vpon defect of memory and vtterance c. vse a set forme of prayer Sect. 2. The second Circumstance is the Gesture Concerning which it is demanded what kind of gesture is to be vsed in praier whether kneeling standing sitting or the holding vp the hands or head to heauen or bowing the body to the earth Answ. God in his word hath not prescribed any particular gesture of the body and therfore our consciences are not bound to any in particular Besides that Religion stands not properly in bodily actions and gestures Yet touching gesture the word of God giues certaine generall rules to be obserued in prayers both publicke and priuate In Publicke praier these rules of Gesture are prescribed First when publicke praier is made in the congregation our gesture must alwaies be comely modest decent SecoÌ„dly all gesture vsed publickely must serue to expresse as much as may be the inward humility of the hart without hypocrisie Now these kinds are manifold Some concern the whole body as the bowing thereof the casting of it downe vpon the ground some againe concerne the parts of the body as lifting vp of the head the eies the hands bowing the knees c. Touching these the scripture hath not bound vs to any particulars but in them all we must haue regard that they serue alway to expresse the humilitie of our hearts before God Thus haue the Holy men of God behaued themselues yea the Holy Angels standing before the Arke doe couer their faces in token of reuereÌ„ce of the maiestie of God Esay 6. 2. Thirdly we must in publicke praier content our selues to followe the laudable fashion and custome of that particular Church where we are For to decline from customes of particular Churches in such cases often causeth scisme and dissensions In priuate praier done in priuate and secret places there is more liberty For in it we may vse any gesture so it be comely and decent and serue to expresse the inward humility of our hearts An auncient writer is of opinion that it is an vnreuerent and vnlawfull thing to pray sitting But both the learned before in and after his time haue iudged his opinion superstitious specially considering that Religion stands not in the outward gesture of the body and it skills not much what that is so the inward humility of a syncere heart be expressed therby Sect. 3. The third Circumstance is the place Where Question is made In what place we must pray Answ. In regard of conscience holines and religion all places are equal and alike in the New Testament since the comming of Christ. The house or the field is as holy as the Church And if we pray in either of them our prayer is as acceptable to God as that which is made in the Church For now the daies are come that were foretold by the Prophet wherein a cleane offering should be offered to God in euery place Mal. 1. 11. which Paul expoâ—…ds 1. Tim. 2. 8. of pure and holy praier offened to God in euery place To this purpose Christ said to the woman of Samaria Ioh. 4. 25. that the tyme should come when they 〈◊〉 not worship in Ierusalem or in Samaria but the true worshippers of God should worship him in spirit and in truth wheresoeuer it be Yet neuerthelesse for order decency and quietnes sake publicke prayer must be made in publicke places as Churches and Chappels appointed for that vse And priuate praier in priuate houses and clozets Mat. 6. 5. Now the opinion of the Papist is otherwise For he thinkes that in the new TestameÌ„t hallowed Churches are more holy then other places are or can be and doe make the prayers offered to God in them more acceptable to him then in any other and herevpon they teach that priuate men must pray in Churches and priuate prayers must be made in Churches if they will haue them heard For proofe hereof they alleadge the practise of some particular persons in the Scriptures Of Anna who praied priuately in the temple Luk. 2. 37. Of Dauid who in his exile desired greatly to haue recourse vnto the temple And of Daniel who is saide to looke out at the window toward the temple and pray Dan. 6. 10. Answ. These places are abused by the Popish Church For there is great difference betweene the temple at Ierusalem in the old Testament and our Churches in the new That was built by particular commandemeÌ„t from God so were not our Churches That was a type of the very body and manhood of Christ. Heb. 9. 11. And of his misticall bodie Col. 2. 7. Againe the Arke in the temple was a pledge and signification of the couenant a signe of gods presence a pledge of his mercie and that by his owne appointment for it was his will there to answere his people but the like cannot be shewed of our Churches or Chappell 's It will be saide that the Sacrament is a signe of Gods presence for in it God is present after a sort Ans. It is true Christ is present in the Sacrament but when not alwaies but then onely when the Sacrament is administred And the Administration beeing once ended Christ is no more present in the Elements of bread and wine And in the very act of celebration he is not carnally but spiritually present Sect. 4. The fourth Circumstance is the Time Quest. What are the times in which men are to make prayers vnto God For answer to this question it is first to be considered that there is a twofold manner of praying and consequently two kindes of prayer The first is the secret and sudden lifting vp of the heart to God vpon the present occasion The second is set or solemne prayer The first sort of praiers haue of auncient time beene called Eiaculations or the darts of the heart And the time of this kind of prayer is not determined but is and may be vsed at any time without exception This point I make plaine by these reasons The first is the commandement of God 1. Thess. 5. 17. Pray without ceasing Eph. 6. 18. Pray alwaies with all manner of prayer and supplication in the Spirit and watch thereunto with all perseuerance for all Saints In both these places by praier and supplications Paul vnderstandeth the sudden lifting vp of the heart vnto God Secondly whatsoeuer we speake thinke or doe we must doe all to the glorie of God Now God is glorified when we doe in all things from our hearts acknowledge his power wisdome iustice mercie prouidence and goodnes And these we doe acknowledge when we daily and howerly lift vp our hearts to him in petition for some blessings and in thanksgiuing for his mercies Thirdly we are subiect to innumerable infirmities frailties and wants so as we cannot of our selues so much as thinke one good thought therefore we are euery day and hower to lift vp our hearts to God partly in praier partly in giuing of thankes that he would
those times concluded the contrarie against him according to the doctrine that hath beene deliuered The Vse I. By this doctrine they are iustly to be blamed who would haue their children rebaptized which were before baptized by Popish priests because the Sacrament though administred by a Papist if he stand in the roome of a true Pastour keep the forme thereof is a true Sacrament II. Others by this doctrine come to be reprooued that refuse to receiue the Sacraments at the hands of vnpreaching ministers For though the minister be vnsufficiēt preach not yet if he be called by the Church he hath the place of a lawfull Pastour his administration is warrantable and the Sacrament by him administred a true Sacrament If it be said that then the true Sacraments may be out of the true church as in the church of Rome at this day because Hereticks and such like Ministers are not of the church I answer that there is in the church of Rome the hidden church of God and the Sacraments are there vsed not for the Romish church but for the hidden church which is in the midst of Papacie like as the lanterne beareth light not for it selfe but for the passengers yet hence it followeth not that we should communicate with Idolaters Hereticks and wicked persons And so much of the Administration of the Sacraments in generall I come now to the Particular Sacraments CHAP. IX Of Baptisme THe first Sacrament in order is Baptisme And the Questions touching it I reduce to fiue heads I. Question Whether Baptisme be necessarie to saluation or no For answer to this Question we must rightly distinguish of necessitie A thing is said to be necessarie two manner of waies either absolutely and simply or in part Absolutely necessarie is that which is in all respects necessarie and the contrarie whereof is vtterly vnnecessarie Necessarie in part is that which in some respects or vpon certaine causes and considerations is necessarie This distinction premised I answer Sect. 1. First that Baptisme is necessarie the second way in part and respectiuely that is in diuers and sundrie regards I. As the lawfull vse thereof is a note whereby the true church of God is discerned and distinguished from the false church Not that the church of God cannot be a church without this Sacrament For it may want Baptisme for a time and yet remaine a true church as well as the church of the Iewes in auncient times wanted circumcision for the space of fourtie yeares Iosh. 5. 6. and yet ceased not to be a true church and loued of God II. As it serueth for necessarie vses and purposes to men of yeares that are to be baptized as first to testifie vnto the church and themselues that they are receiued into the bodie of Christ which is the companie and societie of the faithfull Secondly to testifie their obedience to Gods commandement their subiection to his ordinance appointed by him for their good Thirdly to be a necessarie proppe to vphold their weaknesse a seale to confirme their faith in the couenant of grace and an instrument to conuey Christ vnto them with all his benefits III. It is necessarie to Infants as it serueth to enter and admit them into the visible Church and withall to signifie their interest in the couenant of grace and consequently their right and title to Life euerlasting Sect. 2. Secondly I answere that Baptisme is not absolutely or simply necessary so as the partie that dies without it remaines in the state of damnation and cannot be saued My reasons are these I. Baptisme is appointed by God to be no more but a seale annexed vnto and depending vpon the couenant therefore we must put a difference betweene it and the couenant The Couenant of grace and our beeing in Christ is absolutely necessarie for no man woman or childe can be saued vnlesse they haue God for their God But the signe thereof is not For looke as to the essence of a bargaine the consent and agreement of the parties alone is of meere necessitie required and this beeing yelded the bargaine is a bargen though it be neither sealed subscribed nor confirmed by witnesses so likewise a man may be saued if he be within the couenant of grace though he haue not receiued the seale and signe thereof the Sacrament of Baptisme II. The bare want or priuation of Baptisme when it cannot be had is pardonable doth not condemne the partie vn-baptized The thiefe vpon the crosse was saued though he was neuer baptized Luk. 23. And sundrie Martyrs in former times who were Gods deare children and died for the maintenance of his truth though they wanted the outward and visible baptisme yet by Gods mercy they were not destitute of the inward and consequently were not condemned but saued And so many children vnder the law died before the eight day vncircumcised Yea when any among them were weake and could not indure to haue the foreskinne of their flesh cutte in probability their circumcision was deferred and some of them died in the meane time which neuerthelesse being borne of beleeuing parents were vndoubtedly saved according to the promise of God made to Abraham I will be thy God and the God of thy seede For as Christ saith of the Sabaoth so may we say of Circumcision It was made for man and not man for it And it were a iudgement both rash and vncharitable to thinke that all the males of the children of Israel that died before circumcision were condemned Yet on the other side the wilfull contempt and carelesse neglect of this ordinance when it may conueniently be administred and receiued is deadly and damnable And to them that are guilty of this sinne is the threat of God iustly denounced Gen. 17. 14. Euen that person shall be cut off from his people III. The grace and mercy of God is free and not tied or bound to the outward elements Ioh. 3. 8. The wind bloweth where it listeth that is God giues grace and vouchsafeth fauour to whome where and when it pleaseth him And hence it is that they whome he would not haue perish but come to eternall life shall be saued though they be not partakers of this Sacrament IV. Infants borne of beleeuing parents are holy before baptisme and baptisme is but a seale of that holinesse 1. Cor. 7. 14. The children of beleeuing parents are holy Rom. 11. 16. If the first fruits be holy so is the whole tumpe and if the root be holy so are the branches Yea to them belongs the kingdome of heauen as well as to others Christ saith Suffer litle children c. for to them belongeth the kingdome of heauen Mark 10. 14. It is alleaged that those which are sanctified haue faith which infants haue not Ans. God saith I will be thy God and the God of thy head By vertue of this promise the parent layes hold on the couenant for himselfe and for his child and the childe
church yet the truth is they are not wholly cut off from the societie of the faithfull For the seede of faith remaineth in them and that knits the bond of coniunction with Christ though the sense thereof be lost vntill they repent In this case the partie excommunicate is as a free man in bonds who vntill he get out of prison hath no vse of his freedome and yet continues a free man still though he remaine in prison So also the childrē of God may still be the children of God though excluded from the cōgregation of the church for some offences From this that hath beene said ariseth the Answer to the Question propounded namely that the children of such persons as are excommunicated are notwithstāding their excommunication to be baptised because they are indeede and in the iudgement of charitie true members of the bodie of Christ though in some other regards they are not in present holden so to be Yet further besides the former grounds consider these reasons First children of parents that are professed members of the church though cut off for a time vpon some offence committed haue right to baptisme because it is not in the power of man to cut them off from Christ though they be excommunicated Secondly the personall sinne of the parent may not keepe the blessing from the child and therefore not depriue him of participation of the ordinance of God Thirdly we must alway put a difference betweene them which doe not make separation from the church and yet are grieuous offenders and open Apostataes that ioyne themselues with the enemies of the Church to the ruine and ouerthrow of the truth of the Gospel Fourthly we must put a difference betweene those that haue giuen vp their names to Christ though fallen grieuously and Turks and Infidels that are forth of the Couenant and neuer belonged to the Church Lastly if the mercie of God inlarge it selfe to thousands yea to infinite generations why should man be so hard hearted as to make question whether such Infants belong to the Couenant and consequently keepe them from the Sacrament of Baptisme Out of this Question ariseth a second Whether children borne in fornication haue right to baptisme Ans. They are not to be kept from it For the wickednes of the parent ought not to preiudice the child in things that belong to his saluation Yet in this case some Cautions are carefully to be obscrued as first that the parent hold the true faith and religion secondly that he be by the Minister exhorted to a true humiliation of himselfe and to earnest repentance for his sinne committed and that before the child be baptized Thirdly that their be some appointed to answere for the Infant besides the parents and to make solemne promise openly to the Church that it shall be carefully brought vp and instructed in the faith And the same is to be obserued and practized before the baptizing of the children of parents excommunicate IV. Question How men are to make a right vse of their baptisme when they become to yeares The not obseruing hereof is the cause of many sinnes and corruptions in the liues of men It is commonly holden a great fault in ciuill matters for a man not to keepe his couenants Much more is it a hainous sinne before God not to keepe the promises and pay the vowes made vnto him For answere therefore to the Question wee must first take this for a ground That baptisme both for signification force vse and fruit continues not for a moment of time but for the whole course of a mans life It doth not respect onely the time past or present but that which is to come yea that whole time that a man hath to spend from the very act of his baptisme to his death Againe baptisme is the true Sacrament of Repentance for remission of sinnes which being once receiued remaineth a perpetuall testimonie and pledge of the everlasting couenant of God and of the continuall washing away of sinne in the blood of Christ. This Ground premised I come to the vse of baptisme which is two fold The First is that it serues to be a token and pledge of Gods fauour towards vs and that principally three waies First in that it sealeth and confirmeth to vs the free pardon and forgiuenesse of our sinnes Thus Cornelius was baptized of Peter after he had heard the Gospell preached and receiued the Holy Ghost that it might be vnto him a pledge of the remission of his sinnes Act. 10. 48. And in like manner doth Peter exhort the conuerted Iewes to repent them of their sins to receiue the Sacramēt of Baptisme as a seale and pledge of Gods mercie in the forgiuenes thereof by Christ Act. 2. 38. In regard of this vse baptisme is of great force to releeue the hart in distresse For when any childe of God feeles himselfe loden with the burden of his sinnes the consideration and remembrance hereof that God hath pardoned them all and giuen him a speciall and certaine pledge of his pardon in baptisme will serue to stay and support his soule Yea though his sinnes were of force to make a separation betweene God and him Yet remembring that his name is written in the Couenant of God and that he hath by Gods mercie receiued the seale of the Couenant he shall not neede to be much dismaied When Satan tempteth him to doubt of his owne estate in regard of his corruptions even then let him haue recourse to his baptisme and thinke of the earnest and pledge of Gods fauour which he hath receiued Let him draw out his euidences signed with the seale of Gods couenant made vnto him in Iesus Christ and that shall be sufficient to stoppe the mouth of Satan and to repell his temptations Secondly Baptisme is as a pledge of the vertue of Christs death Doe you not know saies Paul that all we which haue beene baptized into Iesus Christ haue beene baptized into his death Rom. 6. 3. For they that beleeue are by baptisme conformed to Christ their head because they are by it buried together with him into his death vers 4. This point is of excellent vse in our liues For it teacheth a man when his owne corruption mooueth him to sinne and he is now euen in the Combate the Spirit lusting against the flesh and the flesh against the Spirit even then to call to memorie his baptisme wherein it pleased God to seale vnto him the mortificatiō of his sinne by the power of Christs death and consequently to pray earnestly vnto him for the continuance of the same power in his his heart for the continuall crucifiing of the old man and the vtter destroying of the body of sinne Rom. 6. 6. Thirdly baptisme is a pledge vnto vs of the Life of Christ of our Fellowship with him therein For looke as he beeing dead in the graue raised himselfe to life by his owne power euen so and more then so being now
vses and respects As for the other we rest vpon the word of God hold it with Paul a doctrine of Deuills to command forbearance of meates in regard of conscience 1. Tim. 4. 3. But to this place of Paul they giue answer and say that it is spoken of Heretikes such as the Manichees Novatiās c. were that held meats in their own nature vnclean We on the other side reply and say that this text condemnes those that make meates any way vncleane And that the Papists doe put this difference in way of Religion and conscience as appeareth by their strait prohibitions of flesh as vncleane and that for conscience sake And this text they shall neuer be able to shift off for it plainely condemneth any such distinction seeing to the pure all things are pure and euery creature of God is good and nothing to be refused so it be receiued with thanksgiuing 1. Tim. 4. 4. Furthermore this difference of meates is also foolish For first the light of nature and common sense teacheth that in such meates as they permit there is as much delicacie pleasure and contentment yea as much if not more strength for example in some fish fruits and wines as is in flesh by them forbidden Yea S. Paul ascribes flesh vnto fishes 1. Cor. 15. 39. There is one flesh of men an other of beasts an other of fishes c. Secondly I call it foolish because in their set Fasts they forbid flesh but permit diuers wines and the daintiest iuncates that the Apothecaries shoppe can affoarde whereas in a solemne fast all meates drinks and all other delights of what kinde and nature soeuer are to be forborne For this was the practise of the Church in former times to forbeare not onely ordinarie foode but soft apparell sweete oyntments and whatsoeuer it was that serued to refresh and cheare the heart as hath beene shewed The third Reason The Church of Rome giueth to their fastings false and erroneous endes as namely to merit something at the hands of God thereby to satisfie his iustice for sinne and to be true and proper parts of his worship And that these are false and erronious I prooue by these reasons First they do wholly frustrate the death of Christ which is the onely thing in the world appointed by God to be meritorious and satisfactorie Secondly Fasting of it selfe is a thing indifferent neither good nor euill For though it be referred to a religious end which is the humbling of the soule yet it is not good in it selfe but onely in regard of the end Neither is it any part of Gods worshippe beeing so referred but only a proppe and furtherance seruing in the right vse thereof to make a man more fit for the duties of Gods seruice Thirdly these ends if they be well considered cannot be the true ends of fasting as will appeare by this example A begger at our doores entreats an almes we giue it and he receiues it But will any man say that by begging he doth merit or deserue his almes In like manner we are all beggers that haue nothing of our owne neither food nor raiment nor any other blessing we doe inioy but all we haue commeth vnto vs onely from God Well vpon iust occasion we giue our selues to fasting we pray earnestly vnto him for mercie in the pardon of our sinnes In this case is it not great madnesse to thinke that we by begging mercie can merit mercie at the hands of God But praier saith the Papist as it is praier merits nothing but as it is a good worke Ans. Praier as it is a good worke is no other then begging and then it is vnpossible that it should be meritorious vnlesse it be granted that begging is meritorious which cannot be These reasons considered I conclude that Popish fasts which stand in force among them at this day are wicked and damnable and consequently to be abolished if it were no more but for the blasphemous ends which they make of them And thus much touching this point of Fasting as also concerning the other Heades of Gods outward worship CHAP. XVI Of the Sabboth day THe fourth maine Question touching man as he stands in relation to God is concerning the Time of Gods worship Wherein certaine particular questions are to be resolued touching the Sabboth day The First and most principall of all the rest is this Whether it be in the libertie of the Church of God vpon earth to alter the Sabboth day from the seuenth day to any other In answering to this Question I will not resolutely determine but onely propound that which I thinke is most probable First therfore I answer negatiuely That it is not in the Churches libertie to alter the Sabboth from the Seuenth day The reasons are these I. Reason The substance of the fourth commandement is vnalterable Now the sanctifying of a rest vpon the seventh day is the substance of the fourth cōmandement Therfore the sanctifying of the rest of the seuenth day is vnalterable in regard of any creature That the truth of this reason may appeare two things are to be considered First what is changeable and temporarie in the Sabboth and then what is morall and perpetuall Sect. 1. The things which are temporarie and ceremoniall in the Sabboth day are these I. That rigorous and precise rest prescribed to the Iewes which stoode in the strait obseruation of three things First the Iewe might not on the Saboth goe forth or take a iourney any whether for any matter or busines of his owne For of this there was a speciall commandement giuen Exod. 16. 29. Tarry euery man in his place let no man goe out of his place the seuenth day namely to doe any worke or busines of his owne whatsoeuer Secondly the Iewe might not kindle a fire vpon the Sabboth day For so saith the Lord by Moses Ye shall kindle no fire throughout your habitations c. Exod. 35. 3. It will be then said How did they for meate and fire in winter Ans. They prepared and dressed their meat the day before as they were commanded Exod. 16. 24. And for fires in winter if they had any vpon the Sabboth it was necessarie as I suppose that as they drest their meate the day before so they should then beginne their fire also which beeing then begunne might be preserued on the Sabboth Thirdly the Iewe might not carrie a burden This the Lord did expressely forbidde them by the Prophet Ieremie Thus saith the Lord Carrie no burdens vpon the Sabboth day neither bring them in by the gates of Ierusalem c. Ier. 17. 21. And Nehemiah charged the men of Iudah with the prophanation of the Sabboth in that kinde Neh. 13. 15 16 17. In these three particulars stood the strict obseruation of the Iewish rest which is altogether temporarie and doth not concerne the times of the New Testament because it was onely typicall the Sabboth beeing in regard of that manner of
rest a figure of the most strict spirituall rest from all sinne in thought word and deede required of cuery true beleeuer II. Againe in the Sabboth this was ceremoniall and temporarie that it was a speciall signe betweene God and his people of the blessings that were propounded promised in the Couenant Exod. 31. 13. And these were principally two First it was a signe of their sanctification to teach them that as the Lord had set apart a day of rest so he did and would sanctifie the obseruers thereof vnto himselfe by forgiuing their sinnes and receiuing them into his fauour in and by the Messias to come Secondly it was ordained by God to figure and signifie the euerlasting rest of Gods children in the kingdome of heauen Of this the Prophet Esay speakes when he saith that from moneth to moneth and from Sabboth to Sabboth all flesh shall come to worship before God Esa. 66. 23. And the author to the Hebrewes There remaineth therefore a Sabbatisme or rest to the people of God Heb. 4. 9. III. Furthermore this was temporarie in the Sabboth that it was to be obserued vpon a set day namely the seauenth from the Creation and that with set rites and ceremonies So saith Moses The seauenth day is the Sabboth Deut. 5. 14. Againe On the Sabboth day ye shall offer two lambes of a yeare old without spot and two tenth deales of fine flower for a meate offering mingled with oyle and the drinke offering thereof and the burnt offering of euery Sabboth beside the continuall burnt offering and the drinke offering thereof Numb 28. 9 10. IV. This also was Ceremoniall that it was to be obserued in remembrance of their deliuerance out of Egypt Remember that thou wast a seruant in the land of Egypt and the Lord thy God brought thee out thence by a mightie hand and stretched out arme therefore the Lord thy God commanded thee to obserue the Sabboth day Deut. 5. 15. Sect. 2. Now as there were some things temporarie and Ceremoniall in the Sabboth so there are some things in it perpetuall Morall and those I take it are three especially First that there should be a day of rest in which man and beast might be refreshed after labour Secondly that this day should be sanctified that is set apart to the worship of God These two first are therefore morall because they are expressely mentioned in the Commandement touching the Sabboth Thirdly that a seauenth day should be sanctified to an holy rest and that this holy rest should be obserued in a seauenth day I say not in this or that seauenth day but in one of the seauen Now that this also is morall it appeares by these reasons First the Sabboth of the seauenth day was instituted and appointed by God in Paradise before the fall of man and the reuealing of Christ yea euen then when there was one condition of all men This is plainly set downe in Gen. 2. as also in the fourth Commandement And vpon this ground it is manifest that a Sabboth of a seauenth day cannot be a Ceremonie simply considering the ordination thereof was in time long before all Ceremonies If it be obiected that it was made a Ceremonie afterward I answer that the reason is naught For Matrimonie was ordained in Paradise and afterward made ceremoniall to signifie the spirituall vnion betweene Christ and his Church and yet Matrimonie is perpetuall and so is a Sabboth of a seauenth day If it be againe alleadged that God did then keepe a seuenth day in his owne person and afterward inioyned it to man by his commandement I answer that the institution of the Sabboth in Paradise consisted of two parts Blessing and Sanctification and the meaning of the Holy Ghost is that God did both blesse it in regard of himselfe because he kept it in his owne person and hallowed it also in regard of man by commanding it to be sanctified and kept in performance of holy duties Secondly the reasons of the fourth Commandement are generall and the equitie of them is perpetuall and they haue this ende to vrge the rest of a seauenth day Let them be considered in particular The first in these wordes Sixe daies shalt thou labour Which some take to be a permission as if God should haue said thus If I permit thee sixe thou shalt allow me a seauenth But they may be also taken for a commandement inioyning labour in the sixe daies first because they are propounded in cōmanding termes secondly because they are an exposition of the curse laid vpon Adam Thou shalt eate thy bread in the sweat of thy face namely in the sixe daies and thirdly because idlenes the spoile of mankind is there forbidden This beeing so there must needes be a seauenth day not onely of rest to ease them that labour in the sixe daies but also of an holy rest that God might be worshipped in it The second reason is taken from Gods example For in sixe daies the Lord made heauen and earth c. That which the Lord himselfe hath done in person the same must man doe by his commandement But the Lord himselfe in sixe daies laboured and rested the seauenth Therefore man must doe the same This reason made by God to the creature must stand in force till he reuerse it which yet he hath not done nor doth If then these reasons doe not onely inforce a rest and an holy rest but a rest on the seauenth day then this lest on the seauenth day is a part of the fourth Commandement and consequently the Church can not alter it from the Sabboth day because they can not alter the substance of that Commandement which is eternall II. Reason The Sabboth day in the new Testament in all likelihood is tied to that which we call the Lords day and that as I take it by Christ himselfe The Reasons thereof are these I. The sabboth day of the new Testament is called the Lord daie Apoc. 1. 10. Now I suppose for in these points still wee must goe by likelyhoods its called the Lords day as the last Supper of Christ is called the Lords Supper for two causes First as God rested the seauenth day after the Creation so Christ hauing ended the worke of the new creation rested on this day from his worke of redemption Secondly as Christ did substitute the last supper in roome of the passeouer so he substituted the first day of the weeke in roome of the Iewes Sabboth to be a day set apart to his owne worship II. The Church of Corinth everie first day of the weeke made a collection for the poore as we may read 1. Cor. 16. 2. and this collection for the poore in the primitiue church followed the Preaching of the word Praier and the Sacraments as a fruite therof Act. 2. 42. For these be Sabboth exercises that went alwaies together in the Apostolicall Church But it will be saide that collecting for the Saints is a matter of
THE WHOLE TREATISE OF THE CASES OF CONSCIENCE DISTINGVISHED INTO THREE Bookes The first whereof is revised and corrected in sundrie places and the other two annexed Taught and deliuered by M. W. Perkins in his Holy-day Lectures carefully examined by his owne briefes and now published together for the common good by T. Pickering Batchelour of Diuinitie Whereunto is adioyned a twofold Table one of the Heads and Number of the Questions propounded and resolued another of the principall Texts of Scripture vvhich are either explaned or vindicated from corrupt interpretation Rom. 14. 23. VVhatsoeuer is not of Faith is sinne HINC LVCEM ET POCVLA SACRA ALMA MATER CANTABRIGIA PRINTED BY IOHN LEGAT Printer to the Vniversitie of Cambridge 1606. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson TO THE RIGHT HONOVRABLE EDWARD Lord Dennie Baron of Waltham c. RIght Honourable There is no one Doctrine reuealed in the Word of God or dispensed by the Prophets and Apostles of greater vse and coÌ„sequence in the life of man then is that which prescribeth a Forme of releeuing and rectifying the Conscience The benefit which from hence issueth vnto the Church of God is vnspeakable For first it serveth to discouer the cure of the dangerousest sore that can be the wound of the Spirit Which how great a crosse it is the Wise man reporteth out of true experience when he saith that the Spirit of a man will sustaine his infirmitie but a wounded Spirit who can beare it And his meaning is that no outward griefe can fall into the nature of man which will not be with patience indured to the vtmost so long as the minde is not troubled or dismaied But when once the Spirit is touched and the heart which beeing well apaied is the very fountaine of peace to the whole man smitten with feare of the wrath of God for sinne the griefe is so great the burden so intolerable that it will not by any outward meanes be eased or asswaged Secondly it giueth for all particular Cases speciall and sound direction whether man be to walke with God in the immediate performance of the duties of his Seruice or to conuerse with man according to the state and condition of his life in the Familie Church or Common-wealth The want of which direction of what force it is to turne the actions of men which are good in themselues to sinnes in regard of the agents S. Paul affirmeth in that generall Conclusion Whatsoeuer is not of faith is sinne Wherein he would teach vs that whatsoeuer is done or vndertaken by men in this life whether it concerne the knowledge and worship of God or any particular dutie to be performed by vertue of their Callings for the common good whereof they haue not sufficient warrant and assurance in Conscience grounded vpon the Word that it is to be done or not to be done to them it is a sinne Thirdly it is of all other Doctrines beeing rightly vsed the most comfortable For it is not founded in the opinions and variable conceits of men neither doth it consist of Conclusions and Positions which are onely probable and coniecturall for the Conscience of the doubting or distressed partie can not be established and rectified by theÌ„ but it resteth vpon most sufficient and certaine Grounds collected and drawne out of the very Word of God which as it is mightie in operation pearcing the heart and discerning the thoughts and intents thereof so is it alone auaileable and effectuall to pacifie the minde and to giue full satisfaction to the Conscience And as the benefit is great so the want of this Doctrine together with the true manner of applying the same is and hath beene the cause of many and great inconueniences For euen of those that feare God and haue receiued to beleeue there be many who in the time of their distresses when they haue considered the waight and desert of their sinnes and withall apprehended the wrath of God due vnto them haue beene brought vnto hard exigents mourning and wayling and crying out as if God had forsaken them vntill they haue beene releeued by the Spirit of Christ in the meditation of the word promise of God But those especially who haue not beene instructed in the knowledge of the truth nor acquainted with the course of Gods dealing with his distressed children by reason of ignorance and blindnes in matters of Religion and pietie when the Lord hath let loose the cord of their Consciences and set before their eyes both the number of their sinnes committed and the iust anger of God purchased thereby what haue they done surely despairing of the mercie of God and their owne saluation they haue either growne to phrensie and madnes or els sorted vnto themselues fearefull ends some by hanging some by drowning others by embruing their hands in their owne blood And if not in regard of griefe and trouble of minde yet for want of better resolution in particular cases within the compasse of their generall or personall callings though otherwise men indued with some measure of knowledge and obedience they haue either abused or els quite relinquished and forsaken their callings and thereby become scandalous and offensiue vnto others Now then as by these and sundrie other Instances of proofe the matter it selfe appeares to be of great waight and importaÌ„ce so it is most meete that the best and fittest course should be taken in the teaching and inforcing of the same In which regard we haue iust cause to challenge the Popish Church who in their Case-writings haue erred both in the substance and circumstances of this Doctrine as shall appeare in the sequele First because the dutie of releeuing the Conscience is by them commended to the sacrificing Priest which though according to their owne Canons he should be a man of knowledge and free from imputation of wickednes yet oft times it falls out that he is either vnlearned or els wicked and lewd of conuersation and consequently vnfit for such a purpose Secondly they teach that their Preists appointed to be comforters and releeuers of the distressed are made by Christ himselfe iudges of the Cases of conscience hauing in their owne hands a iudicarie poâ—…er and authoritie truly and properly to binde or to loose to remitte or to retaine sinnes to open or to shut the kingdome of heauen Whereas the Scripture vttereth a contrarie voice that Christ onely hath the keyes of Dauid which properly and truly openeth and no man shutteth and properly and truly shutteth and no man openeth And the Ministers of God are not called to be absolute Iudges of the ConscieÌ„ce but onely Messengers and Embassadoâ—rs of reconciliation wherevpon it followeth that they cannot be the authors and giâ—ers of remission of sinnes but onely the Ministers and Dispensers of the same Thirdly the Papists in their writings haue scattered here and there sundrie false
so much for their sinne committed as for their lying therin without repentance And this is the manner of Gods dealing with those that haue liued within the precincts of the church they shall be condemned for the very want of true faith and repentance This should admonish euery one of vs to take heed least we lie in any sin and that being any way ouertaken we should speedily repent least we aggrauate our sinne by continuance therein and so bring vpon our selues swift damnation Thirdly the same sinne is made greater or lesser foure waies according to the number of degrees in the committing of a sinne noted by S. Iames Temptation Conception Birth and Perfection Actual sinne in the first degree of tentation is when the minde vpon some sudden motion is drawne away to thinke euill and withall is tickled with some delight thereof For a bad motion cast into the mind by the flesh and the deuill is like vnto the baite cast into the water that allureth and delighteth the fish and causeth it to bite Sin in conception is when with the delight of the minde there goes consent of will to doe the euill thought on Sinne in birth is when it comes forth into an action or execution Sin in perfection is when men are growne to a custome and habit in sin vpon long practise For the often committing of one and the same sinne leaues an euill impression in the heart that is a strong or violent inclination to that or any other euill as hath bin taught before And sinne thus made perfect brings forth death for custome in sinning brings hardnes of heart hardnes of heart impenitencie and impenitencie condemnation Now of these degrees the first is the least the last is the greatest One and the same sin is lesser in tentation then in conception lesse in conception then in birth and greater in perfection then in all the former Sect. 11. Now from this doctrine of the increasing and lessening of Sin in these respects we may gather that all sins are not alike or equall as the Stoicks of auncient times and their followers haue falsely imagined For it hath bin prooued at large by induction of sundrie particulars that there are degrees of sinnes some lesser som greater some more offensiue and odious to God man some lesse And â—hat the circumstances of time place person and manner of doing doe serue to enlarge or extenuate the sinne commited If it be here alleadged that Sin is nothing but the doing of that which is vnlawfull to be done and that this is equall in all men that sinne and therfore by consequent offences are equall I answer that in euery sin meÌ„ must not consider the vnlawfulnes thereof onely but the reason why it should be vnlawfull and that is properly because it is a breach of Gods law and repugnant to his will reuealed in his word Nowe there is no breach of a diuine Law but it is more or lesse repugnant vnto the will of the Lawgiuer God himselfe And many transgressions are more repugnaÌ„t thereunto then fewer for the more sin is increased the more is the wrath of God inâ—lamed against the sinner vpon his due desert If it be said againe that the nature of Sin stands onely in this that the sinner makes an aberration from the scope or marke that is set before him and doth no more then passe the bondes of dutie prescribed by God and that all are alike in this respect The answer is that it is a falshood to affirme that he which makes the lesse aberration from the dutie commanded is equall in offence to him that makes the greater For the same sin for substance hath sundrie steps and degrees in respect whereof one man becommeth a more heinous offender then another For example in the seauenth commandemeÌ„t when God forbiddes the committing of Adultery he forbiddeth three degrees of the same sinne to wit adulterie of the heart consisting of inordinate and vncleane affections adulterie of the tongue in corrupt dishonest and vnseemely speeches and the very act of vncleannesse and filthinesse committed by the bodie Now it cannot be said that he which breakes this commandement onely in the first degree is as great a transgressour as he that hath proceeded to the second and so to the third And therefore it remaines for an vndoubted truth that Sinnes committed against the Law of God are not equall but some lesser some greater Sundrie other Distinctions there are of sinnes as namely That the main sinnes of the first Table are greater then the maine sins of the second Table And yet the maine sinnes of the second are greater then the breach of ceremoniall duties against the first table But this which hath beene said shall suffice The vse of this doctrine is manifold First by it we learne what the heart of man is by nature namely a corrupt and vncleane fountaine out of which issueth in the course of this life the streames of corruptions infinite in number noysome in qualities hainous in degrees daÌ„gerous in effects For from thence doe flow all the differences of sinnes before named with their seuerall branches and infinite many more that cannot be rehearsed This must mooue vs humbly to sue vnto God earnestly to entreat him to wash vs throughly from our wickednes clense vs from our sinnes yea to purge and to rinse the fountaine thereof our vncleane and polluted hearts And when by Gods mercie in Christ apprehended by faith our hearts shall be purified theÌ„ to set watch ward ouer them and to keep them with all diligence Secondly it teacheth vs that miserable mortal man is not guiltie of one or more sinnes but of many sundrie corruptions both of heart and life Who can vnderstand his faults saith Dauid Now the alowance of sinne beeing death by gods ordinaÌ„ce God being iustice it selfe answerably to the number of our offences must we needes be lyable to many punishments yea to death it selfe both of the bodie and of the soule This beeing our wofull estate little cause is there that any man should thinke himselfe to be in good case or presume of Gods mercie in regard of the small number of his sinnes And much lesse cause hath he falsly to imagine with the Popish sort that he can merit the fauour of God by any worke done by him aboue that which the Law requireth considering that it is impossible for him to know either the number or the nature or the measure of his sinnes Lastly the consideration of this point must be a barre to keepe vs in that we be not too secure or presumptuous of our owne estate for as much as we learne out of the word of god that in respect of the multitude of our corruptions this our life is full of much euill and many difficulties that wee haue whole armies of enemies to encounter with all not onely out of vs in the world abroad but within vs
are by the word of God to bring vp their children in the feare of God The second answere is that though such persons are not necessarie to the essence of Baptisme yet they are not simply to be reiected this alway presupposed that they be fitte men and well qualified Their fittenes stands in foure things First that they be of yeares of discretion sufficient to vndertake such a charge And therfore it is a fault when children are called to be Godfathers and Godmothers which neither are come to yeares of discretion nor able to consider what they doe or ought to doe Secondly that they haue at least some knowledge and vnderstanding not onely in generall of the principles and grounds of religion but also of the nature and end of the Sacrament and of the substance of the promise wherewith they bind themselues in the behalfe of their God-children It was in ancient times required of such persons as were to be witnesses that they should know and vnderstand the Creed and the Lords Praier Therefore those are iustly to be blamed that call such persons to be witnesses to their children which though they haue yeares sufficient yet they haue little or no knowledge of the grounds of the Catechisme or of the bond wherby they oblige themselues for the good and godly education of the infants in time to come Thirdly they be knowne to be of an honest and reformed life not iustly chargeable of impietie incivilitie or dishonesty that by their example the children may in time to come be drawne to holines of life conversation For how can he that is of a dissolute and wicked life be able to bring others committed to his charge to the embracing of true religion Fourthly that they be carefull to perform theirpromise made in the face of the Church for the good education and instruction of the child in the feare of God specially when the parents be negligent and careles in that behalfe Nor the reasons why these sureties are not to be simply reiected if they be qualified as hath beene said are these I. Because this custome though it be not directly grounded vpon scripture yet it is not repugnant thereunto For beeing righty vsed and kept it tendeth to the furtherance of religion and Godlines in particular families and consequently to the edification of the Church II. It is no new thing but an ancient comendable practize continued in the Church of God aboue the space of 1200. yeares III. Because these parties doe supply the defect of naturall parents when they be wanting either by death or by negligence while they liue if they be answerable to their promise made in the behalfe of the children touching the things that belong to their saluation Yet further touching these persons three Questions are mooued I. Q. What dutie are they to doe in the behalfe of the party baptized Ans. Papists teach that the principall and proper act of the suretie is the taking of the infant baptized from the hands of the preist into his owne armes and custody But this though it be an action neither good nor euill yet considering it may as well be done by another as by him and the doing of it by another is no whit preiudiciall to the ende for which such persons were first appointed in the Church namely the good education of infants baptized it cannot be the principall dutie of the suretie But the things required of them are especially these I. To be speciall witnesses of the admission and entrance of the partie baptized into the church of God II. To binde themselues by solemne promise in the name of the child before the whole church assembled that they will be carefull so soone as he comes to yeares of discretion that he be brought vp in the feare and seruice of God and be instructed in the principles of faith and repentance and acquainted with the promise made by them in his behalfe that he may frame his life thereafter III. To haue speciall care of the performance of their promise that by all good meanes which God hath appointed both publicke as hearing the word and receiuing the Sacraments and priuate as exhortations and admonitions in time to come he shal be moved and incited to forsake the Deuill c. and to pay his vowes made at his Baptisme II. Q. Whether children baptized come to be of spirituall kindred with the whole Church by reason of their Godfathers and Godmothers The Papists answer yea and they explane their answer in this manner Looke as by carnall propagation a man hath a naturall beeing so by the Sacrament of Baptisme he hath a spirituall being in the state of grace according to which he is born againe Now as by carnall propagation ariseth a bond of kindred betweene one man and an other so by the receiuing of Baptisme there ariseth a bond of kindred betweene the members of the Church by meanes whereof the sureties become as Fathers and Mothers to the parties baptized We on the other side answer negatiuely that persons baptized doe not by their Baptisme become spiritually a-kinne to the Church Now that this is the truth the contrary doctrine of the Papist erronious will appeare by these reasons I. The Sacrament it selfe doth not giue a spirituall beeing to any man that is partaker thereof neither is it of force to make a man a Christian or a member of the inuisible Church of God But that which doth this is the Couenant of grace wherein is promised remission of sinnes and life eternall in and by Christ. And the Sacrament is only a seale of that couenant and no more Now if baptisme cannot make a Christian much lesse can it giue vnto him a spirituall beeing in the body of Christ and consequently any such spirituall alliance whereby one member may be allied vnto another II. There is not the same reason of Baptisme that is of carnall propagation or birth For Baptisme is not regeneration it selfe but the Sacrament that is the signe and seale of regeneration And therefore though naturall kindred comes by carnall seed and birth yet spirituall kindred cannot come to any by baptisme III. The scripture mentions onely two sorts of kindred and no more the one which ariseth properly from societie and communion of blood which we call Consanguinitie the other which comes by carnall coniunction of man and woman in the estate of marriage commonly termed Assinitie And besides these the scripture acknowledgeth none If it be said that God is the father of all beleeuers and that they are his sonnes and daughters and Christ their elder brother and therefore there must needes be a spirituall alliance betweene them all I answer it is true but that this kinred hath his originall from baptisme and beginneth with that relation that is betweene the Sureties and their god-children in that Sacrament it is a Popish inuention deuised by the wit of man without ground or warrant in the word of God III. Q. But be
in heauen glorified doth he by the power of his Deitie raise vp vs his mēbers frō death to life Rom. 6. 4. A certaine pledge whereof he hath giuen vs in this Sacrament Which also affordeth singular comfort and ioy vnto a man euen in his greatest extremity True it is that man by nature is dead in sinne yet God of his mercie sealeth vnto him in baptisme his rising from the death of sinne to newnesse of life True it is againe that all men must die Yet this is our comfort that in baptisme God hath sealed to vs euen our rising from the graue to life euerlasting and all by the vertue and power of Christs resurrection This is a comfort of all comforts able to vphold the soule of man euen in the houre of death The second Vse of Baptisme is that it serues to be a notable meanes of our death vnto sinne and that three waies First by putting vs in minde of mortifying the flesh and crucifying our owne corruptions For if we be baptized into the death of Christ as Paul saith Rom. 6. 3. then ought we not to continue in sinne but to labour by all meanes as by praier by fasting by the word preached and by auoiding all occasions of offence to kill and destroy the corruption of our nature and the wickednes of our hearts Gal. 5. 24. Secondly it causeth vs to dedicate our selues wholly vnto God and Christ remembring that we once offered our selues to be baptized in the presence of the whole congregation in token that we should euer afterward consecrate our soules and bodies vnto the Lord and wholly renounce and forsake the flesh the world and the Deuill Thirdly it causeth vs to labour to keepe and maintaine peace and vnitie with all men but specially with Gods people For Baptisme is a solemne testimonie of the bond of mutuall loue and fellowship both of Christ with his members and of the members one with another To this ende Paul saith that we are all by one spirit baptized into one bodie 1. Cor. 12. 13. yea and Baptisme is one of those things whereby the vnitie of the Spirit is preserued in the bond of peace Eph. 4. 5. V. Question Whether a man falling into sinne after he is baptized may haue any benefit of his Baptisme Answer He may if he repent And the reasons are these First his Indentures and Euidences remain whol in respect of God his name is not put out of the couenant Which is otherwise in the Evidēces of men For if they be once cancelled a man cannot haue his name put into them againe Secondly Baptisme is indeede as hath beene said the Sacrament of Repentance and as it were a plancke or board to swimme vpon when a man is in danger of the shippewracke of his soule Therefore if a man repent and be hartily sorie for his sinnes committed he may haue recourse to his baptisme wherein was sealed vnto him the pardon of all his sinnes past present and to come he standing to the order of his baptisme beleeuing and repenting Thirdly to them that fall euen after Baptisme there is hope of repentance and consequently of the fauour of God if they be touched in hart with true remorse and sorrowe for their offences For hence it was that Paul calls the Galatians fallen after they had beene baptized to the remembrance of the fauour of God promised vnto them in the Couenant and sealed in their Baptisme Gal. 3. 3. 19. 27. In the same manner doth Iohn call the Churches of Asia that had left their first loue to repentance conuersion Apoc. 2. 5. 16. And the said Iohn in Ecclesiasticall historie is said to haue reclaymed a young man who had most grieuously fallen after his Baptisme CHAP. X. Of the Lords Supper THus much concerning the Sacrament of Baptisme Now we come to the Sacrament of the Lords Supper concerning the vse wherof there are two principal Questions mooued I. Question How farre forth men haue libertie to vse or not vse the Lords Supper For the answering hereof I propound three Rules The First Euery man of yeares liuing in the Church and beeing baptized is bound in conscience by Gods commandement to vse the Lords supper In the institution of the Supper the Lord gaue a Sacramentall Word whereof there be two parts a Commādement a Promise The Cōmandement is expressed in these termes Take eate drinke doe ye this And it binds all men in the Church that are baptized to the vse of the Lords Supper The second Rule Euery man of yeares baptized is to receiue it often 1. Cor. 11. 26. As oft as ye shall drinke it in remēbrance of me The reason is because we haue need continually to feede on Christ. And herein the Lords Supper differeth from Baptisme because by Baptisme a man is once onely graffed into Christ but being in Christ he hath neede often and continually to be fedde in him to life eternall And this often nourishment of the beleeuer is sealed vnto him by the often vse of this Sacrament The third Rule Euery man is to receiue and vse the Lords Supper according to the laudable custome of that Church whereof he is a member vnlesse there be a iust impediment A iust impediment is that which barres a man from the vse of the Supper as Suspension Contagious and incurable sickenesse Absence vpon a iust and weightie cause as when a man is in his iourney and such like The reason of the Rule is first if any man refuse to receiue it when he may conueniently hauing no iust Impediment so doing he neglects and contemnes the ordinance of God Secondly for a man to abstaine when he is called to receiue it though happily he may be excused in regard of some reason inwardly knowne to himselfe yet his abstinence is a bad example and may giue offence to others Thirdly the man that may receiue and yet will not doth in effect suspend and withhold himselfe from the benefite of this holy Sacrament Now these three Rules as they serue directly to answer the Question in hand so they doe plainly discouer some errours faults in the practise of sundrie persons in these daies Some there be that thinke it sufficient to receiue the Communion once by the yere namely at Easter time Whereas on the contrary it is to be vsed as oft as may be considering that it is nothing but the shewing forth of the Lords death till he come which is not once or twise in the yeare but often yea continually to be remembred Others ther are that take liberty to thēselues to com to this Table abstaine at ther pleasure as if it were a thing arbitrary to themselues which notwithstanding the Lord hath enioyned by expresse commandement as hath beene said But some alledge for this their practise that they are at variance with such and such persons that haue done them wrong and whom they cannot forgiue and in this respect they were better
of these Caueats the same is not taken in truth but in fraud and deceit Popish teachers affirme that in some cases they may sweare in a doubtfull meaning And this they practise in time of daunger when beeing conuented before the Magistrate and examined they answer Yea in word and conceiue a negation or No in their mindes A practise most impious and flat against this excellent Rule of the Prophet that a man should sweare in truth iudgement iustice The Second Rule is That the forme in which the oath is propounded must be a plaine simple and direct forme wherein God is directly called to witnesse For his worship is directly to be giuen to him and therefore the oath also beeing an Inuocation of his name and a part of his worship is directly to be made That the meaning of this Rule may the better appeare one Question is to be answered Whether in the Forme of an oath a man may not sweare directly by creatures and indirectly by God Most of the Popish sort and some Protestants hold that he may But the truth is otherwise I say vnto you saies our Sauiour sweare not at all neither by heauen nor by the earth nor by thy head c. Matth. 5. 34. In which words he forbids all indirect oathes whereby men sweare directly by creatures and indirectly by God for so did the Pharisies Againe if a man might sweare by creatures and conceale the name of God it would diminish his Maiestie and authoritie and much deceit might be vsed for the swearer might say that he sware not but only vsed an obtestation Against this it is obiected I. That Ioseph sware by the life of Pharaoh Gen. 42. 25. therefore it may seeme that oathes by creatures are not vnlawfull Ans. First it may be said that Ioseph sinned in so swearing for therein he imitated the Egyptians who sware by the life of their King Secondly it may be answered that Ioseph doth onely make an asseueration and not an oath Obiect II. The Church in the Canticles takes an oath by the Creatures Cant. 2. 7. I charge you daughters of Ierusalem by the roes and by the hinds of the field c. Ans. It is no oath but an obtestation wherby the Church calls the creatures to witnesse her earnest affection to Christ. The like is made by Moses Deâ—â— 30. 19. when he saith I call heauen and earth to record against you this day And by Paul in his charge to Timothie 1. Tim. 5. 21. I charge thee before the elect Angels In which and the like speeches there is no swearing but a kind of citation or summoning of the Creatures as witnesses And there is great difference betweene an oath and an obtestation In the Obtestation there is no more but a calling of the creature to giue testimonie the matter beeing already apparent and manifest But in an Oath where the matter is not so manifest God is made not onely a witnesse but also a iudge and reuenger Obiect III. Saint Paul sweares by his reioycing in Christ 1. Cor. 15. 31. which reioycing was a created passion or a creature Ans. That was also an obtestation or a word of auouchment and asseueration and not an oath For it is all one as if he had said thus My sorrowes and afflictions which I indure for Christ would testifie if they could speak that as certenly as I reioyce in Christ so certenly I die daily Obiect IV. Abigail sware to Dauid by the creature As the Lord liueth and as thy soule liueth 1. Sam. 25. 26. Ans. The former part of her speech may be called an oath but the latter is onely an obtestation or earnest auouchment ioyned with an oath Now although it be in no sort lawfull to sweare by creatures yet when a man sweareth directly by God he may name the creatures in way and forme of an oath specially if he make them as his pawnes and pledges set before God that he may in iustice be reuenged vpon him in them if he lieth and sweareth not a truth Sect. 3. III. Question How farre-forth doth an Oath binde and is to be kept The answere to this Question is large and therefore for orders sake I distinguish it into two parts and first I will shew when an oath bindes secondly when it bindeth not For the first An Oathe taken of things certaine lawfull and possible is to be kept yea and bindes alwaies though it bee tendred even to our enemies To this purpose God hath giueÌ„ special CommandemeÌ„nt in sundry places Numbers 30. 3. Whosoeuer sweareth an oath to bind his soule by a bond he shall not break his word but shall doe according to all that proceeds out of his mouth Mat. 5. 33. Thou shalt not forswear thy selfe but shalt performe thine oathes vnto the Lord Exod 20. 7. Thou shalt not take the name of the Lord thy God in vaine that is lightly and rashly But Gods name is taken in vain when an oathe made of things lawfull and possible is not kept Dauid at the humble request of Shimei who had before cursed him pardons his fault for the time sweares to him that he should not die 2. Sam. 19. 23. Dauid made conscience of this oathe knowing himselfe to be bound thereby and therefore till his death he kept it onely hee charged Solomon not to count him innocent 1. King 2. 9. Now for the better clearing of the answer we are to consider four particular cases touching this point I. Case What if a man take an oath by false Gods whether is he bound to keepe it yea or no Ans. He is and the reasons are these First from the like There was a question among the Scribes and Pharises Matt. 23. 16. whether a man swearing by the creature were a debter or no The Pharisees taught that if a man sware by creatures the oathe did not binde But Christ vers 20. affirmeth that he that sweares by the Temple or by the Altar or by heauen sweares by God indirectly so takes an oathe though not a lawfull oath and thereupon remaines bound and is a debter now by propotion he that sweares by false Gods sweares by God indirectly because the false God is in the opinion of him that sweares a true God and so his oath bindeth and is to be kept Secondly Abraham accepts the oathe that Abimelech tendreth vnto him in the name of a false God Gen. 21. 23 So doth Iacob accept of the oathe made vnto him by Laban Gen. 31. 53. which they would not haue done if their oathes had not beene sufficient bondes to binde them to obseruation and performance It will be said He that admits of an oathe by an Idoll doth communicate in the sinne of him that sweareth Ans. In case of necessitie a man may admitte of such an oath without sinne A poore man beeing in extreame want borroweth of an vsurer vpon interest It is sinne to the vsurer to take it but it is not so in the
indifferencie and may be done vpon any day as well as vpon the Sabboth To this I answer that Paul cōmands the Corinths to doe it as he had ordained it in the Church of Galatia whereby he makes it to be an Apostolicall and therefore a diuine ordinance Yea that very text doth in some part manifest thus much that it is an ordinance and institution of Christ that the first day of the weeke should be the Lords daie For Paul commaundeth nothing but what he had from Christ. III. Christ and his Apostles kept the first day of the weeke as the Sabboth For Christ rose againe the first day of the weeke and appeared to his disciples Ioh. 20. 19. and eight daies after he appeared againe to Thomas ver 26. which was the next first day of the weeke And this hath beene the opinion of sundrie ancient diuines Cyrill vpon Iohn saies that this eight day was without doubt the Lordes daie and so ought to be kept because it is likely Christ himselfe kept it holy And the same is affirmed and taught by Augustine and Chrysostome Again the Apostles also kept it For when the Holy Ghost descended vpon them they were againe assembled vpon this day Act. 2. v. 1. which I prooue thus The day of Pentecost was the first day of the weeke for the Iewes were commanded to bring a sheafe of their first fruits the morrow after the Sabboth in the passeouer Levit. 23. 10. c. and betwixt that and Pentecost they were to reckon fiftie daies Hence it followeth that the day of Christs resurrection falling the morrow after the Iewes Sabboth which is the first daie of the weeke Pentecost must needes fall on that day and therefore the Apostles met that same day and not they onely but also the whole Church gathered themselues together and celebrated this day with preaching of the word and administration of the Sacraments Act. 20. 7. And according to this institution of Christ and the examples of his Apostles hath beene the constant practise of the Church from their times vntill now IV. That which was prefigured in that it was prefigured was prescribed but the Lords day was prefigured in the eight day wherein the children of the Iewes were circumcised therefore it was prescribed to be kept the eight day Thus the ancient fathers by name Cyprian and Augustine haue reasoned and taught Againe the day of Christs resurrection was prefigured by that day wherein the stone which the builders refused was made the head of the corner Psalm 118. v. 24. and in that it was prefigured it was appointed by God For then it appeared to be true which Peter saith of Christ that god had made him both Lord and Christ Act. 2. 36. And the same may be said of the Sabboth of the new testament that it was in the figure preordained and therefore limited and determined by our Sauiour Christ vnto the Lords day Other reasons might be added but they are onely coniectures these be the principall III. Reason God is Lord of times and seasons and therefore in all equitie the altering and disposing therof is in his hands and belongs to him alone Act. 1. 10. Times seasons the father hath kept in his owne hand Againe Christ is called the Lord of the Sabboth And Autiochus Epiphanes is condemned by the Holy Ghost because he tooke vpon him to alter times Dan. 7. 25. Besides that Daniel saith that it is God alone that changeth times and seasons Dan. 2. 21. Now if it be proper vnto God as to create so to determine and dispose of times then he hath not left the same to the power of any creature And therfore as the knowledge thereof so the appointment and alteration of the same either in generall or particular belongs not to the Church but is reserued to him The Church then neither may nor can alter the Sabboth day And this is the first part of the answer Sect. 2. The Second is this If the Church had libertie to alter the Sabboth then this alteration must be made within the compasse of the weeke to the sixt or fift or fourth or second or third or first daie and not to the eight or ninth or tenth daies without the compasse of the weeke The reason is plaine The Church of the New Testament hath more knowledge and more grace then the people of the old Testament had and in that regard ought to haue more zeale and greater alacritie in the worship of God then they had that it may exceede the Iewes according to the measure of grace receiued And thus the first and principall question touching the Sabboth is answered and resolued Sect. 3. Now before I come to the next let vs in the meane while see and examine the Reasons that are brought against the answer presently made First therefore it is alleadged that in the new Testament there is no difference of daies For if we haue or make difference of daies we are in truth no better then Iewes That there is no distinction of daies they prooue out of two places The first is Col. 2. 16. where the Apostle saies Let no man condemne you in respect of an holy day or of the new moone or of the Sabboth day The second Gal. 4. 10. where the same Apostle reprooues the Galatians for obseruing daies and moneths and times and yeares To this I answere that both the places speake of the Feasts of the Iewes and of difference of daies that stands in force by the Iewish Ceremoniall law Paul to the Colossians warnes them to giue no occasision to others whereby they might iustly condemne them for obseruing of daies in superstitious manner vpon opinion of holines and necessitie as if mens consciences were bound to such obseruation And he reprooues the Galatians for obseruing daies as it is likely they did not onely in the Iewish but also in the Heathenish manner To which purpose Paul saith v. 11. He is afraid of them His meaning was because they placing their saluation in part in their Iewish obseruation of daies after they had beene informed touching their libertie in Christ did thereby mixe the Gospel with the Law and therefore he feared least by that meanes Christ should become vnto them vnprofitable and so his preaching to small or no purpose Againe they alleadge Rom. 14. 5. where Paul saith One man esteemes one day better then an other and an other man counteth euery day alike In which words the Apostle blameth not them which thinke all daies as one Ans. In the New Testament all daies be as one in regard of the aptnes thereof to the worship of God and yet there may be a difference of daies in regard of order and this Paul no where condemneth That we may the better conceiue this distinction we must consider a difference betweene the Iewes Sabboth and ours which is this That the Iewes Sabboth was both the time of the worship of God and also a part
reuersed afterward Luk. 22. 36. Considering then that it belonged onely to their first embassage when they preached to the Iewes it was not giuen them for all times IV. Rule We must so vse and possesse the goods we haue that the vse and possession of them may tend to Gods glorie and the saluation of our soules Rich men must be rich in good workes and togither with their riches lay vp a good foundation in conscience against the euill day 1. Tim. 6. 18. For the better pactizing of this rule take these three cautions I. We must seeke to haue Christ and to be in him iustified and sanctified and beeing in him then shall we in him and by him haue the holy vse of all that we haue Some will say Infidels haue the vse of riches Ans. They haue indeed and they are to them the gifts of God Yet they so inioy them as that before God they are but vsurpers They be gifts of God in regard of Gods giuing but they are abuses and thefts in regard of their receiuing because they receiue them not as they ought A father giues a gift vnto his child vpon condition that he shall thus and thus receiue it now the child steales the gift that is giuen him and therefore hath it not in that manner that his father would he should haue it In like manner doe Infidels steale and vsurpe the blessings of God to which they haue no iust title themselues being out of Christ neither doe they vse them in that manner which God requireth sanctifying them by the word and prayer 1. Tim. 4. 5. II. We ought to pray to God that he would giue vs his grace rightly to vse our riches to his glory and our own saluation For Riches and other temporall blessings to sinfull mē that haue not the gift to use thē wel are dangerous euen as a knife in the hand of a child They are thornes and choake the grace of God they keepe those that trust in them from entrance into the kingdome of heauen Yea they are the deuills snare whereby he catcheth the wicked holdeth them in it at his will and pleasure III. Our riches must be emploied to necessarie vses These are First the maintenance of our owne good estate and conditions Secondly the good of others specially those that are of our family or kindred 1. Tim. 5. 8. He that prouideth not for his owne and namely for them of his houshould he denieth the faith and is worse then an Infidell Thirdly the releife of the poore according to the state and condition of euery man Fourthly the maintenance of the Church of God and true religion Prov. 3. 9. Honour God with thy riches Fiftly the maintenance of the common wealth Giue tribute saith Paul to whome tribute belongeth Rom. 13. 7. And giue vnto God saith Christ the things that are Gods and vnto Casar the things that are Caesars Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches Sect. 2. In the second place follow those Questions that concerne the Moderation of our Appetite in the vse of Meate and Drinke Concerning which there are principally two the answer to the first whereof is the ground of the second I. Question Whether there be any difference in the vse of Meates Drinks now in the times of the New Testament Ans. There is a distinction and difference of Meates to be obserued in sundrie respects I. In respect of man for healths suks Paul counselleth Timothie Drinke no more water drinke a little wine 1. Tim. 5. 23. In which it is plaine that there is a distinction of meates approoued and commended for man For euery kinde of foode fittes not euery bodie meates therefore are to be vsed with difference Man was not made for meate but meate for man II. In respect of scandall Some are not to be vsed at some time and some are at the same time to be eaten Thus Paul professeth that rather then he would offend his brother he would eate no flesh while the world endureth 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large touching the distinction of meates that is to be obserued in regard of offending them that are weake III. There is a distinction to be made in respect of civill and politicke order when for the common good of societies certaine kindes of meates for certaine seasons of the yeare are forbidden Thus in our commō wealth there are appointed daies of flesh daies of fish not in respect of conscience but in regard of order for the common good of the countrie IV. There is a difference of meates which ariseth vpon the bond of conscience so as it shall be a sinne to vse or not to vse this or that meate Touching this difference Before the flood the Patriarches in all likelihood were not allowed flesh but only hearbs and the fruit of the ground Gen. 1. 29. After the flood flesh was permitted but blood forbidden Gen. 9. 3. 4. From that time there was commanded a dististinction of meates wherof some were cleane some vncleane which distinction stood in force till the death of Christ and that in conscience by vertue of diuine Law But in the last daies all difference of meates in respect of obligation of the conscience is taken away and a free vse of all is giuen in that regard This the Scripture teacheth in many places Act. 10. 15. The things that God hath purified pollute thou not Peter in these words teacheth that all meats in the new Testament in regard of vse were made cleane by God and therefore that no man by refusall of any kind of meates should thinke or make them vncleane Againe Rom. 14. 17. The kingdome of God is not meate or drinke but righteousnes peace and ioy in the holy Ghost For whosoeuer in these things serueth Christ is acceptable to God and approoued of him Hence it appeareth that in the Apostles iudgement meat and drinke doth not make any man accepted of God whether he vseth or vseth it not but the worship of God is it that makes man approoued of him To the same purpose it is said 1. Cor. 8. 8. Meat doth not commend vs vnto God Again Col. 2. 16. Let no man condemne you in meat and drinke c. ver 20. If ye be dead with Christ why as if ye liued in the world are ye burdened with Traditions as Touch not Tast not Handle not All which perish with the vsing Here Paul would not haue the Collossians burdened with rites and Traditions concerning meats so as if they vsed them not they should in cur the blame and condemnation of men but he would haue them to vse them freely and indifferently And his reason is double First because they were now freed in conscience from the bond of the Ceremonial law touching meats and therefore they were in conscience much more freed from mens lawes Secondly because these traditions are not the rules and