vnto vs whereof if there were no more that one example of Dauid may bee a sufficient witnesse and serue in stead of many c 2. Sam. 12. 10 11. The Sword shall neuer depart from thy house for euer I will rayse vp against thee euill out of thine owne house And I will take thy Wiues before thine eyes and giue them to thy fellow who shall lye with them before this Sunne To conclude it must cost many bitter cryes and pittifull lamentations many a salt teare deepe sighes sobs and grones great deiection of minde and abasing of ones selfe long exercise in the Schoole of Affliction much strife and struggling and many a plucke and wrestle like true Israelites with God himselfe our owne conscience and the feares and terrours of Hell before we can come to obtayne a blessing at his hand to be assured we are reconciled to him And yet for all that wee are not free from falling any more after we be once risen for euery day we fall yea oftentimes a day and therefore haue need of a continuall and euery day Repentance The greater question is whether wee may fall againe into the same sinne whereof truely we haue repented especially if it be a grosse and hainous sinne I answere The best man in the World hath no priuiledge this way but that as hee may lye long in his sinne so hee may fall againe into it and as hee may fall once so may hee fall twice and so may hee fall oftener and how oft the word for ought I know setteth not any stint neither are the Mercies of God nor Merits of Christ to bee restrayned to so narrow bounds but that where sinne aboundeth there grace doth more abound Howbeit he that shall so doe spoyleth himselfe of much comfort and greatly shaketh the assurance of Faith which euery Christian ought to labour for seeing a continuall relapse into one and the same offence is a fearefull argument of a man forsaken and giuen vp of God yet all comfort is not wholy to be denyed to such a one for First d 2. Cor. 8. 12. If there be a willing mind euery one is accepted for that grace he hath not for that which he hath not Secondly e 2. Cor. 12. 9 10 The power of GOD is perfected in our weaknesse The sixt and last thing touching Repentance is the meanes to spurre vs forwards to this duty which is twofold One on the behalfe of God the other of our selues On the behalfe of GOD by the power of his Spirit by the Ministerie of his Word by chastizements and afflictions by blessings and outward benefits as he promiseth in f Hosh 2. 14 15 16. HOSHEA Therefore behold I will perswade her by my Spirit after I haue brought her into the Wildernesse and tamed her by afflictions and will speake vnto her heart there is the word mouing And will giue vnto her Vineyards c. that she may sing as in the dayes of her youth and what time shee came out of the Land of Egypt And in that Day saith hee thou shalt call me My good man c. that is then shalt thou take mee for thy Husband and serue and worship me On our behalfe for the better quickening of vs vnto this dutie we are not onely carefully and with a good conscience to vse all the holy meanes ordayned of God for the conuerting of our soules Prayer Meditation of the Word and other godly and profitable exercises but especially sometimes wee are to take vp the exercise of a true fast commanded in the Word of God for our h Mat. 17. 21. Sauiour telleth vs that there are some kinde of Deuils whom Prayer only will not cast out vnlesse it haue Fasting ioyned with it Fasting is an vtter abstinence for a time not from flesh onely but from all the delights and commodities of this life so farre as necessitie and comelinesse will permit Whereupon it is called A i Ioel 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of restraint That we may know to fast as we ought it shall bee fit to reduce to some heads what is necessarie to a true fast All may be comprehended in these foure The first head is of the things wee are commanded to abstayne from As first all kinde of Popish Fast which permitteth al kind of meate at Dinner flesh onely excepted and at Supper to fill ones selfe with bread and drinke and both at Dinner and Supper with Wine and all kinde of Dainties Spicebread Fruit Marmalâ—t and Sucker c. Meates and Drinkes which the very word of k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 3. 8. fasting doth import And therefore in the Fast of Niniue they are forbidden as much as to l Ionas 3. 7. taste any thing Secondly The benefit of ordinary sleepe Ioel 1. 13. Goe lodge in Sackcloth extending this exercise at the least to some part of the night whereupon m Marke 13. 32 watching is also added as a Companion to this exercise Thirdly All brauerie and costlinesse of attyre contenting our selues with a common kind of apparell or rather vnder that which is common and ordinarie Exodus 33. 5. IEHOVAH said vnto MOSES Say vnto the Children of Israel Thou art a stiffe-necked people c. Put therefore thine Ornaments and Iewels from vpon thee that I may know what to doe with thee Thus did the holy Fathers in times past clothe themselues with Sackcloth and Ashes which Fashion Kings themselues in their Fasts scorned not to take vp as wee reade of the King of Niniue Ionas 3. 7. Who rose out of his Throne put away his Robe from him and couered himselfe with Sackcloth and sate in Ashes And the like did wicked Ahab 1. Kings 21. 27. Fourthly Cheerfulnesse and outward ioy and pleasure In which respect the exercise which the n Mar. 2. 20. Luke 5. 35. other Euangelists caâ—l Fasting o Mat. 9. 15. Matthew calleth Mourning Can the children of the Bride-chamber mourne as long as the Bride-groome is with them And Ioel calleth it weeping Let the Priests weepe betweene the Porch and the Altar So it is said Iudges 20. 26. that all the Israelites came to Bethel and there wept and fasted And 1. Sam. 7. 6. in the Fast at Mispa that they drew out of the fountaine of their heart teares as it were buckets of waters which they powred forth before IEHOVAH Fiftly All gate and gesture that may carrie any shew of loftinesse with it So did AHAB p 1. King 21. 27 clothe himselfe in Sackcloth and went softly Sixtly The lawfull vse of Marriage 1. Cor. 7. 5. Depriue not one another but by consent for a time that yee may haue leisure for Fasting and Prayer yea though it be betweene the Bride-groome and the Bride which of all other are least to be restrayned Ioel 2. 16. Let the Bride-groome goe out of his chamber and the Bride out of her Bed-chamber The second head is
thing from this at the Margent follow that which is by it selfe at the beginning Difference in substance there is not any but the Copie for that at the Margent was not altogether so perfect THE FIRST BOOKE OF DIVINITIE OF GOD THE CREATOR CHAPTER I. Of GOD the FATHER the SONNE and the HOLY GHOST DIuinitie is a Doctrine of glorifying God whereof there bee two parts One that concerneth God The other concerning Emanuel God with vs. God is Iehouah three Persons Iehouah which is Being or Perfection it selfe signifieth a Nature that hath all good and perfect things in a most perfect and incommunicable manner The perfect things in God beside Life Vnderstanding and Will without which no perfection can bee are Holinesse and Blessednes Holinesse is the puritie of his Nature from whence commeth a Righteousnesse in all his Wayes specially seene to vs in foure chiefe and principall Vertues which in the Scripture you shall find for the most part to goe by couples or payres The first couple are Kindnesse and Truth Kindnesse in being ready to bestow all good things Truth faithfully to performe whatsoeuer he speaketh The other couple are Iustice and Mercy flowing from the former Iustice to render to euery one his due Mercy in being ready to helpe in time of need This is the Holinesse of GOD and his Righteousnesse comming from it Blessednes is his All-sufficiency of things that make one happy and standeth in Kingdome and Power or Glorie Kingdome is his Soueraigntie of commanding whatsoeuer he will Power his ablenesse to doe whatsoeuer hee commandeth Glorie comprehendeth all the excellencies of his Nature as Wisedome and other Graces of the minde Strength Comelinesse and Beautie Graciousnesse or an amiable and louely Nature a complete furniture of Riches Honour and of all kind of Pleasures and Delights These are the Perfect themselues His perfect and incommunicable manner of hauing of them is Infinitenesse and Eternitie Infinitenesse whereby he is without circumscription and therefore of a most single Nature that whatsoeuer is in God is God himselfe and therefore also inuisible and incomprehensible Eternitie whereby Hee is without beginning or ending and therefore of himselfe and vnchangeable This is it we meane by IEHOVAH who vpon all that hath beene said is nor can be but One. The three Persons are each of them that one Iehouah diuersly subsisting and are the Father and the Sonne or the Holy Ghost The Father is a Person who from all eternitie hath begotten the Sonne The Sonne is a Person from all eternitie begotten of the Father The Holy Ghost is a Person eternally proceeding from the Father and the Sonne CHAP. II. Of the Eternall Decrees of God GOD being thus in his Nature and Person most glorious hath further embroidered himselfe in glorie by two notes of excellencie which he taketh to him Kingdome and Honour Kingdome is that whereby hee doth exercise an absolute Soueraigntie toward others The order whereof answerable to the relation betweene the Persons themselues is from the Father in the Sonne by the Holy Ghost to whom is attributed the immediate doing of them The Kingdome of God hath two parts Purpose and Works Purpose is his Decree before all times of euerything CHAP. III. Of Creation THe Works of God are the execution of his Purpose and are Creation and Prouidence Creation is his making all things of nothing finished in sixe dayes and was of euery Creature in excellencie of perfection Of the reasonable Creatures Angels and Men it was after his owne Image and Likenesse in Holinesse and Happinesse Holinesse in a mind inlightned with the knowledge of the whole Will of God and all the strengths of Nature conformed thereunto Happinesse in the fruition of Gods loue and from thence comming a Coniunction and Communion with him Coniunction is an inioying of his Personall presence Communion is a participation in some sort of his Blessednes both Kingdome Power and Glorie CHAP. IIII. Of Prouidence PRouidence is his gouerning of the things created CHAP. V. Of the Morall Law SO much of the Kingdome of God the honour due vnto him is That the reasonable Creatures Angels and Men doe his Will with that whole strength of their naturall integritie Euery thing with so much the greater strength as the dutie doth more excell the doing whereof is termed Righteousnesse CHAP. VI. The first Table and the first Commandement RIghteousnesse hath two parts Pietie and Iustice Pietie is of the immediate duties to God whereof this is the whole that wee haue God to be our God The parts are two One to cleaue vnto him Louing Reuerencing Feating Beleeuing Trusting and Hoping in him from whence arise Patience and Humilitie The other to worship him which worship comprehendeth all kind of Seruice publike and priuate One principall part whereof is Prayer both petition for the obtayning of good things or turning away of euill and thanksgiuing for all wee doe inioy A piece also of this Seruice when iust cause requireth is swearing and cursing by his Name making our Vowes vnto him and by lotterie to commit into his hands the successe of our doubtfull affaires CHAP. VII Of the second Commandement TO the worship of God two things doe belong a holy manner of worshipping God and a holy rest The manner standeth in Obedience and Reuerence Obedience is the worshipping of him according to his Commandement CHAP. VIII Of the third Commandement REuerence is a religious affection in the seruice of God whereunto are requisite Preparation and Humiliation and when need is both Fasting to quicken vs to petition in the acknowledgement of our vnworthinesse and wants and Feasting to expresse our thankefulnesse for his benefits CHAP. IX Of the fourth Commandement THis is the manner of Gods worship A holy rest is a sanctifying of a time vnto his seruice which beside other times as occasion shall be offered in a Family or for ones selfe apart ought ordinarily to bee in the Morning and Euening of euery day for Church-meetings on such Dayes and Times of the day as may stand with the conuenience of that Church But of necessitie one whole day in seuen is thus to be kept holy both with publike and priuate exercises In which number the duties of brotherly loue as distributing to the Poore according to Gods blessing vpon vs visiting the Sicke helping our Neighbour or any thing that is his in their distresse come also to bee reckoned when they are done as works of Mercy This Day in the first institution was the seuenth Day from the Creation and called the Sabbath Day beginning on the euening of the day before when the Creation of the World was finished CHAP. X. Of the second Table of the Law and of the fift Commandement IVstice followeth which is of the duties among our selues and is honour or the generall duties of Loue. Honour is a performance of duties in respect of a degree First among vnequals from Inferiours to their Superiours and contrariwise As To all Superiours in
Will Holinesse 1. Petition Kindnesse Truth Iustice Mercie Blessednesse Kingdome Power Glory Wisedome Infinitenesse singlenesse of Nature Eternitie Vnchangeablenesse 7. That there is but one God 26 Of the Persons in God 27 The distinction of Persons 31 The three Persons and one God 31 The incommunicable Properties whereby they are distinguished 34 The God-head of the Sonne 35 The God-head of the holy Ghost 53 CHAP. II. Of the Kingdome of God and the order of administration thereof 60 2. Petition Of the Decrees of God the eternitie cause generalitie of the same 61 CHAP. III. Of the Creation of all Things 64 The Matter and Manner 72 73 Sixe Dayes Worke. 74 The perfection of the Creature 75 The holinesse happinesse of the principall Creatures Angels Men. 75 Of the Law of Nature 77 CHAP. IIII. Of Gods Prouidence extending to all Persons and Actions 82 His free and absolute Dispensation 94 The ineuitable necessitie of the execution of his Counsels 101 The end both of Creation and Prouidence 109 CHAP. V. Of the Honour due to God That his Will be done 112 3. Petition Of the Morall Law that teacheth the Will of God or the Duties we owe vnto him 114 Fiue things which the Law of God generally requireth or which are to concurre in euery Dutie 1. To doe all that is commanded 114 2. To doe whatsoeuer we doe as vnto God 114 3. That there bean Integritie or right frame and disposition of all the powers of Nature both of the Soule and Body 115 4. To doe it with the whole strength of those Powers Sinceritie Zeale Watchfulnesse Diligence and Perseuerance 128 5. To doe euery thing with so much the greater strength as the Dutie doth more excell 139 The properties of the Morall Law 143 Rules for the vnderstanding of the Ten Commandements 145 The first Commandement Of Loue Reuerence Feare Beleefe Trust and Hope in God Of Patience and Humilitie Of Prayer and other Seruices 148 CHAP. VI. The second Commandement To worship God as he hath appointed Of Will-worship Idolatrie Superstition c. 159 CHAP. VII The third Commandement Of Reuerence in Gods Worship Preparation Attention Meditation Of Fasting and of a holy Feast 162 CHAP. VIII The fourth Commandement Of set times in Gods Seruice 168 Of the Sabbath day The Duties it requireth the day for it in the first Institution the Moralitie 169 CHAP. IX The fift Commandement Of Duties to Magistrates Ministers Parents Masters Husbands and from them againe 175 Of Duties to Equals 186 The due respect we are to haue to our selues 187 CHAP. X. The sixt Commandement Of the Duties of Mercie 188 Of Meekenes Gentlenes a peaceable disposition putting vp of Wrongs 191 Of Kindnesse Pittying and helping our Neighbor in Distresse forgiuing Offences ouercomming Euill with Good 194 CHAP. XI The seuenth Commandement Of Chastitie of holy Marriage Incest and Polygamie Of Contracts of Matrimonie of Vncleannesse Buggerie Adulterie Foâ—nication Rapt Of Modestie and Temperance 198 CHAP. XII The eight Commandement Of Iust dealing and the contrary Theft Oppression Extortion Vsurie c. 207 Of Frugalitie Liberalitie Hospitalitie 210 CHAP. XIII The ninth Commandement Of Prudence a righteous Sentence Slandering Hearing of Iales Flattering and Dissembling 212 Of Deceit in Bargayning Buying and Selling remouing Bounds fraudulent with-holding of Goods Gaming and other vnlawfull Trades 214 Of taking Things in the best part and the contraries euill Suspitions and sinister Censures 218 CHAP. XIIII The tenth Commandement Of Couetousnesse Selfe-loue Enuie c. CHAP. XV. Of the Couenant of Workes Of Life and Death 222 The Couenant of Workes seruing in this our corrupt estate not to iustifie but to leade vs vnto Christ CHAP. XVI Of the Fall of Angels and Men. The reason of their Fall The time when they fell 227 Speciall to the Fall of Angels Their Sinne what it was The number that fell Their Captaine and Ring-leader 228 Of the Deutâ—s damnation in Hell The Release which God doth sometimes giue them and why 230 Of their full damnation in the latter Day 232 Of the elect Angels that did not fall 232 CHAP. XVII Speciall to the Fall of Man Their Sinne what it was The Actors that had a hand in it 233 In Adam and Eue all Mankind did fall 236 Of the totall Corruption of Mans Nature 237 Of the Curses of this Life 243 Of the Remnâ—nts of Gods Image 249 Of the impayre of the Creature 252 Of Mans Damnation 252 Of the Abolition of the Creatures 255 THE CONTENTS OF THE Second Booke CHAP. I. OF Christ the end of the Law His Godhead Humane Nature Christ the end of the Law whom the 3. last Petitions doe respect the Vnion of them into one Person And why all this was necessarie Fol. 267 Of Christs Office of Mediation Of his Appointment and Calling thereunto when it began That it belongeth to whole Christ and is appropriate vnto him for whom he maketh Mediation and wherein his Mediation lyeth 278 Of Gods Couenant the End and Fruit The Substance or Foundation The Meanes or Condition The extent of the Couenant 283 The excellencie of the Couenant of Grace aboue the Couenant of Works Of the Old and the New Testament 307 Of Predestination both Election and Reprobation 283 Of the words Purpose Predestination Prescience or Fore-knowledge Of the number of Gods Elect the Cause the subordinate Meanes the Eternitie and Immutabilitie the end of Gods predestinate Decrees CHAP. II. Of the Priesthood of Christ His Calling thereunto The eternitie of it He our onely Priest 311 Of the sanctification of Christs humane Nature 312 Of Christs Righteousnesse or Obedience 314 Of his Suffrings In what nature and what things he suffred 315 Of Satisfaction How it was and when The fruit of it 322 Of Christs Resurrection Ascension Glorification 326 Of his Intercession 330 CHAP. III. Of the Kingdome of Christ His Calling and inuesting into it the fruit of it 332 Of his Gouernment of the World in generall The largenesse of his Power the qualitie of Administration the fruit of it 334 CHAP. IIII. Of Christs Propheticall Office 343 Of his Word The Author the Matter the Ministeriall Instruments the perfection of his Doctrine 345 Of the Promise and the Gospel 347 Of the outward Church The Condition of it to be subiect to error to be mingled of good and bad The priuiledge of the outward Church and of euery Member thereof 348 Of the Sacraments 360 Of Ministeries Preaching of the Word Publike Prayer Administration of the Sacraments 366 Of the Ministerie of Men inspired of a liuely Voice of the Scriptures the truth holinesse authoritie perfection of the same and of Miracles 368 Of Graces for the discharge of publike Functions 377 Of Knowledge 378 Of a Taste of the sweetnesse of Christ and of sinne against the Holy-Ghost 379 CHAP. V. Of the Church vnder the Law 387 Of the Church in the time of the Gospel of the Sacraments of the New Testament Baptisme and the
doing whereof a promise is belonging This distinction of a secret and a reuealed will of God Moses teacheth Deut. 29. 30. The hidden things belong to IEHOVAH our God but the reuealed things to vs and our children to doe all the words of the Law Howbeit for all that they are not two wils but one will as God himselfe is one The doctrine which thus reuealeth and setteth forth his will is called the Law of God commanding vs in all things to serue and please him The contrary whereof is sinne being a breach of the Law as the Apostle doth define it 1. Iohn 3. 4. And this law I say is giuen to the reasonable Creature not onely men but Angels also respect being had vnto their nature which neither admitteth actions that are to be done by the instrument of the bodie nor is tyed to the things that belong to the necessities of this life But that the Angels are bound to the obseruation of the Law our Sauiour would haue vs learne when he willeth vs to pray Thy will be done as in Heauen so vpon the Earth But to leaue the Angels doing the will of God gloriously in Heauen we will for more cleere euidence apply the things that follow as they are fitting to our selues First it must be of all duties without failing in any one doing all good and abstayning from all euill Therefore perfection which is a thorough doing of all without falling of any whit is the general vertue of the whole Law of God Contrariwise the failing in any one iot either of the matter or the manner is a breach of all g Gal. 3. 10. Cursed is euerie one that continueth not in all things that are written in the Law to doe them h Iam. 2. 10. Whosoeuer keepeth the whole Law and yet faileth in any one point he is guiltie of all Againe all these things not onely in the Seruice of God but in the duties wee owe to men wee must doe as vnto God because it is his good will and pleasure seruing him aswell in the workes of Righteousnesse as of Holinesse as the good Father Zacharie speaketh Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue and duties of the second Table willeth vs in them all to serue the Lord Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues As on the other side all sinnes euen of the second Table what iniurie soeuer they offer vnto men yet are indeed bent in such a sort against the diuine Maiestie that the i Psal 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his speaking as in comparison Against thee against thee onely not against Vriah or his Wife haue I sinned This therefore is a vertue belonging to the whole Law to doe whatsoeuer we doe in obedience vnto God As the k Col. 3. 23. Apostle saith Euery thing whatsoeuer ye doe worke it from the heart as to the Lord and not to man submit l 1. Pâ—t 2. 13. your selues to all manner of ordinance of man for the Lords sake m Ephes 5. 22. Wiues submit your selues vnto your Husbands as vnto the Lord. n Ephes 6. 5 6. Seruants obey your Masters according to the flesh c. as to Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the wil of God from your hearts with a good will seruing the Lord and not men So that the contrarie to this obedience is eye-seruice when we do good things as vnto men and not of conscience to God For the manner of the doing first it bindeth the whole With that whole strength of their naturall integritie Creature the whole strength of the Creature and in euery thing requireth so much the greater strength as the dutie doth more excel These three must concurre for the making of perfect righteousnesse Vnder the terme of Creature I comprehend all ones naturall powers that is to say in Angels their whole spirituall nature in vs the whole man and whatsoeuer is of and in man which standing of two parts the soule and the body in the soule as wee vse by a generall name to call it the Scripture is wont to note when it speaketh more distinctly two faculties or powers the minde or the spirit that is to say the vnderstanding part of man comprehending Knowledge Iudgement Conscience Remembrance and the Soule properly so called the seat of our Desire Will Affections To all which the Law of God extends as may appeare by that the Apostle writeth o 1. Thess 5. 23. 1. Thess 5. That your spirit soule and bodie may bee kept vnblameable for the Lawes of God are not like the Lawes of mortall men which looke but to the outward act and are not able to reach the thoughts and intentions of the heart but God being a p Iohn 4. 24. Spirit his Lawes are also q Rom. 7. 24. spirituall and binde the whole Creature within and without from one end vnto another euen the least and smallest motion so as there must be both an Integritie of Nature and a Righteousnesse of Action Integritie of Nature or in a right frame and disposition of all those parts and powers our mindes to be of aptnesse and abilitie to know discerne make conscience of and retayne the whole will of God our soules prone and inclining onely vnto good in our desires will and affections the will being able of it selfe and his owne inward free voluntary and naturall motion to choose that which is good and to reiect that which is euill and this wee call Free-will Lastly our bodies to bee apt instruments of offering good things to the soule and of executing and performing of them which Integritie of Nature when all our parts and powers are conformable hereunto the Apostle r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. maketh a part of the Righteousnesse of the Law or one thing among the rest of that which the Law requireth The contrarie whereof is that originall sinne or naturall corruption whereof we shall haue cause to speake hereafter Likewise all our actions inward and outward proceeding from those powers must be holy and pure the contrary whereof is actuall sinne Our minde therefore ought actually and indeed to know discerne make conscience of and remember the things that are good our soule both to desire to will and to effect them our Bodie and all the Members thereof to practize and put them in execution All which for the excellencie of the Doctrine and because here especially the Scripture presseth mans obedience it is necessary to goe thorow in order as they were propounded Knowledge is the first both in nature and worthinesse as that wherein wee must resemble the Diuine Essence Genesis 3. Yee shall be as Gods knowing good and euill It standeth chiefly in the knowledge of God himselfe then of those duties
Secondly When wee vow things too base to offer vnto God as if a Rich man to obtayne some great mercie at Gods hands would vow to giue somewhat not worth the speaking of vnto the poore This Salomon wisheth vs to take heed of when in the matter of Vowes hee maketh the feare and reuerence of God in not doing any thing vnworthy of his Maiestie one great and speciall point Eccles 5. 6 3. Thirdly when we vow such things as are not indifferēt to do or to leaue vndone for as to bring the hire of a Whore or the price of a Dogge into the House of God for a Vow were to prophane his Seruice Deut. 23. 18. So to vow that in token of a rare and extraordinarie zeale which without vow wee are bound to doe is rather to dally with God then to offer any speciall seruice to him This is plainly taught Deut. 23. 24. when it is said If thou vow not at all it shall not be sinne vnto thee but the sinne is in not performing our Vow when wee haue vowed it And if wee take a view of all the Vowes of Gods Children wee shall find them all for the most part according vnto this rule of things which otherwise without offence they might haue left vndone Such was that of d Ps 132. 3 4 5 DAVID I will not goe vnto the Tent of mine House nor climbe vp my Bed-stead nor suffer sleepe in mine eyes nor slumber in my eye-lids till I find out a place for IEHOVAH c. an habitation for the mightie God of IACOB And that of ANNA e 1. Sam. 1. 11. If indeed looking to the affliction of thine Hand-mayde thou wilt remember mee and not forget thine Hand-mayde but giue vnto thine Hand-mayde a man-childe then will I giue him to IEHOVAH all the dayes of his life and no Razor shall come vpon his head Such also was f Gen. 28. 20 21 22. Iacobs Vow If IEHOVAH God will be with me and keepe mee in this iourney which I goe and will giue mee bread to eate and clothes to put on so that I come againe to my fathers house in safetie and finally if IEHOVAH will be my God Then there beginneth the Vow shall this Stone which I haue set vp as a Piller be the House of God Fourthly When we are slacke to performe them When g Deut. 23. 21. thou vowest a Vow to IEHOVAH thy God thou shalt not delay to performe it for IEHOVAH thy God will certainly require it of thee and it shall be sinne vnto thee When h Ecclesi 5. 3. as thou vowest a Vow to God delay not to performe it for God hath no pleasure in Fooles Yet for the performance of some greater dutie our Vow may bee put off for a time as the example of the Rechabites i Ier. 35. 7. 14. doth confirme of whom the Lord himselfe beareth witnesse that they obserued the vow of IONADAB their father charging them not to dwell in houses but in Tents continually though for safetie of their liues they came to dwell in Ierusalem For the performance of the duties of this Commandement Whereunto are requisite Preparation are required in all but especially in the publike seruice of God First Preparation of our selues before wee come by considering both the cause that should mooue vs to it and how to performe it with greatest dutie and respect as the Preacher doth exhort vs Take k Eccles 47. 5. 1. heed vnto thy feet when thou goest into the House of God and bee neerer to hearken then to giue the gift of Fooles and sacrifice for they know not that they doe ill Doe not confusedly speake with thy mouth nor let thy heart make haste to vtter a word before God for God is in Heauen thou art vpon the Earth Therefore let thy words be few To which purpose it is necessary that we vse priuate Prayer before-hand and take speciall view and examination of our sinnes that hinder our approch to God Secondly Diligent attention Being come and trembling and Humiliation at the presence of God before whom wee stand like vnto that good woman l Acts 16. 14. LYDIA whose heart God opened that shee attended to the things spoken by PAVL And as Cornelius did Acts 10. 33. Now therefore all wee are heere present before God to heare all things that are inioyned vnto thee of God Whereupon euerie where in the Scripture it is made a proper marke of Gods Children to tremble at his Word To m Esay 66. 2. this man doe I looke to him that is humble and of a broken spirit and which trembleth at my words Thirdly Meditation and chewing as it were the cud when we are departed as the men of n Acts 17. 11. Berhea did who after they had heard PAVL searched the Scriptures whether those things were so For the fitting of vs to some more speciall parts of his And when need is both fasting to quicken vs to petition in the acknowledgement of our vnworthinesse and wants and feasting to expresse our thankfulnesse for his benefits worship are required both Fasting and a holy Feast Fasting to quicken vs to petition in the acknowledgement of our wants holy Feasting to expresse our thankfulnesse for his benefits This vse of Fasting the King of Nineueh was not ignorant of when hee gaue o Ionah 3. 9 10 commandement by the Decree of the King and his Nobles saying Let neither Men nor Beasts nor Heards nor Flockes taste any thing nor feede nor drinke water but let Men and Beasts couer themselues with Sack-cloth and cry vnto God strongly c. Esay toucheth the same in the 58. p Esay 58. 4. Chapter of his Prophecy Yee fast not as these times are to make your voyce to be heard on high But of Fasting what it is and of the true nature and properties thereof we shall haue further cause to speake in the Doctrine of Repentance The contrary hereof is that which the same Prophet reprehendeth in the people q Esay 22. 12. In that day the Lord IEHOVAH of Hoasts called to weeping and to mourning to baldnesse and to girting with sackcloth and behold gladnesse and ioy killing of Oxen and slaying of Sheepe eating flesh and drinking Wine Let vs eate and drinke for tomorrow we shall die that is to say in stead of humiliation they gaue themselues to all kind of iollitie and bathing of themselues in pleasures The exercise of Feasting was taken vp amongst Gods people when they had receiued some singular benefit or deliuerance from some notable euill which by Fasting and Prayer they had begged at his hands In which Feasts a more liberall vse of the creature is permitted both for plenty and variety and all kind of honest iollity and pleasure Goe your wayes it is said Nehem. 8. 11 13. eat fat things and drinke sweet things and send portions to him for whome nothing is prouided for this
day is holy to our Lord. So the people went to eate and to drinke and to send portions to celebrate great gladnesse And in Hester 9. 19. They celebrated the fourteenth day of the Moneth Adar with gladnesse and bankettings and merriments and sending of portions from one to another Generally the Law thereof giuen Deut. 16. 14. The Feast of Tabernacles thou shalt keepe seuen dayes thou shalt reioyce when thou keepest that Feast c. The contrarie is in this Day of gladnesse to mourne and weepe for which r Nehem. 8. 10. 11. 12. Nehemiah and the Leuites doe reprooue the people Hold your peace for this Day is holy be not sad therefore CHAP. VIII Of the fourth Commandement THE fourth Commandement enioyneth a This is the manner of Gods worship A holy rest is the sanctifying of a time vnto his Seruice which beside other times as occasion shall be offered in a Family or for ones selfe apart ought ordinarily to be in the morning and euening of euery day sanctifying of some time vnto his seruice both other times as occasion shall require and especially some set and solemne times which first in a Family or for ones selfe apart ought ordinarily to bee in the morning and euening euery day as the Psalmist Å¿ Psal 92. 2. saith It is good to declare in the morning thy Kindnesse and thy Truth in the night Therefore was the morning and euening Sacrifice instituted of God Exod. 29. 38 39. Some mens zeale hath carryed them further either in respect of the publike calamities of the Church or their owne more speciall and priuate wants to performe this dutie both morning euening and at noone Euening morning and at noone will I meditate and pray aloud saith DAVID Psal 55. 17. So Daniel thrice a day kneeled vpon his knees and prayed and confessed before his God Dan. 6. 11. which is there noted to haue beene his continuall course or else this at noone haply may bee thought when they came to receiue their meate with Prayer and Thankesgiuing Secondly For publike exercises and meetings of the For Church-meetings on such dayes times of the day as may stand with the conueniencie of that Church But of necessitie one whole day in seuen is thus to bee kept holy Church we must doe it on such dayes and times of the day as may stand with the conueniencie of that Church Thirdly One whole day in seuen is of necessitie to be kept holy This the Scripture calleth by excellencie the Sabbath Day without a difference as it were the elder brother to all the rest of the dayes of the weeke which is called t Leuit. 23. 15. 25. 8 8. Mat. 28. 1. Acts 20. 7. 1. Cor. 16. 2. Marke 6 2 9. Luke 24. 1. Iohn 20. 1. Sabbaths in the plurall The parts of the sanctifying of this day are two one to rest from worldly businesses and from those workes and duties of our calling which at other times are not onely lawfull but expedient and necessarie to bee done The particular workes that we are thus to abstaine from are of two kinds First great aswel as smal and smal aswel as great A greater and more excellent worke can hardly be imagined then the building of Gods owne House the materiall and outward Tabernacle yet euen That the Lord by a strict precise caution doth specially forbid vpon this day Exod. 31. 13. Yet saith hee yee shall obserue my Sabbaths Not setting your hand in that day vnto this worke though it be most holy Those holy women that had Odours Oyntments and all things in a readinesse yet in a religious obseruation of Gods Ordinance forbare on the Sabbath to embalme the precious bodie of our Lord and Sauiour Christ and are commended by the Holy Ghost for it They u Luke 23. 56. rested saith LVKE the Sabbath Day according to the Commandement Againe how small a thing is it to gather a few stickes But when one presumed to doe this and with an high hand in prophanation of the Sabbath wee know what his doome was from the mouth of God himselfe Numb 15. 32 33 34 35 36. In the second place come things both necessarie and delightfull of profit and of pleasure In seed time and in haruest the fittest seasons for all worldly commodities thou shalt keepe Sabbath saith the Holy Ghost Exodus 34. 21. Of this kinde are trauailing and iournying vpon that Day whereof the Law is giuen Exodus 16. 29. Tarrie euery man in his place Let no man goe out of his place the seuenth Day Likewise Faires Markets and all kinde of buying and selling for which cause x Nehem. 13. 19 Reade Verse 15 16 17 18. Nehemia that godly Magistrate When the gates of Ierusalem began to bee darke before the Sabbath commanded to shut the gates and charged that they should not be opened till after the Sabbath and set some of his seruants at the gates that there should be no burden brought in vpon the Sabbath Day Sporting also banquetting and such like which distract our minds from Gods Seruice are then to be auoyded which is that the Lord calleth Not to do our owne delight vpon that Day Esay 58. 13. The doing of which things or of any of them is contrarie to this outward sanctifying of the Sabbath Yet can we not say that all these things are vtterly forbidden without exception certaine cautions must bee made First Things of common honestie and for necessarie safegard of that which would otherwise perish are lawfull vpon that Day Our Sauiour taketh that for granted euen amongst those that most straightly vrge the Letter of this Law What y Mat. 12. 11 man is there among you which hath a sheepe and if it fall vpon the Sabbath Day into a Ditch will not take it and plucke it out Secondly Such are allowed as take vs not away from the Seruice of God but serue for honest and needfull recreation to make vs fitter for holy things Thirdly Hither belong those labours and bodily workes which are done for the setting forth of Gods Glorie as hee that being made whole tooke vp his Bed Both with publike and priuate exercises and carryed it on the Sabbath Day Iohn 5. 8 9. The next part of the sanctifying of this Day is to imploy it in the Seruice of God which is that whereunto the outward rest tendeth Esay 58. 13. If thou wilt turne away thy foot from the Sabbath from doing thine owne will vpon mine Holiday and call the Sabbath delight holy to IEHOVAH and honour him not doing thine owne wayes c. Of this kind are First All religious and holy exercises whereof these the Scripture noteth by name as duties to be performed vpon that Day First To heare the Word preached Acts 13. 14. 15. After the reading of the Law and the Prophets in the Synagogue on the Sabbath Day the Ruler of the Synagogue sent vnto them saying Yee men and
praise is it if when ye be buffeted for your faults you take it patiently But if when ye doe well ye suffer wrong and take it patiently this is acceptable to God The contrarie whereof is First Answering againe when wee are reprooued which the Apostle condemneth Let d 1. Tit. 2. 9. Seruants be subiect to their Masters and please them in all things not answering againe Secondly Flying from them as Hagar e Gen. 16. 6. did The dutie we owe to Magistrates and Ministers are First Ministring of charges and other necessaries for To publike authoritie of Magistracie the Ministerie Supplying of charges and other necessaries for the execution of their office the execution of their Offices Giue f Rom. 13. 7. vnto all men therefore their dutie tribute to whom you owe tribute custome to whom custome feare to whom feare honour to whom yee owe honour The g 1. Tim. 5. 17 18. Elders that rule well are worthy of double honour specially they which labour in the Word and Doctrine for the Scripture saith Thou shalt not muzzel the mouth of the Oxe that treadeth out the Corne and the Labourer is worthy of his wages Haue h 1. Cor. 9. 4 5 6 7 8 9 10 13 14. not we power to eate and drinke Or haue we not power to leade about a Wife being a Sister as well as the rest of the Apostles and as the Brethren of the Lord and CEPHAS or I onely and BARNABAS haue not we power not to worke Who goeth a warfare any time at his owne cost Who planteth a Vineyard and eateth not of the fruit thereof Or who feedeth a Flocke and eateth not of the Milke of the Flocke Say I these things according to man Saith not the Law the same also for it is written in the Law of MOSES Thou shalt not muzzell the mouth of the Oxe that treadeth out the Corne Doth God care for the Oxen Eyther saith hee it not altogether for our sakes For our sakes no doubt it is written that he which eareth should eare in hope that he that thresheth in hope shuld bee partaker of his hope Doe ye not know that they which minister about the holy things eate of the things of the Temple And they which waite at the Altar are partakers with the Altar So also hath the Lord ordayned that they which preach the Gospell should liue of the Gospell Secondly A defending them in their good and honest and a defending of them in the same Actions as the people did i 1. Sam. 14. 45. Ionathan against the crueltie of his father Saul telling SAVL Shall IONATHAN dye who hath so mightily deliuered Israel God forbid As IEHOVAH liueth should one haire of his head fall to the ground since he hath wronght with God this day So the people deliuered IONATHAN that hee dyed not The like did the Princes vnto Ieremie the Prophet Ier. 26. 24. The Dutie of Children to Parents is Touching thē in priuate authoritie To Parents not marrying without their consent First That they marrie not without their consent which the light of Nature teacheth And the k 1. Cor. 6. 36 37 38. Apostle giueth this honour to Parents to haue power to keepe his Virgin and not to giue her forth to Marriage Secondly When need requireth to releeue them If any l 1. Tim. 5. 4. and in their necessities to releeue them Widdow haue Children or Nephewes let them first learne to shew godlinesse towards their owne house and to recompense their Parents for that is an honest thing and acceptable before God This was Iosephs m Gen. 45. 9 10 11. Pietie who sent word vnto his father Come downe to mee tarrie not And thou shalt dwell in the Land of Geshen and shalt bee neere mee thou and thy children and thy childrens children and thy sheepe and thy beasts and all that thou hast Also I will nourish thee there for yet remayne fiue yeeres of famine lest thou perish through pouertie and thy houshold and all that thou hast Contrariwise our n Mat. 15. 5 6. Sauiour taxeth the Scribes and Pharises for the violating of this Dutie But yee say Whosoeuer shall say to father or mother By the gift that is offered by me thou maist haue profit though he honour not his father or his mother shall be free Thus haue yee made the Commandement of God of no authoritie by your tradition To Masters is due faithfull seruice whereof we haue To Masters faithfull seruice two worthy Examples one of o Gen. 24. 33 36. Abrahams Seruant sent to get a Wife for his Masters sonne who would not so much as eate till hee had done his Message and when but some stay was made of the Maidens going with him Hinder p Verse 56. me not saith hee seeing IEHOVAH hath prospered my iournie send mee away that I may goe to my Master The other of Iacob q Gen. 31. 38 39 40. who speaketh thus of himselfe to LABAN This twentie yeeres I haue beene with thee thine Ewes and thy Goats haue not cast their young and the Rams of thy Flocke haue not I eaten whatsoeuer was torne of Beasts brought I not to thee but made it good my selfe of mine hand didst thou require it stolne by day or stolne by night I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eyes The contrarie whereof is deceitfulnesse and wasting of their Masters goods which the r Tit. 2. 10. Apostle specially biddeth Seruants to take heed of not to bee Pickers but to shew all good faithfulnesse that they may adorne the Doctrine of God our Sauiour in all things Betweene Man and Wife are due First mutuall helpe The woman as ſ 1. Pet. 3. 17. Peter saith being subiect to her Husband and the Husband liuing with his To Husband and Wife each from other mutuall helpe Wife as a man of knowledge giuing honour to the woman as to the weaker vessell both being heires together of the grace of Life Secondly due beneuolence Let t 1. Cor. 7. 3. and due beneuolence the Husband giue vnto the Wife due beneuolence and likewise also the Wife vnto the Husband The Wife shee oweth this to her Husband First that shee represent his vertues being therefore called u 1. Cor. 10. 7. The Wife also to represent her Husbands vertues The glorie of man as man is the image and glorie of God Secondly to saue that which hee bringeth in wherevpon the x 1. Tim. 3. 11. and to saue that which he bringeth in Apostle willeth them to bee faithfull in all things The dutie of all Superiours to their Inferiours is First Good example of graue and wise carriage The y Tit. 2. 3 4. Againe from all Superiours A good example of graue and wise carriage elder women let them be in such behauiour as becommeth holinesse not false accusers not
that all corrections ought to leuell at The bluenesse of the wound serueth to purge the euill and the stripes within the bowels of the belly Secondly The terrifying of others to commit the like offences which God in the execution of his Lawes hath a speciall eye vnto That q Deut. 13. 11. all Israel may heare and tremble Lastly concerning Magistrates Let it bee knowne that the vse of the Sword standeth also in lawfull and iust Warre in fighting the Lords Battailes as shee speaketh r 1. Sam. 25. 28. vnto DAVID For IEHOVAH will certainly make for my Lord a sure House if my Lord fight the Battailes of IEHOVAH and euill bee not found in thee all thy dayes The Ministers Dutie is to attend publike teaching From the Ministerie publike teaching to be diligent therein I ſ Esay 62. 6. haue set Watch-men vpon thy wals O Ierusalem which all the day and all the night shall not cease the t Rom. 12. 7. 8. teacher let him continue in his teaching the exhorter in his exhortation c. The u 1. Pet. 1. 2. Elders among you I exhort c. Feed the Flocks of God that dependeth vpon you Take x Acts 20. 28. heed to your selues and to all the Flocke wherein the Holy Ghost hath made you Bishops that you feede the Church of God which hee hath purchased with his owne bloud The contrarie whereof are First Idoll shepheards that cannot teach at all such as the Prophet complayneth of Their y Esay 56. 10. watch-men are all blinde they haue no knowledge they are dumbe dogges they cannot barke Secondly Negligent Preachers which as Esay there saith lye and sleepe and delight in sleeping Wherefore God telleth z Ezech. 3. 17 18. EZECHIEL Sonne of man I haue appointed thee a Watch-man to the House of Israel and thou shalt heare the Word out of my mouth that thou maist giue warning vnto them from me when I say vnto the wicked man Thou shalt certainly dye and thou doe not giue him warning nor speake to warne the wicked man of his euill way to keepe him aliue that wicked man shall dye by his owne iniquitie but his bloud will I require at thine hand The Dutie of those that haue any charge or gouernment From priuate authoritie Prouision of Food and Rayment is First Prouision of food and rayment whereof the a 1. Tim. 5. 8. Apostle saith If any prouide not for his owne and specially for those of his owne house he is worse then an Infidell For this doth SALOMON commend the vertuous woman Prou. 31. 15. Rising whilest it is yet night she giueth meate to her houshold and the ordinarie to her Maides And b Verse 21. againe She feareth not the Snow for her Family For all her Family is clothed with double clothes And Pro. 27. 27. he saith not onely Let the milke of the Goates be sufficient for thy food but further also for the food of thy Family and for the sustenance of thy Maides Secondly Familiarly to teach their Inferiours as the c Ephes 6. 4. Familiarly to teach their Inferiours Apostle exhorteth fathers to bring vp their children in instruction and information of the Lord for which Abraham d Gen. 18. 19. is highly commended of God I know saith hee that he will command his Sonnes and his Family after him to keepe the way of IEHOVAH in doing righteousnesse and iudgement Thirdly To goe before them in Prayer so did e Gen. 25. 20. and in Prayer to goe before them Isack pray vnto IEHOVAH ouer-against his Wife that is in her presence and together with her and for her because she was barren The Dutie of Parents more particularly is From both the Parents To apply their children to that they are fit for First To apply their children to that they are fit for f Pro. 22. 6. Instruct a childe after the manner of his way euen when he is verie old he will not depart from it ADAM g Gen. 4. 2. in the first beginning of the World practised this Lesson for hauing two sonnes CAIN and HABEL HABEL was a Shepheard and CAIN an Husbandman Secondly To prouide for them For h 2. Cor. 12. 14. Children ought and to prouide for them From the Father to name the Childe not to store vp for Parents but Parents for their Children Speciall to the Father is to name the Childe which authoritie Zacharie Father of Iohn Baptist tooke vpon him when the Mother of the friends i Luk. 1. 62 63. striuing about the name hee decided the Controuersie and called him Iohn Of the Mother another Dutie is more specially to bee From the Mother to nurse it obserued that she nurse the Childe Holy women haue alwayes reckoned this to belong vnto them k Gen. 21. 7. Sarah a great Princesse maketh no doubt but that hauing a Childe she was to giue it sucke Who would haue said to ABRAHAM SARAH shall certainly giue sucke for I haue borne a Sonne In like sort l 1. Sam. 1. 23. Anna is recorded to haue giuen suck to Samuel as was the common course then of religious and godly Matrones whereupon the m 1. Tim. 5. 10. Apostle requireth this in the first place as one of the most special good workes which hee would haue that woman to bee well reported for that should be associate into the number of Widdowes that she haue nursed her Children From Masters due respect of their Seruants trauailes The Dutie of Masters is to haue a due respect of their Seruants trauailes whereof there is a speciall Law n Deut. 15. 12 13 14. When thou sendest out free from thee in the seuenth yeere thy brother an Hebrew that hath serued thee six yeeres thou shalt not let him goe away emptie but shalt giue him a liberall From Husbands cherishing of their Wiues with all entyre affection reward of thy Sheepe and of thy Corne and of thy Wine c. The Dutie of Husbands is that they cherish their Wiues with all entyre affection Ye o Eph. 5. 25. 29. Husbands loue your Wiues euē as Christ hath loued the Church for no man at any time hath hated his own flesh but nourisheth it cherisheth it The Dutie of Equals one vnto another is Secondly it is of equals one vnto another in louing honouring and First To loue and to honor each other Be p Rom. 12. 10. affectioned to loue one another with brotherly loue In giuing honour go one before another submitting q Ephes 5. 21. your selues one vnto another in the feare of GOD. Wherefore wee are to testifie that our loue and respect to others by all holy tokens and outward signes of salutation or otherwise Greet r 1. Pet. 5. 14. ye one another with the Kisse of loue Salute ſ Rom. 16. 16. one another with an holy Kisse The Churches of Christ salute you
the Eares of Corne and eate Of the second you haue a Commandement Leuiticus 23. 22. When you reape the Haruest of your Land thou shalt not rid cleane the corners of thy Field when thou reapest neither shalt thou make any after-gathering of thy Haruest but shalt leaue them vnto the poore and to the stranger I am IEHOVAH your GOD. An Example you haue Ruth 2. 8. Then said BOAZ vnto RVTH Hearest thou my Daughter Goe to none other Field to gather neither goe from hence but abide here by my Maydens The contrarie whereof is y Ex. 22. 21 2â— vnmercifulnesse to the Stranger Fatherlesse Widdowes Poore Impotent c. As First In not paying the poore Labourer his wages that speedily Thou z Deut. 24. 14 15. shalt not oppresse the hired poore or needie one of thy Brethren or of the stranger that is in thy Land At his day shalt thou giue him his hyre the Sunne shall not goe downe before he haue it Behold a Iam. 5. 4. the hyre of the Workemen that haue reaped your Fields which is kept away by you cryeth and their cryes are come vp vnto the eares of the Lord of Hosts Secondly In not restoring the pledge of the poore whereof wee haue a Law Exod. 22. 26 27. If thou take to pledge thy Neighbours garment before the Sunne go downe thou shalt restore it to him Thirdly In keeping from them such commodities whereby their life should be sustayned He b Pro. 11. 26. that withdraweth Corne the people will curse him but a blessing shall be vpon the head of him that selleth his Corne. To forgiue offences Be c Ephes 4. 31. towards one another kinde not onely forgiuing offences full of compassion forgiuing one another as Christ also forgaue vs If d Mat. 6. 14. you forgiue men their offences so also will your heauenly Father forgiue you This is it which wee are taught in the Lords Prayer Forgiue vs our trespasses as we forgiue them that trespasse against vs. Thirdly To ouercome euill with good The contrarie but recompencing good for euill is Reuenge whereof Paul e Rom. 12. 19 20 21. saith Reuenge not your selues beloued but giue place to wrath for it is written Mine is vengeance I will repay saith the Lord. If therefore thine Enemy hunger feed him if he thirst giue him drinke for so doing thou shalt heape coles of fire on his head Be not ouercome of that which is euill but ouercome euill with good Not that by this Doctrine all going to Law is to bee condemned or that we are to find fault with the execution of Murderers and others or with Warre leauied by Princes against Tyrants abroad or Rebels at home No for to these purposes God hath erected the sacred and high estate of ciuill Magistrates as wee haue shewed before in the fift Commandement CHAP. XI Of the seuenth Commandement THE seuenth Commandement requireth Chastitie is of the duties that touch the purity of one person both soule and bodie and that aswell in single life as in the state of Marriage which God hath instituted for a remedie against vncleanenesse that wee bee chaste and pure in soule and bodie f 1. Thes 4. 3 4 5 Possessing our Vessell as the Apostle willeth vs in Holinesse and Honor what estate soeuer wee bee in whether single life or in the estate of holy Marriage I call the lawfull coniunction of a Anabaptists and Nicolaitanes that would haue wiues to be common man and woman into one flesh for out of this estate of Matrimonie there is no honest copulation nor g Mal. 2. 15. seed of God as the Prophet termeth it Holy Marriage I say First for that it is a holy remedie instituted of God for such as otherwise cannot containe to keepe their Vessell in honestie and honour it being h 1 Cor. 7. 9. better to marrie then to burne wherefore for i 1. Cor. 7. 2. auoyding of fornication let euery man haue his Wife and euery woman her husband saith the Apostle Againe k Heb. 13. 4. Marriage is honorable among all or in all things and the Bed vndefiled But Whoremongers and Adulterers God will iudge Secondly Because here especially that rule holdeth which wee are to obserue in all duties whatsoeuer That it be l 1. Cor. 7. 39. in the Lord. All sorts of men may The Papists that restrayne their Priests from Marriage which notwithstanding ridiculously they make a Sacrament indeed lawfully contract Matrimonie neither is there any state or condition of persons exempted from it for as the disease is generall so the remedie belongeth to them all Therefore we are told Marriage m Heb. 13. 4. is honourable among all and the Bed vndefiled For n 1. Cor. 7. 2. auoyding of Fornication let euery man haue his Wife and euery woman her Husband yet I adde in the third place Lawfull coniunction to shew that it must be betweene such persons as by no degree of Consanguinitie or Affinitie are prohibited to contract it which to doe is Incest Those degrees you haue all reckoned Leuit. 18. and are these that follow The o Leuit. 18. Verse 7 8. Sonne to marrie the Mother or the Stepmother The p 9. Brother the Sister of the whole or the halfe bloud whether borne in lawful wedlock or otherwise The q 10. Father his Sonnes Daughter or his Daughters Daughter the Sonne r 11. to marrie the Daughter of his Father borne by his Stepmother One Å¿ 12 13. to marrie his Aunt being his Father or his Mothers Sister or to t 14. marrie his Vncles Wife The Father u 15. to marrie his Sonnes Wife The x 16. Brother to marrie his Brothers Wife A y 17. Man to marrie his Wiues Daughter or his Wiues Sonnes Daughter or his Wiues Daughters Daughter All which degrees are in like sort and by the same analogie and proportion forbidden to the Woman and in the right line either ascending or descending the same prohibition reacheth in a manner infinitely All which Rules are perpetuall not for the Iewes onely confirmed by the Law of Nature for the breach of this common honestie is reckoned z Le. 18. 27 28 amongst those abominations for which the Land of Canaan did vomit vp her Inhabitants In the fourth place I say a man The defenders of Polygamie and a woman because Marriage is betweene two Euery a 1. Cor. 7. 2. man to haue his proper Wife and euery woman her proper Husband Two b Mat. 19. 5. saith our Sauiour shall be one flesh The contrarie whereof is Polygamie that is the hauing of moe Wiues then one at once which howsoeuer it pleased God for a time to tolerate in the Iewes and in the Patriarkes before them for the increase of the World but principally of his Church yet was alwayes a corruption of holy Marriage and vnlawfull without speciall
doth attribute to the vertue of his Resurrection whereat because the Glorie of his Kingdome did actually beginne though the efficacie thereof were euer since the fall of Adam it selfe obtayneth the name of the Kingdome m Mat. 16. 28. of the Sonne of Man being the ground-worke and foundation of our n 1. Pet. 1. 3. Regeneration o Rom. 4. 24. Iustification p Rom. 6. ◠5. Sanctification and q 1. Cor. 15 20. 1. Thess 4. 14. rising from the dead yea and of the r 1. Pet. 3. 21. The day of his rising sauing of our soules as in the particulars hereafter shall be seene A worthy fruit indeed of our Sauiours Resurrection and no doubt I may truely say a greater and a more noble worke then the first Creation whereupon the Day wherein hee arose and renewed the World againe being the ſ Mat. 28. 1. Marke 16. 9. Luke 24. 1. Iohn 20. 1. first day of the Creation which the Scripture is wont to call The first day of the weeke because it beganne next after the Iewes Sabbath is in perpetuall memorie of that benefit become the Day which wee Christians doe keepe holy the Day being changed but not a Day of rest abolished And that the Day was so changed is easie to be proued which was the first day of the Creation is an euerlasting remembrance of that benefit come in the place of the Sabbath out of the Scriptures for first on this Day the Apostles t Iohn 2. 19 26. Acts 2. 1. kept their solemne Assemblies and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregation-meetings on this Day they came together to x Acts 16 13. Praier y Acts 20. 7. preaching of the Word breaking of bread c. on this Day were z 1. Cor. 16. 2. collections and gatherings for the poore And * Reuel 1. 10. Iohn on this Day gaue himselfe in a speciall manner to spirituall Meditations Paul a Acts 20. ◠7. likewise hauing election of seuen whole daies wherein he abode at Troas made onely choice of this Secondly Our Sauiour Christ himselfe gaue testimonie to this Day gracing it with his b Marke 16. 1◠Luke 24. 21. Iohn 20. 19 26. apparitions c Acts 2. 1. distributions of the Holy Ghost c. For the d Leu. 23. 15 16 Feast of Pentecost fell alwaies vpon this first Day of the weeke But you will say We reade no where of any Commandement giuen for such an alteration Neither is it necessary the constant practice of Christ and his Apostles and of the Churches then generally without exception is a rule to binde all Ages in perpetuitie seeing the Apostles did nothing of their owne heads but as they were taught of Christ during those fortie daies that he abode with them after his Resurrection And yet if a Commandement were needfull is not that an expresse Commandement 1. Cor. 16. 2. Touching the gathering for the Saints as I haue appointed in the Churches of Galatia so also doe yee Euery first Day of the weeke let euery one lay aside c. which is a speciall dutie of the Sabbath Day I verily thinke the Psalmist so long before pointed at it when he saith e Psal 118. 24. This same Day wherein Christ the Stone which the builders refused is by his rising from the dead become the head of the corner f Psal 102. 19. Prince of a new created people and Lord of the g Heb. 2. 5. c. World to come IEHOVAH hath made that is to say magnified and made famous to be celebrated with Prayses Thankes giuings in his Church for euer As the word made is taken 1. Sam. 12. 6. Esay 43. 7. and in diuers other places And what maruell though the Day suffered a change when the whole World it selfe was changed This besides the change of the Day it selfe brought and with it two other notable changes also First Of the name from the Sabbath to bee called called the Lords Day by a greater and more honourable Title h Reuel 1. 10. The Lords Day consecrated to his Seruice So as the very name is become a Badge of our Christian and holy Profession seuering vs from Iewes Turkes and other Enemies to the Name of Christ Neither shall you finde in all the New Testament that the Day which the Churches celebrate was at any time after Christs Ascension called The Sabbath Day Secondly In that it beginneth not on the Euening of beginning when he arose and began to renew the World the Day before as the Iewish Sabbaths did but at the dawning of the Day when i Marke 16. 9. Iohn 20. 1. our Sauiour beganne the worke of his Resurrection Now that the Day which wee are to sanctifie beginneth at that time is made good by the practice of Saint Paul who tarrying at Troas seuen whole dayes preached vpon this Day and continue in his Sermon vnto midnight spent the rest of the night in holy conference vnto the dawning of the day and then departed Act. 20. 7 11. Proceed wee now to the rest that followeth concerning This great worke hath two parts Regeneration and Saluation the excellencie of Christs Kingdom The beginning whe 〈…〉 Regeneration by his Spirit the fruits or qualities whereunto we are regenerate Wisdome Righteousnesse and Sanctification The end and accomplishment Happinesse and Immortalitie for so our Sauiour teacheth Iohn 3. 3 5. Vnlesse a man bee borne againe hee cannot see or enter into the Kingdome of God Regeneration being first and the ground-worke of Regeneration is the rest we are to see what Regeneration is I define it to bee our spirituall incorporating into Christ betweene which and the worke of Sanctification the difference lyeth plaine for as Creation is distinguished from the qualities wherein men were created so is this Now Creation from the qualities whereunto wee are regenerate And as Generation is one thing and the corruption that Parents beget vs in another so is our New birth one thing and the Holinesse or Sanctification which we haue thereby another This appeareth manifestly 1. Iohn 5. 8. where Spirit Water Bloud that is to say Regeneration Iustification Sanctification are distinguished And 1. Iohn 3. 1 2 3. where purifying of our selues is made an effect of being the sonnes of God So our Sauiour saith Iohn 3. 6. That which is borne of the Spirit whereby he meaneth our part regenerate is Spirit that is to say wholy spirituall holy and sanctified As that which is borne of the flesh meaning all of vs by fleshly Generation is flesh that is to say carnall in euery part and in all the powers both of bodie and soule impure and vncleane and subiect to the wrath of God Peter also when he saith a 1. Pet. 1. 22 23. Hauing your soules purified by obeying of the Truth through the Spirit vnto brotherly loue without hypocrisie from a pure heart loue one
strong in Faith and had full assurance of the promise of God And of the y 1. Thes 1. 3. Thessalonians that their Faith did increase exceedingly or aboue the common or ordinarie measure and the 〈◊〉 did abound In another z 1. Thes 1. 3. place hee commendeth not onely the vertues themselueâ— but the fruit which they shewed of them Remembring the worke of your faith your laborious loue and patient hope c. And the * Iames 5. 11. Scripture setteth before vs the Patience of Iob and the Vertues and Perfections of other men of God as mirrours and glasses for vs to looke into for the reforming of our wayes and that we might become like vnto them Not that such a one hath attayned to perfection or may now set downe and rest as being come to his iournies end but the more graces he hath the more fruitfully he ought to labour for an increase of them and not so much to thinke what hee hath as what he doth yet want following the example of the a Phil. 3. 13 14 15. Apostle PAVL Brethren I count not that I haue attayned vnto the marke that is to say perfection But one thing I doe I forget that which is behind and endeuour my selfe to that which is before As many of vs therefore as are perfect let vs bee thus minded Wherein wee haue the b Mat. 25. 29. promise of our Sauiour Christ to giue vs comfort that to him that hath that is carefully imployeth and vseth to Gods Glorie the good things hee hath receiued more shall bee giuen and hee shall haue abundance Our Sanctification being so imperfect as we haue said it is a noble and necessarie piece of seruice to informe our selues how wee may bee able to discerne it I will point out such notes and markes as I hold to be the principall First is by those common affections noted before which generally belong to all holy Duties and are heere certaine markes of renewed Holinesse As first A loue of the Truth and of the Word c Iohn 17. 17. Thy Word is Truth for the Truths sake for to be of the Truth that is a louer and imbracer of the Truth is all one as to be of God And so our Sauiour Christ expoundeth it when saying in d Iohn 18. 37. one place Euery one that is of the Truth heareth my voyce hee rendreth it in e Iohn 8. 47. another place by this as all one in waight and substance Hee that is of God heareth the words of God O how I loue thy Law saith f Psal 119. 91. DAVID All the day long it is my Meditation The contrarie whereof is an euident signe of an euill and wicked heart and draweth after it many heauie Iudgements fore-runners of destruction for g 2. Thes 2. 11 12. Because saith the Apostle they receiue not the loue of the Truth that they might be saued therefore GOD will send vnto them effectuall errors to beleeue lyes that all may be condemned that beleeue not the Truth but take pleasure in iniquitie Secondly Cheerefulnesse in well-doing Wherevpon the Children of God are euery-where called h Psal 110. 3. Cant. 6. 9. c. A free-hearted people Thirdly A feare of offending in any thing which Salomon maketh the Badge of Gods Children Blessed is the man that feareth alwayes Fourthly Sinceritie and singlenesse of heart which one thing in the middest of many difficulties held vp the Apostle Paul insomuch as he professeth of himselfe This i 2. Cor. 1. 12. is our reioycing the testimonie of our conscience that in singlenesse and sinceritie of God we haue beene conuersant in the World Fiftly Zeale when not onely wee loue God and his Truth but our loue is hot vehement feruent that k Cant. 7. 11. much water cannot quench it no nor the flouds drowne it And if a man should giue all the substance of his house for this loue it should vtterly be contemned PHINEAS for this grace obtayned a great Mercie Numb 25. 12 13. Therefore behold I giue vnto him my Couenant of Peace for he and his seed after him shall haue an euerlasting Priesthood by couenant because he was zealous for his God Sixtly Watchfulnesse ouer our wayes which our Sauiour so often doth beate vpon l Mat. 26. 14. Watch and pray that ye enter not into temptation Seuenthly A constant resolution to cleaue vnseparably vnto Christ So Acts 11. 23 24. BAâ—NABAS exhorted all with purpose of heart to cleaue vnto the Lord for he was saith the Text a good man and full of the Holy Ghost and Faith Eightly To performe whatsoeuer wee doe of conscience to God Working it from the heart as to the Lord and not to man Col. 3. 23. Ninthly To seeke his glorie in all things which generall rule the Apostle setteth downe 1. Cor. 10. 31. Whether ye eat or drinke or whatsoeuer ye doe doe all to the glory of God Tenthly That the greater and more holy the duties are and the more they doe excell the more excellent our Loue Zeale Cheerfulnesse and Sinceritie bee in the performance of them This Commandement wee haue Matthew 22. 37. Thou shalt loue the Lord with all thy heart The eleuenth and last which yet is so farre from being least that in a manner it carryeth the prayse from all the rest is an entire obedience when we labour to keepe whatsoeuer God hath commanded and to please him in all things being holy as hee is holy Ezechiel in his eighteenth Chapter in one word expresseth it If he keepe all mine Ordinances and then n Ezech. 18. 11 12 c. amplifying it by the contrarie beateth vpon it as his manner is with a heape and multitude of inforcing speeches If he doe to his Brother other then any one of those things and he do not all these things c. For the practice of this Lesson good Cornelius and the rest with him assembled are highly commended Acts 10. 33. We all are here present before God to heare all things that are commanded thee of God And of Dauid the Holy Ghost beareth o Acts 13. 22. witnesse I haue found out DAVID the sonne of IESSE according to my heart that will p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe all my will in all things Not like to Saul q 1. Sam. 1. 15. who serued GOD but by halues for the which r Marke 6. 20. Herod is also braâ—ded that he did many things but not all that he heard of Iohn Baptist And Å¿ Iames 3. 2. the more to incourage vs to this dutie the Scripture teacheth that though in many things we faile all God accepteth the desire for the thing it selfe that if our heart and purpose be to forsake euery euill path and to cleaue vnto God without being drawne away it is in his sight all one as if we had done it so t Iames 2. 22. Iames saith that ABRAHAM offered his Sonne
The Popish Fast which was iudged sufficient if they onely abstayned from meate without any regard of inward godlinesse the end and true vse of Fasting whereunto all the former bodily exercises tend This is double according as they are both laid forth Ezra 8. 21 Then I proclaymed a Fast at the Riuer of Ahaua that wee might afflict our soules before our GOD and seeke of him a right way for vs our little ones and our substance First Is the humbling and casting of our The Pharisaicall Fast of the Papists which is so far from humbling them that contrariwise it maketh them swell with a proud opinion of meriting thereby selues downe before the high Maiestie of Almightie God both in sorrow for our sins and in a solemne confession of the same and of the iust punishments and threatenings of the Law that belong vnto vs for them Therefore the Lord instituting this Fast telleth the people q Leuit. 16. 31. and Leuit. 23. 27 29 32. Num. 29. 7. They shall humble their soules that day Secondly A raysing of our selues vp by the sweet and gracious promises of the Gospell with assurance that together with the forgiuenesse of our sinnes wee shall obtayne the things wee sue for so farre as it is for Gods Glorie and our good whereupon it is called A Day of Atonement and hath most excellent promises made vnto it Ioel 2. 13 14. Rent your hearts and not your garments and returne vnto IEHOVAH your God Who knoweth whether he will returne and repent him and leaue a blessing behind him And againe r Ioel 2. 10 20. Now is IEHOVAH alreadie zealous for his Land and vseth clemencie towards his people And IEHOVAH answered and said to his people Behold I will send you wheate c. And this the sweet experience of all the Fasts of Gods Children doth from time to time confirme The end of whose Fasting was alwayes Å¿ Iudges 20. 23. Ezra 19. 6. Ester 14. 16. 2. Chrâ—n 20. 3. Dan. 9. 20. Feasting and of their mourning exceeding great reioying The third head is the time of Fasting The Popish Fast which appointeth set times Fridayes and such like howsoeuer the time fal out prosperous or aduerse which generally is the time of heauinesse and affliction as the Prophet saith Esay 22. 12. In that Day when the enemie besieged thee being a Day of wasting and trampling and confusion as he said before Verse 5. the Lord IEHOVAH of Hosts called to weeping and mourning and to baldnesse and to girding with Sackcloth But as it cannot be limited to any certaine set dayes so neither can it bee circumscribed within any stint of time being to hold longer or shorter as the hand and wrath of God doth more or lesse lye vpon vs the least time that may be is a whole day Vnder the Law from euening to euening as the Commandement is giuen Leuit. 23. 32. and the Children of God haue t Iudges â—0 26. and else-where alwayes practized With vs Christians whose Sabbaths begin otherwise from morning to morning vpon occasion of great calamities eyther pressing or approching It is sometimes three dayes together as in Queene u Ester 4. 16. Hesters time And that of x Acts 9. 9. Paul vpon his first Conuersion Daniel for his owne priuate humiliation stretcheth it further Daniel 10. 3 4. In those dayes I DANIEL gaue my selfe to mourning three weekes of dayes pleasant bread I did not eate neither did flesh or wine come within my mouth c. The last thing is Poperie that ordayning many both wicked and vnnecessary holy-dayes razeth out of their Kalender this one and beside the Sabbath the onely holy Day ordayned of the Lord. That this time whatsoeuer hath the nature of a Sabbath and therfore is called a y Leuit. 16. 31. Leuit. 23. 32. Sabbath and a Day of rest wherein wee are expresly z Leuit. 16. 29. 23. 28 30 31 forbidden all kind of worke and are called to the duties of Pietie and of the Seruice of God whence it is called a Ioel 2. 12. The sanctifying of a Fast Ioel 2. 12. hauing alwayes extraordinarie The Popish Fast which hath no more extraordinary Prayer vpon that Day then vpon any other exercise of Prayer ioyned with it Mat. 17. 21 This kind of Deuils goeth not out but by Prayer and Fasting 1. Cor. 7. 5. that ye may be at leisure for Fasting and Prayer And so you shall see in b Iudges 20. 26. Ezra 9. 5. Nehem. 1. 4. Dan. 9. 3. 2. Chro. 20. 4 5 6 all the Feasts recorded in the Booke of God And if the Fast be publike of a whole Church Citie or Kingdome then it hath also the preaching of the Word and all other holy exercises So the Prophet c Ioel 2. 15 16 IOEL willeth them to gather the People and to proclaime an Assembly And Leuit. 23. 27. a Law is made that on the Fast day there should be an holy Conuocation To returne now from whence wee are digressed A are not onely pleasing vnto God through his forgiuenes of the sinne question of great moment doth heere offer it selfe If sinne be mingled with all our Actions how can they please God or how can we looke for a reward for them which d 1. Tim. 4. 8. Paul assureth vs of telling vs that Godlinesse is profitable to all things and that it hath the promises both of this life and of the life to come The answere is They are pleasing and acceptable vnto God by his forgiuing of the sinne that cleaneth to them couering and hiding that which is ours looking vpon his own worke within vs. So e Reuel 8. 3. 4. Christ being the Angell that stands before the Altar hauing a Golden Censer is said to haue much Odours giuen vnto him which he offereth with the Prayers of all the Saints vpon the Golden Altar which is before the Throne Insomuch as the smoke of the Odours with the Prayers of the Saints goe vp before God out of the Angels hand that is by the vertue of his Prayer and Intercession all the works and Prayers of Gods Children are made acceptable vnto him and as a sweete smelling sauour before him So the f Mal. 3. 4. Prophet doth fore-tell when the Angell of the Couenant shall once come the Oblation of Iuda and Ierusalem shall be sweet vnto IEHOVAH And g Rom. 12. 1. Paul doth exhort vs to present our bodies a liuing Sacrifice holy acceptable vnto God h 1. Pet. 2. 5. PETER in like sort to offer vp spirituall Sacrifices acceptable vnto GOD through IESVS CHRIST Touching the reward it is true indeed in many places but haue beside of Gods free Goodnes looking vpon them in the perfection of his Sonne speciall promises of reward made vnto them both in this life and in the life to come of the Scripture large and ample promises are made vnto our workes