THE FIRST TREATISE FOR AN AFFLICTED CON­SCIENCE VPON THIS SCRIPTVRE.

THis Scripture is not onely worthie to be grauen in steele with the pen of an Adamāt, & to be writtē in letters of gold: but also to be laid vp and registred by the finger of Gods spirit in the tables of our hearts. Which sentence brief­lie speaketh thus much vnto vs, that what trouble befal­eth a man (his minde being vnappalled) hee will indiffe­rently beare it out: but if the spirite of a man bee once troubled and dismayed, hee cannot tell how to be deliue­red. And no maruell: for if the minde of man bee the The minde cast downe, what shall comfort vs? fountaine of consolation, which ministreth comfort vnto him in all other troubles; if that become comfortlesse, what shall comfort it? If it be voyde of helpe, how shall it be holpen? If the eye which is the light of the bodie be darkenesse, how great is that darkenesse? If the salt which sauoureth all things be vnsauorie, for what is it good? If the minde which sustaineth all troubles be troubled, how intollerable is that trouble? To shew this the better, I will first declare how great a punishment of God this wound of conscience is. Secondly, I will teach how this trouble of minde may be preuented and a­uoided. Lastly, I will set downe how Gods children falling in some measure into this af­fliction of spirit, may be recouered out of it.

For the first, the grieuousnes of this maladie is seene, either by some due consideration Parts to be considered. of the persons that haue felt it, or by some wise comparison made betweene this griefe of minde, and other outward griefes incident vnto man.

The persons in whom we may consider this wound of spirit, are either meerly naturall Persons affli­cted in minde men, or such as be renued by the spirit of God. The men meerly naturall, are either the Heathen, such as neuer knew God in Christ, or carnall professors, such as haue not profes­sed Christianitie aright. If we looke among the Heathen, how many of them haue willing­ly gone vnder all pouertie, & haue been content to vnburthen themselues of all worldly treasures? How some of them (whilest their mindes were not dejected) haue suffered im­prisonment, exile, & extreme tortures of bodie, rather then they would betray their coun­tries? How many of them haue deuoured many iniuries, and borne outward troubles, with some ease, and with no resistance, whilest their mindes were at libertie? And yet looke not into the meanest, but the best and most excellent men among them, euen their wise Philo­sophers, sweete Orators, and exquisite Poets, who in bearing and forbearing, thought the The courage of heathens not disquie­ted in minde. chiefest point of vertue to consist; and yee shall see when once some great distresse of minde did wound them, some would make an end of it by preparing a cup of deadly poy­son: some would violently and voluntarily run on the enemies pikes: some would throw downe themselues from high Mountaines: some would not sticke to stabbe most mon­strously [Page 96] their owne bodies with daggers, or such like instruments of death: all which men would seeme to haue great courage in sustaining man [...]e harmes, so long as their mindes were not ouer-mastered. But when the diuine and supreme Essence (which they acknowledged to be God) did by his power crosse and ouerturne their wittie deu [...]ses and head-stron [...] attempts, so as without hope of remedy they were hampered in pensiuenesse and sorrowe of minde: Then not being [...]ble to turne themselues vnder so hea [...]ie a bur­then shrunke downe, and by violent death would [...]d themselues of that disquietnesse and impatience of their troubled mindes.

But let vs come neerer; and whether wee behold the Papists, or the Familie of Loue, or the common [...]rt of Christians, wee shall see they will passe quietly through manie af­flictions, whether for that they haue a spirite of slum bring and nu [...]ess [...] cast vpon them, or whether because they haue brawned themselues through some senslesse blockishnesse, as men hewen ou [...] of harde O [...]kes, or grauen out of marble stones [...] knowe not: But yet Papists dis­quieted in mind [...]. when the Lord shall let loose the co [...]rd of their consciences, and sh [...]ll set before their fa­ces their sinnes committed; see what fearefull e [...]des they haue, whilest some of them by hanging themselues, some by casting thēselues into the water▪ some by cutting their owne throates, haue ridde themselues out of these intolerable gr [...]s. Now wherein is the difference that some die so senslesly, and some dispatch themselues so violen [...]lie? Sure­ly the one feeling no sinne, depart like brutish Swine; the other surcharged with sinne, die like harking dogges.

But let vs come to the children of God, who haue in some degree felt this wound of minde; and it will appeare both in the members and in the head, of all burthens to be a thing most intolerable, to sustaine a wounded conscience. And to beg [...]e, let vs set in the first ranke I [...]b, that man of God commended vnto vs by the hol [...] Ghost, for a mir­rour of patience: who although for h [...]s riches hee was the wealthiest man in the land of Iob. H [...]z; for his authoritie, might haue made afraide a great multitude; and for his substance, was the greatest of all the men in the East: yet when the S [...]be [...]ns came violently and tooke away his Catt [...]ll; when the fire of God falling from heauen, burnt vp his sheepe and his Seruants: when the Chalde [...]ns had taken away his Camels, when a great winde smo [...]e downe his house vpon his children, although indeed he rent his garments, which was not so much for impatiencie, as to shew that hee was not senseles in these euills: yet it is saide that he worshipping, blessed the Name of the Lord, saying: N [...]ked came I out of my mothers wombe and [...]ed shall I returne againe: The Lord giueth, and the Lord taketh away, blessed [...]ee the Name of the Lorde. But beholde, when at the strange conference of his comfortlesse friends, his mind began to be agast, which was not so in all his former triall; when his con­science began to be troubled, when hee saw the Lord fasten in him sharpe arrowes, and to set him vp as a B [...]te to shoote at; when he thought God caused him to possesse the sinnes of his youth: this glorious patterne of patience could not beare his griefe; he was heauy, and now [...]ani [...] commend the image of a wounded spirit, to all that come after. Dauid, Dauid. Hezekiah. Ieremiah. a man chosen according to the Lords owne heart: Eze [...]h, a pure worshipper of God, and carefull restoret of true religion: Ieremiah, the Prophet of the Lorde, sanctified and or­dained to that office, before he was formed in his mothers wombe, were rate and singular in the graces and fauour of God: yet when they sel [...] this wound, pearcing them with gri [...]fe of heart, they were as Sparrowes mourning, as Cranes chattering, as Pellicans ca­sting out fearfull cries, they thought themselues as in the g [...]aue, they wished to haue dwelt solitarie, they were as bottles parched in the smoke, they were as Doues mourning, not a­ble without sighes and groanes to vtter their words, their harts claue to the dust, and their tongues to the roo [...]e of their mouthes.

But aboue all, (if these were not sufficient to perswade vs in this doctrine) there re­maineth Christ Ies [...]s, an example most comfor­table for all afflicted con­ciences. one example, whom we affirme to be the perfect anatomie of an afflicted minde. This is the Lorde and Sauiour Iesus Christ, the image of the Father, the head of the body, the mirrour-of all graces, the wisedome, righteousnes, holinesse, and redemption of all the Saints, who sustained the crosse euen from his youth vpward: and besides pouertie, base­nesse, hunger, did willingly goe vnder the great trouble of contempt and reproach, and [Page 97] that among them, where he should haue had a right deserued honour, in respect of the doctrine he taught them, & in regard of the manifold miracles he wrought among them; as the healing of the sicke, the giuing of sight to the blinde, the restoring of life to the dead: this vnkindnesse neuerthelesse did not so much strike into him. But at what time he was set as a sacrifice for all, when he was to beare our infirmities, and carie our sorrowes, at what time he was plagued and smitten of God, humbled and wounded for our trans­gressions, when he should be broken for our iniquities, and the chasticement of our peace was vpon him; then he cryed out, My soule is heauie euen vnto the death: Then he prayeth, Lord if it be possible, let this cuppe passe from me. But how prayeth he? euen with sweating: how sweateth h [...]? euen droppes of bloud: How long prayeth he? three times: When endes his agonie? not vntill hee was dead: What saide hee being readie to departe? My God, my God, why hast thou forsaken me? Was this for his humane death, as some haue imagined? No, no, wicked men haue dyed without complaint, whose patience then might seeme to exceede his; it was his suffering in his humane spirit, which incoun­tred with the wrath of God, his God-head suppressing it selfe for a while: he suffered indeed many torments in bodie, but much more heauily did the wrath of God lie vpon his soule.

If this consideration of an afflicted spirit in these examples doe not sufficiently shew, what a grieuous thing it is to sustaine a wounded conscience: let vs proceed to the com­paring of this with other euils which fall into the nature of man. There is no sicknesse, but Physicke prouideth for it a remedie; there is no sore, but Chirurgerie will affoord it a salue; friendship helpeth pouertie; there is no imprisonment, but there is hope of liber­tie; Suite and fauour recouer a man from banishment: authoritie and time weare away reproch. But what Physicke cureth? what Chirurgerie salueth? what riches ransometh what countenance beareth out? what authoritie asswageth? what fauour relieueth a trou­bled conscience? all these banded together in league (though they would conspire a con­federacie) True p [...]ace of minde how comfortable attained. cannot helpe this one distresse of a troubled minde: and yet this one comfort of a quiet minde doth wonderfully cure, and comfortably asswage all other griefes what­soeuer. For if our assistance were as an host of armed souldiers; if our friends were the Princes and the Gouernours of the earth; [...]f our possessions were as large as betweene the East and the West; if our meate were as Manna from heauen; if our apparell were as cost­ly as the Ephod of Aaron; if euery day were as glorious as the day of Christs resurrection: yet if our mindes be appalled with the iudgements of God, these things would little com­fort vs. Let experience speake: If a troubled minde impaireth not health, drieth not vp the blood, wasteth not the marrow, pineth not away the flesh, consumeth not the bones, if it maketh not all pleasures painefull, and shortneth not this life: sure no wisedome can counsell it, no counsell can aduise it, no aduice can asswage it, no asswagement can cure it, no eloquence can perswade it, no power can ouercome it, no scepter will affray it, no in­chanter can harme it. And yet on the contrary, if a man languish in sicknesse, so his heart be whole, and is perswaded of the health of his soule, his sicknesse doth not grieue him: If a man be reproched, so he be precious in the sight of God and his Angels, what losse hath he? If a man be banished, and yet doubteth not that heauen is his countrie, and that Nothing can more disqui­et vs if we be at peace with God through Iesus Christ: and contra­rily, &c. he is a cittizen among the Saints, it doth not appall him: If a man be in trouble, and findeth peace of conscience, he will quietly digest his trouble. But if the minde be trou­bled, who dare meete with the wrath of the Lord of hostes? who can put to silence the voyce of desperation? who will steppe out and make agreement with the helles to spare vs? who dare make a couenant with the diuell, that hee would lay no claime vnto vs? if then a good conscience helpeth all euils, and all other benefites in this life, in themselues cannot helpe a troubled conscience; we see it true in proofe, which here is in prouerbe, The spirit of a man will sustaine his infirmity: but a wounded spirit who can beare it?

Againe, in all other afflictions we may haue some comfort against sinne; this is euer accompanied with the accusation of sinne. A man may be sicke, reproched, impoueri­shed, imprisoned, and banished; and yet in all these haue a cleere conscience; his owne [Page 98] heart telling him that there is no special cause of these cro [...]es in him, but that he may [...]uf­fer them for the tryall of his faith, or for righteousnesse sake and well doing. But when the spirit is wounded, there is still a guiltinesse of sinne, and when a mans spirit is trou [...]led, he suspecteth all his waies, he feareth all his sinnes, he knowes not what sinne to begin with; it breedes such hurlyburlies in him, that when it is day he wisheth for night; when it is night he would haue it day: his meate doth not nourish him, his dreames are fearefull to him, his sleepe oft times forsaketh him: if he speaketh, he is little eased: if he keepeth si­lence, he boyleth in disquietnesse of heart; the light doth not comfort him, the darknesse doth terrifie him.

To prosecute our comparisons: where all other euils are the more tolerable, because they be temporall, and pursue vs but to death: this not being cured, endeth not in death but becommeth eternall. For euen the heathen men thought that death was the end of all miserie: the perswas [...]ion whereof made them (being in some miserie) to make an ende of themselues, and hasten their owne death; as Sathan doth make many now adaies to doe, who are ignorant of the hels, which is a place of farre greater paines than any they can suffer in this world whatsoeuer: for a tormented conscience, if before it was begun, is now continued; or i [...] it was not before, now beginneth, and neuer endeth world without ende. For though true it is, that sicknesse, pouertie, imprisonment or banishment haue ended their tearme in death; yet a wounded heart which was temporall in this life, is now eter­nall Vnbeleeuers by violent deaths do not ende, but be­gin their tor­ments. after this life; that which before death was in hope recouerable, is after death made vncurable and vnrecouerable. It is good therefore to consider, if euen in this life the tor­ment of conscience be so fearefull; how much more grieuous is it to sustaine it in hell, where that is infinite, which here is finite: where that is vnmeasurable, which here is mea­surable; where is the sea of sorrow, whereof this is but a drop; where is the flame of that fire, whereof this is lesse than a sparke?

But to shut vp this argument: Some there haue beene who throughout all their life time, haue beene free from all other troubles, so as either they felt them not at all, or else in very small measure, and by that meanes neuer knew what outward trouble meant. As for example, some men there haue beene, who for sicknesse neuer knew the head-ach, for pouertie, neuer knew what want meant; who for discredit, were neuer euill spoken of; who euer put farre from them the euill day of the Lord; who made a league with death as it were, and a couenant with hell; who though they could crucifie euery crosse, rather than come vnder any crosse: yet they could neuer escape a wounded conscience, either in this life, or in the life to come. True it is, that Gods children by faith and repentance doe often escape it, but the wicked, and such as are borne vnto it, as to their sure inheritance, the more they flie from it, the more it pursueth them. If we haue transgressed the Ciuill Iawes, the Iudge by bribes may be corrupted; if a man haue committed some capitall A tormented conscience cannot flie from God. offence, by flying his Countrie he may escape the Magistrates hands: but our consciences telling vs that we haue sinned against God, what bribe shall we offer? or whither shall we flie? whither shall we goe from his spirit? or whither shall we goe from his presence? If we ascend into heauen, is not he there? If we lie downe in hell, is he not there? If we flie to the vtmost parts of the sea, is he not there also? There needeth no apparitor to summon vs, there needes no Bayly arrant to fetch vs, there needes no accuser to giue in against vs; sin will arrest vs, and lyeth at the doore, our owne consciences will impannall a Quest against vs, our owne hearts will giue in sufficient euidence, and our owne iniquities will pleade guiltie to our owne faces. Thus we see both by the experience of them that haue suffered the wound of the spirit, and by the comparing of it with other euils, what a weight most grieuous, and burthen intolerable it is to haue a tormented conscience.

Now let vs shew how we may preuent, and by what meanes Gods children falling into The second part of the first diuision. some degrees of it (for if it rage in extremitie, it is an euill most dangerous) may safely and quietly be deliuered from it. And here a iust complaint is to be taken vp, and it is a wonder to be marked that we see many so carefull and watchfull to auoyd other troubles, and so few or none take any paines to escape the trouble of minde which is so grieuous. We see men louing health and loathing sicknes, in diet temperate, in sleepe moderate, in [Page 99] Physicke expert, skilfull to purge, and to auoid such corrupt humors, which in time may breede (though presently they doe not bring forth) some dangerous sicknes: yet to auoyd the diseases of the soule, no man abateth his sleepe, no man abridgeth his diet, no man prepareth Physicke for it, no man knoweth when to be full, and when to be emptie, how to want and how to abound. Others caried away with the loue of riches, and very Or verie­shie, that is, warie. How wise many be to preuent ma­ny euils, and how few la­bour to pre­uent afflicti­ons of minde. slie to fall into pouertie, will not sticke to rise early, and take sleepe lately, to fare hardly, to teare and taw their flesh in labour by land and by water, in faire and foule weather, by rockes and by sands, from farre and from neere: and yet to fall into spirituall decaies, to auoide the pouertie of conscience, no man taketh such paines; as though salua­tion and peace of minde, were not a thing worthie the labouring for. Some ambitiously hunting after honour, and not easily digesting reproches, behaue themselues neither sluggishly nor sleepily; but are actiue in euery attempt, by Or by law. loue and by counsell, by prudence and prowesse, by wit and by practise, by labour and learning, by cunning and diligence to become famous, and to shun a ciuill reproch: yet to be glorious in the sight of God and his Angels, to fall before the heauens, & in the presence of the Almigh­tie to be couered with shame and confusion of conscience, we make none account, as they, who neither vse any meanes to obtaine the one, nor auoid those occasions which may bring the other.

Others vnwilling to come within the reach and danger of the law, that they may escape imprisonment of body, or confiscation of goods, will be painefull in penall Satutes, skil­full in euery branch of the ciuill law, and especially will labour to keepe themselues from treasons, murthers, felonies, and such like offences deseruing the punishment of death: yet when the Lord God threatneth the seizure both of soule and body, the attaching of our spirits, the confiscating of our cōsciences, the banishing of vs from heauen, the hang­ing of vs in hell, the suspending of our saluation, the adiudging of vs to condemnation for the breach of his commandements, no man searcheth his eternall law, no man careth for the Gospell, neither the sentence of euerlasting diuorcement from the Lord, neither the couenant of reconciliation is esteemed of vs.

And to reach our complaint one degree further. Behold, the more we seeke outward pleasures and to auoid the inward trouble of minde, the more we haste and runne into it, and suddenly plunge our selues in a wounded spirit ere we be aware. Who posteth more In seeking so greedily for earth and so faintly for heauen, we thinke we la­bour for our peace, but we hasten this way into ma­ny griefes & sorrowes. 1. Tim. 6. 7. 8. 9. Ambitious. to become rich, who hopeth lesse to become poore, than the marchant man? who aduen­tureth great treasures, who hazardeth his goods, who putteth in ieopardie his life; and yet suddenly he either rusheth vpon the rocke of hardnesse of heart, or else is swallowed vp of the gulph of a despairing minde: from which afterwards he cannot be deliuered with a ship full of golde. Wofull proofe hath confirmed, how some men (wholy set on plea­sures, such as could not away to be sad, and to be hedged vp alwaies of godly sorrow) haue had their tables made snares, and euen their excesse of pleasures hath brought excesse of sorrowes, and whilest they laboured to put the euill day farre from them, they haue vsed such follies, as haue bred them most bitter and terrible torments of their fearefull and trembling consciences.

There be some of another sorte, who neuer dreaming of a troubled minde, haue had their hearts set on nothing, but how they might get some great fame and renowne: and therefore haue slipt into such vaine-glorious attempts, and foule flatteries, as they haue not onely lost the peace of their consciences, but also fallen most deepely into reprochful shame, which they sought to shun. Now as the peace of conscience & ioy of minde is such a treasure, as the eye hath not seene, the eare hath not heard, nor the tongue expressed, but passeth all vnderstanding: so the wounded spirit is such as the eye hath not seene it, the eare hath not heard it, nor the tongue vttered; but passeth all vnderstanding. And as they How we may be preserued from the wound of con­science. onely know what the peace of minde meaneth, that feele it: so they alone can in trueth speake of a troubled minde, that haue tasted of it by experience.

But let vs shew what way is to be vsed to keepe vs from this wound of the spirit. It is the vse of Physicke, as to cure vs of diseases when we are fallen into them; so to preserue vs from sicknesse before it hath taken hold of vs: it is the power of the word, as to asswage [Page 100] the trouble of conscience, when it doth once presse vs; so to preuent it before it hath ouer­taken vs. It is a chiefe point of worldly wisedome not to tarie for the vse of Physicke vn­till we be deadly sicke; but to be acquainted with Gods mercifull preseruations to defend vs from it: likewise it is a chiefe policie of a godly Christian, not onely to seeke comfort when the agonie is vpō him, but also to vse all good helps to meet with it before it comes. Simile. And we condemne them of follie, who will not as well labour to keepe themselues out of debt, as to pay the debt when they owe it: so it is a madnesse not to be as circumspect to auoid all occasions, which may bring trouble of minde vpon vs, as we would be proui­dent to enter euery good way which may draw vs out of this trouble, when we haue once entred into it.

The remedies preseruatiue, are first the searching of our sinnes, and then the examining Preserua­tiues against afflictions of mind. of our faith.

The searching of our sinnes, is the way to the due acknowledging of our sinnes, and to the true sense and feeling of our sinnes. The acknowledging of our sinnes, is either of those that be past, whether we haue vnfainedly repented vs of them: or of those which be present, whether we be truely grieued for them.

Thirdly, of those secret corruptions, which in the course of our life are likely to come, whether we are reuerently afraide of them, and resolue to suppresse them with all our en­deuour.

Concerning sinnes past, we must call to minde the sinnes done of old, in our youth, in Psal. 25. 1. Cor. 11. 29. our middle age, in our old age; that we iudging our selues, may not be iudged of the Lord: that accusing of our selues, Sathan haue no occasion to accuse vs; and throwing downe our selues before the Lord, he may lift vs vp. For many going quietly away, and sleeping in carnall securitie (notwithstanding the sinnes of their youth) and neglecting to make con­science of their sinnes done long agoe; suddenly haue fallen into such horror of minde, that (the violent remembrance of all their sinnes surcharging them) they haue beene o­uerwhelmed.

This examination doth then rightly proceed, when it reacheth to the errors of this life, and to the sinnes of our youth; because many men (euen from their childhood, by a ci­uill righteous life) hauing escaped grosse sinnes, wherewith the world could neuer charge them, haue notwithstanding caried the burthen of their secret sinnes done in their youth, Dauid (Psal. 25. 7.) prayeth the Lord, not to remember the sinnes of his youth: Iob (23. 6. Sinnes of youth. the man of God) confesseth that the Lord writing bitter things against him, made him to possesse the iniquities of his youth. What, shall we thinke, that Dauid or Iob were giuen to notorious wickednesse in their youth? No, they knew they were subiect to youthfull wantonnesse and vnstayednesse of their affections; which though it did not burst out, yet it made them lesse carefull to glorifice God; which loosenesse, the way to leudnesse; which weakenesse, the way to strange vanities; which wantonnesse, the way to open wickednes, is euen in the best of Gods children in the daies of their youth: which being afterwards in the time of their regeneration, brought (as it were) to iudgement, and laid before their consciences, doth cause them to repent.

But here is a thing to be blushed at, which maketh mens eares to tingle when they heare it; that many men (farre no doubt from this true repentance) can largely indeed dis­course of the things done in their youth: but with such a brauerie, with such boastings, and To glorie in sins of youth. pleasing of themselues in the remembrance of them, as besides that they prouoke others to sin in the like, and set themselues a flat back▪ byas against repentance, and this christian examination; they seeme to renue the decayed colours of their old sinnes, with the fresh suite of their second pleasures therein. But alas, what pleasure haue they in those things, whereof they haue no profit? what profit haue they of those things whereof they should be ashamed? Neither in this streine can we forget the madnesse of them, who may seeme Rom. 6. 22. to steppe one degree farther towards this examination of sinne than did the former; by thinking that the leauing of sinne, and repenting of sinne is all one. Against these both dayly experience and the word of God doth sufficiently decline. Ioseph▪ brethren ( Iacob his sonnes) who deuised euill against their brother, put him into the pit, and sold him vn­to [Page 101] strangers; did cease from this crueltie: but yet they are not read to haue remembred The leauing of sinne, is not the repenting of sinne. their sinnes with any remorse, vntill thirteene yeeres after the sinne was committed; as we may see in the processe of the historie. Dauid had left his sinnes of murther and adulterie (as thinking all quiet and well) the space of a whole yeere; after which time (being ad­monished by the Prophet [...]athan) he repented of it. And experience hath tried in ma­ny, that haue had some working of God in them, that though they left their sinnes many yeeres agoe, yet because they repented not truely for them, they haue rebounded vpon them with terrible sights and fearefull visions, to humble them, and to bring them to a se­rious examination of them, being done and left long since. Examples whereof we neede not fetch from farre, seeing so many preachers as are acqauinted with fearefull spirits, will giue witnesse hereof. The fruite of which amazed mindes for sinnes alreadie left, is ours, to beware of sinnes which are to come. And that other mens harmes may teach vs blessed wisedome, let vs labour not onely to leaue sin, which one may doe for profit, for feare, for praise, For what causes many leaue sinne. or for weariso [...]nesse: but also to repent of it for conscience sake.

This examination of our sins past, must be partly of those that we committed before our calling, & partly of those which were done after our calling. Euery man (especially hauing his reason reformed by the word of God) will graunt an examination of the life, before Examina­tion of sinnes after our cal­ling. our true knowledge of God in Christ, to be most needfull. But it may be, some will thinke that we neede not to be so precise in the searching of those sinnes, which were after our knowledge. But seeing of all other sinnes these bite forest, and pierce deepest, for that they are aggrauated with all the mercies of God going before, and sinne is then most sin­full, when after we know the trueth, after we haue beene deliuered from sinne, after we haue beene inlightened with the grace of God, we haue fallen into it: I thinke that an ex­amination most specially ought to be had of these sinnes. Wherfore to iterate our former examples in a new matter, as we may see the former kinde of examining of our sinnes be­fore our calling, in the sonnes of Iacob: so we haue a patterne of the latter in the practise of the Prophet Dauid, who at the hearing of his sinnes was so troubled in his spirit, that he could not rest in the Prophets speech, telling him that his sinne was forgiuen him, but still was disquieted, as one vtterly forsaken of God, and could finde no comfort of Gods spirit in him. For as it fareth often with sores, it commeth to passe in sinnes, we are loath Sinnes like sore [...]. to haue our wounds often grated vpon, we cannot so well away to haue our sores rifled, feared, and lanced; but fedde with healing salues: so we are hardly brought to haue our consciences ground, or our sinnes ransacked, sifted, searched, and ripped vp; but would still haue them plaistered with sweet promises, and bathed in the mercies of God: where­as it is farre safer before incarnatiue and healing medicines, to vse corrosiue and mundify­ing Simile. waters, without which though some sores may seeme to close and skin vp apace, yet they proue worse, and being rotten still at the core; they haue aboue a thin skin, and vn­derneath dead flesh. In like manner, we would cloake, we would hide and couer our sinnes, as it were with a curtaine: but it is more sound Chirurgerie to pricke & pearce our consciences with the burning iron of the Law, and to cleanse the wound of the soule by sharpe threatnings, least that a skin pulled ouer the conscience for a while, we leaue the rotten corruption vncured vnderneath, and so we be constrained to cry out of our sinnes openly. As it is a folly then to dissemble our sores whilest they be curable, and after to Couer not thy sinne. make them known when they be growne vncurable: so it is as great folly to dissemble our sinnes whilest they may be remedied, & so after be constrained with shame to blaze them abroad, when thou maist think them remediles. But of this by the way, because we shall more largely touch it in the last part to come.

It is sufficient to commit sinne before knowledge, but after some good light of the spirit to sinne breedeth either hardnesse of heart, or a troubled spirit; both which we shall a­uoid Sinnes after knowledge. if in trueth we be carefull to watch ouer our affections, and beware that after our de­liuerie we fall not into sinne againe.

Seuerall men, subiect to seuerall sinnes, haue their seuerall checkes in their consciences: some are ouercome with wrath, and yet after the moodie fit they can tell that the wrath of man doth not accomplish the righteousnesse of God: some are subiect to lust, and after­wards [Page 102] they say, it profiteth them nothing: some are giuen to a continuall course of vani­tie, A blessed thing to be awaked and grieued by checkes of conscience. who notwithstanding can say, that mans life hath another ende: some slippe deepely into worldlinesse, & yet they be often weakened with most terrible checks of conscience. Well, blessed are they, whose hearts be truely grieued; and let them beware that make daliance with sinne: for either hardnesse of heart will ouertake them, or a troubled con­science will confound them. Wherefore it comes to passe, that many spending their bo­dies on lust, lament that euer they so abused their strength: many giuen too much to the pleasure of this life, had griefe come vpon them, to remember how they haue spent Gods graces, lauished his good gifts, and mispent their time; or else, if they haue not this griefe, they fall into voluptuousnesse, and draw such a thicke skin vpon their hearts, as will cause the strongest denouncings of Gods iudgements to rebound, be they driuen on neuer so hard. And sure, it is the sinne of this world, that men being controlled in their consciences, whilest they are a praying, and feele a secret charge laide against them, to beware of guile in buying and selling; either haue these checks lesse and lesse, and so they grow to be prophane; or else afterward they are wonderfully wounded, that they haue beene [...]o worldly, so greedily pursuing earthly things; so coldly procuring heauenly things. Thus euen our priuie thoughts (not profited by) are breeders of farther trouble.

Now the remedie against this trouble is, willingly and wi [...]tingly not to cherish sinne, Remedie. to wish that the Minister should touch our most priuie and secret sinnes, to be glad priuat­ly to be admonished, to profit by our enemies when they do reproch vs: and rather to de­sire (in such a case) to be humbled, than to suffer our selues to be flattered. This trying of Sinnes of o­mission. ourselues must yet stretch it selfe further, not onely to the committing of euill, but also to the omitting of good. As when (after some good working and feeling of the spirit) we begin to fight and conflict with our owne consciences, saying: though I must pray, I must haue time also to prouide for my familie: if I goe to heare the word of God, surely I shall be in danger to loose this profit: if I thus attend vpon the exercises of religion, I shall be cut short in the vse of my pleasures. Wherefore it shall be good to search our harts, not onely in the carelesse not vsing of the meanes; but also in the negligent watching ouer the fruites of the meanes: saying to ourselues in this maner: I haue heard a Sermon, but (alas) without any feeling or working vpon my affections; I haue beene praying, but with no po­wer of the spirit; I haue receiued the sacrament, but without those ioyes glorious and vn­speakable, which I was wont to taste of; I saw the discipline of the Church executed, but without any feare of sinne at all in my selfe, or compassion to the member censured.

And here I dare for my owne obseruation assuredly affirme, that outward sinnes haue not beene at sometime so grieuous to Gods children, as that they haue some times vsed Note. the meanes with little reuerence and with lesse fruite. And no maruell, we shall see many men at some times, not so much grieued for their sicknesse it selfe, as for that they haue ei­ther willingly neglected the means which might haue preserued their health, or that they The negli­gent vse of the meanes of saluation. haue abused the Physicke that might haue restored their health to them againe. In like manner (I say) it fareth with them, who either vnreuerently haue refused the meanes, which should keepe their soules from surfetting: or else vnthankefully haue abused those helpes, which might haue recouered them againe. From hence it cōmeth, that some men are as much grieued for not vsing their good giftes to the benefit of Gods Church, as o­thers are troubled for pestering the Church with vnprofitable corruptions: or as we shall see a rich man sometimes as much humbled for not giuing money to the poore, which he might haue done, as for heaping vp riches falsely, which he ought not to haue done. And thus many (hauing receiued good gifts and graces from the Lord) are Or wake­ned and quic­kened. seasoned & sancti­fied by afflictions; whereby they are taught to put their gifts in vre, and to offer their ser­uice to Christ, and others are forced to hide their gifts, which cannot be without some de­cay of Gods glory, without offence to the weake, without the losse of many soules, which otherwise might be wonne to the Gospell, and without strengthening the hand of the ad­uersarie to slander our darke and dumbe profession. All which things will in the ende bring terror of minde; because if the Lord cannot worke vpon vs by taking away goods, friends, credit, wife, children, or such like, to bring vs to repentance; he will surely whip [Page 103] our naked consciences, he will enter euen into our very entrailes, and pierce our secret bowels. As we must examine our selues thus for sinnes of time past, and present, so must we vse this practise in sinne to come▪ and this is very needfull. For were it so, that our life and conuersation were such, as neither before nor after our calling, man could iustly ac­cuse it: yet the hidden corruption of our nature, may threaten some hainous downfall in Secret cor­ruption. time to come, which hath made men of very good report & conuersation to hang downe their heads, and feare their secret hypocrisie, as that which may breake forth to the shame of all their former life, in time to come.

But because we forget to speake of them, that in the examining of their liues past, are much grieued for the want of sinceritie, and for priuie vaine-glorie in themselues; let vs before we goe to the searching of our hearts in sinne to come, speake somewhat of this. Men troubled for this priuie pride are either touched, or not touched. If the veile of sinne was so great in them, that it hid Christ from them; it is the good will of God, that by this sight of their secret sinnes they should come to see the righteousnes that is in Christ Iesus, and so they shall the better be kept from being iusticiarie Pharises. For when being a long Iusticiarie Pharisies. time well brought vp, and leading a ciuill life, the diuell would perswade vs of some inhe­rent righteousnesse in vs; it is the wisedome of our God to touch vs with the conscience of most hidden corruptions, as also to certifie and make knowne vnto vs, that euen from our birth there was a secret seede of sinne in vs, which (without the Lord watching ouer vs) would surely haue broken forth to his dishonour. As for them which haue had some working in them, and yet are often plunged with sore distresses, this trouble commeth to them for two especiall causes, either for some hypocrisie, that they did more in shew than in truth: wherefore the Lord bringeth them backe againe to see their corrupt procee­dings, Affections fighting a­gainst iudge­ment. and that they may know all their religion to be but hypocrisie, and all their righ­teousnesse to be but vnrighteousnesse: or for the abusing of their knowledge, in that they made it but a maske to iuggle in, and that they made their affections to fight with their owne iudgements. We must remedie this, by not thinking of our selues aboue that which is meete, and by labouring to imbrace the truth in truth. And here let vs note, that many of Gods children accuse themselues of hypocrisie, when indeed they offend not in it, (for the most righteous persons are their owne greatest accusers) and yet the accusation doth iustly arise from some fault on their parts: for though they haue done things in truth, yet because with truth they laboured not to see their secret corruptiōs, in some other matters, they sustaine this trouble of minde. So that there is nothing harder than to si [...]t and search Examina­tion hard. our hearts to the bottome, whether we respect our sinnes past, or our sinnes present, whe­ther we looke to our priuie pride, hidden wants, or secret corruptions.

And to returne from whence we digressed, to the examination of our hearts, in sinne Returne to sins to come. to come: let vs obserue that in Gods children there is such a iealousie, as they tremble at the very first motions, and quake at the least occasion of sinne, although because vice will sit in Or in re­semblance The godly iealousie of Gods chil­dren. residēce very neere vnto vertue, there may be in them sometime too much scrupu­lousnes. This feare causeth the dearest of the Saints of God to reason on this sort: O Lord, I see how many excellent in gifts, and constant in profession for a long time, whose ende hath not answered their beginnings, whose deaths were not like to their liues. This is true, whether we looke into the word or into the world: and it is a thing that may much hum­ble vs. For though we may remember what we haue beene, and know what we are; yet who can tell what may come vnto him hereafter.

Oh that the serious meditation hereof would dwell long vpon our consciences: that with an holy iealousie we might preuent the sinne that is to come. But alas, there be some venturous knights, which think it no masterie to offer themselues to masking, minstrelsie and dauncing, nor to runne into quarrels, braules and contentions, as though they had their eares, their eyes, their hands, and their feete in their owne power, and at commande­ment to vse and gouerne as themselues list. Howbeit, Gods children better fenced with his grace, than those bold bayards, are afraid of these occasions: as knowing full well, that their eyes may soone be prouoked to lust, their eares may quickly listen vnto vnchast de­lights, their hands may suddenly strike a deadly blow, and their feete may easily be s [...]ared [Page 104] in carnall pleasures. Beware O man, be circumspect O woman, that thou prostitute not Take heede to our liber­tie. thy selfe to too much libertie: for although in comming to such lasciuious and conten­tious places thou diddest purpose none euill: yet for thy ventring without warrant, thou maist be ouer thy shoes in sin, and plunged in some wicked attempt ouer head and eares, ere thou beest aware. And because vice is so confine vnto vertue, beware also of supersti­tion: for still the enemie laboureth either to make thee too hardie in sinne, or else he will cause thee to be too fearefull and superstitious; either he will puffe thee vp with presump­tion, or assault thee with desperation. To these tentations our nature is very pliable: first to presumption, as may appeare by our common speech; [...]ush, the preacher is but a man as I am, I am sure he hath infirmities as others haue; we are no Angels, our nature is cor­rupt, The diuell tempting. The diuell accusing. we are but flesh, I am sure you would not haue vs Gods. Thus the diuell commeth to tempt; but he apparrelleth himselfe in another sute when he commeth to accuse, and then of a flye he makes an Elephant; of the very smallest pricke of a pinne, a globe of the whole earth; of a molehill a mountaine: and presseth sillie soules with feares and terrors, that they know not how to winde out themselues. If he cannot bring them to make no conscience, where they should make conscience, he will labour to bring them to make conscience where they neede make no conscience. He careth not whether thou wilt be remisse or superstitious, so thou be one of them. If he cannot get you to follow the Epicu­risme Note. of the world, as Libertines in diet and apparell; he will make you so precise, as to thinke it a hainous sinne, to eate one bit of meate, or to weare one rag of cloath more than for necessitie. How needfull therefore it is to saile with an euen course, we may coniecture by other things which will bewray the corruption of our nature.

In the time of a plague we shall see some will be so bold, that without any lawfull cal­ling Boldnes in plague. or godly warrant, they will rush into places infected; and then falling sicke, their conscience prickes them for their tempting of God by an vnaduised boldnes, in the houre of their death.

Others plunged as deepely in a quite contrarie extremitie, are too fearefull when they doe but heare of the sicknesse; and for very feare haue beene brought to deaths doore, on­ly by imagining thēselues to haue been infected, when they haue been most free, who of­tentimes haue euen died, and that without any naturall cause that euer could be knowne, but onely through immoderate feare, and the iudgement of God comming vpon them for their infidelitie and vnbeleefe. Thus it is with vs in Christianitie, in that as well the op­pressing our selues with too much feare to be ouercome, as the carnall securitie, in not fea­ring to be ouercome, may bring sinne vpon vs: God his children must labour for a mea­sure, and that must be sought for in the word, which will teach them how they shall neither decline on the right hand, nor on the left; but will guide them in the narrow way, shew­ing in euery thing what is vertue, what is vice; what is the meane, what is the extreame. Zeale.

Among many examples, let vs consider of zeale, a most precious vertue in Christianity, so long as it is free from the extremities. Otherwise if we be cold in zeale, it is a sinne on the left hand: if we be zealous without knowledge, it is preposterous, and becommeth a sinne on the right hand. What per­fection we haue in this life.

But can we not come to some perfection? No, if you vnderstand it for an absolute vn­spottednes; albeit to that perfection which the Scripture taketh for soundnes, trueth, and sinceritie of heart, which is voide of carelesse remisnes, we may come. Neither doth the Lord deale with vs after our sinnes, nor reward vs after our iniquities: in whose eyes the most glorious actions of men, are but as waters flowing purely from the Conduit, but de­filed by passing through a filthy chanell. Wherfore hauing these imperfections, let vs not seeke to be more righteous than we can be, saying for euery error of this life; Oh, I am none of God his sonnes, I am none of his daughters: for I cannot finde that perfection in me which is to be required. But let vs comfort our selues in the truth of our hearts, and singlenes of our desires to serue God, because he is God; and so we shall be accepted of God.

I speake this to this end, that poore soules might haue comfort, and know that if they abhorre sinne as sinne, if they examine themselues for it, if they grone vnder it, if they mis­like [Page 105] themselues for it, if they feare to fall into it; the Lord will not pursue them with the rigor of his law, but will giue them the sweetnes of his promises; they are no more vnder the curse, but vnder grace.

But further to inforce our exhortation, to auoyde too scrupulous a feare, which hinde­reth A scrupu­lous feare. the true examination of our hearts: let vs thinke that it happeneth in the spirituall conflict as in ciuill warres. We reade that many cities lying in great securitie, haue sudden­ly both beene assaulted and ouerthrowne; as also how some Countries (too much negli­gent in the meanes) through an excessiue fearefulnes, haue incouraged their enemies with more greedy violence to pray vpon them. With which kinde of stratagems our aduersarie me diuell being well acquainted, doth often practise this policie. If he see vs without all feare too quietly to rest in our selues, he thinketh his assault must needes be the stronger, because our resistance is the weaker. Againe, if he descrieth in vs a cowardly feare and fain­ting of heart, before we once begin to ioyne battell with him; he will set vpon our immo­derate feare, and as villainously as suddenly stab vs to the heart, and make a present spoyle of vs.

Common practise doth further teach vs, that when we can heare the word without all trembling at God his iudgements, when we can pray without all feare before the Maiestie of God, when we can come to the discipline of the Church without all reuerence of the ordinance of the Lord; all is in vaine. Againe, let vs heare with too much trembling, and we shall learne nothing; let vs pray with too seruile a feare, and our worshipping of God will be without all comfort and vncheerefull. Thus if we neither lessen sinne, that is sinne indeede, neither make sinne of that which is not sin in truth, it is good to proceed to this three-fold examination, & to lay the edge of this doctrine more neere our affections, be­cause many will be sound in this ripenes of knowledge and barrennes of conscience, to speake, dispute and declaime of all these things very skilfully, which flickring in the cir­cumference of the braine, and not sitting at the ground of the heart, doe seale vp a more iust sentence of condemnation against them. To helpe this euill, we must meditate deeply of the Law and of the Gospel, together with the appurtenances of them both, that finding ourselues farre from Gods blessings promised to the keepers of the law, and seeing our selues neere to the curses due to the breakers of the law, we may raise vp some sense of sin in our selues. Yet herein we must not stay our foote, but giue a further stride: for whereas many by a diligent view of the law, haue come to the sense of sinne in themselues, and saw plainly their owne condemnation: yet because they laboured not to see the guiltinesse ac­quited by the remission of sinne in Christ, they plunged themselues into a bottomlesse Remission of sinne and mortification of sinne goe together. sea of sorrowes. Others hauing passed these degrees, and hitherto made these steps to a­uoyde the wound of conscience, haue come also too short, and missed of the marke: when because besides the sense of sinne pardoned by the death of Christ, they felt not also the vertue of his passion crucifying sinne in them, but saw that with the remission of sinne was not ioyned the mortification of sin; they feared that there was no forgiuenesse for them, but stil languishing with sorrow, they thought themselues to stand charged with their for­mer guiltines. Yea, and which is more, for that such men haue not truely been instructed, nor surely haue been grounded in the doctrine of Christs death and resurrection, that is, for that they saw not as well power flowing from his death to slay sinne in them, as vertue to pardon sinne in them▪ for that they felt not as well strength to sanctification, streaming from the rising againe of Christ, as they were perswaded of iustification & righteousnesse therein: they haue lien still bleeding at the heart, in such sort, as the wound of griefe could Sixe points which must be knit toge­ther. hardly or neuer be stayed and stanched. Wherefore let vs strengthen our weake soules with this sixe-fold corde of consolation, against these bitter assaults▪ Let vs first labour to know sinne, then to sorrow for sinne, after to feele our sinnes in Christ forgiuen, further to looke for power to crucifie the same, then to lay hold on iustification by his resurrection: 1 and lastly, hope for strength to proceed from thence, to further vs in sanctification and 2 3 holines of life, euen vnto the end. And thus much briefly for the second thing which we 4 matched in company with the examination of sinne, euen the triall of faith: both which 5 rightly vsed, shall in some measure sauegard vs from the trouble of an afflicted minde. 6

[Page 106]Now let vs hasten to the third part of our diuision, to shew how Gods children being The third part of the first diuision. fallen into this wound of spirit, may be helped out of it: which (God willing) we will also performe, after we haue answered a necessarie obiection, which (in the former part) might seeme to incounter against vs. There is no man but will graunt, that Dauid, Iob, and others of the Saints of God, had a sight of their sinnes, a sorrow for their sinnes, and a taste of the remission of their sinnes: how then commeth it to passe, that these men were so troubled in minde? To this I answere, that their trouble so befell them, either for failing in some of these former things; or else they were rather afflicted for triall of their faith, than for pu­nishing of sinne in them. And therefore be it alwaies prouided, that we thinke not euery conflict of conscience, continually and chiefly to be for the pursuing of our sinnes: but sometimes and principally, that it commeth for the triall of our faith: and yet secondari­ly, or lesse principally, for the scourging of sinne, as we may see in Iob. Whereupon let all The godly afflicted. men be admonished, when they see good men thus humbled & throwne downe in minde, to lay their hands on their mouthes from saying; Surely these men are but hypocrites, doubtlesse these men be great sinners, the Lord hath found out their hypocrisie. For good reason there is, that such silence should be vsed: for that the Lord may as well make triall of their faith, as take punishment on their sinnes. For if such affliction should alwaies and chiefly be sent for sinne, then it should follow that all others as they exceeded them in sinne, should also exceed them in the punishment of sinne.

But now comming to the saluing of this sore, I shall seeme very strange in my cure: and Salue of this sore.. so much the more be wondred at, by how much in manner of proceeding I differ from the most sort of men herein, I am not ignorant, that many visiting afflicted consciences, How to pro­ceede in com­forting the afflicted. cry still; Oh comfort them, oh speake ioyfull things vnto them. Yea, there be some, and those of the most learned, who in such cases are full of these and such like speeches. Why are you so heauie my brother? why are you so cast downe my sister? Be of good cheere: take it not so grieuously. What is there that you should feare? God is mercifull, Christ is a Sauiour. These be speeches of loue indeed: but they often doe the poore soules as much good herein, as if they should powre cold water into their bosomes; when as without fur­ther searching of their sores, they may as well minister a maladie as a medicine. For as nu­tritiue and cordiall medicines are not good for euery sicke person, especially when the bo­dy needeth rather a strong purgation, than a matter restoratiue; and as incarnatiue medi­cines may for the time allay the paine of the patient, but after the griefe becōmeth more grieuous: so the comfortable applying of Gods promises are not so profitable for euery one that is humbled, especially when their soules are rather further to be cast downe, than as yet to be raised vp: so those s [...]gred consolations may for a while ouer-heale the con­science, and abate some present griefe; but so as afterwards the smart may be the sorer, and the griefe may grow the greater: hereof insueth this effect, that comfort seemeth to cure for a while, but for want of wisedome in the right discerning of the cause, men minister one medicine for another; and so for want of skill, the latter fit grindeth them sorer than the former. Some there be, who without all precept and practise will be their owne Phy­sitions: and these, so soone as the fit commeth vpon them, thinke it the best to chastise The vaine [...]ifts of some in afflictions of minde. and to chase away their sorrow, by drinking at tauernes, by minstrelsie, in merie companie, by purging melancholie in taking Physicke: all which may seeme to weare away the paine for a while, but yet after it biteth more deeply, when the burning feuer of their spi­rits shaketh them with a second recourse: and for that before they were not truely sear­ched, purged, [...]eared and launced, it commeth to passe, that the second relapse is more dan­gerous than the first impression.

To come to our purpose, we must know that all griefes are either confused or distinct: and sure it is, that the minde is appalled either for some cause knowne to vs as certaine▪ o [...] for some thing vnknowne to vs and vncertaine. To them which are troubled with such blinde griefes, whereof they can see no reason, as often it happeneth to Gods children in secret prouidence, who either neuer knew God, or else had but a generall knowledge of him: I answere, that as I denie not Physicke to be ministred, if it in part proceed from a na­turall cause: so I require the word especially to shew the principall and originall cause to [Page 107] begin in the soule▪ And this I doe the rather, because I would haue wisedome both in con­sidering the state of the body if neede so require; & in looking chiefly to the soule, which Note well. so few thinke of. If a man troubled in cōscience come to a Minister, it may be he will looke all to the soule and nothing to the body: if he come to a Physition, he only considereth of the body and neglecteth the soule. For my part, I would neuer haue the Physitions coun­sell seuered, nor the Ministers labour neglected; because the soule and body dwelling to­gether, it is conuenient, that as the soule should be cured by the word, by prayer, by fa­sting, by threatning, or by comforting; so the body also should be brought into some temperature by Physicke, by purging, by diet, by restoring, by musicke, and by such like meanes; prouiding alwaies that it be done so in the seare of God, and wisedome of his spirit, as we thinke not by these ordinary meanes to smoother or smoke out our trou­bles; but as purposing to vse them as preparatiues, whereby both our soules and bodies may be made more capable of the spirituall meanes to follow after.

As we require these things to be the matter of our Ministerie in such a perplexitie: so we would wish the persons ministring to be men learned and of sound iudgement, wise, and Meete com­forters. of godly experience, meeke and of most iouing spirits. For when the troubled patient shall be wel perswaded of our knowledge and discretion, and there withall shall perceiue vs to come in tender and louing affection, I thinke an entrance is made, and all preiudice is taken away, so as we may the more freely worke vpon the conscience; first bringing them to the sight of sinne, as to some cause of their trouble. Herein we must labour to put away all confusion and blindnesse of sorrow, endeuouring by wisedome to bring the parties wounded to some certaine obiect and matter of their trouble; and so draw out of them the confession of some seuerall, especiall, & secret sinne; I say seuerall and secret sinne, be­cause I know, how many (through a palpable blindnesse or disordered discerning of sinne) talke of nothing so much as of sinne; and yet they either cannot des [...]ry (seuerall sinnes, or they will not be brought to acknowledge their secret sinnes: whereof the one proceedeth of the ignorance of the law of God, and the other of selfe-loue, which maketh vs l [...]t [...]e euen in our trauell of minde, to shame our selues.

Now that the confession of particular sinnes is requisite, it may appeare by the two and P [...]. [...] ▪ thirtieth Psalme, wherein (being a Psalme of instruction, concerning the forgiuenesse of sinnes) the Prophet (by his owne experience) teacheth vs, that he could finde no reliefe of his sicknesse, vntill he had remembred, and made confession of his sinnes.

What? shall we thinke that the Prophet of God (taught so wonderfully by the word and by the spirit) did not see his sinnes before? Be it farre from vs. Rather let vs know that Confession [...] speciall sins. he had not seuerally & particularly ripped vp his sinnes before the Lord, in a seuerall con­fession of them. Which though the Lord knoweth farre better than we our selues: yet such kinde of sacrifice is most acceptable vnto him.

Now if in this trouble the persons humbled cannot come to the particular sight of sinne in themselues; it is good to vse the helpe of others, vnto whom they may offer their harts to be gaged and searched, and their liues to be examined more deepely, by hearing the se­uerall Articles of the Law laid open before them; whereby they may trie the whole course of their actions. For (as we said before) the grossest hypocrites will generally complaine of sinne; and yet deale with them in particular pointes of the particular precepts, and prooue them in the applying of things to be done or not done to their owne consciences; and we shall see many of these poore soules tossed to and fro, now floting in ioyes, now plunged in sorrowes, not able to distinguish one sinne from another.

Now when we shall see the wound of the spirit to arise of any certaine and knowne sin, it is either for some sin alreadie cōmit [...]ed, wherein we lie; or else for some sin as yet not com­mitted, but whereunto we are tempted. For the former; it pleaseth God oftētimes to bring old sins to minde, when we had not throughly repented of them before; that so (as it were) representing them to vs afresh, we might fall into a more misliking of them. And yet here­in is not all, to mislike our selues for some particulars, although it be good to be occupied about some speciall sinnes: for as it is not sufficient for the auoyding of hypocrisie, to see sinne generally: so it is not enough to eschue the deceiueablenes of the heart, euer to be [Page 108] poring busily in one particular, and to be forgetfull of our great and generall sinnes. But Not to eye one sinne one­ly, and to for­get the rest. let vs learne by the particulars to passe to the generals. When any such one sin then doth pursue thee, rest not onely therein, but say thus rather to thy selfe; Oh Lord, is this one sin so grieuous? and doth my God punish this one sinne so sorely? How great then should be my punishment, if thou shouldest (O Lord) so deale with me for all my other sinnes. Let vs labour to haue a sense both of generall and of particular sinnes, least in time our griefe passe away without fruite, whilest that not being displeased as well with one sinne, as with another, we either looke too superficially to generals, and not to particulars; or else too superstitiously obserue particulars, and not the generals.

Concerning those sinnes whereunto we are tempted, as when a man is moued to thinke blasphemously of God the father, or to doubt whether there be a Christ or no, or to ima­gine grossely of the holy Ghost, or to deny God, or to doubt of the Trinitie, or to be mo­ued to murther, adulterie, or such like: in which temptations he feeleth Gods spirit to checke him for thē, so as he knoweth not in this case what to doe: for that on the one side he dares not listen willingly to these fearefull and monstrous temptations; and on the o­ther side, he feareth least in time by long suite, he might fall into them; or at the least for that he se [...]th not how to be deliuered from them: I suppose these motions are not so much to be disputed with, a [...] we by them are to be prouoked to more instant and extraordinarie zeale of prayer.

Surely these are dangerous temptations, and therefore are not to be kept close, which our nature will easily incline vnto: but particularly are to be confessed of vs. For the diuell will come sometime to thee, to keepe thee still in a generall acknowledging of sinne, and vrge thee on this manner: Surely thou must needes doe this sinne, thou seest thou canst haue no [...]ase, vntill thou hast consented, thou art ordained to it: the reason why thou art thus incessantly tempted, is because thou doest not thus take thy pleasure. Goe to denie Secret moti­ones vnto sinnes. God, beleeue not his word: it is but a policie to keepe men in aw [...]; Religion is no such matter as men take it. Thus for feare of yeelding on the one hand, and for shame of dis­closing the temptations on the other hand, many men haue pined away, and almost haue beene ouercome by them. If we should disclose this (say these men) what would people say of vs? They would count vs Atheists, they would thinke vs the wickedest men in the world. Well, for our instruction and consolation herein, let vs learne that these kindes of temptations, are either corrections for some sinnes past, or punishments for some sinne present, or forewarners of some sinne to come. We shall see many tempted to adulterie, who (no doubt) cannot be brought to commit it; and yet because in their youth they haue committed it, and not repented of it, it comes to them againe. The like may be obserued in theft, in gluttonie, and in other temptations, which are not so much sent vnto vs, presently to ouercome vs, as to put vs in minde, that sometime heretofore we hauing bin ouercome with them, should now repent for them. Sometime a man shall lie in some sinne, whereof when he will not be admonished, neither by the publike nor priuate meanes, then some other strange temptation shall fall vpon him, differing from that wherein he presently lieth, to admonish him of that other sinne. As when a worldling shall be tempted to adul­terie, a thing which he hath no desire to doe; yet it is to make him looke to his worldlines, whereof he hath so strong and thorough a liking: wherewith if then he will not be awa­ked, he may suddenly fall into that too, and so by the punishment of God, in punishing one sinne with another, both his sinnes shal be to his great shame layd open, and one sinne shall make knowne another. Sometime also it commeth to passe, that one shall be temp­ted with such a sinne, as neither heretofore, nor presently he hath giuen any liking or en­tertainment vnto; and yet the Lord by it may forewarne him how he may fall into it hereafter, as also to shew that he hath stood all his former life, rather by the grace of God, than by the strength of flesh and blood. Wherefore when thou art moued to doubt of God, of Christ, of the word, or of iustification, doe not so much stand wondring at these Doubts. strange temptations, as thinke with thy selfe that it is the mercie of God by them, to cause thee better to discerne of those temptations in others: when thou shalt haue obserued with feare and trembling how they make their first entrie into a mans heart, how they ga­ther [Page 109] strength, how they agree with our corrupt nature, in what degrees they come to some groweth, how the spirit of God doth resist thē, what be the meanes best to preuaile against them. And thus if thou make thy profit by them, thou shalt so wonderfully search and de­scrie by seuerall veines, the bodie, age and Or strēgth. [...]leight of these temptations in others, by an holy experience which God hath taught thee in thy selfe, that besides that thou shalt lay forth mens secret corruptions, as if thou werst in their bosomes; thou shalt be able also by the seede of sorrow in thy selfe, to beget an vnspeakable ioy in others, who in time may be tempted as thou now art.

Thinke moreouer and besides, that such is the efficacie of sinne, that they who are now Note. no Papists, Heretikes, Adulterers, or Theeues, may for their secure contemning & foolish passing ouer of these temptations sent vnto them, suddenly, shortly after fall into them; because they would not seeke to make some vse of them, nor confesse before the Lord both their pronenesse and worthinesse to fall into them. But if we will humble our selues in such temptations, & learne by them meekely to discerne the corruptions of our harts, we shall not onely presently deliuer our selues from perill, but be also further enabled to assist others hereafter, in the like danger.

But some will oppose against these things which we haue deliuered: Doe you thinke it a remedie to cast downe them that are alreadie humbled? This is rather to be a butcher than a builder of a mans conscience. To whom I answere, that I desire preachers to be builders, and not butchers; and it is one thing generally to applie, and another particu­larly to lay the medicine vnto the wound. It is good to begin with searching first, and to purge the sore by the vineger of the Law, & after to supple it with the oyle of the Gospell. Both which must be done in wisedome, vsing them to some in greater, to some in lesser measure. For as some hauing nothing but a decay of nature, & no mortall humour, neede rather restoratiue, than purging medicines: so some rather troubled for some spirituall wants, than for grosser sinnes, neede not so much the sharpe threatnings of the Law, as the sweete promises of the Gospell. As the body, through some extraordinarie repletion, ha­uing gotten some great surfet, not so much to the weakening of nature, as to the threat­ning of imminent death, and therefore requireth rather some strong purgation, than com­fortable and cordiall medicines: euen so the soule brought almost to deaths doore with some extraordinary sinne, is rather to be bored and pearced with the denouncing of Gods iudgements than otherwise. But because we would deale more plainly and lesse confused­ly, it is good in our accesse to afflicted consciences, to lay these two grounds. First, we must perswade the persons humbled, that their sins are pardonable, & their sores curable. And Two groūds to be remem­bred in the cures of soules afflic­ted. after, that this visitation is not so much a signe of Gods wrath and anger, as a seale of his mercie and fauour, in that it is not either blind or barren, but plentifull in good effects, and fruitfull in godly issues. The former how needfull it is, the experience of so many al­most as haue been throwne downe, is a sufficient witnes: who haue had this as a tagge tied to their temptations, that neuer any were so plagued as they, none euer had the like temp­tations, the Lord will surely make an end of them in some strange and vnknowne temp­tation. Wherein they are not vnlike vnto men fallen into some dangerous disease, who thinking them selues to be without the fadome of the Physitions skill, & not to be within the compasse of things recouerable, adde a second and sorer griefe vnto their former.

Wherefore as these men seeme to be halfe healed, when any man of knowledge can be brought, who by experience hath cured the like maladie in like degrees in others: so these sorrowfull soules are not a little by hope refreshed & strengthened to looke for some ease, when they see none other temptation to haue ouertaken them, than such as hauing fallen into the nature of man, haue found mercy at the hands of God, that he might be feared. This ground worke framed, it is good (to build vp & repaire the decayed ioy of the mind) partly by the law, to make a preparatiue for these ioyes, if the mind not truly humbled, be not fit to be truly comforted: & partly by the Gospell, if the conscience kindly throwne downe, is become a fit subiect to apply the sweete promises of God in Iesus Christ vnto it. And here againe to answere them that denie the law wholy or at all to be vsed, when we would breed comfort in one: I demaund whether if it be necessarie to maintaine the righ­teousnes [Page 110] of Christ, it be not also as necessarie to preserue the righteousnes of the law? See­ing the righteousnes of the law, of vs not fulfilled, will draw vs vnto the righteousnes of Christ to vs imputed: & sith the righteousnes of Christ to vs imputed, is neuer throughly and truly esteemed, vntill we see the righteousnes of the law of vs to be vnperformed. A­gaine, if our Sauiour Christ did foreshew his Disciples, that the first work of the holy Ghost at his comming, should be to conuict the world of sinne, to make men know, that without Iesus Christ there is nothing but sinne, & then, that he should rebuke the world of righte­ousnes, that they might see how Christ died not for his own sins, but for the sins of others: I see not why it should not be very cōuenient, first to lay open the righteousnes of the law How to be­gin with the la [...], incu­ring consci­ences afflic­ted. that men may see their sinnes; and then the righteousnes of Christ, that men may see their sins discharged in him. Besides, where the Lord saith by his Prophet: At what time soeu [...]r a sinner doth repent of his sinnes from the bottome of his heart, I will put all his wickednes out of my remembrance: it may well be gathered, that there must be first a sound sorrow for sinne; and then a true ioy of sins pardoned, may more freely by vertue of his promise be both hoped for, and looked for afterward. Moreouer, seeing all the promises of God in the Gospell are commended vnto vs vnder the title & tenour of restoring sight to the blinde, hearing to the deafe, strength to the lame, health to the sicke, and life to the dead; it is manifest, not onely that there is no disease of the soule which Christ cannot heale▪ but also that we must first finde our selues blind, deafe, dumbe, lame, sick & dead, before he will meddle with vs; because they that are whole neede not the Physition, and he came to call sinners, not the righteous to repentance. Now, to doe this in wisedome, by neither pressing the conscience too seuerely, nor releasing the conscience more vnaduisedly, it shall be a safe way, to vse the well tempered speech of the Apostle to the sorcerer: Repent, that if it be possible, thy sinne may be forgiuen thee. Where he doth not wholy discourage him, because it may be his sinne may be pardoned; neither yet too boldly incourage him, in that without repentance, he sheweth it to be altogether impossible to be pardoned.

And that we be not too preposterous in our consolation, let vs be warned by the blas­phemous speech of that detestable Arriā, who of late yeeres was put to death at Norwich. This hellish heretike, a little before he should be executed, affoorded a few whorish teares, An Arian executed at Norwich. asking whether he might be saued in Christ or no? When one told him, that if he truly re­pented, he should surely not perish: he brake out most monstrously into this speech: Nay, is your Christ so easily to be intreated indeed, as you say? then I defie him, and care not for him. Oh how good a thing had it bin not to haue cast this precious stone to this swine? Oh how safe had it been to haue dealt more bitterly, and to haue dwelt more vehemently on the conscience of this cai [...]ife?

Now to attaine some discretion in curing this wounded spirit, we must learne wisely to 1 iudge, both of the person afflicted, and of the nature of his affliction. First, we may note Good consi­derations in vrging the law to some afflicted. whether it be a man or a woman, because we may vrge more fearfully the vse of the law to a man, as being the stronger vessell. And as Sathan knew the woman to be most easie and framable to be wrought vpon, at his first temptation: so is he not ignorant that she is the weaker partie to sustaine any temptation now. Then let vs consider, whether they that are thus humbled haue knowledge or no? Because, if they haue no knowledge, they thinke 2 trouble of minde to be so strange a thing, as neuer any before had it: if they haue know­ledge, then Sathan is readie to accuse them of the sinne against the holy Ghost, as though euery sinne done against knowledge, were a sinne of presumption. Further, we are to en­quire, how strong or weake they are, that if they be sorely striken, we cease to humble them any further: if they be not sufficiently wounded, then to touch them with some dee­per sense of sinne. Also we must be circumspect, to finde out whether by nature they are fearefull and melancholike or no: as also, whether they be vsuall sinners, or haue fallen once of infirmitie; that so vpon their disposition and inclination, we may build our spee­ches the better. To these it is good to adde the consideration of the persons age, estate and abilitie: as if the partie be troubled for worldlines, whether he be not a great house holder: if he complaine of vncleannes, whether he be not a yong man & vnmaried: if he be hum­bled with couetousnes, whether he be not old: because diuers coūtries, callings, ages, con­ditions [Page 111] and estates of men, haue their diuers and peculiar sinnes, which we must rightly di­scerne. Howbeit, of what sex soeuer they are men or women, of what complexion soeuer they are, of what knowledge to discerne sin, of what degree of committing sin; of what age, authoritie, wealth, estate, or cōdition soeuer they are, it is good to marke that there be ma­ny who are more troubled for the vexation and disquietnes of their minde being distem­pered, than for the vilenes and horriblenes of their sin cōmitted; who are wounded more with the feare of shame, with the feare of being mad, or with the feare of running out of their wits, than with the conscience of sinne. Which thing if we finde in them, it is our part to trauell with them, that they make a lesse matter of the outward shame, and more consci­ence of the inward sinne. Neither must we here forget to make a distinction betweene our speeches vsed to the humbled, in the very time of their extreme agony & burning ague of their troubles, and those speeches which we vse to them the fit being past; because the one and former requireth more consolation and lesse exhortation; the other and latter would haue vs more abundant in admonishing, and more sparing in comforting, when we may wisely admonish them to beware of sinne, which so procured their owne woe. In this brea­thing time, it is also expedient to exhort them, that for some season vntill they shall finde greater power of regeneration, they would tye themselues to some holy orders, and god­ly vowes, whereby they may either be furthered in mortifying some speciall sinne; which for that they could finde no power against it, did most grieue them, or strengthened in some speciall grace, the want where of did also wound them.

But before we launch deeper into this sea of particular temptations, and begin to sound the dangerous passages of naturall corruption, and originall sinne, the troublesome froth whereof doth almost ouerwhelme many poore pilgrims, it shall be good to giue this cau­tion, that both in these and in the former troubles, men would be still againe admonished, patiently to beare with a wounded spirit, albeit it fall out so, that they be somewhat pet­tish, seeing the holy Ghost speaketh so fauourably of them, saying: A wounded spirit who can beare? And surely our practise in other things, by the law of equitie, may vrge this at our hands. For if men by the light of reason can see it to be a dutie conuenient, not furiously to controll, but meekly to suffer, and wisely to put vp the vnaduised speeches of a man di­stempered in braine, by reason of some burning ague, or such like violent and vehement sicknes: we may easily gather euen by the same rule of reason, not so seuerely to cēsure the impatiēt speeches of him, who by reason of some parching feuer of the spirit, is disquieted in all parts of his mind, & hath all the veines of his heart (as it were in a spirituall agonie) vexed. Wherefore both vnsauourie for want of godly wisedome, & vncharitable for want of Christian loue, are their murmuring obtrectations which say, what? Is this the godly man? Is this he that is so troubled for his sinnes? Why, see how pettish he is, nothing can please him, no bodie can satisfie him. Consider, O man, if thou canst beare with a [...]raile bo­die, that thou must much more beare with a fraile mind. Consider, O man, that this his pet­tishnes doth more wound him to the hart, than any iniurie thou couldest presse him with. And therfore seeing he afflicteth his owne soule for it, thou needest not adde any thing to his affliction, and to exasperate his grieuous smart. Consider that it is a blessed thing mer­cifully to bethinke vs of the estate of the needie, and that to rub a fresh wound, and to straine a bleeding sore, is nothing else, but with Iobs friends to bring a new torment, where there is no need of it. As the wise father doth rather pitie thā rebuke his child, whēby rea­son of sicknes the appetite is not easily pleased: so, if we purpose to doe any good with an afflicted minde, we must not be austere in reprehēding euery infirmitie, but p [...]tiful in con­sidering of the tender frailtie of it. Neither doe I speake this to nourish pe [...]shnes in any, but would haue them to labour for patience, and to seeke for peace: which though they finde not at the first, yet by prayer they must waite on the Lord, and say: Lord because there is mercy that thou maist be feared, I will waite vpon thee, as the eye of the seruant wai [...] [...] vpon the hand of his maister. I will condemne my selfe of folly, and say, Oh my soule, why art tho [...]o so h [...]a [...]e? Why art thou so cast downe within me? Still trust in the Lord, for he is thy health and thy saluation.

THE SECOND TREA­TISE, BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE.

IN all afflictions Gods children must looke vnto the end: they are to desire to profit by them, and in them to seeke In afflictions euer looke to the end. [...]he way of sound comfort and consolation: which that they may finde, they must know that the afflictions of the godly last but a while, they serue them but for salues and medicines, the end of them is alwaies happie. In them they are not onely preserued, and purified from many sinnes: but also much beautified with the image of Iesus Christ, who is the eldest sonne in the house of God. Againe, the crosse of true Christians is the sweete and amiable call of God vnto repentance, in that he putteth vs in minde ther­by to bethinke vs of our debts: because we are giuen to thinke the day of payment is yet farre off: yea, we fall asleepe vntill our turne be ended, and whilest God lengtheneth our daies waiting for our repentance, we neuer thinke of our sinnes, vntill the houre come wherein we perish with shame. The best meeting then with the Lords visitation, is without delay, and in sinceritie to pray for our sinnes to be pardoned. For therefore doth the Lord oftentimes shackle vs the more with the chaines of his chastisements, because we are more carefull to be vnburthened of our sicknesse, than to be freed from our sin: which we the rather are loath to confesse, because we would not be espied to be in the wrath of God. Others there be that hearing of their sinnes in the time of their afflictions, will acknowledge indeed their infirmities to be the mother Some haue but a confu­sed conceit of their sinnes in their affli­ctions. of such a broode: yet they haue no true remorse to restraine themselues from sinne, be­cause they haue but a confused conceite thereof: and though their ship be neuer so much tossed and turmoyled, yet thinke they not that God holdeth the sterne▪ These men, if God beare with them, doe as it were settle in their lees, and are as it were soked in their sinnes. For prosperitie is a drunkennesse, to cast our selues into a dead sleepe, and when the Lord letteth vs alone, we cease not to soothe vp ourselues, bearing our selues in hand, that we are in Gods fauour, and that he loueth vs, because he scourgeth vs not. And thus retchles we are whilest we measure Gods loue according to our sense and humour. Wherein we be­wray our ignorance of the exercise of the crosse, in that affliction is the mother of humili­tie, humilitie breedeth repentance, and repentance obtaineth mercie. Some also there are, who vsually whilest the fearefull iudgement of God is before their eyes, either in them­selues or in others, haue a few glancing motions, and starting cogitations of their sinnes, and of Christ his passion: yet at all other times their minds are so clasped vp from thin­king of temptations, and their hearts so locked vp from foreseeing or forethinking of Mockers and scorners of the afflic­ted. iudgements, that they feele no godly sorrow. They mocke the mourning dayes of the elect, as of them that be of melancholy nature; they make a sport of sinne, as little re­membring the sting which will either pricke them to the heart blood most fearefully in the houre of death, or meete them with griping agonies in the day of their visitation more speedily. But happily they think they haue giuen good testimony & Or warrāt. word of their repentance and remembrance of God, when they giue one deepe sigh and away, and passe [Page 113] ouer Gods heauie indignatiō as ouer burning coals. So that whilest the Lord in prosperitie affoordeth large peniworths of his loue vnto them, they dally with his Maiestie, & make a sport of his mercy. Al which imperfections may be better corrected, if in our deepest rest with a reuerent & humble feare of Gods iudgements, we did waite for the day of our trial, and prepare our selues to the Lords visitations: for the feeling of Gods mercie must come from the sight of our miserie by sinne; which being pardoned, we shall soone haue our in­firmities healed. Wherefore let vs first learne to cleanse our soules from sinne▪ & then to sustaine the sores of our bodie. Sure it is, that if we haue suffered our hearts to be harro­wed with the rake of Gods iudgements (as occasion from the Lord hath been giuen) that we are become soft and well exercised in the feare of God: we shall come to the feeling of our sinnes, the sense whereof, if it bring as it were a sicknesse to the body, and a corsey to The feeling of our sinnes, an earnest of our regene­ration. the soule, it is an vndoubted earnest of our regeneration, and happy are we if we finde our selues so diseased and troubled with our sinnes. True it is, that we can hardly (being in the skirmish and agonie) make any difference betweene the motions to any euill, and the con­sent vnto the same: for oftentimes euil motions do so possesse the soules of Gods children sincking downe so deeply in them, that though they weepe, pray, and meditate (which be the last meanes & remedies to ease and cure them) though they feele them with irkesome­nesse and loathsomenesse, as we feele sicknesse in our bodies: yet those motions will be continually in them without diminishing, the delight onely excepted. Wherefore for our Note. comfort herein, we are not to martyr our selues with disquietnes of minde, because we are so pestered and thronged with wicked motions and assaults, but rather let vs quiet our selues, and not suffer our selues to be hindered with sicknesse either of body or minde: by meanes whereof we should become more vnprofitable to our selues & the whole Church of God. For the godly shall not be so freed from sinne, but that they shall be assaulted with euill motions, suspicions, delusions, vaine fantasies and imaginations; the body of sinne shall neuer be from vs so long as we liue. For the scum thereof is almost continually boy­ling The froth of sinne in the regenerate. and wallopping in vs, foming out such filthly froth & stinking sauor into our minds, that it is not onely detestable to the minde regenerate and renewed by the spirit of God, but also it would make abashed the very naturall man, to looke into so loathsome a stie of sinne, and sinkehole of iniquitie. Yea it maketh vs often to quaile, and if it were possible, it would corrupt the very part regenerate. For mightie is the power, and raging is the strength of sinne: Neither for all this must we cease to sorrow for our sinnes, nor despaire on the other side, although our sorrow be but small. For if we be sorrowful for the hardnes of our hearts, if we can be grieued for that we are no more grieued for our sinnes, if we can but sigh & grone because we feele our iniquities; it is so much a greater comfort vnto vs, as it is a greater testimonie that our hearts are not altogether hardened: so that if we feele sorrow indeed, although we weepe not, yet we may gather comfort, considering that this sorrow is for sinne with a loue and hunger after righteousnes: yea if our assaults be distrust, pride, arrogancie, ambition, enuie, concupiscence, as hote as the fire in the furnace all our daies, and though Sathan laieth out oyle in great measure and out of measure, that it is the wonderfull mercy of the Lord that we stand; and though our prayers be dull and full of wear [...]somnesse, if the striuing and straining of our selues to goodnesse be so hard, that we know not whether we striue for feare of punishment or for loue of so good a Father: yet To feele that we would faine loue the Lord. if we feele this in our selues, that we would faine loue the Lord, and be better, and being wearied and tyred with our sinnes, long gladly to enioy the peace of righteousnes, and de­sire to please God in a simple obedience of faith; then let vs comfort our selues; there is no time too late to repent in. For he commeth quickly to Christ (although in the houre of death) that commeth willingly, and in a desire of a better life: howsoeuer sinne and Sathan at that time would especially perswade him. For as the hūming Bee hauing lost her st [...]g Sinne and Sathan haue lost the sting in Christ. in another, doth still notwithstanding make a fearefull and grieuous noyse by her often buzzing about vs, but is nothing able to hurt vs: so sinne & death, hauing lost their stings in Christ Iesus, doe not cease at all, euen in the height of the parching heate of our cōscien­ces, to make a murmuring: and with furious stormes of temptations to terrifie vs and our consciences, albeit they neuer sting vs. Wherefore if Sathan charge our consciences with [Page 114] sinne (if we can feele the things a little before mentioned in our consciences) let vs bid him not tell vs what we haue been, but what we would be. For such we are by imputation, as we be in affection, and he is now no sinner, who for the loue he beareth to righteousnesse, would be no sinner. Such as we be in desire and purpose, such we be in reckoning and account with God, who Note. giueth that true desire and holy purpose to none but to his children whom he iustifieth. Neither vn­doubtedly can the guiltines of sin breake the peace of our cōscience, seeing it is the worke of another who hath commended vs as righteous before God, and saued vs. It must in­deed be confessed, that our owne workes will doe nothing in the matter of iustification, which from Christ, and in Christ is freely giuen vnto vs: it must be graunted, that in our selues we are weaker, than that we can resist the least sinne, so farre off is it, that we can en­counter with the law, sin, death, hell, and Sathan: and yet in Christ we are more than con­querors ouer them all. When the law accuseth thee because thou hast not obserued it, send it to Christ, and say; there is a man that hath fulfilled the law: to him I cleaue, he hath ful­filled it for me, and hath giuen the fulfilling of it vnto me; I haue nothing to do with thee, I haue another law which striketh thee downe, euen the law of libertie, which through Christ hath set me free. For my conscience which henceforth serueth the law of grace, is a glorious Prince to triumph ouer thee. If sinne come and would haue thee by the throte, How to an­swere Sathā and sinne in temptations. send it to Christ, and say; as much as thou mayst doe against him, so much right thou shalt haue against me. For I am in him, and he in me: wherefore (O sin) I am righteous through my Christ, which is become sin, to free me which haue been a condemned sinner. If death creepe vpon thee and attempt to deuoure thee, say vnto it; Christ hath ouercome thee, and opened vnto me the gates of euerlasting life: thou wouldest haue killed him with the sting of sin, but the same being of no force, thy purpose (O death) hath failed, and he being my life, is become thy death. If Sathan summon thee to answere for thy debts, send him also to Christ, and say; that the wife is not suable, but the husband: enter thine action against Christ mine husband, and he will make thee sufficient answere: who then shall condemne vs? or what iudge shall daunt vs? sith God is our Iudge and acquiteth vs? and Christ was condemned, and iustifieth vs? he is our iudge, that willeth not the death of a sinner; he is our man of law, who to excuse vs, suffered himselfe to be accused for vs. O gluttonous hell, where is thy defence? O cruell sin, where is thy tyrannous power? O rauening death, where is thy bloodie sting? O roring lion, why doest thou fret and fume? Christ my Law fighteth against thee, O law, & is my libertie; Christ fighteth against thee, O sin, and is my righteousnes: Christ fighteth against thee O diuel, & is my Sauiour: Christ fighteth against thee O death, and is my life. Thou didst desire to paue my way to the burning lake of the damned: but contrarie to thy will, thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem. Wherefore if we shall finde our selues forsaken of God, so as we perceiue nothing but matter of despaire, let vs still hold our owne, & in the certain­tie of our faith stay our selues, sith Christ is giuen vs of God, that he might extinguish sin, triumph ouer the law, vāquish death, ouercom the diuel, & destroy hel, for our only com­fort and consolation. But peraduenture some will say, my faith is weake and cold, and my Good feare. conscience is as a flaming lampe and burning fornace: I feare the Lord will still pursue me with his wrathfull indignation: Thou doest well to feare; but feare and sinne not.

For feare which subdueth the securitie of the flesh is in all most requisite, in that the weaker we are in our selues, the stronger we are in God. But that feare is dangerous, which hindreth the certaintie of faith, in that it incourageth our enemie more fiercely to set vpō vs; when we (comming into the campe) wil cast away our armour especially which should defend vs. Comfort thy selfe, the Lord will not quench the smoking flaxe, nor breake the bruised reede, he looketh not on the quātitie, but on the quality of our faith. For as a good mother doth not reiect her childe because through some infirmitie it is weake, feeble, and not able to goe alone, but rather doth pitie and supporte it, least peraduenture it should fall, and recompenseth that with motherly affection, which in her childe is wanting God as a fa­ther pitieth vs. by occasion: in like manner the Lord God our most gracious father doth not cast vs off, because through our imperfections we are vnable or afraid to draw neerer to the throne of grace; but rather pitieth vs, and seeing vs a farre off desirous to come vnto him, meeteth [Page 115] vs by the way, and by grace and strength of his owne hand, directeth our steppes vnto his kingdome. And as he which freely purposeth to giue a wedge of gold, will not withdrawe Simile. his gift because the hand of him that should receiue it, is weake, troubled with the gout, palsey, or leprosie, so that by any meanes, though in great weakenes, he be able to hold it; euen so the Lord purposing in free mercie to bestow on vs an immortall weight of glo­ry, will not depriue vs of it, though many filthy blemishes haue polluted and weakened our faith, so that in any small measure we be able to take hold of his promises: neither are we to looke for the perfection of faith, because we neuer beleeue as we ought; but rather on that which the Gospell offereth and giueth, and on Gods mercie and peace in Christ: in whose lap if we can lay our heads with Saint Iohn, then we are in felicitie, securitie, and perfect quietnes. Contrariwise there be some, who (notwithstanding that a tormented con­science is a stinging Serpent, that it were much better that all the creatures rose vp against vs, euery one bringing their bane; then once to come before the dreadfull face of God) are so blockish that they are wholy resolued into hardnes. If they be pricked with sicknes, Some vtter­ly ignorant of the afflicti­ons of minde. they crie alas; if they be pinched with pouertie, they can complaine: but as for the tor­ment of minde they cannot skill of it: And euen to talke of a brused, contrite and broken heart, is a strange language. For proofe whereof our cōsciences are rocked asleepe, so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgemēts. But blessed are they that to their owne saluation feele this in their bo­dies, whilest sinne may be both punished and purged. For though God spare vs for a time, yet we know what he keepeth for our ende. Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde, least we tarrie till the Lord haue locked vs vp with the heauie fetters of desperation, when he shall summon vs to the barre of his iudgement The state of the wicked which sorrow not for sinne. in the sight of his Angels, and impanelling the great inquest of his Saints against vs, shall denounce our fearefull and finall sentence of eternall condemnation; for we see many that haue beene carelesse & haue made good cheare all their life long, yea, and when men haue laboured to make them feele the iudgement of God, they haue turned all to mocke­ry, but their iolity the Lord hath so abated when they draw towards death, that in stead of resting & sporting (whereunto they had been giuen) they haue felt the terror of death, hell, and damnation, and lapping vp their ioyes in finall desperation, haue forced out cursings against their filthie pleasures. Wherefore if we in the tempest of our temptations will saile a right course, neither shrinking nor slipping into the gulfe of desperation, nei­ther battering our barke against the rocke of presumption; let vs in a contrite spirit crie vnto the Lord: Haue mercie vpon me, heale my soule, for I haue sinned against thee, forgiue all mine iniquities, and heale all mine infirmities. Thou healest those that are broken in heart, and bindest vp their soares▪ why art thou cast downe my soule, and why art thou disquieted within me, waite on God, for I will yet giue him thankes, he is my present helpe, and my God. Yet my soule keepe thou silence before God, of him commeth my saluation, he is my strength, therefore I shall not much be moued. His mightines is enough to giue me courage, yea and shall be euen when I am forlorne, I know that the diminishing of my body, goods, friends, or any other thing is a calling of me to that which neuer shall diminish nor decay, I beleeue that my Lord and my God allureth me daily thither; that I might not doubt that when my body is laid in the graue, and there consumed as it were to nothing, yet notwithstanding my soule re­sting in the bosome of the Lord, shall returne vnto me and shall rise to glory: euen as it (resting in this life, in the mercies of Christ) did rise to grace: verily I see, & that with ioy, that my flesh must goe to decay: for looke what freshnes soeuer was in it, it diminished How to speak to our owne hearts in af­flictions. day by day. And I neede not goe farre to seeke for death, for I feele not so small an infir­mitie in my body, but the same is vnto me a messenger of dissolution. Yet for all this I shall see my God, and when I am couered in the belly of the graue with mouldes, I am assured, that he will reach me his hand to lift me vp againe to the beautie of his inheritance: so that this small cottage and shed of leaues, being brought to the graue, shall be caried into an incorruptible tabernacle. Thus communing with our owne harts, and being still in the peace of a good conscience, concerning our outward sufferings, we shall finde that the Lord by his fatherly & louing chastisements, intendeth nothing more than to proue our [Page 116] obedience, as good reason it is that he should, and to confirme our faith, as also is most ne­cessarie. How be it still as I said, he vseth a fatherly correction, that is, in mercy, measure, and iudgement. For as he striketh vs downe in anger for our sinnes with the one hand, so he raiseth vs vp againe in loue for our saluation with the other hand. For albeit his correcti­ons be wear [...]some wounds to flesh and blood, yet are they soueraigne medicines to the soule and conscience, especially when the Lord giueth vs that priuiledge of his children, that by his holy spirit he doth ouermaster vs, least that finally we should be his iudge, and he not ours. And for this cause the Lord is often times prouoked to put on (as it were) a contrary face, and to locke vs vp in a prison of aduersitie, to restraine vs from the libertie of our sins, which Sathan faine would make vs violently to rush into. And surely though How greatly to account of our afflicti­ons. the wisedome of the flesh perswadeth vs that nothing is better than to be spared, and not to be espied when the Lord calleth vs to reckoning; yet the spirit shewing our desperate estate, without the sieue of affliction, and boulter of aduersitie, teacheth vs that we can­not of all the blessings of God sufficiently esteeme this, being the mother of humilitie, and nurce of true repentance. Againe, the Lord often by inward temptations and outward crosses, draweth vs from the stake of securitie and vntowardnes to good workes; least in time we should loose the experience of our knowledge and faith in Christ, and seeke some easier kinde of life for flesh and blood. Neither can we truely re­pent, vntill by some crosse we know this world to be a place of sorrow, and not of mirth and delight. For so long as we make our prosperitie a bulwarke to beate downe all harmes, Prosperitie how dange­rous to some. we are to looke for aduersitie to beate downe the high saile of our proud hearts, where­by we gad after our owne lusts, and leaue the anchor of peace, which is our trust in God. Let vs learne then, when the world beginneth to fauour vs, and we haue as it were an hundreth thousand souldiers, to beare vs vp, not to be secure; for there is nothing more easie for a man, than for to make himselfe beleeue that he shall alwaies continue in hap­pie Securitie. estate, and thinke he shall die in the nest. But we must be as birds on a bough, to re­moue at Gods pleasure, and that without resistance when the Lord shall visite vs. And be­cause we are giuen too much to thinke that we haue the things in our owne right, which we hold of the free goodnes of God: we are taught in affliction how hainous vnthanke­fulnesse it were to binde the Lord continually to entertaine vs in this life at so full charge and cost, without respect of his free and vndeserued gifts: or to hold plea against, and sue him, as it were, by an obligation, at whose hands we ought to begge daily; and at whose gate we receiue all our maintenance: or to make a rent charge of all that which he giueth of his free liberalitie. Thus in the ende we chalenge Gods gifts as our owne, and make ac­count to haue their companie to the graue, whereby we prouoke the Lord often to proue to our faces, that all that we haue is but lent and borrowed. Let vs then haue such an eye to Patience vn­der the crosse euery blow, that whensoeuer the Lord shall lay any crosse vpon vs, we be readie to receiue it, and to yeeld vp our bonds vnto him, the condition whereof is, that we be readie to re­moue whensoeuer he pleaseth, knowing that Gods prouidence forceth vs alwaies to the best, and as most may make for the hastening of our soules to our euerlasting in heritance. Let vs learne not to recken without our host, and that we hold our prosperitie of the Lord not in fee simple, but as tenants at will, that is, from day to day, resigning to God the soueraigntie of reuoking vs when it pleaseth him. Thus it becommeth the Lord to change our estate, that we become not snared in the gifts of prosperitie, and become so foolish as not to keepe on our way to the heauenly life. Our naturall inclination is to forget that we are on earth as pilgrims; to leape vp into the clowdes, and to promise vn­to our selues the whole course of our liues to be in prosperitie: and so long as God let­teth vs alone at our case, we take our selues (as it were) to be pettie Gods. But when we see our selues shut vp, and know not what will be the ende of our miserie, finding our selues to be intertained in this life but as iourney men, waged for the present day, but not knowing what will become of vs the day following: we desire to take our rest in the bosome of Gods prouidence, and so much we strike our sailes the lower, when the Lord proclaimeth warre with our secure prosperitie: which perswadeth vs that we shall liue for euer, and driueth vs from bethinking vs of our miseries and frailties. Wherefore let vs [Page 117] cut out our prosperitie by the patterne of humilitie, and in our best estate, put our selues In prosperitie to remember aduersitie. in readines to suffer aduersitie, and when we are well, to looke for worse, and keepe a good watch when God handleth vs most gently, that in abounding we may foresee our wants, in health our sicknes, and in prosperitie our calamitie: for concerning things of this life the faithfull are to stand in a doubt, that that which they hold with one hand, may be ta­ken away with the other. We must not thinke that we shall euer enioy our libertie, & that we shall see no crosse: but we must lay open our selues to receiue stripes from the Lord, knowing that our least cries will stay his greatest scourges. Let vs looke to be assaulted, but not vnmeasurably, because God will assist vs. Let vs looke to fall, but on our knees, because Gods hand doth hold vs vp Let vs looke to be humbled, but in mercie, because the Lord sustaineth vs, & as we are assured, where mercie hemmeth vs about on euery side, it is our part continually to confesse before the Lord, that we euer giue new occasions, that he should follow vs with new punishments, and that our sinnes doe often shake off the wings of Gods mercie, vnder the which we haue bin long cōforted. For Gods children acknow­ledge themselues without ceasing, that God hath rods in a readinesse (though they see no present euill) to beate them from their sinnes: & bend all their care, how they may rather suffer aduersitie to Gods glorie, than to sleepe securely in prosperitie vnto their own plea­sure. Now when the Lord doth, as it were hold vs on the racke for these causes before na­med, we must pray vnto him, that howsoeuer he keepeth vs in the presse) we may haue a breathing while to consider our daies spent in pleasure, and to examine our vnthankful­nes, which shutteth vp the doore of Gods mercie from vs. And because our afflictions are the sorer when they come the neerer to the soule, we may with our selues cōclude to hold on the way of our thorough-faire: & though we see nothing but thornes of temptations, and briers of euill affections, so as we must be faine to leape ouer hedges, rocks & ditches; yet must we not cease to continue in Gods seruice. For if that were not, what triall & exa­mination of our faith should there be, were we as in a faire medow, that we might run on a­long by the water side in a shade, and that there might be nothing but pleasure and ioy all our life time, who could vaunt that he had serued God with good affection? But when God I he crosse sent to exer­cise our faith. doth send vs things cleane contrarie to our desires, that we must be faine one while to en­ter into a quagmire, and another while to march vpon ragged rockes and stones; then we shall haue the vse of a well exercised minde in prayer, in repentance, and in contempt of this life. And why doth the Lord sometime suffer vs to pine away, and to languish in con­tinuance of griefe, seeing that he could cleane rid vs at the first? doubtlesse to this end, that we might confesse his mercie more freely, and bite of his iustice more sharply. Let vs now learne to hold all the passions of impatiencie in bondage, both by comparing our euils with the wonderfull mercies of God, and our small sufferings with the intollerable con­flicts of our forefathers. For there is no greater cause of our disparing vnder the crosse, thā when Satan perswadeth vs, that neuer any were handled so roughly: or else would beare vs in hād, that although God afflicted the faithfull that haue been before vs, yet they were not so weake as we. But let vs remember that God hath so pinched his seruants, euen them whom he loued, and whose welfare was deare and precious in his sight, and hath often brought them to such extremities, as they were not able to looke vp any more, nor wist how to speake, nor how to hold their peace. Wherefore least our infirmities should ouer­master vs, and when temptations are fierce vpon vs, we know not where to become: let vs call to minde the Saints of God, who were constrained with sighes and groanes to stoope vnder the hand of God; whose martyrs and tormented children ought to be our looking glasses, to the end that by them we may learne, that according as God dealeth foorth the gifts of the spirit, thereafter doth he send greater afflictions, both to make them the more esteemed, and also to cause a more plentifull fruite of their faith. How did God deale with Abraham, not a common man, but rather an Angell, the tenth part of whose sufferings Abraham▪ Dauid. would make a stout heart to quaile? How was Dauid the seruant of God exercised in Gods schoole, who felt all Gods darts, and had all his arrowes shot at him? Thus it is requisite, that Gods graces should not be idle in his children, but set on worke by afflictions, whereby they may be knowne in due time and place. How did God play the Lion with [Page 118] Ezechias, who (as with pawes and teeth) bruised and crushed his bones; not that we may Ezechias. accuse God of crueltie, but that we may see with what anguish the Lord doth sometimes exercise his holy seruants, and with what patience he doth arme them: who notwithstan­ding his vehement trials, doe stay themselues vpon God, accusing themselues, saying: I will beare the wrath of the Lord, because I haue sinned against him: and excusing the Lord with all humblenes with Dauid, Psal. 114. I know O Lord that thy iudgements are right, and that thou hast afflicted me iustly, &c▪ It is much auailable to mortification and Christian patience also, to occupie our hearts in the house of mourning, euen in our greatest ban­quetting, and to betake our selues vnto some serious meditation of aduersitie, when pre­sent pleasures would most diuorce vs from the remembrance thereof. So though we haue much in possession, we shall haue little in affection: and when God doth most aduance vs, we shall feare our wants of humilitie: and then especially be ransacking our infirmities, when the Lord for our triall enricheth vs most with his benefits. For if the Lord God by multiplying his mercies increaseth our account; we are often to suspect, to call to iudge­ment, and to arraigne our selues for the vsing of Gods creatures; who often giueth that in iudgement, which he might denie vs in mercie: and often waineth vs from some things in his loue, which he might giue vnto vs in his anger.

A TREATISE OF A CON­TRACT BEFORE MARIAGE.
After prayer hee spake as followeth.

THat none of vs might doubt whether there bee iust occasion of this man­ner Th' espousage or betrothing before full mariage knowne by the light of nature. of our meeting or no; wee are to call to minde euen from the Hea­then, that the light of nature taught them, that there was a solemne pro­mise to be made of the parties that should bee maried, before they were to be ioyned in marriage, and that was called the espousage: and there­fore [Page 123] we were the more to be blamed, if we should neglect so good a custome, especially being commended to the chosen people of God, as we may gather of his words: for we reade that the Lord God made a law concerning the espoused persons, that if they were vnfaithfull of their bodies, they should be condemned as adulterers, euen as well as the maried parties. Mary also was affianced vnto Ioseph, before the solemnising of their mariage. And the vse of the Church standeth with good reason: for that the neg­lect of it is an occasion that many are disappointed of their purposed mariages, because some of them through inconstancie goe backe. It is very meete also, that they should haue some instructions giuen them concerning the graces and duties that are required in that estate, that they may pray vnto the Lord, and so be prepared and made fit to be publikely presented to the congregation afterwards.

Now further as concerning the nature of this contract and espousage, although it be a degree vnder mariage, yet it is more than a determined purpose, yea more than a simple promise. For euen as he which deliuereth vp the estate of his lands in writing (all condi­tions A contract is more than a simple pro­mise of mari­age. agreed vpon) is more bound to the performance of his bargaine, than he that hath purposed, yea or made promise thereof by word of mouth, although the writings be not yet sealed: euen so there is a greater necessitie of standing to this contract of mariage, than there is of any other purpose or promise made priuately by the parties. These things ob­serued, I purpose (as God shall giue me grace) to giue some lessons, how you must prepare your selues to liue in the estate of mariage. I will for the helpe of your memorie deale in this sort and order: first briefly going through the Articles of your faith, and then through the Commandements, noting some especiall duties fit for this purpose.

As concerning your beleefe in God the Father, you know (brethren) you must beleeue How the par­ties betro­thed must be taught to know their duties. in him, as being creator of all things, and also the gouernour and preseruer of the same: you must also vnderstand that he created man according to his own image, and gaue him the preheminence & gouernment of the woman, for the helpe of the man, that he might be furthered in the seruice of his God. So you must much more look that you be not hin­dred from the Lord by your wife: for there are many whilest they desire mariage, so long as their hope is deferred they are carefull in the discharge of their dutie: but afterward once enioying those things they looked for, they waxe more negligent than they were before, greatly dishonouring God by their vnthankfulnes. And it may be the onely fault of man, if he be not helped by his wife to grow in godlines: for I thinke that euen Euah in Note. moning her husband Adam to eate of the forbidden fruite, had been an helper vnto him, to bring him acquainted with the malitious enmitie of Satan against them both, if accor­ding to the great measure of graces he had receiued from the Lord, he had bin more faith­full in obeying the will of God, and had wisely rebuked his wife. And againe, although the woman was the occasion of sinne: yet the force of sinne to the corruption of mankind came into the world by the sinne of the man. For so the Apostle saith, Rom, 5. As by one man (meaning Adam) sinne entred into the world, and death by sinne: and so death went ouer all men, for as much as all men haue sinned. So much more the grace of God, and the gift of grace, which is by one man Iesus Christ, hath abounded vnto many. And in the 3. of Genesis we reade, that the eyes of the woman were not opened vntill the man had eaten of the fruite: but so soone as he had eaten, the eyes of them both were opened, & they knew that they had sinned. Therefore I gather thus much, that rebuke should haue preuailed more to con­uert her, than her mouing of him to transgresse, should haue been able to peruert him. I speake not to excuse the woman, for I know the Lord was displeased with her, and for that cause hath laid a special punishmēt vpō her, in the painful bringing forth of children.

But that I might shew the great charge that lieth vpon the man, to stay the corruptions of the woman, by reason of the authority which the Lord hath giuen him ouer her▪ which I would haue you (brother) diligently to consider of. And you my sister must take profit, by calling to minde, that this was one end of your creation, that you should glorifie God in being an helper to your husband: therefore take heede that you be not a hinderer vn­to him, to trouble him or to vexe his heart, whereby he should be lesse f [...]uitfull in his cal­ling: but be you cheerful towards him, so that although he should haue little comfort in al [Page 124] other things, yet he may finde great cause to reioyce in you. And this you must know, that as it is required of your husband to seeke for wisedome to be able to gouerne you: so the Lord requireth of you to be subiect vnto him, remembring also that as God hath inioy­ned you silence in the congregation, so you must seeke for instruction at his mouth in your priuate chamber.

Another thing I would haue you both to cōsider of in this point of your beliefe, is faith in Gods prouidence. And marke that well I shall say vnto you: for it is a speciall thing, The contrac­ted must re­member that God by his good proui­dēce brought them toge­ther. and I know it shall doe you good, if God blesse it vnto you: for if you be assured in your hearts that it was the Lord who in his gracious prouidence brought you thus together, you shall be comforted against all troubles and hindrances that shall by any meanes be raised vp against you. For this is the nature of Sathan to bring men and women to this doubt: and when they once yeeld vnto it, what trouble and what strife doth he worke be­twixt them? For whereupon ariseth that impatiencie of spirit that we see to be in many, in murmuring, in chiding, in cursed speeches, & much like vnquietnes? doth it not come of this, because they haue not a reuerend perswasion that the Lord in his prouidence as by his owne hand ioyned them in that neere bond and coniunction together? Therefore my good brother and sister, as you would continue and increase in much loue and peace one towards another, marke (I say) this point diligently: for it shal be a very comfortable stay vnto you both, whatsoeuer should fall out afterwards, contrarie to that you looked for: as if there should be any disagreement in your seu [...]rall dispositions and natures: or if you should fall into sicknesses, into any diseases, or such like trials, you remembring that this was the Lords doing, you may be more assured that yet for all this, it shall be well in the end, if you be cōstant in prayer, calling vpō God the Father through faith in Iesus Christ. Now that you may prooue vnto your owne harts that the Lord hath knit you thus toge­ther, you must consider that it must needs be the Lord who hath moued the harts of your Christian parents to giue their lawfull consents vnto you in the same, and God in mercie shall giue you greater assurance of it, if you marke his dealings with you from time to time.

Now as touching your faith in Iesus Christ, vnderstand that mariage is holy vnto them Faith in Ie­sus Christ. onely, whose hearts are sanctified by faith in his name. And although God will alwaies approue his owne ordinance, yet it must needs prooue hurtfull in the end vnto them, who call not for his blessing vpon the same: and without repentance will turne to their further condemnation. Therefore you are both to examine your selues diligently herein: & you brother. A. must learne hereby so to loue your wife, as Christ Iesus loued his Spouse, his Church: that is to say, euen as our Sauiour Christ is very patient towards it, and by little The wise­dome and loue of a good Christian in the gouern­ment of his wife. and little purgeth, washe [...]h, and clenseth away the corruption of it: so you must in like manner in all wisedome vse the meanes, and with a patient minde waite for the amend­ment of any thing that you shal finde to be amisse in your wife, & that the graces of Gods spirit may daily increase in her. Therefore I charge you in the sight of God & his Angels, and as you will answere vnto me and the parents of this my sister, before the iudgement seate of Christ, that as you receiue her a virgin from her parents, so you neglect no dutie, whereby her saluation may be furthered, that you may present her pure & blamelesse, as much as in you lieth, vnto Iesus Christ, when he shall call you to account. And doe not thinke that this is a harder charge, thā is meete: for seeing that God hath promised a bles­sing vnto those husbands that are faithfull to the conuerting of their vnbeleeuing wiues, how much more then shall you preuaile with a Christian daughter, and one (I hope) that hath receiued the faith as well as your selfe? And you my sister, must likewise take heede, that you refuse not to obey your husbād, in all things agreeable to Gods most holy word. For you must by his ordinance be subiect vnto him, euen as the Church is subiect vnto Ie­sus Christ. And as the Church should be but a strumpet, and be vnworthie of Christ, and those blessings which he bringeth with him for her, if she should not receiue and acknow­ledge him as her head: so could you not looke for any benefit from your husband, vn­lesse you should submit your selfe vnto him, according to the commandement of God. Neither do I thus charge you with any obedience but in the Lord: for if he should require [Page 125] any such thing of you, as should cause you to depart from Christ, I would haue you in any case remember that you are principally espoused vnto Christ. And herein also you must consider, that there will be speciall araces of obedience, and modesti [...], and goodnesse loo­ked for of you: not onely in respect of your good education, but also because of that help which is now offered vnto you. And when the holie Ghost in the Scriptures telleth you, that the belieuing wife may (through his blessing) winne the vnbeli [...]uing Husband, if so be shee walke christianlie in godly conuersation with modestie and scare before him: let this encourage you to hope for better successe, by all meanes of dealing towards one that is faithfull, and I trust will be willing in all good things to comfort you.

Now thirdly, in that you are taught to belieue in God the holie Ghost, it admonisheth you to pray for his teaching, that you may by him be led into all truth, and be further in­structed & drawne vnto euery Christian dutie frō time to time. The duties are very many to be gathered out of euery article, as also out of the seuerall Commandements: but I will onely giue you a taste, and touch o [...]ely some one dutie, required of you in euerie one of them. In that you belieue that there is an vniuersall Church and Communion of Saints, The commu­niō of Saints. you must bee diligent to approoue your selues one to each other, that you are parts and members thereof: and further the gra [...]es that God hath bestowed vpon either of you, must be common in the vse thereof to each other: so againe, you must sustaine the infir­mities one of another. Finallie, you must prouoke and st [...]re vp o [...]e another, that your Faith may be strengthened, and your selues comforted against all other gri [...]fes, by the as­surance you shall haue wrought in you concerning the forgiuenes of sinnes, wherein your happines doth consist: as also in the hope of the resurrection of your bodies, and the con­tinuall meditation of eternall life.

We will come now to the Commaundements: and first, for the first commandement, The fift com­mandement. which requireth all spirituall seruice of you that is due vnto the Lorde, that you stedfastly belie [...]e in him, loue him with all your hearts, and with feare and reuerence to call vpon his Name, in all things giuing thanks, as to him which is the author & giuer of euery good and perfect gift vnto you. You must make the profite of this commandement, that if you will looke in truth of heart, to be faithfull, louing, and dutifull one to the other, these gra­ces must spring from the other, as being the fountaine and well-spring of all life and truth vnto them▪ For contrariwise, if you be vnmindfull of God, hee will not suffer you to finde the benefits of thes [...] ▪ one by the other.

The second Commaundement, which requireth of you to worship God after the true The second commande­ment. That loue which breeds by gedly meanes, will lōgest endure The third cō mandement manner, that hee appointeth in his word, teacheth you thus much, that you must nourish your l [...]e in this estate, by the practise of things whereby he is worshipped and honored of vs▪ n [...]mely, by hearing, and reading of his holie word, and by the vse of the Sacraments. For that same that is s [...]irred vp and nourished by this meanes, is most pure and will lon­gest endure, whe [...] f [...]thly loue soone vanisheth and fadeth away.

In the third Commandement, as you are trusted with the glorie of God: so you are char­ged (b [...]o [...]h [...]r) tha [...] you abuse not his Name, if you be faithfull vnto the Lord in seeking his glo [...]ie, and the aduancement of his truth, and of the kingdome of Iesus Christ, preferring it in all things as is meete; then surely will the Lord blesse you, and prosper your wayes: but if you fall away and slide into any heresie, and so dishonor his Maiestie; then will God certainly plague you in his wrath, and he will make that which you desire to haue greatest comfort in, turne into a curse vpon you. And I would haue you remember to this ende, how God the Lord dealt with wicked Amaziah, who for the Amos. 7. 16. 17. prophaning of Gods glorie and worship, had the hart of his wife drawne from him, and so to his great reproch became a notorious whore. So likewise my sister, that you dishonour not God, as being a meanes of withdrawing your husbands heart from the duties of his calling, but nourishing Faith and a good conscience in all things with him: so will the Lord for his owne Names sake blesse you together. For you shall finde it true which hee hath spoken: Them that honour mee I will honour▪ and them that despise mee shall be despised; But beware (I say) that you giue 1. Sam. 3. 33. no occasion of falling away, or back sliding vnto your husband, least God also bring shame vpon you by him, by giuing him ouer to some sinne. I speake not this, as thogh I doubted [Page 126] these things, in either of you both: for I hope of better things of you: but in speaking to you, I admonish my selfe, wishing that wee all take heede, that wee fall not as the wic­ked and sinners into the hand of God: for he will not hold him guiltlesse that taketh his name in vaine.

I will spe [...]ke nothing of the fourth Commaundement, onely referring you to that I The fourth Commande­ment. taught publikely this day, concerning the conscience wee ought to haue, in the true and spirituall keeping of the same.

The fifth Commandement teacheth you to be obedient, and to relieue and obey your The fift com­mandement. husband. And marke this (Sister) I shall now say vnto you: if you had neuer so manie gifts, if you had the wisedome of Ab [...]gael, and all other graces which are in any woman; yet if you wanted obedience to your Husband, I tell you true that you are nothing worth, The obediē [...]e of the wife to the husband. and you could haue no part in Iesus Christ: who denieth himselfe to be the gouernour of anie, that will not acknowledge their Husband to be their head. Therefore (Sister) let o­thers doe as they list, but bee you in the number of those that doe feare GOD, and as the daughter of Sara by doing well, who yeelded reuerence to Abraham, and is commended in the Scripture, for her dutifull speech shee alwayes vsed vnto him, calling him Lord, or Sir. Now (Brother) remember that you must so gouerne, as you must giue account of the manner of your gouernment, euen vnto GOD himselfe. Besides, where there is grea­ter dignitie, there must you knowe that there are greater graces required: and in ruling How the hus­band is to rule his wife. well, there are manie speciall duties to be performed. Therefore you must behaue your selfe wi [...]ely, least you dishonour your selfe, by abusing your authoritie: for it is a daugh­ter of Israel that is committed vnto you, and one that is fellow-hei [...]e of the same grace in IESVS CHRIST with you. Againe, you must consider that a woman is a very fraile creature, and may soone be discouraged; when as there ought to be more constancie, and stayednes on your part.

Therefore in the sixt Commaundement, God forbiddeth all churlish behauiour, all The sixt com­mandement. lumpishnes, and all vnkindnesse and discurreous speeches; charging you also to beare with manie weaknesses, to the ende they may bee most quietly reformed. And you (Sister) are forbidden all fullennesse, and that you also for your part take heede of all bitter spee­ches, and of naughtie names which wee heare throwne out, of some women of vnquiet No bitternes between man and wife. spirits: and if you will haue your infirmitie cured by gentlenesse, then deale you in like manner towards your husbands. For it cannot be but occasions of vnquietnes will some­times be offered on either part: and therefore in many things, you must willinglie beare each others burthen. Besides this (Sister) there is a dutie required in this Commaunde­ment, that you take care of the health of your Husband, in dressing meates wholsome for him. And this shall bee a meanes that his heart shall be more bent in all louing affecti­on towards you.

In the seuenth Commandement there are many things to be noted, but I can but touch The seuenth commande­ment. some one or two at this present for want of time: the speciall vse and substance of it is this much: that you liue chastly in this estate, and that you keepe the mariage bed vndefiled; and let me giue you both this warning, that you take heede in the beginning, marke what I say, least that which ought to be a meanes to further chastitie, should turne to the hinde­rance of you. Therefore pray to God to giue you grace that you may be soberly affected in all things, and namely, in the vse of mariage: and repent of that which is past, if you haue any way offended the Lord in this behalfe. For many failing in repentance for their former sinnes, fall afterward vnto their vncleannes againe. As for you Brother, true loue towards your wife, will bee a notable stay from all corruptions: this wee reade of Isaack, Gen: 24. 67. because he loued Rebecca very dearely, he had no more wiues but her; albeit in those dayes (it was a grieuous sinne) euen amongst many of the faithful, they had at once more wiues than one. Therefore when you are from her abroade, make a couenant with your eyes, and let not your heart wander after any other, but thinke vpon your owne wife, and delight your heart in her continually, and pray earnestly vnto God for her, and so will the Lord increase your loue vnto her, and moue her heart also to delight and long af­ter you. So must you sister, that the same blessings may ouertake you: as surely if you [Page 127] embrace his feare, and walke in his wayes, he will blesse you as well in bearing of children, as in other his manifold graces which he hath in store to bestow vpon you.

Heere also I must by the way admonish you of one other thing, which I had forgotten before, and that is this; your loue must spring from that reuerence & feare that you must yeeld vnto your husband: for true loue is mixt as it were with these two: and this is a spe­ciall True loue. dutie, & often repeated in the Scripture, that the wife must feare the Husband. So that you see (Sister) that you must not looke to haue your Husband at your becke for your loue: but you must render due beneuolence vnto each other. For as the bodie of the Husband is not his owne, but his wiues: so is not the womans her owne, but her husbands: for they are both one flesh, as the Scripture doth teach.

Now, if anie doe object, that this is the way to bring women into bondage, and to be as drudges to their Husbands, if they should in this manner be subject vnto them. No, no, it is not so, but the most readiest way to procure vnto themselues grace, peace of conscience, and more sweete libertie; whilest they liue in obedience to God, and his holy ordinances. And therefore the spirit of God admonisheth all women, that they be not afraide of any such vaine terror.

Now further my Brother and Sister, that you may keepe your bodies pure and chaste, one for the other, I would counsell you to beware of being alone with anie, when there is feare of temptation vnto euill: but bee carefull, that you may alwayes haue witnesse of your Christian behauiour: and in keeping companie conuenient, chuse vnto your selfe such as be most sober and faithfull. Well, although there bee manie more duties, yet I will content my selfe to goe one thing further, that is, that as you seeke for continuance and increase of loue, so you take heede of jealousie: for although that true loue is very Iealousie. earnest, and mixt with godlie jealousie; yet there is a wicked jealousie, and that causeth causelesse suspicions, which worketh great woe vnto such as giue credit vnto them. Take heede therefore, my Brother and Sister of this, yea though there should seeme iust cause, yet giue not too speedy credit vnto them. Now, if you desire to know in your heart, which are vngodly suspicions, know them by this token: for they will make you more negligent Note. in praying one for another, and more slacke in performing all other duties of loue, one to another,

In the eight Commaundement you are charged (Brother) to vse all lawfull means to The eight cō ­mandement. prouide for the maintenance of your wife in honest estate: else were you worse then an In­fidell. But I charge you to take heede, least through distrust in the prouidence of God, you make shipshracke of a good conscience, vsing any vniust or vnlawfull meanes. And you (Sister) are commaunded to be a good houswife, and to keepe those things together which you haue, and so increase them, as you may from time to time be helpfull vnto o­thers. For if you should consume and waste things vnprofitablie, you should grieue and trouble the minde of your Husband, who ought to be cased of that care by you. And fur­ther, if it should please God to call either of you to suffer persecution in time of triall, the weaker must (for the Lords cause) giue place to the stronger, and desire the Lorde to giue greater strength: for we must labour for grace, that we may be willing for the Gospell, to forsake all things whatsoeuer we haue.

Out of the ninth Commaundement I will giue you this rule, that neither of you blaze The ninth cō ­mandement. Man & wife not to lay opē the infirmi­ties one of another. abroad the infirmities of each other: it is a great enemie to pure loue. But if there bee neede of counsell and helpe in any matter, then chuse a faithfull friend with consent, that may be an indifferent iudge betwixt you. And againe, in any case tell the truth one to an other: for it is a thing diligently to be regarded in these our dayes, when as men and wo­men are so full of pollicies and subtil fetches, that there is almost no simplicity to be found in anie.

In the last commandement, which concerneth wicked motions and thoughts, although there be no consent giuen vnto them, you are to consider that your nature will neuer bee The tenth cō ­mandement. freed from them in this life: therefore you must prepare to prayer, and other heauenly ex­ercises of Faith, to striue continually against them.

Thus I will end, beseeching God for Christ Iesus sake to giue you of his spirit, that may [Page 128] teach you in these things, and enable you to further duties agreeable to his helic w [...]ll, to the glorie of his name, and your euerlasting comfort.

O Lord God deare Father, for thy welbeloued Sonne our Sauiours s [...]ke, make vs thank­full Then hee prayed. for this thy gracious prouidence towards vs. Oh Lord forgiue all our sins, and keepe vs pure both in soule & bodie: for thine owne Names sake write these instructions in our hearts, and giue vs grace to make practise of them in the whole course of our liu [...]s: [...]uide vs in all things deare Father, by the grace of thy good spirit, and let the mercifull eye of thy fatherly prouidence watch ouer vs continuallie, that wee may be comforted in thy wayes, and quickened alwayes to giue thee immortall praise, and that through thy deare Sonne Iesus Christ our Lord and onely Sauiour. Amen.

After the exhortation and prayer, hee asked the parties to be contracted, these two questions.

1, Of their consents of parents.

After their answere of their parents consent, to make a faithfull promise of mariage one to another, at such time as their parents could agree vpon it, they were charged to Iudg. 14. 21. 2. Sam. 13. 13. keepe themselues chasle, vntill the mariage bee sanctified by the publike prayers of the Church: for otherwise many mariages haue been punished of the Lord, for the vnclean­nes that hath been committed betwixt the contract and the mariage.

2. Whether they euer were precontracted?

Then hee charged them, saying: I charge you, as by authoritie from Iesus Christ, in whom you looke to be saued, that hauing the consent of your parents, and receiued these precepts, that (I say) yee labour to grow in knowledge, and in the feare of God. And now as in the sig [...]t of God (with all such le [...]itie as of others is vsed) you must make before the Lord a contract, which is farre more then a promise: and that on this manner their hands being ioyned. [...]. R. doe promise to thee F. that I will bee thine husband, which I will confirme by publike mariage, in pledge whereof I giue thee mine hand. In like manner doth the woman to the man. Then after the prayer the parties are dismissed.

A TREATISE OF THE SABBATH.

IT is written Exod. 20. 8. Remember the Sabbath day to keepe it [...]olie, &c: Dearely bel [...]ued in the Lord, there is no Commandement of Gods part more vrged, and of ou [...] parts lesse obserued, then this one of the Sab­bath: wherefore with zeale to Gods glorie, and loue vnfained vnto your selues, I haue endeuoured in that measure and manner that God hath en­abled mee to intreat of this argument. The necessarie vse whereof we shall more plainely perceiue, if wee doe wisely consider either the lamentable inconueniences which accom­panie the want of the pure vnderstanding thereof: or the manifold commodities, which ensue the right embracing of the same. The inconue­niences and commodities of keeping or breaking the Sabbath.

The inconueniences are partly to be obserued in the wicked, and partly to be noted in the children of God. In the wicked who either are seduced by false doctrine, or else which are carelesse of true doctrine. They that are deceiued by false religion, be either Papists on [Page 129] the one side, the Families of loue with such like heretikes on the other side: whereof the one, that is the Papists, make the Sabbath day but an ordinance, and ceremonie of the Church, and therefore obserue it, but as a thing taken vp and retained by the Church of Rome: as also they do many other holie daies in the yeere. The other seeing no further in­to Popish Sab­bath. it, than as it is an ordinance and ceremonie, and thinking it to containe nothing mo­rall, crie out against it, as willing to haue it wholie abrogated, seeing all ceremonies haue had their end in Christ: alleadging, though nothing to the purpose, that God is a spirit, and will be worshipped in spirit and in truth: and therefore the obseruation of a day is no­thing auailable to his worship. Againe, what credit it hath in them that are carelesse of re­ligion, all men may see. Tush (say these men) the Sabbath is too [...]ewish and full of super­stition: and therefore vnto them it is all one with other common holie daies, sauing that peraduenture they had rather haue it, than want it; not for any loue of religion, but for easing of their flesh, and the more in-glutting themselues with carnall pleasure▪ by meanes whereof they make it a day of the world, not a day of the Church; a time rather dedica­ted How men prophane the Sabbath. to the pampering of the flesh, than sincerely cōsecrated to the building vp of the soule and spirit. In the children of God otherwise well instructed, haue also arisen many scruples concerning this matter, how it is ceremonious, & how it is not: which kinde of men keepe the Sabbath not as grosse heretikes, and yet not as carefull obseruers, by reason that they are not throughly taught in it, nor fully perswaded of it. Wherefore we may see how need­full this doctrine is, yea although we had no care of them, that are not in the Church; yet in respect of them of whom we haue most care, being in the Church of God with vs. And this necessitie we shall also obserue, if in truth we marke the seuerall commodities, which proceede from the right vnderstanding hereof. For seeing the Sabbath day is the schoole The Sab­bath the Lords mar­ket day. He that kee­peth the Sab­bath, keepeth the whole. day, the faire day, the market day, the feeding day of the soule, when men purely knowing the vse of it, separate it wholy from other daies, they shall see how they may recouer them­selues from sinnes alreadie past▪ arme themselues against sin to come, grow in knowledge, increase in faith, and how much they shall be strengthened in the inner man. Wherefore in the booke of God, when the Lord will vrge the obseruation of the whole law, he often doth it vnder this one word of keeping the Sabbath. Againe, when the Prophets sharply re­buke the people for their sinnes, they particularly lay before them, how the Sabbaths of the Lord are broken. And to speake the truth, how can a man lie long in the liking of sin, who embraceth this doctrine in conscience, who willingly would haue his sinnes discoue­red, his conscience vnripped, the iudgements of God against his sinnes threatned, wherby he might come to a loathing, & grow to a further misliking of his sinnes daily? Sure it is indeede, that as in other things, so in this, the ceremonial vse little auaileth. Howbeit, if for the ceremoniall vse of the Sabbath, because many so vse it, therefore we should leaue it, we might as well by the same reason put out of the doores of the Church the administration of the Sacraments, the making of prayer, the preaching of the word, because the most part of men vse these things for a fashion: neither is it the question which we haue in hand, what men doe, but what they ought to doe in the obseruation of the Sabbath. In the set­ting downe whereof, this order doth offer it selfe to be obserued: first to speake of the 1 commandement it selfe, and then of the reasons thereof. The commandement as we see, is The order of setting downe the doctrine of the Sab­bath. deliuered both affirmatiuely and negatiuely, whereas all other the commandements are but either affirmatiuely, or negatiuely expressed: so that where it is said, the Sabbath day keepe holie, the holie vse of the Sabbath is flatly and straightly vrged: where it is added, in it thou shalt not doe any worke, the irreligious breach of the same is plainely restrained. The reasons be in number foure. The first is included in the word remember, and is drawne 2 from the end, which is thus much in effect: Wilt thou worship me purely, and loue thy 1 neighbour vnfainedly? then obserue this one thing, which I haue therefore placed in­differently betweene those commaundements which concerne mine owne honour, and the comfort of thy brethren. The second reason is deriued from the authoritie of the law­giuer, 2 whereby the Lord vrgeth our obedience, and is expressed in these words, the seuenth day is the Sabbath of the Lord thy God. The third is inferred of the equitie of this law: 3 wherein the Lord dealeth with men as it were by conference, and disputeth by plaine [Page 130] reason, that iustly we cannot denie him the seuenth for his owne glorie, who hath not de­nied vs sixe daies to trauell in our owne affaires. And this is gathered when he saith, Sixe daies shalt thou labour and doe all thy worke: but the seuenth day, &c. The fourth and last rea­son is borrowed from proportion of the Lords own example, that as in sixe daies he made all things, and in the seuenth ceased from creating, though not from preseruing them: so in sixe daies we may haue a naturall vse of the creatures of God, but on the seuenth day we ought to haue a spirituall vse of them. Vnder these may be couched another reason deriued from the time, wherein the Lord first commanded the Sabbath, which was in mans innocencie: so that if before transgression it was an effectuall meanes to keepe out sinne, then after mans fall it must needes be of force to withstand sinne. It may seeme the best way to some, first to intreate of the commandement it selfe, and then of the reasons. Howbeit, because the Lord his wisedome sometime prefixeth the reason, as in the first commandement, and seeing it is a thing of small effect to vrge the vse to them who are not grounded on the doctrine, and it is hard to ouermatch the affection vntill iudgement Doctrine to informe the iudgement must goe be­fore exhor­tation to moue affecti­ons. be conuinced: we will first arme the matter with reasons, and then shew both how this law is kept, and how it is broken. This order is commended vnto vs by the holy Ghost, 2. Timoth. 2. 16. and for want of this order, many excellent Sermons haue little effect: for where iudgement, by the truth is not conuinced, there many exhortations fall to the ground: for which cause also the holy vse of the Sabbath so little preuaileth with many, in that they are not grounded with iudgement in the true knowledge of the same.

But before we come to the particular discourse of the reasons, generally let vs consider why this commandement is in words larger, in reasons fuller, than any other commande­ment. What is ge­nerally to be obserued in this cōman­dement. If we take a view of the whole law, we may obserue how the Lord hath set downe sixe precepts in many words, and foure nakedly in bare words, as the 6. the 7. the 8. and the 9. why then are the first fiue commandements so apparelled with reasons, and the last so dilated by a speciall amplification; the other foure being so briefe and so naked? Cer­tainly the Lord and law-giuer foresaw, that vnto these foure, men would easily be brought to yeeld: and we see how the very Heathen haue freely granted them, the Philosophers haue fruitfully written of them, all ciuill righteous men do earnestly maintaine them: and to be briefe, common honestie counteth him no man that will murther, he is thought beastlike that defileth his body, outward ciuilitie condemneth a theese, and the common sort of men mislike a backbiter and slanderer. Againe, he knew in his eternall wisedome, how the first fiue would neither in reason so soone be admitted, nor in affection so easily embraced: and therefore to meete with the subtiltie of mans nature, and corruption of mans heart, they are set downe more piercingly. This we shall see in the first and last com­mandements of the second table. In the first, when the Lord had commanded honour to 5. Lax. be giuen to parents, he enforceth his commandement with annexing a promise of long life, and why? euen iudgement herein is much corrupted. For many there are who gran­ting the inconueniencie and vilenes of murther, adulterie, and false witnesse bearing, yet denie the necessitie & the excellencie of Magistracie. Yea, and albeit in iudgement many men yeeld to the reason thereof: yet is not the equitie thereof so soone in affection em­braced: for experience of all ages proueth, that the corrupt nature of man is most hardly brought to be subiect, and these last miserable daies can witnesse the same more especial­ly, wherein men are growne to be without naturall affection. Not without cause therefore is this precept fenced with reason.

In the last (where God laieth a more precise rule & straighter charge to the conscience 10. Precept. of man, than flesh and blood would willingly beare, because men thinke it some rigorous dealing to haue their least affections arraigned, and their secret thoughts condemned, as willing to haue their thoughts not to be called into any court, to hold vp their hād at the barre of iudgement) he is constrained as it were by particular branches and seuerall arti­cles to set downe the law, that we might not finde some starting holes to creepe out at, and to wring our selues out of the precincts of the same. Yet more euidently doth this ap­peare in all the commandements of the first table, because they are more contrarie to the iudgement of man meerely naturall, although he be otherwise neuer so wise, and the word [Page 131] of truth must only trie them: for in the first commandement, the reason is prefixed; in the second, third, and fourth commaundements, the reasons are annexed. But here may arise this question, [...]o wit, why the second and fourth Precepts, are so amplified in words, and strengthened with more reasons than anie of the other? Surely herein the Lord de­clareth, how he plainely foresaw, how amongst the rest these two commandements would Wherefore some com­mandements haue reasons & some none. finde lea [...] entertainment, and most be refused. But what shall we say of the Papists, Fa­milists, and Heretikes among vs in these dayes: and other men also otherwise of sound iudgement, which affirme, that as well the second as the fourth Commandement, is cere­moniall: whereof the one would bring into the Church Images, the other prophanenes? Wherefore the Lord in his wisedome foreseeing these cauilling wits, preuented their pur­poses: so that if either they yeeld not, or make resistance to the truth so manifest, they op­pose themselues to the knowne and open truth, and so make themselues the more inex­cusable. Wee see to acknowledge that there is a God, to honour Father and Mother, to abstaine from blood, not to defile our flesh, not wrongfully to oppresse, not to bee a noto­rious slanderer; euery Papist and naturall man guided but by the light of reason, will easi­lie graunt. For the wonderfull order of the heauens, the continuall course of the Sunne, Moone, and starres, the outgoings of the mornings and euenings declare there is a God. Reason perswadeth, how the things in the world must needes be gouerned, and that wee owe loue vnto him by whom they be guided. Nature teacheth that mens liues must bee maintained: common ciuilitie abhorreth adulterie, oppression and backbiting. But if yee aske how this God is to be worshipped, and what times wee must sanctifie to that vse: we shall see how many Countreys, so many religions; how many men, so many deuises. Thus wee see how necessarie it was that the Lorde should prouide for his owne glorie, and capti­uate all mans inuentions, se [...]ing all these Commaundements doe most fight against the reason of man, and by reason haue most beene oppugned. So in the pure obseruing of these, consisteth the sincere keeping of the rest of them. For how shall wee knowe how to walke in pure worship with an vpright heart before the Lord? how shall wee giue him the honour due vnto his glorious name? how shall wee be instructed rightly and reue­rently to deale with the dignitie of our brethren, faithfully with their liues, purely with their bodies, righteously with their goods, or tenderly with their credit; but by those waies and rules which the Lord hath prescribed in his word? and when should wee learne those rules, but at such times as hee himselfe hath appointed and sanctified for that purpose? A­gaine where these two commaundements are not rightly vnderstood, there true Religion goeth to wracke. For admit that wee should not carefully follow the word of God, how many religions would then start vp? Let this bee graunted, that euery man should haue what day he would for the worship of God, and then see how many dayes men would be­stow on the Lord.

But let vs come to the reasons, whereof the first is drawne from the end of the law, and Of the rea­sons, and first of the first reason. is partly signified by this word remember, and partly by this word sanctifie; Remember the Sabbath day to sanctifie it. For this word remember, which is heere prefixed, is set downe this word obserue, in Deuteronomie: wherein wee are forewarned to watch the more dili­gently, and attend more carefully vpon this Commandement. In which point wee may obserue, that whereas all other commaundements are simply set downe and directly pro­pounded, Deut. 5. 1▪ this alone hath a preface prefixed, which is thus much in effect▪ Wilt thou learne sincerely to worship me according to that substance, manner, and end, which I haue prescribed? and wilt thou truly trie thy loue to mee, by exercising the duties of loue to thy brethren? then forget not to keepe holie the Sabbath, wherein I shall teach thee both how thou shalt walke vprightly in the worship due vnto mee, and also liue obediently in duties concerning man. Againe, the nature of the word remember, importeth thus much, that this law was not only grauen in the hearts of our forefathers, as were all the other: but also in expresse words inioyned vnto Adam and Eue in Paradise, and manifestly practised of the Israelites in the wildernes. Exod. 16. and that therefore in this common promul­gating of the Law, they should especially remember this, which is not newly giuen, as are the rest, but rather renued as being giuen out before. True it is, that before this solemne [Page 132] publishing of the Law in mount Sinai, this, and all other Commandements were written in 1 the hearts of our fore-Fathers, as we may see in the booke of Genes. For the first, we reade The Patri­arks knew the morall law of God. how the Lord said vnto Abraham, Gen. 17. I am GOD all-sufficient, walke before mee, and be vpright. Concerning the second, Gen. 31. 19. Rachel is saide to steale her Fathers Idols. Genes. 35. 2. Iacob reformed his household, and cleanseth it from Idolatrie. For the third, we may see how religious they were in swearing. Concerning the fift, what authority exer­cised 2 Iacob towards his children? what duties they yeelde to him both in life and death? 3 How they hated murther, it is manifest in that historie. Both Iosephs continencie, and the 4 punishment threatned to Abimelech declare, how hainous a thing adultery was vnto them. 5 Concerning theft, Laban his quarrelling with Iacob: and Ioseph his accusing of the brethrē, 6 doe shew that it was a thing vnlawfull. Lastly, Abimelech the king reprehendeth both A­braham, 7 Genes. 20. and Isaak Genes. 26. for bearing false witnesse, in denying their wiues. 8

Thus we see what efficacie is couched in this preface, in that it sheweth both by the pre­cept, 9 and practise giuen and yeelded of our first fathers, how this commandement alone was giuen in expresse words: as also that this one precept is the schoole of all the other Commandements. But to what end? to keepe it as ceremoniall? No, to sanctifie it as mo­rall; for the end of the Sabbath consisteth in these two things: first in the morall: secōdly, in the figuratiue, ceremoniall, or shadowish obseruation of it: as wee take the word shadow here for a figure, because a ceremonie is more then a shadow. That I call morall, which doth informe mens manners, either concerning their religion to God, or their duties vn­to man: that I meane figuratiue, which is added for a time in some respect, to some per­sons, A ceremonie is more then a shadow. for an helpe to that which is morall, as Deut: 5. 15. Remember that thou wast a seruant in the land of Aegipt. Howbeit, that this first morall ende is here vnderstood, the first words declare, where it is saide, Sanctifie the Sabbath day. For where mention is made of the ceremonie, it is saide keepe, Note the difference. Why the law is giuen to all Christians, as the poste­rity of Adam. What it is to sanctifie the Sabbath. and not sanctifie the Sabbath. Now what is it to sanctifie the Sabbath day, but to put it apart from all other dayes, for a peculiar vse of Gods worship▪ for otherwise wee must know, that all other dayes are sanctified: so that to sanctifie it, is to do that thing on the Sabbath for which it was commanded: but of this we shall speake more largely, by the grace of God in the last reason. In the meane time let vs briefly ob­serue this, that as our first parents did sanctifie the Sabbath in viewing the creatures of God, for to praise him: so wee sanctifie it in vsing the means which hee hath appointed for his worship. So that first wee vsing the exercises of religion, whereby we may be san­ctified, and then ioyning with them the spirituall vse of the creatures, whereby wee may be furthered in our sanctification, should after vse the exercises of loue, whereby we may shew that wee are sanctified. Our first Fathers needed not ordinarily the ministrie of the Word, but had the great bookes of Gods workes. We haue need of the Word, both pub­like and priuate, and therefore must learne it, that hauing learned it, wee might the better exercise the duties of loue: So then, that which was first to Adam, is now the last to vs, to wit, the beholding of God in his creatures, and the praising of him for the same. In the Psalme 92. which was appointed to be sung of the Church on the Sabbath, is set downe as the chiefest vse thereof, the singing of Gods mercie, the shewing of his righteous iudge­ments, in rewarding the godlie, though afflicted, in punishing the vngodlie, though here they be aduaunced, as also in learning to know God in his worship and in his workes.

Againe, Psal: 95. we shall not see any ceremoniall vse of the Sabbath: but that it should be vsed in praying to God, in praising of God, and hearing of his Word. This is confir­med, Exod. 31. 13. Speake vnto the children of Israel and say, Notwithstanding keepe my Sab­baths; for it is a signe betweene mee & you in your generation, that yee may know, that I the Lord doe sanctifie you. As also Deuteron. 5. 12. Keepe the Sabbath day to sanctifie it, as the Lord thy God hath commaunded thee. And Ezechiel, 20. vers. 12. I gaue them my Sabbaths to bee a signe betweene mee and them, that they might know that I am the Lord that sanctifie them. In which places, as the reason is adioyned of keeping the Sabbath: So wee must vnderstand, that where it is called a How the Sabbath is called a signe, that is, a do­cument, and not a figure. signe, it is meant a document, and not a figure (for euery figure is a signe, but euery signe is not a figure) as we may see in the sacraments, which are not figures or shadowes of things to come: So that, in that the Lorde saith, My Sabbath is a signe be­tweene [Page 133] mee and you, it is as much in effect, as if he should say: my Sabbath is a common in­struction Adam also in Paradise had the tree of life for a signe, not for a bare figure. betweene you and me; of mee as the Creator, Redeemer, and Sanctifier; of you, as created, redeemed, and sanctified: so that the Sabbath is a document & pledge of Gods will, whereby we should know, what hee is vnto vs, and wherein wee should learne what we should do to him. In which respect this commandement is no more ceremoniall then the first, where the Lord propoundeth what he is to vs, and secretly includeth what wee should be to him. ‘No maruell then, though this be the principall ende, which was not begun to the Iewes, but first inioyned to Adam and Eue. Wherefore we may thus reason both safe­ly and soundly: Whatsoeuer is the first ende, is the chiefest ende: but to sanctifie the Sab­bath is the first end, because it was ordained so to Adam, in time of his innocencie, at what No figures till sinne came into the world. The Sab­bath was not giuen to the posteritie of Abraham, but of Adam time it could not bee a figure, because, by the iudgement of all sound learned, (whereof I haue read some) there were no figures vntill sinne came into the world, from which our Parents were yet free:’ but a meane to keepe them in innocencie, in that notwithstanding their excellent creation, they were subiect to falling: therefore this ende must be the chie­fest. This was not onely giuen to the posteritie of Abraham, but to the whole posteritie of Adam: and therefore it was not proper to the Iewes, being first begunne in Paradise, and then afterward renewed in Mount Sinai. So that this morall ende was the first ende, and common ende: and although as the Iewes had a more speciall cause of worshipping God, in that they had receiued a more peculiar deliuerance, when they could haue no rest in E­gypt, they on this day did remember their rest: yet neuertheles this was not the ende, but rather a reason why they did keepe the Sabbath: as we may see also, Exod. 23. 12. where the Lord commandeth the seuenth day to rest, adding as a reason, not as an end, that thine Oxe and thine Asse may rest, & the sonne of thy Mayde, and the stranger may be refreshed. Where this sparing of the beasts is added, as a reason drawne from that humanitie, which is in the Law, not as a thing for this speciall end in this precept commanded, which is proper rather to the sixt Commaundement, and but accessarie vnto this. For which cause this ceremonie being but accessarie, cannot take away the principall, and being the latter, it cannot take a­way the former. It is no good reason, that the accessarie being taken away, the principall should also be abrogated: but rather on the contrarie, the accessarie remooued, the princi­pall may remaine, the appertinance being past, the more general substance may continue: and though the latter be disanulled, the former may be vnabolished. Wherefore though the ceremoniall ende, which was but an accessarie, and added afterward as a thing peculiar to the Iewes, is gone with them, to whome this law was made: yet the morall ende which was the principall, and first giuen out as a thing generall to all, appertaineth still vnto vs. Whatsoeuer seuereth [...]i­ther God frō man, as the curse of the morall Law, or man from man, as the ceremoniall doth, the Iew frō the Gen­tile, that only is abrogated. The morall law being made our good friend and guide in and by Iesus Christ, doth not separate vs from God, nor frō man, Iews or Gen­tiles which are in Christ. Ergò it is not abrogated Lastly, whatsoeuer seuereth either God from man, or man from man, the same is abroga­ted: the law Morall (which is free from all ceremonies, and through Christ requireth no­thing but a sincere, thogh imperfect obedience, as being voyd of all rigour, and exempted from the curse) doth not seuer God from man, nor man from man: Therefore the Lawe morall is not abrogated. For nothing is disanulled, but the rigour and curse of the Lawe, which made a diuorcement betweene God and man, and the ceremonie of the Law, which made a separation betweene man and man, that is, betweene the Iewe and the Gentile, as we may gather, Coloss: 2. and Galat. 4. Wherefore we affirme, that as it was peculiar to the Iewes, as concerning their deliuerance, that ende of the Sabbath is ceased: but as it is com­mon to vs with them, and all others, to bee preserued in the meanes of true worship, the Sabbath is to bee obserued: So that not the doctrine and sincere obedience of the Sab­bath, What is abrogated. Sacramēts in the time of the law had two endes. Rom. 4. but the curse of the Lawe, and rigorous keeping of the Sabbath is abrogated. When one thing hath diuers endes, if one ende be remoued, the other may remaine. For as the Sacraments in the time of the law had two ends: the one to foreshew that Christ should come; the other to assure them, what they should haue in Christ when he came: and in that they did foreshew Christ to come, they are gone; as they assured vs what we haue in Christ, they remaine still with vs. And as for one example we may see in the Sacrament of Circumcision two ends; the one a signe of the circūcision of the flesh, which is now ceased; the other a seale of Repentance and Faith: and so it is vnto vs remaining a token of imi­tation, though not in the same manner of administration that is in circumcision, yet in the [Page 134] same matter to that effect, to wit, in Baptisme: so likewise the Sabbath hauing two endes, the one morall, the other ceremoniall. As it was ceremoniall, and was giuen to the Iewes, as they were Iewes, it was proper to the Iewes; but as it was morall, not giuen to the Iewes a­lone, but to our first fathers before the Iewes, and to the Gentiles after the Iewes, it remai­neth no lesse to all men, after the Iewes ceased to bee a peculiar people, then the comming together to one place doth yet appertaine vnto vs. For although in that the Iewes came together to one place, as it represented the Church of God, it is taken away, because God is present with vs in all places: yet as they had it to establish them in their worship, and we The Sabbath not a signe on­ly of spiritual rest as some would haue it. need as necessary helps for religion as euer they needed, the same remaineth with vs.

Now, if the Sabbath were but a signe of spirituall rest (as some haue phantasticallie thought) and not rather an holie schoole, to teach vs the worship of God, we would graunt it ceremoniall: but sceing this is according to the first institution, and that ceremony but in time, and for a time, was added vnto it, though we haue not their day, yet we haue a re­sting day, as though we haue not their seales, yet wee haue seales, and though the accessarie bee gone and ended with them, yet the principall continueth to vs, and remaineth after them. Wherefore wee conclude this first reason, that as the Sabbath is morall, we must keepe it in truth, though in weaknes, knowing that the rigour of the Law being gone with the curse and ceremonie, we haue a promise to haue our weaknes and defects heerein for­giuen vs in Christ, as we haue in all other things.

Now let vs come to the second reason, drawne (as wee haue shewed) from the equitie of the law, and contained in these words: Sixe dayes shalt thou labour, and doe all thy worke: but The second reason drawn from the equi tie of the law, the seuenth day, &c. This appeareth to be no hard law, nor burthensome, but easie, and such a one as all may yeeld vnto it. For seeing the Lord hath giuen vs six daies for our calling, then let vs not thinke it strange or straight, that he hath reserued and taken vp the seuenth day to himselfe: who, if hee had cōmanded one day to worke, and another to be bestowed in his worship, for the glorious profession of his Name, might iustly haue challenged it. This reason then is such, that for iustice and equitie cannot bu [...] prouoke our obedience, and more forcibly chargeth vs, if we be disobedient. This kind of argument is vsuall in the If the Lord giue vs sixe dayes for our ordinary worke, good reason is there he may chalenge the seuenth day for his ser­uice. But he permits vs sixe dayes: Ergò, it is right we giue him the se­uenth. booke of God, as Genes▪ 3. 2. 3. where our mother Euah frameth this reason to the Serpent very well, had she stood to it: Wee eate of the fruite of the trees of the garden: but of the fruite of the tree which is in the middest of the garden, God hath said, Ye shall not eate of it, &c. Where­in, as she commendeth the mercie of God in giuing them so largely the vse of all the trees, excepted onely one: so from the law of equitie she exaggerateth their sinne, if hauing so boun [...]full an vse of many trees lawfull, they should eate of the one tree that was forbidden. The same reason alleageth Ioseph, to restraine his Mistresse of her lewd and loth some pur­pose, Genes 39. 8 9. Behold (saith he) my Maister knoweth not what he hath in the house with m [...] but hath committed all that he hath to mine hand, there is no man greater in his house then I: [...] ­ther hath hee kept any thing in his house, but onely thee, because thou art his wise: how then can I d [...] this great wickednes▪ &c? In which place, as he on the one side commendeth his Masters li­beralitie [...]: so on the other side he sheweth, how his sinne should euen by the rule of iustice be more [...]ainous and horrible, if not contenting himselfe with his Maisters curtesie, hee should intrude himselfe into his owne possession. Againe, from hence Iob reproueth his wife, and sheweth her blasphemie, Iob. 5. 10. Thou speakest (said Iob) like a foolish woman: what? shall wee receiue good at the hand of God, and not receiue euill? Thus by the square of righteous­nes the man of God proueth her offence to be the greater, in that hauing receiued so ma­nie blessings, shee could not away once to taste of the crosse, Out of the mouthes of these two or three witnesses we may gather, how hainous an euill it is, that not contenting out selues with the large measure of sixe dayes trauaile; we should be so bolde, as to inuade the Lord his seuenth day reserued for himselfe.

Thus wee see how the Lord granteth vs sixe dayes for our bodies, and the seuenth day for our soules: not that we must thinke, that other dayes are to be separated from this vse, but that this day must be wholly seuered from other for that vse. For, if it were possible, Hee meaneth the Cathe­drall Chur­ches. or could be conueniēt, either in respect of our calling, or the places where we dwell, twice to meete euery weeke day, as it is yet vsed in some places, though more of custome and [Page 135] fashion, then in faith and of conscience in most of those places, it were nothing but equall. For looke what proportion is from sixe daies to the seuenth, the same may be gathered The tithe of our time to be afforded for Gods worship. from nine, or rather twelue houres to the tenth: whereby the tithe at the least may be affoorded for the Lord▪ And herein is the onely difference betweene the sixe daies and the seuenth, that the worship of God must in the sixe daies be vsed at such seasons, as in wise­dome are so separated and diuided to that end, without any hinderance of our lawfull and necessarie callings, as it doth not take vp the principall, but shrede [...] and ouerplus of our vocation: but on the seuenth day we must make such a separation from other daies, that what we did but in part, in the weeke, or working daies, we may doe in whole on the se­uenth and Sabbath day. True it is, that this equitie of twice meeting euery day, is more conuenient for Cities and populous townes, where many dwell together, than in other places and situations, which for distance of place haue not the congregation so dwelling together.

Heere our common distinction of calling the weeke daies working daies, and the Sab­bath Not euery day a Sab­bath. daies holy daies, taketh away their friuolous assertion, who thinke that euery day should be our Sabbath day, as though we should confound and shuffle together our wor­king daies and resting daies.

Now if the permission of the sixe daies appertaine to vs, is not the sanctifying of the Sab­bath day also cōmanded to vs? And if those things be permitted vs, which cōcerne our cal­ling; are not much more those things commāded, which respect our sanctification? Wher­fore if any say, the commandement is ceremoniall, may not the same say the permission is ceremoniall? For who so affirmeth the one, may affirme the other: but both falsely. If we should admit these daies were to be restrained in some respects, and for some speciall cau­ses, we affirm this restraining must be for a time, but not continuall: & that when the rea­sons of the exceptions should cease, then the exceptions themselues should cease also. But some will say: what will you not allow some day of rest for humbling & fasting, or allow­ing some daies for humbling, will you not allow one also for thanksgiuing & reioycing? To this I answere, that concerning fasting when there is a speciall need of a day appointed, Fasting. this is no commandement of man, or of the Church, but of God himselfe, who as he hath laid vpon vs the neede of the remedie: so hath he also commanded vs to vse the remedie. And as for the day of reioycing, I thinke it may be put on the Sabbath, which we make our daies of thanksgiuing. For as the Iewes vsed the Sabbath as a day to remēber with thanks­giuing their creation: so we may vse that day for a thankful remembrance of our redemp­tion, because in it we may meditate of all those benefits, which our Sauiour Christ by his natiuitie, circumcision, passion, resurrection & ascension, hath purchased for vs. But if any man obiect, that this is too niggardly and sparingly, because as God is extraordinarie in mercie, so we should be extraordinarie in thankesgiuing: I graunt that Christian Magi­strates may for necessarie occasion, in wisedome of the spirit, alter the times, and appoint some seasons for that purpose: so it be done for a while, and continue not as perpetuall: for in sixe daies, as we taught before, we must chiefely labour in our callings, and bestow some part of time in God his worship: and on the Sabbath day we must chiefely waite on God his worship, and bestow no time on other things, but vpon necessitie, because we are no lesse charged on the Sabbath to worship God, than we are Or com­manded. permitted on the other daies to follow our ordinarie callings.

Now let vs proceede to the third reason, taken from the Law-giuer, or author of the commandements. For it thus followeth, Exod. 20 vers. 6. But the seuenth day is the Sabbath of the Lord thy God, &c. This argument we knowe to be vsed seuerely in the three pre­cepts The 3▪ rea­son. going before. In the first it goeth before the commandement: in the second it commeth after: in the third it is more neerely adioyned. And here it is called the Lords Sabbath: which proueth that therefore it must be wholly spent vpon the Lord. Now were it ceremoniall, then it should followe that there were but nine commandements, see­ing, (Deutr. 4. 13.) Moses affirmeth, that the couenant which the Lord commaunded his people to doe, were tenne commaundements: where we see, that not the Church, but the word of God setteth downe this computation. And albeit the ceremonies be [Page 136] also the commandements of the Lord, neuerthelesse we must wisely distinguish betweene If the Sab­bath be cere­moniall, then the Lord gaue but nine commande­ments. But he gaue ten: Ergo the Sabbath is not ceremo­niall. Note. The diffe­rence be­tweene the ceremonies and the tenne commaunde­ments. Ordinances what they signifie. the one and the other. The commandements were immediately giuen out by the Lord himselfe, the ceremonies were giuen immediately to Moses from the Lord: but mediate­ly from God to his people by the ministerie of Moses. For it is said, Deutero. 5. 22. These words the Lord spake vnto all your multitude in the mount out of the middest of the fire, the clouds, and the darknesse with a great voyce, and added no more thereto In which place the man of God speaketh of the tenne commaundements, which a little before he had repeated, as they were published, generally to all by the Lord himselfe, which therefore are prepetuall to all people, nations and languages, not onely to the Iewes, but also to the Gentiles. The ceremonies, as we know, were not vniuersall, but beginning with the Iewes they ended with them: neither were they perpetuall, but in Christ his comming were abrogated. This difference is yet more plainely set downe, Deutero. 4. 13. 14. Then the Lord declared vnto you his couenant, which he commaunded you to doe, euen the tenne Commaundements, and wrote them vpon two tables of stone. And the Lord commaunded me the same time, that I should teach you ordinances and lawes, which yee should obserue in the land, whither ye goe to possesse it. Where Moses maketh a flat difference of those lawes, which God gaue in his owne person, and them which were giuen by his ministerie. By this word ordinances, which is in this verse, are signified, as some affirme, those lawes, whereby the Iewes did differ from other people. Thus we see how Moses was the minister of the ceremoniall law, which was giuen but vnto some, and lasted but for a season: but the morall law which appertaineth to all men, and is in vertue for euer, the Lord himselfe did giue it forth. Now as we answere the Pa­pists, in defending against them the second precept as morall, and not ceremoniall: so we likewise stand against them in this. For looke what straying and vnstaied mindes were in the Iewes concerning the worship of God, the same also is in vs by nature: and what helpes soeuer they needed therein, either to be put in minde of their creation, or to the viewing of God his workes, or sacrificing to the Lord; the same are as needfull for vs to helpe vs in our sacrifices: for we neede a perfect rule as well as the Iewes, to preserue vs from idolatrie and heresie. Againe, seeing we haue as great neede of a solemne time for The rest of the Sabbath as needfull for vs as for the Iewes. these things, wherein we may giue our selues wholly to hearing, praying, and receiuing of the Sacraments, as they had for their worship: we are subiect to as great distractions of minde in our callings, as they were, and being with them of a finite nature, can no more than they doe infinite things. It is as requisite for vs as for them to haue a lawe, as well for the time, as for the manner of worship: wherein laying aside our ordinarie workes, we should chiefely and principally wholly giue our selues to those exercises of Religion, and duties of loue, which onely in part we did before, and so more freely espie our sinnes past, eschue our sinnes present, and strengthen our selues against the sinnes to come. Wherefore to shut vp this argument, we affirme against the wicked heretikes of our time, that so long as we stand in neede of corporall meanes, as meate, drinke, appa­rell, and sleepe, for the continuing of our corporall estate: so long we shall also neede the spirituall meanes, as the word, the Sacraments and prayer for the continuing of our soules. And as it is not ceremoniall for these considerations to vse these meanes: so it is morall to haue a time commaunded and obserued, wherein these things should be practised.

It remaineth to speake of the fourth & last reason, drawne from the proportion of God The 4 rea­son, from Gods owne example. his owne example, as may appeare in these words, Exod. 20. 11. For in sixe daies the Lord made the heauen and earth, the sea and all that in them is, and rested the seuenth day: therefore the Lord blessed the Sabbath day and hallowed it. Wherein we haue thus much in effect, as the Lord made the creatures in sixe daies: so wee in sixe should haue a naturall vse of them. And as he sanctified, that is, put a part the seuenth day to his owne worship, and blessed it with a peculiar blessing giuen to his worship appointed: so we also setting this day apart, from the ordinarie workes of our calling, should wholly and onely consecrate it to the worship of God. So that as God made all things in sixe daies: so wee may vse them sixe daies, as Adam did in the garden: and as the Lord rested from his workes of creation, though not from his worke of prouidence and administration, so must we [Page 137] set a part this day, to looke for a speciall blessing and speciall benediction of God his worship, because of his owne promise and institution. Why did the Lord this to our first God gaue a speciall bles­sing to the Sabbath day. father? he beheld the workes of euery day, and blessed euery day? We must note, that he gaue a speciall blessing aboue the other daies, vnto this day. Now therefore admit that a man should graunt this much to an heretike, that we should be as perfect as Adam in his innocencie: (which is a manifest heresie) yet they must graunt, that we stood in need of the word and Sacraments, (the vse whereof they deny) seeing Adam had neede of the vse of all these things, being yet without sinne. We therefore oppose thus much vnto them, that so long as they will acknowledge a neede of corporall helpes, by calling for meate, sleepe, apparell: so long their soules stand in need of spirituall meanes, as of the word, Sacraments and prayer, because their soules must as well be preserued, as their bodies nourished. Our first father then had a Sabbath to be put in minde of the Creator, and that without di­straction he might the better be put in minde of the glorious kingdome to come, that more freely he might giue himselfe to meditation, and that he might the better glorifie God in sixe daies. As the heretikes then denie the necessitie of the word, prayer and Sa­craments: so we looke for a new heauen, and a new earth, and then we hope and acknow­ledge, that we shall keepe a continuall Sabbath But in the meane time, seeing the Sabbath which we now haue, was before sinne, we, since sinne came into the world, haue much more neede of it, because that which was needfull to continue Adam in innocencie, is also as needfull to recouer vs, and to continue vs in our recouerie. The Lord then hauing sanctified this day, it is not our day, but the Lord his owne day.

But some will say: How? is God better serued on the Sabbath, than on any other Obiection. Answere. day? I answer, not that we put religon in that day, as it is a day, more than in any o­ther: but that on that day we are freer from distractions, and set at more libertie to the worshipping of God, than we are on the other sixe daies, wherein we are bound to our ordinarie and lawfull calling. Wherefore as we put on holinesse in the creatures of water, bread and wine in the Sacraments; but acknowledge all inward grace to proceede from God his blessing and institution: so we promise vnto our selues on the Lord his day a grea­ter blessing, not for any thing in the day it selfe, but by reason of God his owne ordinance, and promise of a blessing to the same. And as we denie not a blessing from the Lord on priuate prayer, reading and conference, but acknowledge a greater blessing to be due Note. euen by the Lord his owne promise, to these exercises publike in cōparison of the other: so wee denie not the grace of God to be vpon those houres redeemed from our outward callings, and consecrated to the Lord: but confesse a more speciall blessing from God to belong to that whole day, which the Lord hath taken vp to himselfe alone, and that for his owne promise sake vnto all them, which come with simple hearts to obey his holy commaundement.

Now hauing gone through these reasons, which proue the Sabbath day to be morall, Answere to the reasons that by some are brought against the Sabbath. and that this commaundement is no lesse to be obserued, than the other nine: before we enter into the exposition of the law it selfe, it shal be cōuenient to meet with such reasons, as some men bring to preludice the trueth of that, which hath beene alreadie spoken: which being done, by God his grace we will come to the other. The reasons against the Sabbath may briefely be reduced into such, as either seeme to be drawne out of the ex­presse words of the Scriptures: or else by some consequence to be gathered from the Scriptures. The arguments borrowed from the written word, are either out of the olde Testament, or out of the new: they which are contained in the olde, are taken either out of the lawe, or out of the Prophets. Out of the lawe, they make much a doe about that 1. Ob. out of the old Testa ment. which is written, Exod. 31. 13. 14. 15. 16. 17. where the Lord faith this vnto Moses: Speake thou vnto the children of Israel, and say, Notwithstanding keepe ye my Sabbaths: for it is a signe be­tweene me and you in your generations, that ye may know that I the Lord doe sanctifie you, Ye shall therefore keepe the Sabbath: for it is holy vnto you: he that defileth it, shall die the death: there­fore whosoeuer worketh therein, the same person shall be euen cut off from among his people. Sixe daies shall men worke, but in the seuenth day is the Sabbath of the holy rest to the Lord: [Page 138] whosoeuer doth any worke on the Sabbath day, shall die the death. Wherefore the children of Is­rael shall keepe the Sabbath, that they may obserue the rest throughout their generations for an e­uerlasting couenant. It is a signe betweene me and the children of Israel for euer: for in sixe daies the Lord made the heauen and the earth, and in the seuenth day hee ceased and rested. Out of these words they snatch these three reasons. First they triumph before the con­quest, and say, it is manifest that it is a signe: and therefore as they please to conclude, it is a figure. True it is, that it is here called a signe, vers. 13. as also Ezech. 20. 12▪ it is plaine: howbeit this is no good reason, that seeing the Sabbath is a signe, therefore it is a figure or shadowe. For although euery figure and shadowe be a signe; yet euery signe is not a fi­gure or shadow. A figure foresheweth a trueth afterwards to be reuealed: a shadow be­tokeneth Euery signe is not a fi­gure or sha­dowe as be­fore. a bodie hereafter to be exhibited: but a signe as it doth sometimes signifie a thing afterwards to be looked for; so it doth sometimes assure vs of a thing alreadie per­formed. The figure ceaseth when the trueth commeth: there is no vse of the shadow when the body is present: but the signe and the thing signified may be ioyned together, and both of them serue for a present vse. Againe, they gather out of the 16. verse of the chap­ter, which we haue in hand, where it is said, The children of Israel shall keepe the Sabbath, that they may obserue the rest through their generations for an euerlasting couenant: that because the Sabbath of God is his couenant for euer, that is, vntill Christ, it is ceremoniall. True it is, To know things morall and ceremo­niall. that the lawe admitteth this phrase of speech sundrie times, to say for euer, that is, vntill Christ, in whom al things, are fulfilled. ‘But we must obserue this general rule as our guide, when we will know what figures and ceremonies end in Christ, and what morall precepts belong vnto vs. When a thing is vrged to the Iewes: and hath a peculiar reason made pro­perly to the Iewe, and appertaineth nothing to the Christian; then as it begunne with the Iewes, as they were Iewes, it ceased with the Iewes: but when the reason of the thing vr­ged is not peculiar to the Iewes, but also belongeth to the Christians; then the thing com­manded Note well. is not proper to the Iew, but common to the Iew and Gentile. Wherefore let vs square out the reason by the line of this generall rule. It is here added, v. 17. For in six daies the Lord made the heauen and the earth, and in the seuenth day he ceased and rested.’ Where, if it had beene said, they shall obserue the rest for an euerlasting couenant, because they were brought out of Egypt, I would haue graunted it to haue beene peculiar to the Iewes: but seeing this is the reason, the Lord rested, which is▪ common, not to the posteritie of A­braham alone, but to the whole posteritie of Adam, the commaundement must be gran­ted generall both to Iew and Gentile. For it is a common instruction to all men in all ages to labour six daies, wherein the Lord made the heauen and the earth, and to cease from la­bour the seuenth day, because in it the Lord rested. The plaine sense then of this place is briefly this, as if the Lord should say: I made this law in the beginning of the world, and it shall last to the end of the world: I made it to Adam the father of all generations, and it shall endure to the last of all his posteritie from generation to generation: I made this law to ease my selfe after my great paines taken in the creating of the world in sixe daies, and you shall keepe it to ease your mindes, which are fraught with many distractions, by rea­son of your ordinarie callings in those daies. Neither would I haue any to thinke, that the How God is said to rest after the cre­ation. Lord had neede of any refreshing, who being infinite, cannot be subiect to distractions or wearines: but we must know, that where the Lord is said, that he refreshed himselfe, by ta­king view of his creatures, he commendeth his loue to vs ward, in shewing rather what ought to be in vs, than what was in him. For such alacritie and diligence should we vse in our callings, as we should be glad when the Lords day commeth, that in it we shall reco­uer our selues, and ease our mindes of those distractions, which burthen vs in our outward calling, and so refresh our selues with spirituall pleasures in the pure worship of God, and thankefull beholding of his workes. We see how these reasons make rather flatly with vs, than against vs. And thus much for their proofes out of the prescript words of the lawe: now let vs consider what they alleage out of the Prophets.

Their reasons out of the Prophets be taken either out of Esay, or out of Ezechiel. Out of The second obiection out of the Pro­phets. Esay they vse these places, Esai. 56. 1. 2. and 58. 13. 14. and 66. 13. The wordes of the [Page 139] Prophet, chap. 56. vers. 1. 2 are these: Thus saith the Lord, keepe iudgement and doe iustice: for my saluation is at hand to come, and my righteousnesse is to be reuealed. Blessed is the man that doth this, and the sonne of man which laieth hold on it: he that keepeth the Sabbath, and pollu­teth it not, and keepeth his hand from doing any euill. See, say they, here is the Sabbath com­mended 1. Out of E­say a resting from sinne. as a resting from sinne. I denie it not, but our controuersie is about the ground of the Sabbath. For why doth the Lord so call on his people by the Prophets for keeping the Sabbath, and crieth so much against the breach of the same, but because it was the especiall meanes of God his worship and their saluation: which being contemned, they contemned God his worship, and their owne welfare? And because in this horrible con­tempt of the holie schoole of the Lord, where they should haue learned both their religi­on towards God, and duties to their brethren, they gaue a manifest token of carelesnesse in them both, they are worthily threatned by the Prophet. And concerning the pure in­terpretation of this place, by keeping the Sabbath, is meant the obseruation of the first table; The true in­terpretation of Esay 56. 1. 2. by keeping their hands from doing any euill, is vnderstood the obedience of the second table: so that the thing in this place chiefly vrged, is this, that they should keepe the Sabbath, which might nourish them in the worship of God, and in duties to their brethren. But, say they, the Sabbath is here ioyned with ceremonies, as may appeare in the verses follow­ing: Obiection. therefore it is a ceremonie. This is no sound argument. For in the law is set downe the morall law, which teacheth the common duties of all Gods people, wherein be also Answere. the ceremonies, which describe the duties peculiar to the Iewes: whereupon we must not 1 conclude, that therefore the morall law is ceremoniall. Againe, these ceremonies con­taine 2 not only certaine truths of spirituall things, which should be accomplished in Christ, but also of other meanes which should succeed in their places. True it is, that if they had onely contained truths of spirituall things in Christ, it had beene somewhat, that they af­firme: but seeing they haue also in them such meanes, which though not in the same man­ner, yet more effectually are afterward to be vsed, the reason is not good. Wherefore we reason against them thus: that, albeit we haue not the manner of their sacrifices, yet we haue our sacrifices and meanes of Gods worship succeeding them. For though we haue not, as they had, Priests to offer for vs, and such slaine sacrifices as the Priests did offer for them: yet we haue the Ministers of the word of God, which cut vp mens consciences, by whom the secrets of mens hearts are made manifest: 1. Cor. 14. 25. By the preaching of the Gospell and word of God: which being mightie in operation, and sharper than a two edged sword, entreth thorough, euen to the diuiding asunder of the soule and spirit, and of the ioynts and the marrow, and is a discerner of the thoughts, and intents of the hearts. Heb. 4. vers. 12. And where­by Christ is as it were freshly crucified vnto vs, and that by so much the more profitably, than if we were present at the thing it selfe, as beside the describing of the manner there­of, the fruite of it is more effectually preached. And certainely we may affirme, that then the dumbe sacrifices of the blinde Papists came in, when this glorious sacrifice of preach­ing ceased. And where the word is administred in any power and sinceritie, there doubt­lesse Preaching. the preaching of the law striketh vs, and the preaching of the Gospell bringeth vs to Christ.

Herein is the difference betweene the Iewes and vs, that they in all their Sacraments and sacrifices represented Christ, that was to come, and shewed that their sinnes in him should be taken away, being yet to come: we manifestly in our sacrifices witnesse, that he is alreadie come, and that our sinnes in his death are fully pardoned. Besides, to those fore­named sacrifices we haue the sacrifices of prayer, and thanksgiuing: whereof the Prophet speaketh, Psalme. 141. 2. Let my prayer be directed in thy sight as incense, and the lifting vp of mine hands as an euening sacrifice. As also Psalme 119. part. 14. vers. 108. O Lord, I beseech, thee accept the free offerings of my mouth, and teach me thy iudgements. Of these sacrifices is mention, Malac. 1. Hose. 14. 2. Mat. 24. Ioh. Heb. 13. 15. Now in that it followeth, Esai. 56. 7. that the Lord will bring them to his house of prayer: I grant, in that they had but one house of prayer, which represented to them the Church to be one, it was ceremoniall: yet I also confesse, that in the same was this common truth, that it should be a meane to wor­ship God. Wherefore in this place the Lord commaundeth and commendeth holie [Page 140] assemblies euen to vs, to whom they be as needfull as to the Iewes. For though it be not now necessarie, nor required, that wee should goe vp to Ierusalem to worship after the manner of the Iewes: yet besides our priuate houses, wherein we may worship the Lord, we haue neede of one publike and common place to meete in: whereunto the Lord in his Gospel hath made this promise, that where two or three shall be gathered in his name, he will be in the middest of them. This also is commended vnto vs by the example of the holy Apostles, who mette together, and besides their seuerall houses it is said, Acts. 2. 46. They continued with one accord in the Temple: so that they had one place, where the Word, the Sacraments, Prayer, &c were vsed. And though we now haue not the same offerings, places, and sacrifices which the Iewes had; yet we haue these things more effectually than they: and though we haue not their Sabbath, yet we haue a Sabbath. The words, E­say. 58. 13. be these: If thou turne away thy foote from the Sabbath, from doing thy will on mine The inter­pretation of Esay. 58. 1. 3 holy day, and call the Sabbath a delight, to consecrate is, as glorious to the Lord, and shalt ho­nour him, not doing thine owne waies, nor seeking thine owne will, nor speaking a vaine word: 14. Then shalt thou delight in the Lord, and I will cause thee to mount vpon the high places of the earth. &c. This is spoken to the present estate of the Iewes, as then they were, and not properly to the Gentiles, but as they may see their estate in the Iewes, in which respect it may be profitablie applied to the Gentiles, but euident it is, that here properly it was spo­ken to the Iewes. For in this place the Prophet sharply reprehendeth them, because they kept not their fastings and holy daies aright. Howbeit, they did not sticke to complaine among themselues, that they had fasted, that they humbled themselues, and vsed all the meanes which their fathers before them had done: but all in vaine, in that they felt not the like effects, which their fathers did. Wherefore the Lord by his Prophet answereth them in this sort: True it is, that yee fast indeed, but therewithall yee lie and liue still in your sinnes: yee fast, but without repentance: and so farre are yee from true forsaking of your sinnes, that on your fasting daies, howsoeuer like hypocrites ye vse the outward acti­on, ye exercise crueltie, oppression, debate and strife: and doe ye looke, that this holy hy­pocrisie should be acceptable vnto me? No: If ye will please me with your fasting, repent ye of your sinnes, shew foorth your sorrow by the fruits of loue, in exercising the works of mercie and compassion: which things when I shall behold in you with an vpright heart then I will accept your offering, and be pleased with your fasting. Againe, doe not thinke, that I will looke vpon your holidaies, so long as ye vse them but vpon custome & in hy­pocrisie, making them vnprofitable for my worship, and your saluation and repentance, vntill such time as ye endeuour a better and more holie vse of them, both concerning the pure honouring of my name, and the furthering of your owne saluation. Behold here (say they) the Sabbath is abrogated, than which they can affirme nothing more contrarie out of this place. For here is no abrogating of the Sabbath, but an establishing of the true ce­lebrating of the Sabbath, with a sharpe reprehending of their corrupt and present estate. And as he speaketh against their corrupt Sabbath, so he taxeth them for their hypocritical fasting: so that if they will haue the Sabbath to be abrogated, much more must they driue fasting out of the doores of the Church, against which he is most earnest, and telling them that their fasts are not in truth, the Lord sheweth them, with what fasting he is pleased. Againe, say they, see, here it is manifest, that to cease from sinne in our Sabbath, which we Fasting. must keepe. I answere, it is the fruite of the Sabbath, which we must keepe: and therefore, because where the meanes are vsed without any effect or fruite, there the meanes are no­thing, the Lord rather vrgeth them to the effects and keeping of the Sabbath with fruite, then disanulleth the Sabbath. And it is vsuall in the word of God, to vse the effect for the cause, and the fruite for the meanes, as we may see Iam. 1. 27. Pure religion and vndefiled before God, euen the Father is this, to visit the fatherlesse and widowes in their aduersitie, and to keepe himselfe vnspotted of the world. Which briefely is, as if the Apostle should say, this is the effect of true religion, when faith doth purely shew it selfe in the workes of loue. Againe, Ioh 6. 47. 48. He that beleeueth in me, hath euerlasting life: I am the bread of life. Where our Sauiour Christ sheweth, that the effect of faith is the eating of Christ his flesh, and drinking of his blood. So that, to vse the meanes without the effect is hypocrisie: as [...]. [Page 141] also to looke for the effect without vsing of the meanes, is foolish presumption. Wherfore Presumptiō. we affirme, & that from the mouth of the Lord by his holy Prophet, that to rest in fasting and in the Sabbath, an outward meane is of no value, being separated from good workes, the issue and the effect of the same, that if we would, God should be mercifull to vs, we should also shew our selues mercifull to others. So then the Lord taketh not here away the one, but sheweth the one to be fruitlesse without the other, and is so farre from taking away the Sabbath, that rather he goeth about to informe them in the true vse of the Sab­bath. The meaning therefore of the Prophet his word, is this: If thou wilt not rest in the bare ceremonie of thy holie daies, but wilt do thy holy seruice to me, and duties of loue to thy brethren: then shalt thou shew thy selfe to take true pleasure in God and his worship. Where we must learne so to delight our selues with the meanes of our saluation, that see­ing we can but i [...]part giue our selues vnto them in the weeke daies, we should greatly re­ioyce when the Sabbath day commeth, contrary to the practise of the people [...] Amos his time, who would say, Amos 8. 5. When will the new moneth be gone, that we may [...] corne? and the Sabbath that we may let forth wheate, and make the Ephah small, and the shek [...] great, and fal­sifie the weights by d [...]it? Wherefore we conclude, that here is not the abrogating, but the pure celebrating of the Sabbath, which appeareth by effect, when it draweth vs neerer to God, and causeth vs to take greater pleasure in his waies.

There remaineth that, which is Esai. 66. 23. And from moneth to moneth, and from Sabbath The inter­pretation of Esay. 66 2 [...]. to Sabbath shall all flesh come to worship before me saith the Lord Where it is said, from Sabbath to Sabbath, behold (say they) here is set downe a continuall Sabbath to be obserued euery day in the kingdome of Christ, and therefore there ought not to be one prescript day one­ly in the whole weeke. But the reason is most weake, and containeth a manifest absurditie. For if euery day should be a Sabbath, and we in the Sabbath are commaunded to doe no manner of worke; when should we trauell in our ordinarie callings, whereunto the Lord himselfe hath permitted vs sixe daies? Thus we see the sixe daies of our ordinarie callings should be pulled away If they say, that a man may follow his calling, and yet worship God sufficiently, and as becommeth the holy Sabbath, then they must graunt, that we may doe our ordinary workes on the Sabbath, as also they suspect the Lord of want of wise­dome. But if we should looke narrowly into these mens liues, we should finde, that whilest they crie out to keepe euery day a Sabbath, they in trueth in the meane time obserue no Sabbath at all. Besides, in that there needeth one particular day wholy to be giuen to the Lord, it is certaine, that the dearest children of God, who vpon the other daies redeeme time to Gods worship, earnestly desire this.

Now concerning the place it selfe, which they seeme much to misconstrue, we must vn­derstand two things. First, it is not simply to be taken, but in the way of comparison: se­condly, it is meant of the kingdome of glorie, and of the second comming of Christ. In the way of comparison it is vnderstood thus: that the people of God should not content themselues to worship him on the Sabbath onely, but also in the other sixe daies it should be lawfull for them to haue holy assemblies and Christian meetings: which though they now should doe but in part, by reason of their ordinarie calling, hereafter they should doe it both continually and perfectly in the kingdome of heauen. Which thing was per­formed euen of the Apostles, who, although they obserued one solemne day, yet had they their godly assemblies for holy exercises on other daies also. True it is, that the Family of loue pretends a shew of the kingdome of God in this life by rising from sinne, saying, that we here sit in heauenly places. But the scriptures in this case speake of the begining, not of the consummation of God his children in glorie. For in this life we possesse but in hope that, which perfectly we shall enioy. We be here admitted but into the entrie of this kingdome, we here take vp our hold, we receiue our deedes, our lease and euidence are gi­uen vs in this world to assure vs, that hereafter we shal haue the full fruition & perfect pos­session. Wherefore another Prophet saith, Ierem. 31. 33. 34. This shall be the couenant that I shall make with the house of Israel. After those daies, saith the Lord, I will put my law in their inward parts, &c. 34. And they shall teach no more euery man his neighbour and euery man his brother, saying, I know the Lord: for they shall all know me from the least of them to the greatest, [Page 142] saith the Lord. Where we may see, that though the full accomplishment of our glorie and knowledge is in heauen: yet true it is, that here it is begun, and shall be finished hereafter, when we shall perfectly know God, whom now we know but in part, and as it were in a mirrour. For euery one, as it is Hebr. 5. 12. concerning these times, should be able through God his spirit to teach others according to that calling, wherein the Lord hath placed him. And as that place reacheth not, that all should be Doctors, but that there should be knowledge in all, though in greater measure in some: so our Prophet meaneth not, that euery day should be a Sabbath, but that Christians in euery day of the weeke should pro­uide for the worship of God in some measure, though more fully and more solemnely on the Sabbath. So we see the force of this to be in the way of a comparison, that Christians should not satisfie themselues concerning the worship of God with the Sabbath: but that also, as their calling would permit, they should worship from Sabbath to Sabbath.

As for the second answere: to proue against the maintainers of a continuall Sabbath, that this place is meant of the Church triumphant, and not of the Church militant, it shall easily appeare, if we consider diligently what goeth before, & what commeth after: which A rule for the interpre­tation of Scriptures. rule is worthilie to be followed in sifting out the true sense of the places in the Scriptures. Now in the verse going before, mention is made of the new heauens, and the new earth: whereby he meaneth not the first appearing of Christ in humilitie, but his second com­ming in glorie, as may appeare, 2. Pet. 3. 13. where the Apostle repeateth the same words, saying, We looke for new he [...]uens, and a new earth, according to his promise, wherein dwelleth righ­teousnesse: Surely if the Prophet had meant this to haue beene in Christ his comming in the flesh, it is most like it should haue beene in the flourishing estate of the Church and glorious times of the Apostles: but that it was not so, it is manifest by the Apostle his owne words, We looke for new heauens, &c. In the verse following, the Prophet speaketh of the worme that shall not die, and of the fire that shall not be quenched: which vndoub­tedly is vnderstood of the hels, whereinto the wicked shall be cast at the last iudgement day, as may be gathered by our Sauiour Christ his words, Mark. 9. 43. 44. where he maketh mention of hell, Where the worme dyeth not, and the fire neuer goeth out. Wherefore by the premises and sequele, we conclude with the learned, that the Sabbath here mentioned, must be kept in the kingdome of heauen. And therefore their continuall Sabbath, which they should haue in this life, is a deuise of their owne braine, and not gathered out of this place. And thus much of the reasons, which seemed to proue the Sabbath ceremoniall, taken out of the prescript words of the olde Testament. As for that which we alleadged out of Ezechiel chap. 20. it is alreadie answered sufficiently in confuting their first reason, which was drawne out of Exod. 32.

Now it remaineth in like manner to consider of their arguments, which they take out Answere to their argu­ments, taken out of the new Testa­ment. of the new Testament, and that either out of the historie of Christ, or from the writings of his holy Apostles. And because the foure Euangelists agree in one harmonie, we will briefly reduce all their reasons into one or two principall places, namely, Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Marke 2. 27. In Matth. 12. it is said: At that time Iesus went on a Sabbath day through the corne, and his Disciples were hungry, and began to plucke the eare of corne and to eate. 2. And when the Pharisies saw it, they said vnto him, Behold thy disciples do that which And Luk. 6. 1▪ it is said Sabatum secū ­d [...] primum: so it seemeth this is vnder­stood of a ce­remoniall, and not of a morall Sab­bath. is not lawfull to do vpon the Sabbath. 3. But he said vnto them; Haue ye not heard what Dauid did when he was an hungred, and they that were with him? 4. How he entred into the house of God and eate the shewe bread, which was not lawfull for him to eate, neither for them which were with him, but onely for the Priests? 5. Or haue yee not read in the Law, how that on the Sabbath dayes, the Priests in the Temple brake the Sabbath and are blamelesse? 6. But I say vnto you, that here is one greater than the Temple. 7. Wherefore if yee knew what this is, I will haue mercie, and not sacri­fice, ye would not haue condemned the innocents. 8. For the sonne of man is Lord, euen of the Sab­bath. The occasion of this doctrine of Christ is, that he going abroad to preach with his Disciples, they for hūger pulled the eares of corne. Hereof arose by the Pharises this Con­trouersie, who accused the Disciples for trauelling on the Sabbath day, as though they had done a worke on the Sabbath, which was not lawfull to de done, because the Law said, that no man should trauaile on that day. Our Sauiour Christ hearing this accusation, [Page 143] defendeth his Disciples: whereof some conclude, that our Sauiour here abrogated the Sab­bath. The exami­nation of Matth. 12. 1. 2. But what could they haue forged more vntrue? For if, as they say, he now had abro­gated the Sabbath, then our Sauior Christ did not obey euery part of the ceremonies vnto death: which to affirme, let them tell the danger of it. Nay rather according to the iudge­ment of the better learned we affirme, that Christ is so farre off from speaking against the Sabbath in this place, that hee setteth downe the pure obseruation of the same against them, who peruersely and vntruely did iudge of it. And here we see the Pharisees deale very cunningly with them, For they might as well haue accused the Disciples of theft, as of breaking the Sabbath, had they not knowne, that as the Lawe permitted a man to goe into the vine-yard for to gather grapes, so hee caried no clusters away: So they, to satisfie their hunger, might presently eate of the eares of corne, carying none away with them. Howbeit, they could not see, that this their trauell was not like their ordinarie trauelling on the other dayes, and that it was agreeable to the Sabbath, the Lawe permitting a Sab­bath dayes iourney. This some (curiously) haue defined to bee the space of a mile, some two, [...]ome three miles: vnto whom as I doe not denie the libertie of their iudgement, so I A Sabbath dayes iour­ney, what. thinke it to consist of that distance, as a man may conueniently trauell for some holy pur­pose, without anie hinderance of the ordinarie exercise of that day, and without wearisom­nes either to bodie or minde, whereby he should be the vnfitter for the Lords worship, or his duties. And therefore they that dwelt but so farre from Ierusalem, that they might o [...] that day conueniently goe to the Sacrifices, and returne home without any of the former hinderances, made a Sabbath daies iourney. And now in our times a man may lawfully go so farre for the more comfortable or holie vse of the day in hearing: so that neither his bo­die be ouerwearied, nor any due time of hearing be pretermitted, and that without preiu­dice or breach of the Lords day. Wherefore seeing our Sauiour CHRIST and his disciples trauelled to so holie an ende, and no further then by a Sabbath dayes iourney was lawfull, the end of the iourney, which ought to measure this and like actions, proueth, that herein there was no breach of the Sabbath. Neither is it likely that the Pharisees reproued and controlled the Disciples for trauelling, seeing euen they themselues with them were com­panions in the iourney, but rather they did it for their plucking the eares of corne: where­by they shewed, that the ceremonie of resting was not the chiefe thing in the Sabbath, (as now a dayes some doe thinke it) but rather▪ because they made prouision for their bodies, contrarie (as they imagined) to Exod. 16. 24▪ Well, it is most probable, that the Dis­ciples beeing gone farre from the place, from whence they did set out, (because if they had then fainted, they would there haue recreated themselues) and farre distant from ani [...] place where they might eate, (for if they had bene neere any place, they might rather haue refreshed themselues with other things then with corne) they through fainting & for want of other necessaries, were constrained to satisfie their present necessitie with these things, which if they had not done, they shuld not haue been able to persist in their calling, which was agreeable to the Sabbath: the workes whereof did neuer restraine from eating, which notwithstanding they might as iustly haue reprehended in the Disciples, as their plucking the eares of corne. The arguments whereby CHRIST doth answere them, may briefly be referred to fiue heads. The first is set downe in these words, vers. 3. Haue yee not heard what Dauid did, when he was an hungred, and they that were with him? 4. How hee entred into the house of God, & ate the shewe-bread, which was not lawfull for him to eate, neither for them which were with him, but only for the Priests? Behold he speaketh here of the ceremonie of shew-bread, which was broken for the preseruation of mens liues: whereby hee sheweth, that Cere­monies, as a thing of lesse importance, must giue place for lifes sake. So that this is spoken of the end, because the thing which is forbidden for a common end, is not brokē for a par­ticular vse. Wherefore Dauid and his companie did eate the shewe-bread to serue their necessitie, and that without breach of the Law, how much more may my Disciples eate the eares of corne, to enable them the more to attend vpon the ordināce of God? It is a rule in the ciuill law, that it is against ciuilitie too greedily to hunt after the syllables of their Max­imes, and too carelesly to neglect and permit the true sense of the Law. In which thing our Sauiour trappeth the Pharisees, who were too seuere censurers of the letter, and too seuere [Page 144] obseruers of the matter of the Law. Our Sauiour therefore in effect meaneth thus much, that as it was not lawfull to eate the shew bread vsually or ordinarily, and yet to eate it vp­on necessitie it was not vnlawfull: so vsually to gather corne on the Sabbath, euen in time of Haruest, it was not lawfull; and yet extraordinarilie, and vpon necessitie to gather it was not vnlawfull on the Sabbath, which permitted the works of necessitie, whereby men might bee the better enabled, and the lesse hindered to doe the workes of that day. And for this cause, seeing the Disciples without this helpe should haue beene vnfitter either to haue preached to others, or heard our Sauiour, and by it were enabled the more to either of these things: it is euident, that they were so farre off from breaking the Sabbath in so doing, that rather they should haue broken it in not so doing. So that Christ doth onely not abrogate the Sabbath in this place, but also reprehending the Pharisies for their mis­construing of the Lawe, and too strickt taking it, without due consideration of the ende thereof: he setteth downe a more pure obseruation of the same.

The second reason, which is drawne from the Lawe it selfe, and from the Priests owne The second reason. practise, may bee gathered out of the fift and sixt verses: Haue yee not read in the Lawe, how that on the Sabbath dayes the Priests in the Temple brake the Sabbath, and are blamelesse? 6. But I say vnto you heere is one greater then the Temple. As if hee should haue saide, Verilie yee misconstrue the Sabbath; yee must better consider, what kinde of works the Sabbath for­biddeth, to wit, the workes of mens ordinarie callings, not beeing fitte for the dignitie of the Sabbath, and nothing tending to the worship of God: but if they beseeme the dignitie of that day, and are done for God his holy worship, they are not vnlawfull. Aduise your selues (I pray you) doe not euen your owne Priests on the Sabbath-day slay their beasts to sacrifice? Doe they not circumcise on that day? And doe yee not carie your children to the Temple to be circumcised, which are workes both in respect of your Priests and you; and yet in that in these things yee are made the fitter to serue God in his worshippe, yee thinke them not vnlawfull? Likewise knowe, that this plucking of the eares of corne in my Disciples, is no worke of their ordinarie callings, but to make them more able for the worship of God. In that hee nameth the Priests, he sheweth that he rather speaketh against the persons, than against the cause, and strangleth them in their owne argument. For the answer in effect is this: If my Disciples prophane the Sabbath, then did your own Priests the same. Vnder this we may couch the answer of our Sauiour Christ to the Iewes, who accused him for healing of the sicke man on the Sabbath day, Ioh. 5. 17. My Father worketh hetherto, and I worke: that is, as my Father ceased from the workes of Creation, yet he ceased not from doing good on the Sabbath: so though I and my Disciples haue ceased from our ordinarie callings, yet cease wee not after the Father his owne example, to doe the workes of mercie on the Sabbath. For the works of God his prouidence are to be done euery day. Seeing he then vouchsafeth to put vs in his stead to doe good things, Worke of the Sabbath. wee may lawfully doe them, though with some bodily labour, as wee may on that day re­sort to the imprisoned, visite the sicke, relieue the needie, reconcile the vncharitable, and admonish the vnrulie; And why? wee seeke not heerein our owne profite, but the pro­fite of our brethren: wee desire not our owne glorie, but the glorie of God. In which cases wee are not forbidden, but commaunded to doe good on the Sabbath.

If wee looke narrowly into the historie of our Sauiour CHRIST, we shall see it was most vsual vnto him to heale the sicke, to restore sight to the blinde, to open the mouthes of the dumbe, and to frequent like exercises on the Sabbath day. And for what cause? Because on other dayes men following their ordinarie callings, could not so well followe him: but on the Sabbath day, their other busines set apart, they attended on him willing­ly, and resorted together: so that, if he had done these things on the other daies, he should haue hindred the ordinary callings of men, by the concourse of people: or else he should haue done them to the lesse glorie to God; if no companie nor concourse had bene made. Wherefore as both the people on that day were fittest to come to Christ: so Christ was then most ready, when his works also might most make for Gods glorie. Besides, hee did then these things rather, that▪ hee might weane the Iewes from their superstitious opinion of the Sabbath, and bring in the pure vse thereof, in exercising the works of loue. Now, if the [Page 145] outward rest of the day had been the chiefest thing therin, as the Pharisees then dreamed, and many now a daies haue thought: then how would Christ haue done these things, who was to doe and fulfill all things commanded in the morall Law, & left nothing vndone in any one jote of the ceremoniall Law, vntill the vaile of the Temple of his bodie was rent? Thus wee see how the chiefe ende was morall, and not ceremoniall: and as it is morall gi­uen to all men to further them in the means of their saluation, it is as needfull for vs, as for the Iewes. Againe, Christ was asked of no one question more than of the Sabbath, and in all his answeres he rather inueigheth against the peruerting, thē intendeth the abrogating of the Sabbath. In like manner, he meaneth nothing lesse then the abrogating of the day in his Apologie against the Pharisees▪ but rather laieth open their folly in prouing to their faces, that they cauill too much for the peruerting of the Sabbath, seeing they are driuen to reprehend that in others, which they themselues doe. The reason of his defence insinua­ [...]eth thus much: If yee thinke it an holie dutie to cut the flesh of children on the Sabbath, because it is done in your Temple, which otherwise might seeme a spice of murther and crueltie: Againe, if yee thinke the Temple commands the worke of slaying your beasts for sacrifice, which being done in the market-place were too butcherlike; then I giue you to vnderstand, that my disciples doe nothing vnbeseeming the Sabbath, so long as I am pre­sent with them, who am greater then the Temple.

The third reason is contained in the seuenth verse: If ye know what this is, I will haue mer­cie The third reason. & not sacrifice, yee would not haue condemned the innocents Here our Sauiour Christ, as before he had defended his Disciples by testimonies out of the Law: so now excuseth them by the witnes of the Prophets, and [...]iteth a place out of Hosea. chap. 6. 6. as if he should say: What workes doth the Sabbath forbid? are they not the workes of our ordinarie calling? What workes doth the Sabbath commaund? To sacrifice onely? No: but to doe the workes of mercie also, which is the ende of all our sacrifices. Why then seeing the law doth not for­bid the duties of loue to be done, will yee denie this worke of mercie to my Disciples, that when they fainte, they might not be refreshed? That this place of the Prophet is thus to be construed, that the Lord will not haue sacrifice alone, but mercie withall, wee may proue it by other places of the scriptures, as 1. Cor. 1 17. Christ sent me not to baptize, but to preach the Gospell: where the Apostle meaneth, that he was not chiefly and onely sent to baptize, but to preach also. So that the place is to be vnderstood in the way of comparison, that when one of the things cannot be conueniently done without the other be vndone; then mer­cie, which is better than sacrifice, must be preferred, as being the issue whither Sacrifice is referred. And in this respect, though simply in themselues considered, and in respect of the persons to whom they are performed; the first table of the Law, and the duties thereof are to be preferred before the second table, and the duties thereof: yet in comparison, when one of these must of necessitie be left vndone, because both cannot bee done together: seeing the Lord most alloweth of our obedience, when testimonie thereof is witnessed by practise to his Saints, and in the exercises of loue, we performe that in trueth, which other­wise wee labour for but by meanes, the Lorde desireth mercie, and not Sacrifice, and the knowledge of his will more then burnt offerings. So that heerein the Disciples doe not onely not breake, but keepe the Sabbath. This argument Christ vseth, Mark. 3. 4. where hee being reproued, because on the Sabbath day hee healed the man that had a withered hand, said to his accusers, Is it lawfull to doe a good deede on the Sabbath day, or to doe euill? to saue the life, or to kill? As also Luke where hee on this manner answered the Pharisees, who watched him whilest he healed the man which had the dropsie: 5. Which of you shall haue an Asse, or an Oxe fallen into a pit, and will not straightway pull him out on the Sabbath day? As if he should say, why doe yee watch to take me in this thing? Will ye permit the works of mer­cie to be done to beasts, and will ye denie them to be done to men? Why? will yee helpe your beasts being in perill, and may not I helpe this man being in such danger? How beit we must here note, that our Sauiour CHRIST in shewing how in this law is humanitie to creatures, giueth [...]o jot of libertie to worldly men, who vnder pretence of this obedience, seeke rather their owne priuate gaine in rescuing from perils the creatures, then the glory of Almightie God, which may redound to him by the more cheerfull & comfortable ser­uice [Page 146] of the creature being thus redeemed. Now, if any shall here further inquire, whether in seeding time, or the haruest season, when the times before haue been and still are like to be vnseasonable and vntemperate, they may somewhat on the Sabbath giue themselues to sowing, or gathering of their corne: I answere, No. For it is by speciall words expressely forbidden, Exod. 34. 21. Sixe daies shalt thou worke, and in the seuenth day thou shalt rest: both in earing time, and in the haruest thou shalt rest. And surely of all times labouring in haruest 1 seemeth most vnlawfull. First, if as God his benefits grow on vs, we must grow in thankful­nes, Prophaning the Sabbath haruest how great a sinne. then reaping at that time, we ought to render most thankes, and not to thinke the wor­ship of one day sufficient in seuen, much lesse to cut it from the Lord in part or in whole. Secondly, seeing in the weeke going before wee haue euen wearied both our owne bodies by labour, and much more the bodies of our beasts in tra [...]le: besides that, in working 2 on the Sabbath, wee contemne the ordinance of God most vnthankefully, which so well in his law in this case hath prouided for vs, wee deale too vnnaturally with our selues, and too iniuriously with our cattell. Againe, if wee on this day make no conscience of the worship 3 of God contemned by this worldly labouring, wee manifestly bewray our want of faith in Gods goodnes, wisedome and prouidence: as though hee either would not preserue that, which hitherto he nourished out of the earth: or that he hauing dealt so mercifully in ma­ny benefits before, should now [...] one faile vs: which vndoubtedly hee would not doe, did not our sinnes prouoke him thereunto. Wherefore if so it come to passe for our sinnes, we must rather in patience, repentance, and wisedome, submit our selues to the punishment, than prophanely and obstinately to seeke by such meanes to shake it off. True it is, as wee haue said before, that workes of necessitie bee lawfull on the Sabbath: but wee must vnder­stand Two kind of necessitie. it of necessities present, and not of perils which are imminent, that is, which are like to come, but yet are not certaine to come. For when the danger is presēt, as an house is on fire, bloodshed by reason of a fray is like speedily to bee committed if helpe bee not, or in such like cases, because the Lord hath as it were cast the remedie vpon vs, and put vs in his owne stead for ministring of helpe, then may we vse our libertie: but whē it is to come, and it is still in the Lord his hand, we must cast the whole remedie vpon him, if the danger f [...]l [...] knowing that he in his prouidence and mercie will remoue the euill, or else in sending it will punish our sinnes.

But to returne from this to that, from which wee a little digressed, the reason of Christ here vsed is yet pressed further, Luk. 13. 15 where hee answereth the master of the Syna­gogue, who had indignation at him for healing on the Sabbath, Hypocrite, doth not each one of you on the Sabbath day loose his oxe, or his asse from the stall, and leade him away to the water? 16- And ought not this daughter of Abraham, whom Sathan had bound for eighteene yeeres, bee loosed from this bond on the Sabbath day? That is, will ye water your cattel on the Sabbath, which thing your Rabbins thinke not vnlawfull: and thinke ye that I breake the Sabbath for helping a faithfull beleeuer? Is not this rather hypocrisie in you, than any new doctrine in me? But here some will obiect: Christ might haue done this the day after to the woman, who in so short a time would no more haue perished, than the oxe, if hee had not been led to the water vntill the day following. To this I answere, as the workes which wee doe to God his creatures do not fight with the keeping of the Sabbath, because in respect that cat­tel by not attending on them, would be made lesse profitable to their owner, though there­by they should not vtterly perish: so in respect that this womā should haue remained more vnfit for God his glory, & the keeping of the Sabbath, if she had not bin helped, although it may be shee should not vtterly haue perished, this worke of our Sauiour Christ was no­thing against the Sabbath, hee not seeking his owne glorie and profit, but the glorie of his father, and the profit of another.

Now followeth the fourth reason in the 8. verse. The Sonne of man is Lord euen of the Sab­bath: The fourth reason. That is, God the Father making the Sabbath, is the Lord of the same: the Sonne of man is equall with the Father, therefore the Sonne of man is also Lord of the Sabbath. A­gaine, as the Lord made a law for man, but none for himselfe: so ye are too presumptuous in the presence of the Lord to controll my disciples. For, if I beeing the law-maker, giue a speciall priuiledge to my Disciples, as indeede I may doe, vrging the law, where I list, and [Page 147] dispensing in the law to some, as I please; is it then meete that you should censure them, whom I doe priuiledge? Wherefore seeing it is I that haue appointed the Sabbath, and therefore best know who keepe it, and who breake it, I giue you to vnderstand, that these men, whom yee falsely accuse, because ye know not the pure keeping nor breaking of the Sabbath, haue not broken it. Suffer me then, I pray you, being Lord of mine owne ordi­nance, to dispose of it, as best seemeth to me.

The fift argument may be borrowed from the second of Mark. vers. 27 the words where­of The fift ar­gument. are these: The Sabbath was made for man, and not man for the Sabbath. Many thinke this reason to make much for their purpose; but they are deceiued in their owne ignorāce. For, saith Christ, this is the cause why my disciples haue not rested so much, as yee thinke they should haue done; the Sabbath, that is, the rest, was made for mans good and comfort, and not man for the rest alone, but for the sanctifying of the Sabbath: so that albeit they haue not for some good cause obserued the rest, which must giue place to the profit & commo­ditie of man, yet haue they not brokē the sanctification of the day, which chiefly is requi­red of them, in that, if they had not eaten this corne, they had fainted, and so haue beene made vnfit for the hallowing of the same. We say, meate was made for man, that is, for the reliefe, sustenance, and comfort of man, not man for the meate, to wit, for the eating and consuming of meate: but that in enioying the cōforr of God his creatures, he might praise the Lord the more freely. Neither can any man hereof iustly gather, that therfore on this day he may fil himselfe with meate, as he lusteth: because that were rather to vnable, than to enable him to keepe holy the Sabbath. Againe, we say in like maner, that labour, that is, the commoditie that commeth by labour, was made for man, not man for the labour, but for the glorie of God, which by labour in his lawfull calling he may gaine to the Lord. Wherefore seeing the rest was appointed only but as meanes, wherby man may the more fitly sanctifie the Sabbath, and the disciples did eate this corne, that they might be the fit­ter thereunto, it is manifest they did not violate the sanctifying of the Sabbath. Besides, though no man can say, that the Sacraments are figuratiue: yet the Sacraments were made for man, not man for the Sacraments, that is, for the bare vse of the elements: although it must needs be graunted, that to vse the word and Sacraments in purenes and holines for the further strengthening of our faith, is one of the chiefest and most principall duties of man. How be it in respect they be but meanes, and are to giue place to the end, to the which they are ordained, I am perswaded, that though the congregation were busie either in hearing the word preached, or in receiuing the Sacraments ministred: yet if an house be­ing on fire were in loue to be helped, the former actions were to giue place to the latter. For we reade Act. 20. 10. where Paul being occupied in preaching, and espying a young man, who was in a dead sleepe, fallen downe dead, made no conscience to cease from speaking, to goe downe to lay himselfe vpon the young man, & to imbrace him, vntill his spirit returned into him, and afterward went vp againe and continued his preaching. Wherefore in all these reasons we may see how Christ did shew vnto the Iewes, that they peruersly did stand in the ceremonie, and did not abrogate the Sabbath. Here then is a farre contrarie argument to that, which these men affirme. For seeing our Sauiour Christ might in one word haue shewed it to be a ceremonie, if he had purposed any such thing, and not haue so amplified the matter, we see he rather speaketh against their superstitious opinion and abuse of the Sabbath, than affirmeth any such thing, as these men do surmise. To these former reasons we may adde that, which is Matth. 24. 20. Pray that your flight be The sixt ar­gumen. not in the winter, neither on the Sabbath day. This, say they, sheweth, that the persecution of Ierusalem should be by so much the more grieuous to the Iewes, if it fell on the Sabbath, because then it was not lawfull for them to flie: so that if they stayed, they were like to lose their liues by falling into the hands of their enemies: if they fled, they should breake the Law of God, & so become subiect to the punishment thereof. But this was nothing in the purpose of our Sauiour Christ, who therefore forewarned them to pray, that the destruc­tion of the citie should not fall on the Sabbath, because then it would be the more grie­uous punishment vnto them, when besides the hauocke of their owne bodies, they should see the glorie of God thrust through the sides, the Temple polluted, the worship of God [Page 148] prophaned, the word of God blasphemed, and the Sabbath of the Lord defiled. The truth whereof appeareth in this, that troubles & the time of their visitation should come vpon them, when the Sabbath should not be ceremoniall, as now it was, when Christ spake vn­to them, but at such time, as men should worship God in spirit and trueth, without all sha­dowes and figures, when Christ should be ascended into heauen, as indeed it came to passe. So that this should increase the griefe of so many as sincerely worshipped the Lord, that when they should reioyce in the holy worship of God, they should mourne and la­ment for the enemies horrible blaspheming the name of God, and that when they should sing the praises of God, they would sigh and houle to see the open despite of God and his trueth. In respect of which miserable calamities, our Sauiour Christ foresheweth the wo­full estate that should be in those daies, of them which were with child, and gaue sucke. For though the fruite of the wombe and multiplying of children, in respect of them­selues, were the good blessings of God; yet the estate of those times should be so dange­rous, that euen the blessings of God should be turned to curses, and the children, which otherwise were a comfort vnto them, should now increase their trouble, discomfort and sorrow. Wherefore it is certaine, that Christ neither meant, that euery day should be alike: for then he would not distinctly haue pointed at this day: neither did he thinke it to be a ceremonie, because he knowing the time when ceremonies should cease; would haue been so farre off from nourishing them in their superstition, that being the Prophet of God, he would in this, as in other things, rather teach them the pure vse of the Sabbath.

Thus hauing spoken of those places in the Gospell, which might seeme to make against Answere to places taken out of the E­pistles. the Sabbath, now let vs speake of those places in the epistles of the Apostles, that we may see whether they containe any sound trueth for their purpose, howsoeuer they be thought to haue some hold in shew. These allegations are either out of the epistles of Paul, or the epistles to the Hebrues: out of the epistles of Paul▪ which he wrote to the Ro­mans, to the Galathians, or to the Colossians. The place which they bring out of the epi­stle to the Romans is in the 14▪ chap. vers. 1. Him that is weake in the faith receiue vnto you, but not for controuersies of disputations. 2. One beleeueth that hee may eate of all things: and another which is weake, eateth hearbes. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, iudge him that eateth: for God hath receiued him. 4. Who ar [...] thou that condemnest anoth [...]r mans s [...]ruant? he standeth or fall [...]th to his [...]wne maister: yea he shall be established: for God is able to make him stand 5. This man esteemeth one day aboue another day, and another man counteth euery day alike: l [...]t euery man be fully perswaded in his minde▪ 6. He that obserueth the day▪ obserueth it to the Lord: and he that obserueth not the day, obserueth it [...]t to the Lord, &c. In this last verse they would gather, that a man might make choise of daie [...] as he will, and as in a thing indifferent. And some learned expositors affirme, that the Apo­stle in this chapter intreateth of things, which in their owne nature are indifferent: and therefore here we are to vse thē in loue. As I grant this to be the general scope of the place, so I deny it to be the principal end. For as the Apostle speaketh of things indifferent, so he also speaketh of things not indifferent. And this we shall see, if we consider of the last verse of the chapter going before, and of the first of the chapter following. Thus it is written, chap. 13. vers. 14. Put ye on the Lord Iesus Christ, & take no thought for the fl [...]sh to fulfill the lusts of it. The effect whereof is thus much, if it be compared with the first verse of the chapter The exposi­tion of Rom. 13. 14. following. Although ye haue put on Christ, & truly know him by his word: yet if another man professing the same Christ with you, hath not attained to the like measure of know­ledge and the same proportion of faith, which ye haue, I would ye should not iudge him for his wickednes any more, than ye would he should iudge you for your strength: but rather bearing with his infirmitie, which in time may be changed to a more perfect strength, labour by all meanes to winne him to soundnes of iudgement. Wherfore in that he saith: Him that is weake in faith, receiue vnto you: he meaneth them that are not establi­shed in the doctrine of the Gospell, not them that are weake in a ceremonie, or in things indifferent: so that if any be found weake in the doctrine of Christianitie, I meane in some point of it, and yet be sound in all other things, they should not be further intangled with intricate controuersies, which they cannot conceiue: but so gently intreated, and mildly [Page 149] dealt withal, as both the good things which are in them may be nourished and confirmed, as also they may be won to the sight and sense of things, wherin as yet they be weake. Nei­ther must we thinke, that the Apostle meaneth here such imperfections, as may be in the most per [...]ect, but rather such weakness [...]s, as are foū [...] in most Christians. This is the general scope of the Apostle in this place: whereu [...]to also agreeth the conclusion, which is in the first verse of the chapter [...]ollowing: We w [...]i [...]h are strong, ought to bear [...] the infirmities of the [...]e [...]ke, and not to please our s [...]l [...]s. 2. Theref [...]re let euery man please his neighbour in that, that is good to [...]difi [...]a [...]ion. 3. For Christ al [...]o would not please himselfe, but as it is written, The rebukes of t [...]m that rebuke thee, fell on m [...]. Where P [...]l his sense is such: If we haue gotten more know­ledge, How the strong is to helpe and not to despise the weake. and attained higher graces than other men haue, we are not in respect thereof to de­spise others: but we must in wisdome and patience sustaine their error a while, and strongly support their weakenes, not that we should nousl [...] & nourish them in their error or weak­nes, but that by humilitie and patience we might the better build them vp in knowledge and true godlines. To this end [...]e alleadgeth the example of our Sauiour Christ, who did not onely beare with the infirmities of his friends, but also with the errors of his enemies. So that this then is the true vse of Christian faith mingled with loue, that who so is come to Christ, as we are, our wisdome may sustaine their error, and our strength may support their weakenes, and as Christ did beare with his weake disciples, so must wee with our weake brethren, not counting them as no Christians, because of infirme iudgement they dissent from vs in some particular, but in loue ouercome their infirmities, because they consent with vs in the generall The summe hereof is also set downe 1. C [...]. 3. 11. Other foundation can no man l [...]y, than that which is [...]id, Iesus Christ. 12. And if any man build vpon this foundation▪ gold, siluer, precious s [...]ones, timber, h [...]y, [...]r [...]u [...]ble, 13. Eu [...]ry mans wor [...]e shall be made manifest: for the day s [...]all declare it, because it shall be reuealed by the fire: and the fire shall [...]rie euery man worke, of what sort it is. 14. If any mans worke that hee hath built vpon, abide, he shall receiue wages: 15. If any mans worke burne, he shall lose, but he shall be safe himselfe: neuerth [...]l [...]ss [...] yet as it were by the fire. In which place we see, that so long as we be in Christ by faith and repentance, although our faith be mingled with some weakenes, and our repen­tance with some error, though we build with our gold, siluer and precious stones, some timber, hay, or st [...]bble; yet the Lord will beare with vs, much more then for this respect in like causes must we [...]eare one wi [...]h another Now for example sake the Apostle bringeth in this instance: On [...] bel [...]u [...]th t [...] he m [...]y [...]te of all things, and an [...]t [...]r which is we [...]ke, eateth herbes▪ &c. Some thinke that this eating of all things was meant of the Romans, and that the eating of herbs was vnde [...]stood of the Iewes then being at Rome. But this seemeth not * Yet we rea [...] Acts 28. 17. of Iewes at Rome. to be a [...]ound opinion, in that we reade not in any Ecclesiasticall historie, that the Iewes were at Rome: neither doth the Apostle write a mixed epistle partly to the Romans and partly to the Iewes, but writ [...]th it w [...]olly▪ and intitul [...]th onely vnto the Romans. Againe, we cannot gather out of any records of the writers, that the Iewes did [...]ate herbes alone. Of meats. When we beleeue we haue the w [...]rd for our warra [...]t. True it is that pedagogically the vse of many creature [...] was forbidden to the Iewes: how­beit it doth not seeme likely that they were tied so strictly to the eating of herbes. This I am sur [...] of, that euen now adai [...]s the diuell hath perswaded many Christians newly come to Christ, that if they eate any thing either in qualitie more delicatly, or in quantitie more liberally than bare necessitie doth require, they haue sinned. And yet in these men there is, no doubt, a generall good meaning: but yet in this particular they hold an error. In this exampl [...] the Apostle setteth downe the stronger part, and the weaker; the stronger part is prefixed, which is a worke of faith: the weaker part followeth after, which is the weakenes of faith. For marke, he saith, One bele [...]ueth that he may eate all things: here is a worke of faith, because [...] hath the word for his warrant: and then he saith, another eateth herbes, Or more truly read these words thus: Another ea­teth herbs, he doth it in weakenes of faith, not be­leeuing that he may vse other meat [...] ▪ he saith not he beleeueth, that may eate herbes, for hee doth it in weakenes of faith, and hath not the word for his warrant, neither doth he beleeue that he can vse other meates. This example inferred, the Apostle vseth this exhortation; Let not him that eateth, despise him that eateth not: as if he should haue said, let not him that is so strong in faith, therefore thinke him to be no Christian, that hath this error, to thinke himselfe more holy, i [...] he eate nothing but herbs. It is added, Let not him that eateth not, iudge him that eateth, and this is [Page 150] very necessarie. For it is much incident to the yong ones in Christianitie to iudge others, The nouices in religion are common­ly hastie in iudging. who are not so abstinent as they are. Here is not then the person so much condemned, as the fact. For though we may iudge his sin, and rebuke his errour, yet must we not iudge his person, as though God were not able to recouer him. Now to proue this, the man of God bringeth an argument only for confirmation of the doctrine immediatly going before, & it is drawne from the greater to the lesser. This man esteemeth one day aboue another day, and another man acounteth euery day alike. Which reason is thus much in effect: although there should be some so weake in knowledge, that they should make no difference of daies in re­spect of their vses, which vndoubtedly is a great error: yet I would not that for this respect a man should count him for no Christian, much lesse then must this be done to one, that of infirmitie eateth herbs, which is a lesse error than the other. The stronger opinion is set in the first place, the weaker in the last. For as this is the stronger, one beleeueth that he may eate all things: so this is the weaker, another eateth herbes: as this is the worke of faith, this man esteemeth one day aboue another: so this is the weakenes of faith, another counteth euery day alike. He that obserueth the day, saith Paul, he doth it not without knowledge and iudge­ment, but obserueth it to the Lord: so that the Sabbath day is the Lord his day. This is the strong opinion, I say, to distinguish one day from the residue, which was vnknowne to the Gentiles, who although they had many holy dayes through a corrupt imitatiō of the Iew­ish obseruation, which they had heard of, yet were they ignorant of the true day. But now hearing of the Lord his day, some among them began to doubt of it, with whom the A­postle willeth the stronger to deale in loue. In our dayes we see that because there hath bin much crying out against holy daies, some also wil not stick to cry out against the Sabbath. Wel, if a papist in al other general points of doctrine should be truly cōuerted vnto Christ, and for want of instruction doubteth of the Sabbath, we are in loue to deale with him, and for a season to support his weakenes. How be it we must remember that the weake must not alwayes be borne with, as appeareth by the Apostles words chap 15. 2. Let euery man please his neighbour in that, that is good to edification. So long then as the errour is of weaknes, and that it is but an infirmitie in the man, from which by the knowledge of the truth he would be rid and be deliuered, he must be borne with. But if it proceede of illusiō, obstinacie, & of a prefract iudgement as deceiued by the diuell, then he must not be borne with, no not e­uen now a dayes: nay, if we be herein faultie, the errour is not so tolerable in vs, as it was in them, in that they wanted the old and new Testament, both which are so abundantly ope­ned vnto vs. But if one truly repenting him of his sinnes, & faithfully beleeuing in Christ, shall through ignorance be afraid of the Sabbath, as of a seruile ceremonie, he is so farre to be borne with, as he desireth to come to the truth, & if he come once to be obstinate, he is no longer to be borne with. But how proue you that this is the stronger opiniō to esteeme one day aboue another day, and that this is the weaker to count all daies alike? I answere, the Apostles did obserue one day, and cōmended it vnto vs by their owne practise, which no doubt they wold not haue done, had it been the weaker part. Besides it is not vnlike but a law for obseruing this day was also made by them, Act. 15. and therefore it must be the stronger part. And although the Iewes could not be brought from their day, yet: the A­postles might haue one day. Againe, in that the Apostle would haue none iudged, that of weakenes shall not obserue the Sabbath, & yet he doth not onely himselfe iudge the Gala­thians, but also as being ielous ouer them, he telleth thē that he feareth their falling away, because they obserued dayes, and moneths, and times, and yeeres; it is apparant that this is the stronger opiniō, especially seeing that Coloss. 2. 16. he saith. Let no man condemne you in respect of an holy day, or of the Sabbath daies: that is, if ye will not vse their solemne Sabbaths of their ordinarie feasts, yet are ye free, and the Church must not iudge you No [...], that the Apostles practised this day, it is euident. Reuel. 1 10. where it is called the Lords day. As also 1. Cor. 16. 2. Euery first day in the weeke, which in an ancient Greeke copie is called the Lords day. Moreouer, Act. 20. the Church kept this day, because in it the Lord drew light out of darknesse, and CHRIST on this day rose from the dead, and the holie Ghost was sent in it, whether wee may call to minde in it our Creation, Redemption, and Sanctification. And where it is commonly translated, 1. Corinth. 11. When yes come together, in the Syriake [Page 151] translation it is found, O [...] the Lords day, when yee meet. Wherefore it is like, that the Apostles obserued this day, and therefore also it appeareth in this place, which we handle, that it is the stronger opiniō, wherein though a man faile through in firmity, he is not to be iudged. Thus we see, how this place maketh nothing for the purpose of them, that would disanull the Sabbath, but is brought in rather by the way of an argument, that if a brother counted all daies alike, which was a great weakenes, yet should he not be iudged: so farre off should they be from iudging him, that of weaknesse eateth herbes, which is the lesse error.

Here, if any shall obiect, that our first parents did eate nothing but herbes & fruits, and therefore we should content ourselues therewith: I answere, that their nature being in in­nocencie, was so sound, whole and perfect, that they needed not other nourishments, as we doe, who by reason of our weaknes and frailty, which accompany sinne, had need of other creatures, all which are pure vnto vs by the word & by prayer. Now, if our fathers not nee­ding other creatures for their corporall foode, stood in neede of the Sabbath, much more we standing in neede of our creatures, haue neede of the Sabbath. The second reason, out of the Epistle.

The second reason is taken out of Galath. 4. 10. Yee obserue daies, and moneths, and times, and yeeres. 11. I am in feare of you, least I haue bestowed on you labour in vaine. To this I an­swere, that we must not stand vpon the titles of letters, but obserue the scope of the writer, and weigh the drift of the epistle. The state of the cause is this; the Galathians were Gen­tiles, who by Paul his ministerie had receiued the Gospell: afterward certaine false Apo­stles, as all the learned agree, crept in, who did make them beleeue, that because the same ciuill policie of religion should be there, which was among the Iewes, besides the puritie of Christianisme, went about to intermingle the superstitions of Iudaisme. The Apostle therefore sheweth, that Christ being come to put away figures, all that maintained such daies, moneths, and times, which the Iewes obserued, as they were Iewes, should obscure Christ. The Iewes had their solemne assemblies and conuocations, Leuit. 23. 2. certaine times in the yeere, the first and last dayes whereof, they kept as Sabbaths to the Lord, of which Paul here speaketh, and therfore he saith ye obserue Sabbaths, he saith not, a Sabbath, for which assuredly he is not here grieued with them. For Paul had planted this day among them, as appeareth 1. Corin. 16. 1. Concerning the gathering for the Saints, as I haue ordained in the Churches of Galatia, so doe ye also. Where we may see that ancient custome of the Pri­mitiue Church, which was, that after the word read for the space of an houre, after the [...] ­mon ended, and the Sacraments administred; many did vse to giue not of constraint, but of good will to the poore. Now seeing he had appointed the Lords day in Galatia, it is not like that hee would so sharply haue reprehended them for his owne ordinance, as to say vnto them, that he feared their backsliding from the trueth by it, but rather of those Iew­ish holie daies, which being peculiar vnto the Iewes, had their beginning and their ending with them. And if wee say, that that day should not be kept for a ceremonie, but some o­ther, that were not to abrogate but to change the ceremonie: as he that stripping himselfe of one sort of clothing, and for pride inuesteth himselfe with a new sute, putteth not a­way but chaungeth his pride: or as hee that of a filthie lecher is become a couetous miser, riddeth not himselfe from sinne, but changeth from one sute of sinne, whereof he is weary, to some other. The Papists therefore, though they haue not the same daies, yet hauing newe daies in their stead, haue not abrogated, but altered Iudaisme. Iustinus Martyr affir­meth, that they had no holy day but one in the Primitiue Church. He speaketh then flat­ly against the ceremonies, which by the eternitie and perfection of Christ his sacrifice are abolished, Heb. 9 and 10 Our first father Abraham, when hee beleeued, receiued circumci­sion as the seale of his faith, to which Baptisme is subrogated vnto Christians. The parti­cular signe that appertained to the posteritie of Abraham, is gone: but the water in Bap­tisme doth appertaine to all in a generall equitie. Likewise as the Sabbath did put them in minde of their deliuerance, it is gone: but as by it we remember Christ his resurrection, wee retaine it. To conclude, the Apostle meaneth not in this place that Sabbath, but those holy daies of the Iewes, which being the beginning and ending, the first day and last day of their feasts were Sabbaths.

The third reason, Coloss. 2. 16. Let no man condemne you in meate and drinke, or in respect [Page 152] of an holy day, or of the new moone, or of the Sabbath dai [...]s, 17. Which are but a shadow of things to come▪ but the bodie is in Christ. This is also vnderstoode of the Iewish distinguishing of meates and daies. For the Colossians were troubled with false Apostles, as were the Ga­lathians. And what is the reason that they were so encombred with Iewish obseruations▪ Forsooth the religion of Christians, which rather consisteth of pure simplicitie than pom­pous solemnitie, hath but the word barely preached, the Sacraments without vaine shewes administred, prayers in humilitie offered: and therefore it seemeth not so polished, so glo­rious, and so garnished, as the Iewish religion, which did drawe the greater part of men af­ter it. Thus our fathers seeing the Iewish religion so vernished, and the Gentiles religion so pompous, and Christian religion ful of simplicitie, drew the Gentiles from the simpli­citie of Christianisme, and brought in this heape of ceremonies. Wherefore here Paul tel­leth them, that these things were but instructions for a time, and pedagogical: and there­fore did not so appertaine vnto them, as they should neede to trouble their consciences a­bout them, though they obserued them not. Let no man condemne you, saith the Apostle, in such Iewish ceremonies, as for the not obseruing of them they should count you no Chri­stians. Heere is the same drift of the matter, which was of the former; here the Apostle de­scendeth from generals to particulars, there he ascendeth from particulars to generals. Let no man condemne you in respect of an holy day, which was an octonarie: for eight dayes long did the feasts of the Iewes last, or of the Sabbath daies, hee saith not of the Sabbath: for hee meaneth those Sabbaths, which were appertenances of the former holy daies, not that ho­ly Sabbath which was common to the [...]ewes, with all other the people of God. And where­as in the former part of the verse it is said, Let no man condemne you in meate and drinke, hee sheweth, that the Iewes had certaine beasts and birds vncleane, and drink-offerings, which were forbidden them, howbeit vnto Christians all things are pure.

But some will say: what neede wee now to fast, who will censure vs? I answere, the Lord himselfe. For albeit wee that are Christians, are not to bee charged as the Iewes were, with one speciall day: yet as the Iewes, with all God his people, did humble themselues before the Lord, either for the remouing of some iudgement which presently did lie vpon them, or for the preuenting of some perils which were towards them, or for the obtaining of some grace, which they wanted, (and yet without all obseruations of daies (so wee must ioyne with them. And therefore whosoeuer refuseth the exercise of humbling either pri­uately or publikely, the same is to bee controlled by the word. If any bee commaunded publikely by the Magistrate, whether the cause be iust Publike fast, cōman­ded by the Magistrates, must be kept. Simile. or not iust, wee are to obey; if the cause bee iust, it is not the commaundement of the Magistrate, but of God, and who so breaketh this, is surely to be condemned. The similitude here annexed of the Apostle, is very fit: for as the skilfull painter first portraiteth, and then painteth with fresh and liuely colours, that which before more rudely and obscurely hee did frame and fashion with a blacke coale: so these rudiments more darkely did represent that which now is liuely described vnto vs, the truth of all things in Christ. The bodie is Christ: as if hee should say, yee haue receiued Christ, and the things which he hath prescribed: and though yee haue not the Sabbaths, and holy daies of the Iewes, yet haue yee the true Sabbath, & pure holy day, which Christ hath left vnto you. Here then the Apostle is so farre from abrogating of the Sabbath, that hee maketh no mention, nor includeth any meaning thereof in these words. And thus much for the reasons, which they thinke they haue gotten out of the epi­stles of Saint Paul.

Now let vs consider of that place, which is in the epistle to the Hebrues, chap 4 verse 3. The interpre­tation of Hebrues 4. For wee which haue beleeued, doe enter into rest, as he saide to the other, As I haue sworne in my wrath, If they shall enter into my rest: although the workes were finished from the foundation of the world. 4. For hee spake in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his workes. 5. And in this place againe, If they shall enter into my rest. 6. Seeing therefore it remaineth that some must enter thereinto, and they to whom it was first preached: entred not therein for vnbeleefes sake. 7. Againe, hee appointed in Dauid a certaine day by To day, after so long a time, saying, as it is saide, This day if yee heare his voyce, harden not your hearts. 8. For if Iesus had giuen them rest, then would hee not after this day haue spoken [Page 153] of another. 9. There remaineth therefore a rest to the people of God. 10. For he that is entred into his rest, hath also ceased from his owne workes, as God did from his. 11. Let vs studie therefore to enter into that rest, least any man fall after the same example of disobedience. Behold, say they, the Sabbath which Christians must obserue, is to rest from sin. I answere, this is not proued. For this was as well to the Iewes, as it is to the Christians. For it is said, Psal. 95. To day, if ye will heare his voyce, 8. Harden not your heart, &c. This the Prophet wrote after Ca­leb and Ioshua had entred into Canaan, whither though many entred not, yet some entred: so that they had euen that rest then, as well as we haue now. Wherefore it doth not follow, because the resting from sinne is also enioyned to the Christians as a pure vse of the Sab­bath, therefore it taketh away the other. Againe, the resting of God from his workes, can­not be a figure of resting from sinne, no more than God his workes can be a figure of sin­full workes. Now seeing the Lord here vseth an argument of proportion betweene his workes, and our workes, his ceasing from his workes, and our ceasing from our workes, be­cause betweene the figure and the thing figured, must be some proportion and resem­blance, I pray you what proportion is there betweene God his workes and our sinnes? what analogie betwixt God his resting from his workes, and our resting from sinne? A­gaine, that it cannot be here meant of the rest from sinne, it is manifest, because that which is here spoken, is set downe to Adam, Genes. 2. 2. 3. at what time there was no sinne in the world, and therefore no resting from sinne, & therefore no figure of resting from sin, because all the learned herein agree, that there were no figures before sinne. Besides, and fourthly the Apostle sheweth, that this rest is meant of the kingdome of heauen. For as Dauid spake this of the land of Canaan, so the Apostle speaketh it of the kingdome of heauen. Wherefore he concludeth; Let vs studie therefore to enter into that rest, where we shall not onely rest from sinne, but from all our ordinarie workes of our callings, where shall neither be eating, nor drinking, nor marying, nor giuing in mariage. And as the peo­ple before were threatned, that for their vnbeleefe and disobedience they should not en­ter into the land of Canaan: so we are here threatned, that vnlesse we studie and striue a­gainst these things, we shall not enter into the kingdome of heauen. Howbeit, although the Sabbath was not a figure vnto Adam of resting from sinne, yet it was vnto him a signe, that he should come to the kingdome of God, where should neither be eating, nor drin­king, nor marying: all which seeing Adam had, it is manifest that he was not in the king­dome of God as yet. The Sabbath then did put him in minde, that he should not alwaies be working, but that he should be translated, though not die: (for although he was created in innocencie, yet not free from being translated to a better place at God his good time) but, as the Apostle saith, he should haue been changed as were En [...]ch and Eliah, though after a more excellent manner. We haue now the Lords day, which assureth vs, that as now by faith and hope we enioy the life to come: so hereafter these two ceasing, we shall more fully and perfectly enioy the same: and as our Sacraments purely vsed, shew a thing not to come, but alreadie past; so this day truly kept, is a resemblance of a thing not past, but to come. For as on this day from the morning to euening we praise God, if we keepe the day holie, and yet withdrawne and interrupted with many by-thoughts, and secret di­stractions: so in heauen being freed from worldly, carnall, fearefull, and manifold affecti­ons and troubles, we shall more continually praise the Lord. What is then the alluding of this word rest? This it is. As God rested from his workes, after he had made the world: so we must rest from our workes. What from the workes of sinne? no, from the workes of our callings, and consequently from the workes of sinne much more. So the analogie be­twixt the Lord his rest and ours, teacheth vs that we must rest from our ordinarie workes, and this rest putteth vs in minde of that continuall Sabbath, wherein when we cease from A Sabbath in heauen. working, eating, drinking, sleeping, marying, and all such workes, as we are subiect vnto with corruption: then also shall we vndoubtedly cease from sinne, which kinde of rest in fulnes we must not looke for in this life.

This is a generall rule in Diuinitie to be obserued, that of one place of Scripture there is A generall rule concer­ning Scrip­ture. but one naturall and proper sense: although by consequence, searching out the contraries, the cau­ses, the effects, and such like, other things may be also gathered out of it. If the words be more [Page 154] proper and naturall, the sense is more proper and naturall: if the words be borrowed and metaphoricall, then is the sense borrowed and metaphoricall. Now allusions are not so much for the proofe & confirmation of the matter, as for the amplifying and illustrating of the same. For example, 2. Corinth. 13. 1. the Apostle saith: This is the third time I come vnto you. Where we must vnderstand, how the Apostle had been with them once in bodily presence, and twice wrote vnto them, and yet he saith, this is the third time I come vnto you. He alludeth then to this, as yee see, O Corinthians, in the law, that two or three witnesses were sufficient to confirme the good, and condemne the euill: so I haue beene with you thrice, which is sufficient to confirme the faith of the godly, & to leaue the vngodly with­out excuse. Againe, Rom. 10. 18. we reade, But I demaund, Haue they not heard? No doubt their sound went throughout all the earth, and their words into the ends of the world. Here we see the Apostle alludeth to that Psal. 19. 4. which is meant of the day and the night. This is then the allusion, As the day and the night spread ouer the whole world, so the Apostles were sent to preach ouer the whole world. Againe, Galat. 4. Paul alludeth to Agar and Sa­rah, in which place he sheweth, that as in Abrahams familie was the image both of the true Church and malignant Church, the one persecuted of the other: so like should be the e­state of the Church continually euen vnto the end. In like manner the author to the He­brues vseth an allusion, that as God rested the seuenth day from the workes of the crea­tion: so we also should rest from the workes not of sinne, as these men would haue it, but of our calling. For this Adam should so haue done, though he had not sinned, and there­for [...] it is not meant of resting from sinne. Thus we see, where the Christian Bee gathereth honey, there the heretical Spider sucketh poyson, who affirmeth, that in this life they rest from sinne, and here they haue their heauen.

And thus much for those reasons, which are out of the very words of the Scripture: no [...] of those arguments which are drawne by consequence out of the Scripture. Their maine Of their ar­guments drawne by consequence out of the Scripture. reason is this, which deceiueth many: That which is gr [...]ffed in mans nature, whereof the Gen­tiles were not ignorant, and which continueth to the kingdome of Christ at his second comming is morall▪ and that which was not naturall, vnknowne to the Gen [...]iles, an [...] lasted but vnto the first comming of Christ, was ceremoniall: but such was the Sabbath, therefore the Sabbath is a cere­monie▪ and not a morall precept. I answere first, that naturall and morall, which they make all one, must not be confounded▪ True it is, that our first parents had the law of God written Obiect. The Sab­bath vn­knowne to the Gentiles: ergo, ceremo­niall. in their hearts, before it was promulgated in the mount: whereunto, as we said, the cere­monies (seruing as rudiments for a time, and as appertinances) of the law were adioyned. And albeit the morall law be the explaining of the naturall law: yet it doth not follow, that that which is in the morall law, is no more than that which is in the naturall law. We know our first father Adam, besides the law of nature, had the Sabbath in expresse words giuen him: and although he had the great bookes of Gods workes, yet he had the Word and Sacraments also: both which were without his nature, and had them not in his owne How the mo­rall and na­turall law differ. nature. So the things here spoken renew that which was giuen, besides that which he had by the law of nature. The Gentiles then can no more by the light of nature see the true Sabbath of the Lord, and the time wherein he will be worshipped, than the pure meanes and manner which the Lord hath appointed for his worship: and therefore both Papists, Heretikes & Gentiles, are as well deceiued by ignorance in this obseruation of the fourth Commandement, as they be in the second. Againe, I may answere, that in some manner both the second and fourth Commaundements are engraffed in mans nature. For neuer any were found so prophane, which would not grant that God ought to be worshipped, and that not onely inwardly but outwardly also by meanes. And the Gentiles by the in­stinct of nature would acknowledge, that as there was a God to be worshipped, so there should be some time which should be sequestred from other businesse, and should be be­stowed on matters concerning the worship of God. But to discerne aright what these meanes be, wherewith the Lord will be serued, and what this time is which the Lord will haue for his honour, the Heathen were so farre off, that how many nations so many heads, how many heads so many kindes of religion. The Gentiles, whose vaine traditions were but disordered imitations of Moses lawes, which they had heard of, had indeed their holie [Page 155] daies, which not being vsed in faith by reason of their ignorance of the word, could no­thing please God. Yea wee may reade how strictly and superstitiously the Gentiles kept their holie daies: so that with all other they agreed after a sort in this generall point, that there should be both appointed meanes, and certaine set times for the worship of God. A­gaine, it is like that the Gentiles were not ignorant of the law of fasting, as may appeare by the Niniuits: but how to order it a right to the glorie of God, they were altogether igno­rant, Rom. 3. 1. Psal. [...]47. because they wanted the word. Wherefore herein wee count the true glorie of Chri­stians to consist that the Lord hath giuen vs the truth, and hath not left vs to our own in­uentions in the meanes of Gods worship: and herein is Christian dignitie, that as wee haue the manner of our religion prescribed of God himselfe; so we haue also the time, which he for that purpose hath himselfe sanctified. It followeth not thē, because the Sabbath is not ingrasfed in mans nature, therefore the Sabbath is not morall, because in trueth neither were the lawes of the meanes of Gods worship, nor of fasting so ingrafted, although in some maner they were. Their reasons by consequence are either from the old Testament, The first ob­iection. or from the new. Their argument from the old Testament is this: We reade not, the law of the Sabbath was put in practise before the law was promulgated in mount S [...]nai: there­fore it is not morall but ceremoniall▪ This is no good reason, we find it not written, there­fore Answere. it was not. For so they may argue against [...]asting, and many other things which were vsed, and yet the practise of them not left in writing Who can disallow of mariage and of spousals? doe not the Gentiles, the lawes ciuill, and the Romane law approue them? and yet what record haue we left concerning these things in writing before the law? Look in­to the historie of the Kings and Iudges, in the bookes of the Chronicles, where you shall finde mention made but once of the Sabbath, and wee haue it once commanded by pre­cept, Gen. 2. 2. and commmended by practise, Exod. 16. 26. in which place the man of God speaketh in the preterperfect tence, Behold how the Lord hath giuen you the Sabbath. Their The second obiection. second reason is drawne from the streightnes of the law to be executed (Exod. 35. 2. 3.) on him that gathered sticks, which they say must not be enioyned vs. Concerning this, it ma­keth Answere. no more against the morall obseruation of this precept, than the other ceremonies did against the other precepts, whereunto they were ioyned. The Iewes being in their non­age had rules peculiar to themselues, with these wee are not intangled: how beit they had other generall commandements, which being common to vs with them, appertaine still vnto vs. As for example, to teach our children the cōmandements of the Lord, appertai­neth What things appertaine to the Iewes on­ly, and what to vs with them. Kind­ling of fire on the Sab­bath day law­ful to vs. to vs, Deut. 6. 7. but to bind them vpon our hands for a signe, & as frontlets betweene our eyes, appertaineth to the Iewes: to burie the dead belongeth vnto vs▪ but to enbalme them with spices, who had not so cleere a testimonie of the resurrection, belongeth to the Iewes. Is not the law of murder as well enioy [...]ed vs, as to the Iewes? yet we may eate blood, which they could not. We ought to be as temperate as they, yet we may eate the fatnes of meate, which was forbidden them. And so in all the commandements the morall obserua­tion belongeth to vs as well as to them, the ceremoniall keeping, to them and not to vs. And the same we conclude of this place concerning the fire making on this day.

Out of the new Testament they also gather two reasons. First, they say it is not mentio­ned nor vrged so much in the new Testament, as are the other precepts I an answere, this is Out of the Testament. no good reason: but is rather to be returned to the Anabaptists, who reason that the iudi­ciall lawes are not to be vsed, because they are not vrged. Nay rather looke what the holie The first ob­iection▪ Ghost hath set downe more sparingly in the old Testament, he hath more fully & plainly supplied it in the new Testament, and what thing the law containeth more fully, that the Answere. Gospell handleth more sparingly▪ because the Lord in his heauenly wisedome would not trouble vs much with one thing. But we know it is named, Matth. 12. and 24. Mar. 2. Iohn. 5. Act. 20. 1. Cor. 16 and 16. Reuelat. [...].

The second argument is this: The Apostles changed the day, which (say these men) they The second obiection. neuer would haue done, had it been morall. I answere, it was neuer commanded nor ap­pointed what one certaine day should be kept among seuen, but that there should be ob­serued Answere. a seuenth day: which being kept it is sufficient▪ and the law remaineth vnuiolated. And yet we permit not, that any man at his pleasure should now change this day. For that [Page 156] which the Apostles did, they did not as priuate men, but as men guided by the spirite of God, they did it for the auoyding of superstition, wherewith the Iewes had infected it. A­gaine, as the Iewes vsed the other day, which is the last day of the weeke, because it was the 2 day wherein the Lord made all things perfect: so the Apostles changed it into the day of Christ his resurrection, who was the beginner of the new world, on which day we receiued a more full fruite and possession of all the benefits in Christ his conception, birth, life, and death. Besides, this was the first day of the creating of the world, wherein the Lord drew light out of darknes. Lastly, the holy Ghost is said on this day to come downe vpon the 3 holy Apostles. So that this day doth fitly put vs in minde of our creation to be thankfull 4 to God the Father, of our redemption to be thankfull to God the Sonne, and of our sancti­fication Aspeciall vse of the Lords day to remē ­ber three great bene­fits. to be thankfull to God the holie Ghost.

Now if any can alleadge more effectuall or equall reasons vnto these, hee may alter the day so it be with the consent of the Church. Wherefore the equitie of the law remaining, it is not abrogated▪ Circumcision, as we haue shewed, is considered two manner of wayes, either as the seale of Faith, Rom. 4. or as a signe of that circumcision which wee haue in Christ made without hands. In this manner considered, it is ceased, as it is a seale of Faith it Change of the day. remaineth, not the same in forme and manner, but the same in effect. For although wee haue not the same helpe of our Faith, yet we haue a helpe. The Iewes had Sacraments moe in number, but we more excellent in signification. Though we haue not many Sacramēts and holy-dayes, yet wee haue two Sacraments, and one day more effectuall, than all they were which the Iewes had. We see therefore in truth no reason as yet, why we should not obserue the Sabbath as Morall.

Thus hauing confirmed the doctrine of the Sabbath by the holy Scriptures, and proued Of the obser­uation of the Sabbath. that there is a morall vse of the same, as well for vs as for the Iewes; and hauing answered all the contrarie objections, that might seeme to make against this doctrine: it followeth now according to our first diuision, that wee should speake of the obseruation of the Sab­bath it selfe, shewing how it is kept, and wherein it is broken. For both these are expressed in the Commaundement: wherein is set downe the affirmatiue, to teach how to keepe it; and the negatiue, to shew how we breake it. First then we will shew, how the Sabbath ought to be kept: then afterward, we will declare how it is broken. Where it is said in the begin­ning of the precept, Remember to keepe holic: and in the ende thereof, the Lord hallowed the Sabbath: so that it is not simply said, Remember to keepe: but to keepe holy: neither is it sim­ply mentioned, that the Lord left the seuenth day, but blessed the seuenth day & hallowed it. How the Sab­bath is truely kept. Hereby is insinuated vnto vs, that in this day we should grow in loue towards God, & ten­der affection to our brethren, wee are taught that then wee keepe the Sabbath aright, when we vse it to that ende for which it was ordained, that is, when we vse in it (as we haue before shewed) th [...]se exercises, whereby we may be the more sanctified, and God the more glori­fied Note. both on this, & in the other dayes of the weeke. These exercises be such, as are either priuate or publike. The publike exercises are twice at the least to bee vsed euery Sabbath, and they bee these. First the word read and preached▪ then prayers feruently made with thanksgiuing, singing of Psalmes, reuerend administration of the Sacraments.

And first, for reading and preaching of the word, wee reade, Nehem. 8. 8. And they Reading and preaching. read in the booke of the Law of God distinctly, and gaue the sense, and caused them to vnderstand the reading. Also wee may see this in the practise of the Apostles, Act. 13. vers. 15. And after the lectures of the Lawe and Prophets, the rulers of the Synagogue, sent vnto them, saying: Yee men and brethren, if ye haue any word of exhortation for the people, say on. And as the Mini­sters did reade and preach the word, so it was the practise of the Church to heare, as Eccles. 4. vers. 17. Take heede to thy foote, when thou entrest into the house of God, and bee more neere to heare, than to giue the sacrifice of fooles. And it is saide, Nehem. 8. 3. The eares of all the people hearkened vnto the booke of the Law. And concerning praying, thanksgiuing, & singing, the Prophet of God vseth a vehemēt exhortation to the Church, Psal. 92. 1. Come (saith he) let vs reioyce vnto the Lord: let vs sing aloude to the rocke of our saluation. 2. Let vs come before his face with praise: let vs sing aloude vnto him with Psalmes. And Psal. 65. 1. O God, praise wai­teth for thee in Sion, &c.

[Page 157]Now for the Sacraments generally we are to marke, that as in the time of the law the sa­crifices were most vsed on the Sabbath day: so our Sacramēts succeeding the sacrifices are then most to be frequented. As for the supper of the Lord, it appeareth Act. 18. 1. Cor. 11. The great ignorance and carnall securitie of the people must cause vs to be more wary whom we admit to the Sacra­ments. (as it seemeth) that it was administred euery Lords day, although now adaies the ministers may not so doe, for the great ignorance & carnall securitie of people. For the administra­tion of Baptisme, although there be no expresse places of the scriptures shewing the prac­tise of it on this day: yet there are many good reasons agreeable to the word, which will proue the same. First, we know Circumcision was vsed on that day, & therefore Baptisme which is come into the place of Circumcision, is to be vsed on the Sabbath day. Againe, Baptisme is a publike action of faith, wherby a member is to be receiued into the Church, and therefore the prayers of the whole congregation ought to be made for it: all must be hereby put in minde of the benefits which they haue reaped by Baptisme, and so make a double profit of their presence hereat.

Now seeing old and young, men & women, masters and seruants, fathers and children, Baptisme. cannot so generally & conueniently meet on the weeke daies, by reason of their callings, as they can on the Lords day, their busines set apart: it seemeth by good reason that the Sabbath is the fittest day for this Sacrament. Againe, if the Lord in his infinite wisedome and goodnes commanded Circumcision to be vsed on the eight day, both for the auoy­ding of superstition, if any tied the grace of God to the outward signe, as also for a suffici­ent time, wherin the children might gather some strength to the cutting off of their flesh; why were it not a thing requisite, that Baptisme should be deferred to the Lords day, both Children dy­ing before Baptisme. for the remouing of their superstitious opinion, who think the childrē dying vnbaptized to be but damned; and also for the better enabling of the child to be dipped in the water, according to the ancient maner and pure nature of Baptisme? Wherefore for these causes Baptisme cannot be denied to be a publike dutie of the Sabbath. Cōcerning priuate exer­cises on the Sabbath, they are either going before the publike, or following after, or com­ming Priuate ex­ercises on the Sabbath. betweene. The duties going before are either in examining our selues, or stirring vp of our selues. The examination of our selues consisteth partly in surueying our estate past, and partly in considering of our present condition: in surueying our estate past, we are to call to minde either what sinnes the weeke before we haue committed, to the more hum­bling of our selues in prayer: or we must remēber, what graces of God in our soules, what benefits of God on our selues or in our friends we haue receiued, to the better prouoking Preparation to obserua­tion of the Sabbath. of our selues to thanksgiuing: in considering of our present condition, we are to examine how we stand affected, whatmeasure of faith, repentance and godlines is in vs: if there be any special want or occasion of publike prayer, we must craue the prayer of the Pastor and congregation: if any peculiar cause of a solemne thanksgiuing be offered, we must giue the Preacher and people word of it: as also if there be occasion of some want, we are to pray for the Minister that his mouth may be opened, to make some happy and holy supply by the word of it. How requisite this examination is, our ciuill practises may declare. We see worldly thriuing men, if not euery day, yet at the least once in the weeke they search their bookes, cast their accounts, conferre with their gaine their expences, & make euen recko­nings, whereby they may see whether they haue gained, or whether they haue lost, whe­ther they are before hand or come short: and shall not we much more, if not once a day, which were expedient, yet once in the weeke at the least, call our selues to a reckoning, examining what hath gone from vs, what hath come towards vs, how we haue gone forward in godly proceedings, or how we haue gone backward, that if we haue holy in­creases, Examina­tion. we may giue thankes and glorie to God; if we come short, we must humble our selues, and endeuour the weeke following, to trauaile with our selues the more earnestly to recouer our former losse. This examination had, we are further to stirre vp our selues before we come to the publike exercises. This consisteth in reading, meditating and pray­ing, whereby we may prouoke a spirituall appetite the more hungerly, desirously, and louingly to resort to the congregation. How necessarie this is, the long and wofull expe­rience of non-proficients in the schoole of Christ, doth lamentably shew. For what is Non profici­ents in the Church. the cause why in the prayers of the Church we so little profit? What causeth the word [Page 158] to be of so small power with vs? whereof commeth it that the Sacraments are of such slen­der account with vs? Is it not because we draw neere to the Lord with vncatechised hearts, and vncircumcised eares, without prepared affections, and vnschooled senses: so that we come vnto, and depart from the house of God with no more profit, than we get at stage­plaies, where delighting our eyes and eares for a while with the view of the pageants, after­ward we vainely depart? If we at any time are to entertaine some speciall friend or stately guestes, it is ciuilitie to auoide all things noysome, and to procure all things handsome in our houses: and shall we not thinke it Christianitie at such times as the Lord hath made speciall promise to visit vs, and to become our friendly guest, to purge the loathsome af­fections of the heart, & dispose our soules in some holy order for his entertainement? Are we so diligent to present our selues on the Sabbath in our best attire, because then we shall come before the whole congregation: and shall we be negligent to attire our soules, seeing we are to appeare before God and his Angels? Doe we outwardly professe this day to be a more solemne time than any other day of the weeke: and shall we in inward practise denie the same? Wherefore in this holy preparing of our selues, we are to imi­tate the wisedome of worldly men, who hauing a suite to the Prince, or some noble per­sonage, Simile. which hath not that happie successe and issue, which was hoped for, by and by beginne to call themselues to account, to consider with themselues in what circumstance they failed, whereby lesse circumspectly, and lesse aduisedly they attempted their enter­prise, accusing themselues of folly, and vnconsiderate dealing in their cause, whereby, a [...] wofull experience teacheth them, their request fell to the ground. Vnto these men here­in we must not be vnlike, when in dealing with the Lord we profit not so much by hea­ring, reading, praying, or any other publike exercise, as we should: neither must we sticke to reason with our selues, and to contemne our selues as faultie, either in omitting some­thing to be done, or committing something to be vndone, before we addresse our selues to our publike duties.

Now that this examining and stirring vp of our selues may the better be done, it is re­quisite To rise early on the Sab­bath. (contrarie to the long and loathsome practise of the most part of men) that we rise earely on the Sabbath day. We see young men will rise earely to resort to matiages, to fea­stings, to goe a maying, to ringing of bels, or such like vanities: the Papists will breake their sleep, that more timely they may haue their Masses, & popish practises: the here tikes also to attend on their vaine reuelations, will recouer sometime by early rising: all which are to our shame, that for holy & heauenly exercises, to serue the Lord in spirit and truth, will redeeme no time, whereby the Lord his Sabbath may be the better sanctified: but on the contrary, by bathing our bodies in our beds on that day more than on any other, as perswading our selues too great a libertie therein, we make it a day of our rest, and not of the Lords rest.

The Israelites are said to haue risen very early to their idolatrie: the Prophets are re­ported to haue stretched out their hāds betimes in the morning. Wherefore for shame of the one, for the imitating of the other, let vs stirre vp our selues more early on the Lord his day, as making the Sabbath our delight, Esay. 58. wherby we may be no lesse carefull to bestow the first fruits of the day and the sweetnes of the morning in the pure seruice of God, than Idolaters in their Idolatrie, young men in their vanities, wordly men in their couetousnes, & here tikes in their heresies vse to do. If we thus shall examine our selues in our sins committed, & gifts of God receiued; if we shall humble our selues for the one, and be thank full for the other; if we shall suruay our wants, pray for our pastors, prepare out selues, and vse all these exercises in wisedome, and rising early (vnlesse vpon some spe­ciall cause or weaknes, which requireth rather our wholy keeping of our beds, than our 2 vprising) let the experience of the after fruits and good increases of the publike exercises Exercises af­ter and be­tweene the publike. speake, and let triall report, if the word be not more precious, our prayers more powerfull, our receiuing of the Sacraments more effectuall, more profitable vnto vs. Now concer­ning those exercises which follow after, or come betweene those publike meanes, they are either for the increase of faith and repentance to make the publike