apostles for both the phrases of descending into hell and Catholique Church may seeme to bee of later stamp and moreouer if it were thus certainly penned by them it were a part of Canonicall Scripture The common opinion of our Diuines is that it is called the Symbol of the Apostles because it was gathered out of their writings it may bee by some of their disciples that heard them For mine owne part hauing recited thus what I finde touching the name and first collection of these Articles I will leaue euery man to iudge as reason shall induce him to doe Secondly concerning the number of Creedes It is certaine that there haue beene many some compiled by whole Councels some by seuerall learned men of the Church vpon speciall occasion but none of those which haue beene made by the Orthodox doe any whit differ in substance from this of the Apostles they do onely set downe in more words that which is here contained in fewer and so may serue instead of some Commentaries vpon this of the Apostles The principall is the Nicene Creede made some three hundred yeeres after Christs Incarnation vnto which were consenting 318 Fathers Constantine the great Emperor being President This because of Arius who denied Christs Diuinity is larger in setting this forth how hee is very God of very God and of the same substance with the Father Next is the Athanasian Creede made by that holy man Athanasius who by the Arians was much persecuted but he made this as for a testimony of his owne sincerity in the truth so also to instruct and confirme others And of like sort is the Ephesine the Calcedon the Agathen c. So that we neede not be doubtfull because there be many which to embrace knowe and receiue this and so thou dost know and receiue them all 3. The Creed penned why Thirdly concerning the ends why this was committed to writing They were sundry and excellent
long before both imediately after Adams sinning and punishment Gen. 3. The seede of the woman shall break the Serpents head and againe by the Euangelicall Prophet Esay Behold a Virgin shall conceiue and bring forth a Sonne Psal 7.14 And though the Scriptures doe not plainly teach thus much yet the Church of God doth constantly hold that Mary the mother of God was semper virgo alwayes a pure Virgin both because she neuer had childe after and Ioseph her husband was a man that feared God and therefore in all likelihood would not presume to knowe her whom the Lord had as it were appropriated vnto himselfe Now for so much as we read of his brethren Iudas Iames and Iohn it will not be amisse a litle to digresse to set downe the pedigree of Iesus Christ as it is registred by Epiphanius He had to his grand-mother one Annâ— Christ his brethren who had three husbands First â—oachim by whom she had Mary the mother of Christ who were both of the same tribe of Iudah according to Damâ—scene but according to Epiphanius she was of the tribe of Leuy then hee being dead shee was wife vnto Cleophas by whom shee had a second Mary who was afterwards wife to Alpheus and bare him Iames surnamed the sonne of Alpheus and Simon Cananeus and Iudas Thaddaeus Lastly shee was wife vnto Salome who begat of her another Mary which was wife to Zebedeus and bare vnto him Iames who was specially called the brother of the Lord because most like vnto him if it be true which is written vnder the name of Aegeâ—ppus that liued next to the Apostles times where it is also added that because hee was like vnto the Lord they sent Iudas before to shewe the one from the other she bare also Iohn the Euangelist So that all these were but his couzen germans and called his brethren onely according to the Hebrew phrase by which Abraham who was Lots Vncle Gen. 13.8 tells him We are brethren To returne againe vnto that from which we haue digressed this birth of the sonne of God is the chiefe and most stupifying wonder of the world The wonderful birth of Christ First in that a Virgin is a mother that she beares a Sonne who neuer knew man all the Historians in the world could neuer tell of the like all the Philosophers cannot finde out how this may be Another and farre more vnsearchable and venerable wonder is that the infinite God whom the Heauens cannot containe is borne of a woman the Creator of all becomes a creature hee that comprehends the world in his fist is comprehended in the steight compasse of a silly womans wombe hee that giues foode and raiment to all becomes naked and destitute of all things hee that is ruler of all is made obedient to poore man he that is eternall without beginning and end of his dayes is made mortall and subiect to the arrest of violent death nay of the most reproachfull and ignominious punishment And in this admirable birth of the Sonne of God of a woman there is a wonderfull correspondence to the fall which came by a woman Eue the first woman drew the curse vpon man Mary the best-beloued of women brought the saluation vnto man she gaue the fruit to man by which hee loseth Gods fauour becomes a sinner and subiect to death and damnation but this woman giues him fruit whereby he comes into Gods fauour is made righteous and inheritor of life and saluation And thus much for this that he was borne of the Virgin Mary Math. 1 21. He is Iesus viz. a Sauiour of his people for this name was Ioseph instructed in by the Angel before his birth saying Thou shalt call his name Iesus for he shall saue his people from their sins and in the Epistle to the Hebrewes Heb. 7.25 He is able perfectly to saue them that come vnto God through him and besides him there is none that can saue vs Act. 4.12 according to that There is no name giuen amongst men whereby we may be saued but the name Iesus and that of the Prophet Esa 43.11 I am the Lord and besides me there is no Sauiour And for the furâ—â—er proofe hereof see what hee hath done Was it necessaâ—â— that to ransome vs hee should empty the treasures of his riches and become euen poore and of no reputation Philip. 2.7 He did thus He made himselfe of no reputation Must hee endure the fiercenesse of Gods wrath against sinne his very curse due thereunto He did thus also Gal. 3.13 He hath redeemed vs from the curse of the law being made a curse for vs. Must hee performe absolute obedience to the law which we could not doe he did this also I came not therefore saith he to dissolue the law Mat. 5.19 but to fulfill it Lastly must he liue euer to prouide that what he hath done may be effectuall for our saluation Loe He still euer liues Rom. 8.34 and stands at the right hand of God making intercession for vs. So that he is truely another Iosua bringing vs out of the wildernesse of our miserable estate by sinne trampling our spirituall enemies vnder our feete and victoriously putting vs in possession of our heauenly Canaan Psal 2.2 He is also Christus Domini the Christ or annointed of the Lord for this name is commonly annexed vnto the other Christ Iesus In Hebrew he is called Messiah by a word of the same signification The Princes are assembled together against the Lord and against his Messiah or annointed and againe it is said of him God hath annointed thee with the oyle of gladnesse aboue thy fellowes Psal 45.7 and more peculiarly of Christ saith Daniel Dan. 9.26 After threescore and two weekes shall Messiah be slaine though one of our owne men lately commenting vpon this hath fowlely defaced this most pregnant testimony interpreting this Messiah the Kings and gouernors of the Iewes And this name Messiah Christ or annointed was familiarly knowne vnto the Iewes before his comming witnesse that speech of the woman of Samaria who could say I know well that the Messias shall come who is Christ Ioh. 4 25. and he will teach vs all things Now he is Christ that is annointed vnto a threefold office First of a King that he might bee King of his Church ruling in it by his lawes and in the hearts of beleeuers by his Spirit and defending it against all enemies for this is he said partly to be after the order of Melchisedeck that is the king of righteousnesse and he is also called Melchi Salem Heb 7. that is King of peace according to the last title giuen him by the Prophet Prince of Peace Secondly Esa 9.6 he is annointed to the office of a Priest that he might sacrifice for the sinnes of his people euen one all-worthy sacrifice that is himselfe vpon the altar of the crosse as a large
foolish was Achan and Ananias and Saphyra to their smart as their Histories doe declare and Salomon in taking many wiues and contracting affinity with most Princes for the encrease of his power and establishing his peace For Ios 7 Acts 5 Gehazi is thus made a loathsome Leper Saul is turned out of his Kingdome Achan and Ananias lose their liues and Salomon almost ten Tribes of his posterity Let these examples therefore be warnings vnto vs that we trust not to our owne inuentions but goe out after the Spirit speaking in the Word with Abraham Heb. 11.8 though we our selues know not whither Euen as silly Orphans which know not how to buy and seâ—l and to deale in this wily world themselues doe willingly submit themselues to some faithfull friend that vndertakes this care for them Quest 33. Which is the second part of your articles of faith concerning the Church of God Answ The second part is The holy Catholique Church the Communion of Saints the Forgiuenesse of sinnes the Resurrection of the body and the life euerlasting Quest 34. What learne you here to beleeue concerning Gods Church Answ Foure things Quest 35. Which is the first Answ First I learne to beleeue that God hath a Church consisting of a certaine number of true beleeuers of whom some be in Heauen and some vpon earth and that I my selfe am a member of the same To beleeue in the holy Catholique Church Explan We are to prefix in our vnderstanding I beleeue and so to confesse I beleeue the holy Catholique Church c. and not I beleeue in as we say of God the Father Son and Holy Ghost For the meaning of the words then it is fully set downe in the answer viz although I cannot see with the bodily eye into the inuisible Church of God consisting onely of true beleeuers yet I doe by faith firmely hold that as there is an outward and visible Church militant here vpon earth that is a company of people outwardly called by the sincere preaching of the Word and further marked out by the right administration of the Sacraments amongst them so there is such a Church as is seene onely by the eye of the Lord inwardly called by the efficacy of the Spirit part of which is already triumphant in Heauen and part here still in this world the one sort being the Saints and faithfull departed the other faithfull men and women yet liuing And because I can no otherwise haue no comfort in al this I beleeue to my further comfort that I am a member of this inuisible Church and of the same body with the godly in heauen 2. For the grounds of this they are first to bee brought which testifie that God hath a Church 2. That this Church is a visible company called together by the preaching of the Word which is the Church before men 3. That they yet onely are the true Church before God which are Beleeuers 4. That no Church is to be beleeued in that is to be made the foundation of our faith but onely to be beleeued that is to be acknowledged and to be cleaued vnto when it is found to be Gods Church and to be obeyed in all things wherein it obeyeth Iesus Christ the head of all First that God hath a Church is plaine 1. Proofe That God hath a Church from the often mentioning of the Church of God in the Scriptures Great persecution is said to haue bin raised vp against the Church in the Acts and God is said to haue giuen some Apostles c. Acts 8 1 Ephes 4.12 Reuel 2.3 for the building vp of his Church And in the Reuelation there be seuen Epistles directed to seuen seuerall Churches one to the Church at Ephesus another to the Church at Laodicea c. This is so generally acknowledged that it shall not need to bee further insisted in But that this Church is a visible company called together by the preaching of the Word c. The true mark of the Church these being the principall markes and signes by which it is knowne amongst men is somewhat contradicted yea exploded by the Romanists and other signes of vniuersality antiquity succession of Bishops c. substituted and therefore aliquantulum operosiùs as this Commentary will beare to deale herein And first of all the word Ecclesia a Church comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is to call out giueth great light herein the Church being according to the signification of this Word a people called forth out of the rest of the world as the Apostle not naming the Church at Rome yet in effect calleth it saying To you which are at Rome Rom. 1.7 called to bee Saints now if it bee a people called out of the world the best note whereby to knowe it must needes be the voyce calling which if it be the Talmud of the Iewes it is a Synagogue of Christs enemies if the Alchoron of Mahomet it is an assembly of Saracens if the Word of God corrupted by false interpretations in matter of faith it is a Sect of Heretiques But if it be the pure Word of God purely and sincerely preached it is the Church of God For this hath euer beene a certaine note of Gods Church and such as cannot deceiue Thus hath it beene noted to be in the family of Enoch that walked with God viz. by obedience to his voice Proofes of the old Testament and of Noah for hee did thus also walke with the Lord and of Abraham who went out at Gods Word from his Fathers house and amongst his posterity the Iewes who at the Word of the Lord followed Moses and Aaron thorow the red Sea thorow the wildernesse and the numberlesse turnings by which they were directed from the Land of Aegypt vnto Canaan And still vnder the new Testament this was the infallible marke of Gods Church first amongst the Apostles who were called out from others by the Word of God to follow the Lord Christ then amongst other faithfull people as they were added to the Church they were called by the Word witnesse that great worke of conuersion Acts 2.41 wrought by the Ministry of Peter at one Sermon there were three thousand who when they heard it were seuered from the rest of the World and added vnto the Church Verse 47. and it is immediatly further noted that the Lord dayly added vnto the Church such as should bee saued viz. calling them by the Sermons of his Apostles and Ministers To proceed from History to the Doctrine of holy Scripture Doth not the Prophet Esay teach the same thing Esay 8.20 when he saith To the Law and to the Testimony if they speake not according to this Word it is because they haue no truth in them viz. When Seducers shall goe about to draw them to the seruice of Idols Verse 19. and to follow South-sayers and such as haue the
leauing scarce sufficient for their owne maintenance Nor doth this fauour the Anabaptisticall Community of all things for we are not otherwise to conceiue of the Community of things in the Apostles times but onely that as any man did sell and dedicate any thing to the Apostles and Disciples which had not wherewithall else to liue so that onely so dedicated did remaine as the Church treasury out of which the faithfull that wanted were relieued there remaining vnto euery man still some things which were proper vnto himselfe or at least there remained a liberty to haue retained some parcell vnto himselfe As in all populous places abounding with poore there be stockes and treasuries at this day the onely difference is that then men being more deuoted the necessities of the Saints greater it was more aboundantly brought into this treasury but now more sparingly For if all things had beene common that exhortation to the Church of Corinth 1. Cor. 16. of laying aside for the poore euery first day of the weeke as God had blessed euery man had bin to no purpose there had bin no vse of their loue-feasts which were made by the richer for the comfort of the poore neither could some by excesse haue beene drunken and some hungry as they were when the vse of these feasts was corrupted amongst them 1. Cor 11. Col. 3.1 Sixtly and lastly for our Communion with the Saints departed it is first in our conuersing with them by heauenly thougâ—ts according to that exhortation to the Colossians Set your affections on things which are aboue by holinesse of life according to that profession of the Apostle to the Philippians Our conuersation is in Heauen from whence we expect a Sauiour Phil. â— 20 and by sighing after Heauen according to that consolation of the Corinthians 2. Cor. 5.2 Therefore we sigh desiring to be cloathed with our house which is from Heauen Secondly in our like affections vnto Gods glory and against the enemies of the Church for as we pray for the aduancement of the one and the confusion of the other so much more doe they for they cry Reuel 6.10 How long Lord holy and true doest thou not iudge and auenge our blood-shed by them vpon the earth which they say not because they are indued with lesse charity towards their enemies and persecutors then faithfull Martyrs vpon earth who haue prayed for them but partly through the loue of their fellow-seruants still subiect to their fury vnlesse they be cut off and partly through their vnderstanding cleared to discerne reprobate persecutors and chiefely through the desire that Gods glory may bee magnified by taking away such maine lets and hinderances of the Gospels proceedings For it may well bee held that the Saints in Heauen doe cry vnto God in generall against Sathan and all his instruments at all times knowing their fury euen to the end of the world against Gods people in the world but the errour is to beleeue that they know our particular necessities or can heare vs vpon earth complaining of theÌ„ which is a property of the Godhead onely which is infinite and all-sufficient to such as call vpon him 1. Duty To renounce wicked societies Hauing thus at large dealt with the meaning of this Article and the grounds of holy Scripture from whence it is taken it remaineth now that we lay down the duties Of which the first is To abandon all wicked societies because we professe fellowship with Saints betwixt whom and these there is no agreement For What agreement is there 2. Cor. 6 saith the Apostle betwixt God and Belial betwixt light and darknes betwixt righteousnesse and vnrighteousnesse wherefore wee are forbidden to haue fellowship with such 1. Cor. 5 1â— If any bee called a brother that is a Fornicator or Drunkard or Idolater through couetousnesse with such an one eate not and againe If any walke inordinately we command you that you withdraw your selues from them And 2. Thesâ— â— â— With the foole saith Salomon thou shalt learne folly and the companion of fooles shall be afflicted with many other places purposely restraining vs from such companions And indeede how canst thou beleeue thy selfe to be of the Communion of Saints and yet haue voluntary inward fellowship with the wicked Verely no more then those that liued among the Samaritans and had dealings with them could defend themselues to bee of the Iewes Common-wealth seeing as the woman of Samaria told Christ Ioh. â— the Iewes meddlenot with the Samaritans no more then they which haunt the Stewes daily can defend themselues to be chast and honest men seeing that such come not into these dangerous places It is true I grant that the Saints may come amongst vicious persons as amongst strangers to eat and to drinke to buy and to sell with them or they may vse their company to win them to Christ as S. Paul saith that to all men hee became all things that hee might winne some but to make them our choyce companions to delight in them and single them out to bee our consorts can no more stand with the communion of Saints then the Sunnes cleerest light with the most pitchy darknesse of the night Let vs abstaine then from such company with John the Apostle let vs cry Properemus hinc Let vs hasten hence lest the house fall vpon vs where an enemy of the truth is when hee vnderstood entring the bath that Cerinthus the Heretique was there 3. Duty To walke in the light The third duty is to walke in the light of Gods holy Word by vertuous liuing because of our fellowship with Christ through him with God the Father for God is light saith S. Iohn and if wee walke in darknesse and say that wee haue fellowship with him we lye and doe not truely 1 Ion. 1.7 So Christ calleth himselfe the light of the world and pronounceth this the condemnation of the world because light was come and men loued darkenesse more then light because their deeds were euill that is when hee came to inlighten them with his holy precepts of faith and repentance they neglected this and persisted in vnbeleefe and sinne which would bee their damnation Whosoeuer therefore treadeth in the same steps may well expect the same end they are not in Christ they are farre from any vnion with him for such walke after the spirit speaking in the Word and so there is no condemnation vnto them Rom. 8.1 This is the spirituall whordome of which the Prophet did so much complaine causing a diuorce betwixt the Lord and his people and so a depriuation of all goodly ornaments before bestowed so that as the case of a woman is which hath played the whore and for this is put away from her husband with shame and without all mercy burnt in the fire so is our case if wee neglect his will and follow our owne corruption our vnion with the Lord is
old age c. The sixth command against murther was written in Cains conscience for that made him to cry out after the murther of his brother Abel Gen. 4 My sin is greater then J am able to beare and whosoeuer shall finde Caine shall kill him Vers 23.24 And Lamech from hence aggrauateth his owne case when he had slaine a man for that he had this law not onely written in his heart but a warning in his great Grand-father Cain And immediatly after the flood the Lord doth expresly set downe Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed for in the Image of God hath he made man Gen. 39.9 The seuenth command was to bee seene in Iosephs heart when being tempted by his mistresse to adultery he said Shal I doe this and sinne against God in the other sonnes of Iaacob also Gen. 34 when Dinah their sister had beene defiled by Shechem who doe therefore put him to death Gen 31.30 The eight Commandement Laban vrgeth vpon Iaacob saying Though thou wentest thy way because thou longedst to come to thy Fathers house yet why hast thou stolne away my Gods vnto which he answereth acknowledging this to be so great a fault as that he saith Gen. 44.5 With whomsoeuer they be found let him dye And this was held to be so haynous a sinne as that Iaacobs sons being charged by the steward with Iosephs siluer cup stealing yeelded themselues vpon the finding of it with any of them to become his bondmen Gen. 20.9 The ninth Commandement heathen Abimelech shewed to be written in his heart when hee complained of Abrahams false testimony concerning his wife of whom hee had said that she was his sister Gen. 26.9 telling him that he had done things which ought not to be done and Isaack is afterwards reproued by him also for the like faults Lastly for the tenth so many as did knowe God aright could not but acknowledge also that it was a sinne against his Maiesty to entertaine euill motions in the minde contrary to any of these Lawes because where these are there cannot be the vprightnesse commanded vnto Abraham God cannot bee honoured with the heart and thus much of the first thing The difference of the lawes of God Now we are to speake of the difference betwixt the Law of God containing these Commandements and other Lawes giuen also by the Lord for besides this Law which is called Morall there is another called Iudiciall and a third Ceremoniall The Morall is so called because it is a perpetuall rule of good maners without the obseruation of which the world cannot stand or if it should stand it would bee but as a confused Chaos and without forme of a world The Iudiciall is so called because as a statute-law it setteth down with what iudgements and censures men were to be censured that did offend in speciall cases The Ceremoniall is so called because it is altogether conuersant about rites and ceremonies shewing what ceremonies were to be vsed by the church of God and what not in his seruice Esa 1.12 1. Sam 15.22 Now the difference betwixt these standeth in many things First in that the morral Law was published and written by God himselfe so as that all the people did receiue it from his mouth but it was not so with the Iudiciall and Ceremoniall for the Lord instructed Moses onely herein and the people receiued them from him who wrote them downe for them 2. The Morrall Law was first giuen as most worthy the other two afterwards as not so much to be regarded in respect of it for when the Morall Law hath beene neglected and the other most diligently obserued the Lord hath beene as much moued as if no Law at all had beene regarded which may easily be gathered both from that of the Prophet Esay Bring no more oblations in vaine incense is an abomination vnto me c. And from that of Samuel to Saul Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed behold to obey is better then sacrifice and to harken then the fat of rams that is to obey the Morall Law farre exceedeth all ceremonies And Dauid hath the like saying in the Psalmes Doe I eate buls flesh or drinke the blood of goats Psal 50 offer vnto God praise and pay thy vowes vnto him c. And I will haue mercy saith Christ and not sacrifice with many more places to the same effect The same also appeareth from the practise of corrupt man which hath euer beene most diligently to obserue ceremonies but most negligently the precepts of the morall Law for our nature is set vpon contraries and therfore looke what we should most carefully obserue that we most neglect looke what should be cared for in the second place that wee looke vnto in the first Math 23. The Pharisies tithed mint and cummin in the payment of their tithes but let passe the weighty matters of the Law and thus was it the manner of the Iewes euer to doe Wherewith say they in Mcâ—a shall we come before the Lord Mich. 6.6.7 Shall I come before him with burnt offerings and calues of a yeere old will the Lord be pleased with thousands of rammes or ten thousand riuers of oyle And this is the manner of most men at this day they are most strict in outward obseruances but most remisse in the substance of godlinesse in the very act of hearing and prayer not regarding that innocency charity and righteousnesse which should accompany this outward deuotion 3. The ceremoniall Law hath beene oftentimes broken without sin but the morall Law neuer without some speciall countermand from God Gen. 22. Exod 12.36 as when Abraham was bidden to kill his sonne Isaack when the Israelites were bidden to rob the Egyptians yea euen in these very cases the learnedst of the Schoolemen do by sound distinction maintaine that the law it selfe was not broken no nor dispensed withall if we speake properly but onely the matter or obiect of the precept changed by God so the Israelits did not steale from or defraud the Egyptians but tooke their owne when God who hath an absolute power to dispose of all these had before by his command transferred the right and dominion of those rights from the possessors to the takers So likewise did Abraham in offering to kill his sonne vpon Gods command no more breake the Law then a Souldier that at the command of the Generall who hath power of life and death killeth his fellow Souldier As for that act of circumcision or sacrificing Math. 12.5 by which our Sauiour Christ saith that the Priests breake the Sabbath it is not so to be vnderstood as though the Law were broken being rightly vnderstood or as though the Lord went about to iustifie this that a man might without sinne breake this command but hee speaketh of
it is to speake any thing derogatory to the glorious attributes of the all-sufficient Creator of all The word signifieth the hurting of a good name by disgracefull speeches and thus largely it is blasphemy whereby man is disparaged as in Naboths example he is said to haue blasphemed both God and the King as also wherby any doctrine is disgraced thus Paul the fourth a Bishop of Rome blasphemed the holy Gospell when vnto Bembus a Cardinall he called it a fable saying O how much hath this fable concerning Christ gained vs. And Bonner here in England blasphemed the doctrine of the Apostle Paul when vnto one Millâ— a Martyr hee alleaged that saying of the liberty of a woman her husband being dead and said that when her husband was asleepe shee was at liberty for another man Lastly it is the greatest blasphemy when the Lord is disgraced as by Pharaoh who said vnto Moses Who is the Lord Exod. 3. 2. Kings 19. that I should let the people goe And by Senacherib who alleaging vnto the people how the King of Assyria had destroyed all people and burnt vp their gods asked Who is the God of Israel that he should deliuer you out of mine hands as if they should haue said he is of no such authoritie and power 2. This sinne is most odious for amongst men Take away his good name we say and take away his life So take away the Lords good name and put him out from hauing a being and fill the world with damnable Atheisme 3. A man is made accessary vnto it by giuing occasion to others to blaspheme which is when a mans profession is holy and Christian and yet his practice lewd and wicked which raiseth this blaspemous opinion in others that the God which he serueth is like vnto himselfe Rom. 2.24 2. Sam. 12. With this the Iewes are charged by the Apostle saying The name of God is blasphemed through you amongst the Gentiles And Nathan telleth Dauid that he had caused the enimies of God to blaspheme by his adultery for we vse to say Like will to like and Augustine doth from hence conuince the Heathen August de Ciuit. Dei lib. 1 cap. 32. that their gods were filthy Idols because they did represent them with obscene and filthy spectacles and were not taught to liue in any vertuous or commendable course of life by them Psal 50.21 And may not the Iewes and Turkes vse the same argument against the Papists for their authorised idolatries and superstitions And against the Protestants for their drunkennes whoredomes prophannesse and many more abominations though not authorised yet too much winked at yea they do daily hence take occasion to blaspheme the name of our God as though hee were not the true God his seruants being so wicked And well may they thus thinke of our God seeing that the wicked man doth himselfe thus blaspheme God in his heart These things thou didst saith the Lord and whilst I held my peace thou thoughtest that I was like vnto thee Breach 2 The second way of abusing Gods name is by swearing falsly which is when a man shall sweare that a thing is true which hee knoweth to bee false or which hee knoweth not to bee true thus they did sweare falsly which were suborned by Iezabel to testifie against Naboth and against Christ as touching the destruction of their Temple when as they knew not that hee meant the Temple of Salomon Secondly by swearing deceitfully which is when a man shal affirme any thing vpon his oath that he wil performe and do it when his intent is otherwise or not doe it when his meaning is to doe it or when hee shall bee carelesse and negligent of his oath and of this we haue no President as I remember in the holy Scriptures 2. Sam. 22. but onely that of Saul the forsaken of God who brake the oath 1. Sam. 24. by which Ioshua had tied all the people not to doe any hurt vnto the Gibeonites and the oath by which he bound himselfe vnto Dauid not to hurt him as it is likely Ioshua 9. For Ioshua when hee had bound himselfe by an oath he was moued with such reuerence hereunto as that though he were deceiued he would not break it no nor yet the wicked Iewes which had tied themselues by an oath to an vnlawfull act Acts 3. to kill Paul but that they were by Gods Prouidence preuented And both these kinds of vnlawfull swearings are commonly called by the name of periury the odiousnesse of which sin will the rather appeare if we consider First how much it hath euer been abhorred euen by heathen men and voyd of true godlinesse The Pharisies themselues forbad forswearing a mans selfe and commanded men to performe their oathes vnto the Lord. Matth 5 33. August de â—â—uit Dei ca. 15. lib. 1. And Saint Augustine reciteth an history of Marcus Attilius Regulus a Prince amongst the Heathen Romans who being captiue taken by the Carthagenians was sent home to his Country-men being first bound by oath if he did not effect this for which he was sent viz. an exchange of Captiues Carthagenians for Romans he should returne to them againe He when he could not preuaile with his Countrey-men or rather would not forsomuch as he thought it vnprofitable for the Roman Common-wealth returned againe for his oathes-sake which was taken by an Idoll-god and then was put into a vessell of wood made of purpose either side being full of sharpe pointed awles or bodkins that hee might not leane any way but bee wounded by them and thus hee died a most cruell and bloudy death chusing rather this then to be forsworne Much more then should Christians hauing taken an oath by the true God of heauen abhorre the breaking thereof whatsoeuer they should lose by obseruing it Consider againe that by periury God is made Patron of a lye which is the Deuils owne propertie for he is a Lyar and the father of lyes for the Lord is called to giue testimonie vnto a lye which is the greatest indignitie in the world Moreouer consider that the periured person prayeth against himselfe and bindeth his soule ouer to euerlasting torments for so much as he desireth the Lord so to helpe him as it is a truth vnto which he sweareth and on the contrary side then to plague and punish him if it be a falshood and this is meere madnesse and vnnaturalnesse it was neuer heard that any would pray against themselues but all they can for themselues Consider also that it is the bane of all societies and the very high-way to hellish confusion for that if oaths shall be taken falsely Kings will be Tyrants to their subiects subiects Traytors to their Princes Magistrates Wolues vnto the people Ministers Deuourers of the Lords flock Neighbour-nations Cut-throats to one another notwithstanding any league betwixt them Breach 3 By swearing rashly Gen. 31.53 Common swearing A third abuse in swearing
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
is the King my father 2. For a Superiour in knowledge and in wise counsell thus the counsellours of State are Fathers of the State as Ioseph Pharaohs chiefe Councellour speaketh of himselfe God hath made me a father vnto Pharaoh Gen. 45 8. and Pharaoh caused the name Abrech that is Father to bee proclaimed before him and the Senatours of Rome were commonly called Patres conscripti reuerend Fathers 3. For a Superiour in priuate and houshold gouernment thus masters of families are called Patres Familias Fathers of the Familie as Naaman the Syrian is called Father by his seruants 4. For a Superiour 2 King 5.13 in the inuention of any Art or Science Gen. 4. thus Iubal is said to be the father of all that play on the Organs and harpe and Iabal the father of all that make tents 5. For a Superiour in things spirituall towards God thus the Ministers of the Gospell are called Fathers in Christ because that through that spirituall knowledge and grace exceeding others they beget men vnto God 1 Cor. 4.5 as Paul who therefore cals the Galatians his little children and professeth to the Corinthians that hee onely was their father for J begat you saith hee vnto Christ 6. For a Superiour in holinesse and power with God thus the King of Israel calleth Elisha Father saying of the Hoast of the Syrians 2 Kings 6.21 Shall I smite them my Father 7. 2. Kings 2.12 For a Superiour in ouersight and instruction thus Elishab called Elijah who brought him vp in the knowldge of prophesying My father my father the chariots of Israel and the horse-men thereof 8. For a Superiour in estate and condition thus rich men vsing their riches aright are fathers of the poore Iob 31.28 From my youth hee hath growne vp with mee as with a father saith Iob. 9. For a Superior in age and yeares thus the gray-headed is called a father and the ancient are as fathers to be exhorted and not to bee rebuked 10 According to the common acception amongst children 1 Tim. 5.1 there is a naturall father and mother which beget beare and bring vs foorth and vp in the world and if one of them dieth or he or shee that suruiueth bee married againe and hee or shee vnto whom is now made also thy father or mother though not by nature yet by law and there is an honour due vnto them Superiours diuers wayes To honour is to giue that reuerend respect which is due to euery superiour whether in authority and power in place and calling or in worth and dignitie 1. In authoritie and power some are superiors by the law of nature some by the law of nations and some by the law of contract By the law of nature our naturall father and mother who are instruments of our very being by whose tender care wee are preserued in our infancy when we cannot help our selues they are therfore to be recompenced by our giuing of due honor vnto them Ephes 6.1 Col 3.20 And this is first obedience in all things in the Lord Children obey your parents in the Lord. Children obey your parents in all things for that is well pleasing vnto the Lord and he is an vnnaturall beast and no childe that giueth not this obedience vnto both father and mother 2. To beare their corrections with submission of this the Apostle speaketh as of a most common thing euen in children that haue nothing but nature to guide them Heb. 12.9 Wee haue had the fathers of our bodies correcting vs and wee gaue them reuerence 3. To reuerence them in giuing them all outward respect which is due to chiefe superiors and fearing to offend them for from hence the Lord taketh his comparison Mal. 1.6 A sonne honoreth his father and a seruant his master if I then be a Father where is mine honour if I be a master where is my feare 4. To cherish them and to giue them maintenance in time of need When the Pharisees did by their traditions vnder a pretence of holines dispence with this duty they were reproued by our Sauiour Christ for hypocrisie saying Why doe yee transgresse the commandement of God by your tradition Matth. 15.3.4.5.6 for God hath commanded Honour thy father and thy mother But yee say Whosoeuer shall say to father and mother by the gift that is offered by me thou mayest haue profit though hee honour not his father and mother shall be free That is if he dedicate his goods and suffer them to want whereas hee might therewith haue relieued them If a Widdow hath children or nephewes saith Saint Paul let them learne first to shew godlinesse towards their owne house 1. Tim. 5.4 and to recompence their kindred for that is an honest thing and acceptable before God Which he further expoundeth afterwards saying Jf any faithfull man or woman haue widdowes that is Verse 16. to their mothers or aunts let them minister vnto them and let not the Church that is other Christians bee charged And God hath made the Storke a wonderfull example to condemne children that are this way vnnaturall to their parents in their age for she nourisheth and bringeth food to her parents in their old age wherefore she hath the name Chesidah Pious or Mercifull in Hebrew And in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth this kind of mutuall retribution being deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Storke In these things consisteth the honour due to father and mother and for examples wee may take Iacob who obeyed his father and mother in the choyce of his wife and Shem and Japhet who reuerenced their father Noah and went backward and couered his nakednesse and Ioseph who recompenced his father Iaacobs care with prouiding for him in his old age and all holy men who haue readily performed these duties They are wicked children therefore and accursed as breaking this Commandement in the head that do continually greeue their godly parents by their disobedience and light esteeme of them liuing out of all good order being Drunkards and Swaggerers and plunging into the estate of marriage without yea contrary to their liking The Lord prouided of old that such should be put to death If any man hath a disobedient son Deut. 21.18.19.20 which will not hearken to the voyce of his father nor the voyce of his mother and they haue chastened him and he will not obey them Then shall they take him and bring him out And all the men of the City shall stone him with stones vnto death Honour due to Magistrates Rom. 13.1 The Superiours in authority by the Law of Nations are Magistrates and Gouernours of the Common-wealth The honour due to them is 1. To be subiect vnto them according to that precept Let euery soule bee subiect to the higher powers And againe 1. Pet. 2.13.14 Submit your selues to all manner ordinance of man for the Lords sake whether
killing of Christ Act. 8.1 though hee washed his hands and â—aul vnto the killing of Steuen 3. He that concealeth as is set downe in the case of a man found slaine whose murtherer is vnknowne the Elders of the City nearest shall purge themselues of the guilt of this bloud by washing their hands and saying Deut. 21.7 our hands haue not shed this bloud neither haue our eyes seene it so that if any had seene it and not reuealed the murther hee had made himselfe guilty of murther Now this murther is so odious before God as that hee which doth it must die without any fauour yea Exod. 21.14 if he flieth to the Sanctuary he shall be pulled away from thence for thou shalt take him from mine altar saith the Lord and put him to death Whence we may see how great the Popes presumption is in giuing pardon for grosse murders to such as flie to any popish sanctuary 1 Murther a most grieuous sinno But iustly hath the Lord appointed this seuere punishment first because murther is the destruction of a little world as man is rightly called wherein the wonderfull wisdome power and mercy of God doth as much appeare 2. Because it is the defacing of Gods image which is in euery man betwixt which and the clipping of the Kings coine hauing his image there is no comparison 3. Because it is an incroching vpon Gods office to whom alone it belongeth to cal men when it pleaseth him out of this world 4. Because it is the greatest breach of loue and peace and so the greatest sinne against man Iohn 8.44 Gen. 4. Whence it is that Christ entitleth the Deuill a murtherer as by his proper name and how secretly soeuer murther bee committed it is noted aboue all other to be a crying sinne Cains murther cried to Heauen against him The Egyptians murther made amongst the Iewes children cried against them The sin of the rich denying the hire of the poore cryed to Heaven and this is a kind of murther also Iames 5.4 in these places we reade of sinnes that are crying for vengeance to shew that murther of all sinnes is the most crying sinne so that the murther shall not rest but if man reuengeth not God will if man cannot know it God will make it knowne sometime making the dead body to bewray the murtherer somtime the birds and sometime the murtherers owne conscience And hitherto of the head sinne against this Law 2 Against quarrelling A second sinne here is the next degree vnto murther all iniury done vnto our neighbor tending to the preiudice of his life 1. By striking and fighting in priuate vniust quarrelling whereby it commeth to passe that an eye or tooth is lost the head the face or the arme is bruized or broken or some other part of the body hurt The Lord prouideth for the punishment hereof Eye for eye tooth for tooth Exod. 21.24 hand for hand and to pay the charges of the party stricken during the time of the healing 2. By grinding the faces of the poore in selling and letting without all conscience in diminishing their hire or in taking their meanes away from them this is also called oppression Esay 1.15 by which rich mens hands are filled with bloud and such an oppressing bloudy sin as that it shall escape no more then actuall murther when the poore cry out vnder this burthen Exod. 22.24 the Lord threatneth that his wrath shall be kindled and he will kill them that vse it 3. By vsing any outward meanes of impairing our neighbours life or health as if the Phisitian or Chirurgion shall deale falsely with his patient giuing him rather things against then for his health that he may be the longer vnder his hands or hauing no skil or but little shall pretend skill sufficient and so keepe him to the indangering of his health and life from such as bee more skilfull and likewise if the Apothecarie through a greedy desire of gaine or by neglect shall giue one thing for another vnwholsome improper ingredients in stead of the prescribed here is not only a wicked deceit but a degree of murder And as it is in regard of others so also is it in regard of a mans owne selfe if he shall by any meanes willingly impaire his owne health rather choosing to indanger his life in time of sicknes then that he will be at charge for the meanes of recouerie in the time of health rather staruing through idlenesse then working or on the contrary side following drunkennes surfeting and whoring to the breeding of noisome diseases in his body thus and whatsoeuer way else he taketh to the preiudice of his owne life besides his sinne against other Commandements he is guilty of selfe murther 3 Against railing speeches The third sinne is to raile and reuile in speeches although no stroke is giuen for this is also a degree of murther Christ himselfe being Iudge where speaking of murther hee saith Whosoeuer shall say vnto his brother Matth. 5.22 Racha shall be worthy to bee punished by a Counsell and whosoeuer shall say Thou foole shall be in danger of hell fire Prou. 12.18 For rayling and bitter words are like the pricking of swords and therefore are not only forbidden but all appearance hereof by crying out aloud Ephes 4.31 where the Apostle biddeth to put away anger euill speaking and crying And good reason that this should be forbidden here as a degree of murther seeing experience teacheth that of words blowes doe commonly arise 4 Against malice hatred and enuy The fourth sin is to haue murtherous affections of malice hatred and enuy against our brother or but the first degree hereof vnaduised anger for to preuent the height of these euill affections the Lord threatneth such as bee vnaduisedly angry as culpable of iudgement and Saint Iames saith Matth 5.22 Matth. 5.22 Iames 1.20 that the anger of man doth not worke the righteousnes of God This vnaduised anger is heate arising in vs vpon some priuate iniurie done vnto vs or to our friend pricking vs forward to reuenge and this may well be said not to worke the righteousnes of God because it setteth not a man the right way but contrary to that which the Lord hath appointed vs saying Rom. 12 19. Ephes 4.26 Vengeance is mine and I will repay it There is a kind of anger which is commanded Be angry but sinne not but this is not an humane but holy anger and hath these properties First Properties of holy anger 1. Against sin it is only against sinne and not against that which is a priuate displeasure done vnto vs. Such was the anger of Moses when as comming from the Lord with the tables of the law in his hands seeing the idolatry of the people he threw them downe not being able to hold when he saw God thus highly dishonoured 2. It is onely because God is offended
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
humiliation and repentance before God his wrath bee turned away So that man may for his part forgiue trespasses and yet they may be retained still before the Lord and on the contrarie side though man will not forgiue through the hardnesse of his heart the trespasse may be forgiuen before the Lord the trespasse being acknowledged and pardon craued or if there be ability satisfaction offered and the heart being turned thorow a purpose of not offending any more 3. For the scope of the Petition in the supplication What we pray for wee pray for the forgiuenes of our sinnes and whatsoeuer tendeth hereunto and to make vs iust and righteous in the presence of God Wherefore wee craue first the knowledge of our sinnes that we may vnderstand the infinite number of our offences and our wofull case in regard of them for without this knowledge the tongue may pray for the pardon of sinne but the heart cannot Hee that knoweth not himselfe to be sick cannot seeke for remedy to cure his sicknes neither can he seek to fortifie himselfe against the enemie that knoweth not the danger wherein hee standeth no more can a sinner seeke remedie against his sinnes if hee bee ignorant of them The Church of Laodicea is censured for saying that shee was rich and wanted nothing when as the holy Ghost testifieth saying Reuel 3.17 Thou knowest not that thou art poore wretched miserable blind and naked And many poore and miserable soules through ignorance not seeing this say forgiue vs our trespasses but cannot pray it because they know not that they haue any such need of forgiuenesse Prou. 28.13 Secondly wee craue grace to acknowledge our sinne For Hee that confesseth and forsaketh his sinnes shall haue mercy but hee that hideth them shall not prosper All men that know their sinnes doe not confesse them or if they doe they will not confesse and put away their beloued speciall sinne but rather seeke to iustifie themselues in them because all men are sinners and in many things we offend all But such craue not the pardon of their sinnes so as that they may bee in hope to speede the confession and putting away of all sinne onely haue a ground to build comfort vpon When there was sinne in the congregation of Israel specially noted Ioshua 7.10 but in one Achan Ioshua could not be heard without remouing it first much lesse can that man be heard to haue his sinnes forgiuen that loueth any one sinne though it be most secret and small and laboureth not to put it away from him Ought this confession to be before the Lord onely and not vnto men also In some case it ought to bee before men who are wise and holy viz. when our mind is inwardly troubled and wee cannot by our selues find any ease or comfort confessing them vnto the Lord Iames 5 16. In this sense Saint Iames willeth vs to acknowledge our faults one vnto another But to doe this vpon absolute necessity as if there were no saluation without it and to performe it not vpon particular grieuance of conscience but for formality at a certaine time in the yeare which the Papists call the time of Shrift and to confesse before the Priest al our particular sins with the circumstances is superstitious and auaileth not but to make way for more licentiousnesse as experience teacheth and to establish the Popes Hierarchy ouer the world and to the increase of his reuenues by buying pardons Thirdly we craue grace to be truly humbled for sinne that in the sense of Gods curse due for it Rom. 7.14 Matth 11.28 wee may crie out with the Apostle Miserable man that I am who shall deliuer mee from the body of this death Come vnto me saith the Lord all yee that are weary and loaden and I will refresh you If any man therefore commeth to aske forgiuenesse of his sinnes and is not humbled for them but is without a contrite spirit to offer in sacrifice vnto God he cannot pray to speed but is still in his sinnes Rom. 4.25 Fourthly we craue iustification through the death bloudshedding of Iesus Christ who was deliuered to death for our sinnes and rose againe for our iustification that the Lord would not therfore require our sinnes at our hands either holding vs guiltie or punishing vs therefore in this world or in the world to come but that the sacrifice of Christ may be a perfect attonement for vs and his precious blood effectuall to clense vs from all sinne Now of this iustification there are two degrees the first whereby of sinners wee are made righteous in the very act of our conuersion the second whereby our daily infirmities and failes are done away and wee are still notwithstanding them reputed righteous The first we pray for and desire to be confirmed in it through Gods grace that our estate may be comfortable the second wee pray for as wee haue need to preserue our peace and comfort when wee view our estate before God Euen as a bankrupt debter finding great fauor with his creditors to forgiue his great debts and being ready still daily through his extreame want to run vpon the score againe is a daily sutor for mercy vnto them to continue this their fauour in forgiuing all Fifthly wee pray for loue and charity towards our neighbours through which wee may bee ready to forgiue them their trespasses against vs for our heart naturally is a corrupt fountaine and wee are implacable when wee are offended especially if it be spitefully done against vs or by an enemy Wherefore wee pray that when wrongs are done vnto vs we may consider how much and often wee haue offended the Lord to what griefe of his holy Spirit and with what hatefull hearts preferring Sathan and his seruice before the seruice of the heauenly Maiesty that as we would notwithstanding haue all this forgiuen vnto vs wee may frame our minds to forgiue the greatest offences against vs hee which hath done them acknowledging his fault Thus Christ being asked Should I forgiue my brother if he sinneth against me seauen times in a day Matth 18.21 answereth If he turneth againe and saith it repenteth me I say not vntill seuen times but vntill seuenty times seuen times And for this cause he bringeth his Parable of the Lord forgiuing ten thousand of talents to his seruant but finding him with rigour to exact the hundreth pence due vnto him from his fellow-seruant shewing hereby how vaine all our prayers are for the pardon of our sinnes against God if we refuse to forgiue the sinnes of our fellow-seruants against vs. Let no man therefore deceiue himself by keeping malice and seeking reuenge vpon men for wrong done vnto him but through loue let him forgiue all for if there be not this loue towards his brother there is no loue towards God and then it is sure that God beareth no loue towards him his loue of God being an inseperable reflexion of
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