vnto the Lord bake that to day which ye will bake c. c Luke 4.16 And hee came to Nazareth where he had beene brought vp and as his custome was went into the Synagogue on the Sabbaoth day and stoode vp to reade d Acts 13.14 But when they departed from Perga they came to Antiochia a Citie of Pisidia and went into the Synagogue on the Sabbaoth day and sate downe ver 15. And after the lecture of the Law and Prophets the Rulers of the Synagogue sent vnto them saying Yee men and brethren if yee have any word of exhortation for the people say on Then Paul stoode vp c. verse 42. And when they were come out of the Synagogue of the Iewes the Gentiles besought that they would preach these words to them the next Sabbaoth day verse 44. And the next Sabbaoth day came almost the whole Citie together to heare the word of God Chap. 17.2 And Paul as his manner was went in vnto them and three Sabbaoth daies disputed with them by the Scriptures e Sixe daies thou shalt d ee thy worke and in the seventh day thou shalt rest that thy Oxe and thy Asse may rest and the sonne of thy maide and the stranger may be refreshed Deut. 5.14 But the seventh day is the Sabbaoth of the Lord thy God thou shalt not doe any worke therein nor thy sonne nor thy daughter nor thy man servant nor thy maide nor thy one nor thy usse neither any of thy cattell nor the stranger that is within thy gates that thy man servant and thy maide may rest as well as thou Marke 2.27 And he said to them the Sabbaoth was made for man and not man for the Sabbaoth Of the day that the Sabbaoth must be kept vpon CHAP. III. AS there must be a Sabbaoth or day of rest continued in the Church of God while the world continueth so this Sabbaoth must be vpon one certaine day of the weeke and that is the seventh day for so God hath appointed first at the creation a secondly at the giving of the Law in Mount Sinai b But not that seventh day which was from the first creation of the world for that was once changed vnto the first day of the weeke the day after the Iews Sabbaoth which we now keepe for the Sabbaoth day Acts 20.7 concerning which change three things are diligently to be considered 1 That it was made by the Apostles could be made by none so fitly as by them and that for two causes 1 Because they had the best gifts for they had the spirit of truth to leade them into all truth c And therefore could see further into things thē the rest of the church 2 Because by reason of their great Apostolicall authority they could prevaile more then thers 2 That the Apostles made this change of the day vpon good reasons made knowne to the Church and those were cheefely two 1 In memorie of the second creation of the world by Christ because on that day the Lord Iesus did most gloriously rise againe and so conquered death sinne and hell and finished the worke of mans Redemption which was a second creation 2 Then the Lord Iesus having as it were made the world new againe hee did 1 Cease suffering as God at the end of the first creation ceased working 2 Begin his glorious rest and so continueth in rest and glorie for ever In which respects 1 The time of the Gospel is called the world that was to come d The heavens and the earth are called New e and all things men all are called new f creatures 2 This new Sabbaoth also is called by a new name viz. the Lords day g of the Lord Iesus concerning which name two things are to be noted 1 That it must be retained with the day because part of the honour and estimation of the day consisteth in giving it his right name 2 That it dooth no whit abate the glory of the first creation nor of the first Sabbaoth but being added vnto it as a further honour doth increase the dignitie of it even as Iacob was more renowned of God when he was also called Israel 3 That this first day of the Iewes weeke which we now keepe for the Sabbaoth is that Sabbaoth day which was ordained by the Apostles through the direction of Gods spirite and therefore must remaine for ever and never more be changed For 1 Vppon this day the Primitive churches with the consent of the Apostles vsed to assemble and to exercise all the parts of Gods worshippe which were proper to the Sabbaoth day h 2 The Apostle Saint Paul willeth that to be done vpon this day which is most fit for the Sabbaoth day and that is collecting for the poore i as more at large is shewed in chapter 10. 3 This day hath beene kept of all Churches ever since the Apostles time and in all the new Testament is nothing found to controle the same neither was it ever resisted by the Apostles but hath beene by their writings approved and by their practise confirmed vnto vs. THE PROOFES a Gen 2.3 So God blessed the seventh day and sanctified it c. b Exod. 20.8 Remember the Sabbaoth day to keepe it holy c. verse 10. But the seventh day is the Sabbaoth of the Lord thy God c Iohn 16.13 Howbeit when hee is come which is the spirit of truth he will leade you into all truth d Heb. 2.5 For he hath not put in subiection vnto the Angells the world to come whereof we speake e Esa 65.17 For loe I will create new heavens and a new earth and the former shall not be remembred nor come into minde verse 18. But be you glad and reioyce for ever in the things that I shall create for behold I will create Ierusalem as a reioycing and her people as a ioy f 〈◊〉 Cor. 5.17 Therefore if any man be in Christ let him be a new creature old things are passed away behold all things are become new g Apoc. 1.10 And I was in the spirit on the Lords day h Acts 20.7 And the first day of the weeke the Disciples being come together to breake bread Paul preached vnto them i 1. Corin. 16.2 Euery first day of the weeke let every one of you put aside by himselfe and lay vp as God hath prospered him that then there be no gatherings when I come What manner of rest must be kept CHAP. IIII. IT is not enough to keepe a rest but we must keepe a most precise and exact rest and that may appeare vnto vs two waies 1 By the manifold Commaundements even for the keeping of the Sabbaoth 2 By the vrging and repeating of the word Rest in so many words so often and so a particularly All the Commandements given for the keeping of the Sabbaoth are two fold Generall whereof some be without b penalties expressed and some be with c penalties annexed Speciall wherein the Lord forbiddeth his people to worke
Scripture to our further g comfort and instruction 2 The better vnderstand the preaching 3 Make the better vse of that we heare So much of preparation before we goe to the publike exercises of religion Now of meditation when wee are gone from them which dutie that we may the better put in practise we are to know foure things 1 What meditation is 2 How hardly men are drawne vnto it 3 How it is commended in the scripture 4 That we must meditate as well vpon the workes as vpon the word of God Of the first Meditation is an exercise neither of the eye nor of the eare nor of the tong but of the minde onely after speaking reading hearing and beholding whereby 1 We call to minde that which wee have h heard read or seene 2 We doe further muse and reason of the same with our selves 3 We doe apply it to our owne vse and make practise of it Of the second That men naturally are hardly drawne vnto meditation the divell envying the great good of it is most certaine for 1 Most men naturally desire to passe the time as merrily as they can and to avoide muzings and melancholie dumps as they call them Secondly lest they should fall vnawares into meditation they will 1 Cut off all meanes that might procure meditation by being alwaies in pleasant company 2 Maintaine foolish and profane jestures in their houses if they be able of purpose 1 To feede their owne profane and irreligious humors 2 To keepe them from meditating and studying of mortification Of the third Meditation is commended vnto vs in the Scripture as a thing that is 1 A speciall good meanes to cause vs to keepe the Commandements of God and to prosper in that we take in i hand 2 A true note of a man that is both truly godly and truly k happy 3 The practise of the godly when they would withstand the force of slaunderous tongues and other l wicked devises and when they vnderstand more of Gods law than m other men Of the fourth We must not onely meditate vpon the word of God which we reade and heare but also of his workes which we behold in the heavens in the earth in the sea in our selves c. that so wee may 1 Learne the invisible things of God as well by experience as by n doctrine 2 Thereby be confirmed in o godlinesse and be assured of p Gods truth and favour THE PROOFES a Exod. 19.10 Moreover God said vnto Moses Goe to the people and sanctifie them to day and to morrow and let them wash their clothes Eccles 4.17 Take heede to thy foote when thou entrest into the house of God c. b Luke 8.18 Take heede how ye heare 1. Cor. 11.28 Let a man therefore examine himselfe and so let him eate c. c Hest 4.10 And fast ye for me eate not nor drinke in three daies day nor night I also and my maides will fast likewise and so I will goe in to the King c. d Ephes 6.18 And pray c. for all Saints 19. And for me that vtterance may be given me that I may open my mouth boldly as I ought to speake e 1. Cor. 2.7 But wee speake the wisedome of God in a mysterie c. 8. Which none of the Princes of this world hath knowne c. f Ephes 5.8 For we were once darkenesse g Acts 17.11 These were also more noble men than they of Thessalonica which received the word with all readinesse and searched the Scriptures daily whether those things were so h Luke 2.19 But Mary kept all those sayings and pondred them in her heart i Ioshu 1.8 Let not this booke of the Law depart out of thy mouth but meditate therein day and night that thou maiest observe and doe according to all that is written therein for then shalt thou make thy way prosperous and then shalt thou have good successe k Psal 1.2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night l Psal 119 23. Princes also did sit and speake against me but thy servant did meditate in thy statutes 78. They have dealt wickedly and falsely with me but I meditate in thy precepts m Psal 119.99 I have had more vnderstanding than all my teachers for thy testimonies are my meditation n Rom. 1.20 For the invisible things of Him that is his eternall power and godhead are seene by the creation of the world being considered in his workes c. o Psal 92.4 For thou Lord hast made me glad by thy workes and I will reioyce in the worke of thy hands 5. O Lord how glorious are thy workes Psal 77.11 I remembred the workes of the Lord certainely I remembred thy wonders of old I did also meditate all thy workes c. Psal 8.3 When I behold thine heavens the workes of thine fingers the moone and the starres which thou hast ordained 4. What is man say I c. p Esa 40.12 Who hath measured the waters in his fist and counted heaven with a spanne and comprehended the dust of the earth in a measure and weighed the mountaine in a weight and the hills in a ballance c. Math. 6.25 Be not carefull for your life what ye shall eate c. 26. Behold the fowles of the heaven c. 28. Learne how the lillies of the field do grow c. Of those duties that are to be performed with others and first of Conference CHAP. XII THose duties which are to be performed with others for the private sanctifying of the Sabbaoth day are two 1 Conference of Gods word and workes which on the Lords day wee reade heare see and heare of 2 Singing of Psalmes See chap. 13. Concerning Conference five things are well to be observed 1 With whom to conferre 2 Why conference must be had vppon the Sabbaoth day 3 Why it is so little vsed 4 How to conferre 5 What is the fruit of conference Of the first point With whom to conferre Conference is to be had with two kindes of persons 1 With our a owne families and that for two causes 1 To whet our own memories 2 To convey religion vnto our posteritie 2 With other persons namely our neighbours b that feare God and our c Ministers Therefore it followeth that the Minister must not be vnlearned for then he cannot resolve mens doubts nor satisfie mens consciences c. nor prowd and disdainefull for then hee will not admit any conference especially with poore simple men Of the second point Why on the Sabbaoth day Conference is good and necessary at all times but especially on the Sabbaoth day and that for two causes 1 Because we have then lately heard the word and after a more speciall manner and so have greater occasion and provocation to confer 2 We have then more leasure by reason that we are not to be interrupted with worldly matters Of the third point Why it is so little vsed The
cause why this kinde of conference is so little vsed is two fold 1 The corruption of our nature which is so great that it will neither provoke our selves nor others vnto it nor take occasion being offered but will cause vs ey ther to interrupt those that speake religiously by turning our talke to other odde matters of worldly profite or vaine delight or else to be stricken so dainely into heavie dumpes having not a word to maintaine conference withall This negligence and vntowardnesse breedeth 1 Vnfruitfull hearing and reading 2 Ill memories in the best things 3 Carelesse and loose living 2 Our barrennesse in heavenly wisedome and vnderstanding and that by reason of two things 1 That the word is not hidden plenteously in our d hearts to keepe vs from sinne 2 That through the iust iudgement of God vpon spirits that are prowde in condemning bitter in reprooving too swift in censuring vncharitable in misconstruing obstinate in erring vaine in reasoning subtile in entrapping many conferences have prooved either vaine janglings without edifying or odious brawles and vnre concileable or contentions both endlesse and needelesse without any profit Of the fourth point How to conferre In conference we ought so to behave our selves as that our conferences so much as lieth in vs may prove 1 e Peaceable to which end wee ought to avoide as much as possibly may be all quipping and girding and disgracing and biting speeches with all personall matters that tend to no end but the stirring vp of strife and all disorderly and rumultuous assemblies of multitudes tending to faction and schisme commonly called Conventicles must be avoided 2 Profitable to which end we must examine our selves whether we be able in some measure to speake to the purpose or no and accordingly to proceede If we cannot speake so well as others in place then to maintaine conference we may 1 Aske questions and so procure conference as What is the meaning of such a word or place How prove you such a point c. 2 Listen to others with desire to learne 3 Give our consent with shew of liking by saying yea or no. If we finde our selves able to speake by the grace of God to the purpose then we must take heede 1 To the matter of our conference that it be not eyther too high f for vs Psal 131.1 or such as concerne g vs not Iohn 21.22 2 To the manner of our conference that it be 1 In good sort First modestly choosing rather to heare then to h speake Iames 1.19 Then orderly and in our turne staying vntill others have i done Acts 15.13 or shall refuse to k speake See Iob 32.4 5 6 7 c. 2 To a right end and that must be onely the glory of God in the manifesting of truth and the Churches good viz. increase of faith and godlinesse in our selves and others Of the fift point The fruit of conference Christian conference about matters of religion is like a tree that beareth much and manifold fruit as namely encrease of good knowledge and sound iudgement perfect memorie and good affections godly vnity with quietnesse of conscience all which are well to be considered both for quantitie and qualitie 1 For quantitie they are very great like to a great summe that ariseth of many littles at a common gathering or to a great heate arising of many fire-brands put together which being cast asunder would die out 2 For the quality the fruit of conference is most excellent and yet in the growing and gathering somewhat harsh and vnpleasant because 1 Most men desire to be counted rather teachers than learners 2 Few will acknowledge willingly either ignorance or error 3 Conference can yeelde no good fruit without some earnest gainsaying and striving and is like to the striking of flint and steele together both which doe suffer violence and inforcing but without this violent enforcing of each other no fire can be kindled but yet the benefite of the heate light of the fire doth recompence the suffering and losse of both even so of conference c. THE PROOFES a Deut. 6.6 And these words which I command thee this day shall be in thine heart 7. And thou shalt rehearse them continually vnto thy children and shalt tacke of them when thou tarriest in thy house Chap. 12.19 And ye shall teach them your children speaking of them when thou sittest in thine house c. b Mal. 3.16 Then spake they that feared the Lord every one to his neighbour and the Lord harkened and heard it c. c Mal. 2.7 For the Priests lippes should preserve knowledge and they should seeke the Law at his mouth for he is the messenger of the Lord of Hosts And Hag. 2.12 Thus saith the Lord of Hosts Aske now the Priests concerning the Law and say c. d Psal 119.11 I have hid thy promise in my heart that I might not sinne against thee 13. With my lippes have I declared all the iudgements of thy mouth Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome e Rom. 12.18 If it be possible as much as in you is have peace with all men Psalm 122.6 Pray for the peace of Ierusalem let them prosper that love thee Cant. 8.4 I charge you O daughters of Ierusalem that you stirre not vp nor waken my love vntill she please f Psal 131. Lord I have not walked in great matters and hid from me g Iohn 21.22 What is that to thee follow thou me h Iam. 1.19 Let every man be swift to heare and slow to speake i Acts 15.13 And when they held their peace Iames answered c. k Iob 32.4 Now Elihu had waited till Iob had spoken for they were more antient in yeares than he 5. So when Elihu saw that there was no answer in the mouth of the three men his wrath was kindled 6. Therefore Elihu the sonne of Barachel the Buzite answered and said I am young in yeares and ye are antient therefore I doubted and was afraid to shew you mine opinion 7. For I said The daies shall speake and the multitude of yeares shall teach wisedome c. Of singing of Psalmes privately on the Sabbaoth day CHAP. XIII THat singing of Psalmes is to be vsed for the private sanctification of the Sabbaoth day shall the better appeare if we consider in generall how singing of Psalmes is both commaunded and commended in the Scripture 1 It is commanded by the spirit of God 1 In the a old Testament Psal 95.1 and Psal 92. which was appointed for the Sabbaoth onely See the title 2 In the b new Testament Which Scriptures have in them to be considered matter 1 Of substance and that is double 1 The matter subiect of our singing viz. holy Psalmes godly Hymnes and spirituall songs 2 The cheefe end of our singing which must be to admonish and to be c admonished And a sccōd end must be to stirre vp our dulled spirits more cheerefully to praise God 2
Of circumstance and that chiefely is twofold of The time when The maner how 1 Of the time when to sing Psalmes c. and that is generally at all times of prosperity and d reioycing but yet not onely then for we reade also of songs of e mourning specially vppon the Sabbaoth day as appeareth by Psal 92. the title of it a day of greatest ioy and then we must sing for ioy indeede of the Lord Iesus 1 Publikely at the Temple because we have then all the means whereby this ioy is conveyed vnto vs. 2 Privately at home thereby to revive and renew our ioy thankfulnesse 2 Of the maner how which must be 1 In our hearts vnfainedly 2 With a grace modestly and comely 3 Vnto the Lord reverently and religiously So much for the Commandement for singing Now as it is commanded so also is it commended vnto vs and that two waies 1 By the testimonie of the Psalmist 2 By holy examples The testimony which the Psalmist giveth of singing praises vnto God is in Psal 147.1 where hee saith that it is good pleasant and comely It is good 1 In regard of the Author for it is a thing appointed by the Lord who being all goodnesse it selfe cannot ordaine any thing but that which is good 2 In regard of the end which is double 1 To make vs more cheerefull and lively in the service and worship of God 2 To comfort edifie our soules in the promises and mercies of God It is pleasant because 1 Heere is pleasure without paine not so in carnall songs 2 The pleasure of this abideth for ever not the pleasure of fleshly songs It is comely both in regard of that which is sung which are the praises of God which are full of heavenly maiestie and grace as also in regard of that excellent beauty and grace which God hath graced his owne gift and ordinance withall the musicke I meane of voyces Which things though they be comely and full of grace in themselves yet doe they not become the wicked more than a gold ring becommeth a swines snowt or a parable the mouth of a foole Prov. and that bicause 1 They hate to be reformed Psal 50.17 2 Their howling doth but profane and pollute sacred songs But it becommeth well the f righteous who when they sing the praises of God must looke to two things especially whereby this holy ordinance of singing Psalmes may the more become them 1 That their hearts be prepared to sing feelingly with a holy affection and good vnderstanding 2 That it be done in comely manner with a grace and two things there be to grace it with all First Reverence Secondly Order both which are requisite in regard of 1 The matter sung which is holy spirituall and the word of God 2 Him to whom we sing and that is to the g Lord. So much for the testimonie which the Psalmist hath given of singing Psalmes it is further commended vnto vs by examples 1 Of our h Saviour Christ himselfe 2 Of the i Apostles and other of the godly By which examples we may further observe that Gods children have sometimes a time Of reioycing onely and then singing is fittest to expresse our k joy Iames 5.13 Of mourning onely and then prayer is more necessary Of singing and praying together and that is when God doth temper the afflictions of his children with the ioy of the holy Ghost as he did vnto Paul and Silas Asts 16.25 who sung in prison after their whipping where they had cause both to sing and to pray to sing because their cause was good and God was with them to pray because their enemies malice was great and their present state was very hard THE PROOFES a Psal 95.1 Come let vs reioyce vnto the Lord let vs sing aloud vnto the rocke of our salvation b Col. 3.16 Teach and admonish your owne selves in Psalmes and Hymnes and spirituall c. Iam. 5.13 Is any man merry let him sing c Col. 3.16 Teaching and admonishing your selves in Psalmes c. as before d Iam. 5.13 Is any man merry let him sing e 2. Chron. 35.25 And all singing men and singing women mourned for Iosiah in their lamentations c. f Psal 33.1 Reioyce in the Lord O yee righteous for it becommeth well the vpright men to be thankefull g Exod. 15.1 Then sang Moses and all Israel this song vnto the Lord. Also Col. 3.16 Singing with a grace vnto the Lord. h Math. 26.30 And when they had sung a Psalme they went out to the Mount of Olives i Acts 16.25 Now at mid-night Paul and Silas prayed and sung a Psalme vnto God c. k Iam. 5.13 Is any man merry let him sing What persons must sanctifie the Sabbaoth day CHAP. XIIII BY whom the Lords day must be sanctified may appeare by these words Thou and thy sonne and thy daughter thy man servant c. Where we have two things to consider 1 What doctrines do arise from these words 2 What Obiections are commonly made against the said doctrines See chap. 15. The doctrines arising from the former wordes of the Commaundement are two 1 That all superiors must sanctifie the Sabbaoth themselves and be as carefull that all their inferiours which are vnder their authoritie may doe the same 2 That Masters of families and their whole families or so many as shall come at all must goe together to the publike sanctifying of the Sabbaoth day Of the first That all superiors may with their inferiors sanctifie the Lords Sabbaoth they have 1 Meanes to effect the same 2 Reasons to move them to execute the said meanes The meanes whereby they may effect it are two 1 Enacting of orders and lawes for it 1 Publike in the Church and Common-wealth 2 Private in mens houses 2 The diligent execution of the same lawes whereby all that are vnder government may be compelled to sanctifie the Lords day The reasons whereby they may be moved are drawne two waies 1 From the law of equitie and common reason For as God hath made them our servants so we must indevour therefore to make them his And as they have sixe daies served vs so wee on the seventh day should cause them to serve the Lord or else we doe for our servants no more than 1 Infidells and heathen people do for theirs 2 We doe for our beasts to whom we give foder rest c. 2 From the examples of Gods servants who alwaies had this care over their families And according to this Commandement did Ioshua promise that a God should be served 1 By himselfe 2 By his familie because hee knew 1 How many good meanes he had to effect it by as 1 Godly exhortations 2 Loving admonitions 3 Severe chastisements 4 Authoritie to expell them his house if they would not obey him 2 Howe the Lord would blesse the said means which he purposed to put in practise for Gods glory And according to this rule also walked b David Cornelius and