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
that are vnder them That themselves must rest there is great reason for 1 The Law of God doth no more privilege them to breake the Commandements of God than it dooth other a men 2 Their example is dangerous if they doe not keepe the Rest and profitable if they doe keepe it 3 They must punish those that offend in this point which they cannot doe well if they offend themselves therein As they must keepe the Sabbaoth themselves so they must also see it kept by those that are vnder them 1 The Magistrate in the Common-wealth must see it kept and that two waies First by making of good lawes for the preservation of the rest with penalties and punishments for the offenders Secondly by looking diligently to the execution of the same for whose incouragement the Lord hath recorded in his word two singular things 1 A speciall promise of singular blessing vpon themselves and vpon their b people 2 A notable example of Nehemiah doing the like In whom two things are to be observed See Nehe. 13.15 16. c. 1 What zealous courage should bee in a Magistrate for the suppressing of such abuses as do profane the holy Sabboth and dishonour the name of God 2 What a blessed successe God sendeth vpon the godly endeavours and encounters of all such all enemies and hinderances notwithstanding 2 Maisters of families must see it kept and that two waies First by commanding their families to observe the Sabbaoth Secondly by punishing those that disobey their commaundement Provided alwaies that their commandements and punishments be free from hypocrisie and crueltie to which end they must take heede of three things 1 That they cause not their servants or others to worke for them when themselves doe rest as many hypocrites doe which vpon the Sabbaoth day compell their servants to worke in harvest time send them to faires and cause Shoomakers and Tailers and such like c. to worke and bring home their worke on that day 2 That they leave it not to their servants choice to keepe it or not to keepe it but to take an account of them 3 That they overlay not their servants so with their worke in the six daies but that they may have some time spared them to doe their owne in as to visite their friends when neede requireth to mend their apparrell and buy their provision c. So much of Governers duties in regard of the holy Rest Now of those that be in subiection and they as they are mentioned in the Commandement are of two sorts 1 Such as are indued with reason 2 Such as are voide of reason Those that are indued with reason are of two sorts 1 Those that are of our familie 2 Strangers Those that be of our familie are likewise two fold 1 Such as are of vs as our wives and children 2 Such as are not of vs but with vs as soiorners and servants That servants should then rest as well as their masters there is great reason and is three fold 1 Their condition were else intollerable c And seeing God hath appointed them one whole day in seven we can give them no lesse 2 The place and calling of a servant requireth great dutie and thankfulnesse both to God and man both which are to be learned vpon the Sabbaoth day and that cannot be done without rest both of body and minde 3 God will be honoured in the sanctification of the Sabbaoth as well by servants as by d masters Strangers also must keepe this Rest with vs of what Country or religion soever they be if they be vnder our government and that for two reasons 1 They being ioyned to Gods people and vnder their government must be subiect at the least to the outward discipline and order of the e Church 2 Otherwise they should become snares to intangle Gods people by working when they rest So much for those that are indued with reason Now it remaineth to see further that those things also which are void of reason must rest when the Sabbaoth day comes and they are also of two sorts 1 Things living as cattell and they must rest for two causes 1 For the renuing of their strength for mans further benefite Exod. 23.12 2 Thereby to keepe men the better vnto the obedience of this rest seeing the beasts themselves might not breake it 2 Things without life as the ground from being f digged tilled c. that men might learne thereby of what weight and moment the Sabbaoth is when all creatures should stoope vnto it yea the very insensible ground not free from the subiection of it THE PROOFES a Esa 30.33 For Tophet is prepared of old it is even prepared for the King Deut. 17.18 And when he shall sit vpon the throne of his kingdome then shall he write him this Law repeated in a booke by the Priests of the Levites 19. And it shall be with him and he shall reade therein all daies of his life that he may learue to feare the Lord his God and to keepe all the words of this Law and these ordinances for to doe them Iere. 17.20 And say vnto them Heare the word of the Lord yee Kings of Iudah and all Iudah and all the inhabitants of Ierusalem that enter in by these gates 21. Thus saith the Lord Take heede to your soules and beare no burden in the Sabbaoth day c. Math. 3.10 And now also is the axe put to the roote of the trees therefore every tree that bringeth not forth good fruit is hewen downe and cast into the fire b Ier. 17.25 Then shall the Kings and the Princes enter in at the gates of this Citie and shall sit vpon the throne of David and shall ride vpon Charets and vpon horses they and the men of Iudah c. 26. And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamin and from the Plaine and from the Mountaines and from the South which shall bring burnt offerings and sacrifices and meate offerings and incense and shall bring sacrifice of praise vnto the house of the Lord. c Deut. 5.14 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 maid nor thy oxe nor thy asse neither any of thy cattell nor the stranger that is within thy gates that thy man servant and thy maid may rest as well as thou Exod. 23.12 In the seventh day thou shalt rest that thine oxe and thine asse may rest and the sonne of thy maid and the stranger may be refreshed d Ephes 6.9 And yee masters doe the same things vnto them putting away threatnings and know that even your Maister also is in heaven neither is there respect of person with him and verse 8. Whatsoever good thing any man doth that same shall he receive of the Lord whether bond or free See Col. 3.11 e Exod. 12.49 One Law shall
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
not so straitly to be observed To this obiection we answer three waies 1 That no man can perfectly fulfill the Law of God and yet every one is charged to keepe it perfectly purely and perpetually because it is all mens dutie so to doe 2 The harder it is the more wee must strive to keepe it Luke 13.24 3 By this strait and exquisite rule of resting we see first our deserved miserie by the infinite breaches of this Commandement besides all the rest of our sinnes Secondly we see Gods vndeserved mercie in Christ who hath both fulfilled the Law for vs as also freed vs from the curse of the Law and purchased for vs the blessednesse of heaven Of whose benefites we are assured to be partakers when we are perswaded of the forgivenesse of our sins by him alone 2. When we have power from him to die vnto sinne and live vnto righteousnesse in some measure as well in this Commandement as in any other 2 Obiection The world is hard say poore men we have a great charge of wife and children and little earnings we may not starve wee hope God will not be against the earning of a penny or two on the Sabbaoth day c. To this Obiection a double answer may be framed 1 We cannot serve God vnlesse we cast away those worldly and distrustfull cares For Sathan would make men believe that if they serve God they shall famish or beg c. 2 We must have faith to beleeve 1 The Generall promises of d God 2 The speciall promise that is made to the strict keeping of the e Sabbaoth Where also this verie doubt is taken away 3 Obiection Our servants must have some time of recreation they worke hard all the weeke c. Answer It is true indeede and some recreation sometime is almost as necessarie as their meate drinke and sleepe but then be bold of thinke owne and not of the Lords allow it them in the sixe daies and not vpon the Lords day 4 Obiection He that is bound saith the servant and hee that liveth at the commandement of another must obey if we doe not we shall lose our maisters good will and get their displeasure Answer If thou be a servant fearing God and desirous in truth of heart to sanctifie the Lords day then doe this 1 Consider with thy selfe whether it be a worke of necessitie that thou art commanded to doe if it be then thou must obey thy master if not thou must take another course But thou wilt say perhaps that thou seest no necessitie in that thou art commanded What then There may be a necessitie apparant to thy master and not to thee neither is he bound to give thee an account of all his purposes and businesse as for example thy maister commaundeth thee to carry a letter for him or to fetch home and make ready his horse or to goe with him abroad or the like thou not knowing the matter nor occasions of those thy maisters businesse art bound to obey him not demanding a reason of his so doing but conceiving both in reverence and charity of thy masters doings that if he saw not some great necessitie in the matter he would not so imploy thee for charitie dooth ever iudge the best where it knoweth no evill it thinketh no evill 1 Cor. 13.5 But if thou be assured that it is no worke of necessitie which thy maister would set thee about when thou shouldest rest vnto the Lord but that it commeth onely of a greedy desire to get the world c. as to plow to carry wares about the towne to keepe open the shop to set rackes and to worke vpon clothes vsually vpon the Lords day or the like whereof others can iudge as well as thou then thy course must be this 1 In all dutifull and reverent sort on Gods behalfe expostulate and reason the matter with thy maister and intreate him not to compell thee against thy conscience to violate the Lords Commandement but to give thee leave to keepe the holy Rest as the Israelites craved leave of King Pharao to goe and serve the Lord. And surely if thy maister hath any feare of God at all in him or any sparke of desire to please the Lord and hath not seared his conscience as it were with a hote yron or sold himselfe to worke wickednesse in the sight of God hee cannot choose but grant thee thy request 2 If thy maister be so hard hearted and voide of religion that he will not heare thee in thine humble suite then solicite the Magistrate and the Minister and make them iudges of thy cause and see if by their meanes thy maist ermay be perswaded to let thee serve the Lord in keeping the holy Rest and cease not thou all this while to pray vnto God that he would by his spirit move and turne thy masters minde 3 If the Magistrate be of thy maisters minde as many are that have as little religion as who have least so that thou canst not be releeved at his hands then I thinke thou oughtest to venture thy maisters displeasure or else change thy service knowing that it is better to obey f God than men Actes 4.19 Therefore seeing as God commandeth thee to keepe the holy Rest and thy maister commandeth thee to breake it thou must in this case obey God rather then thy master For the keeping and sanctifying of the Lords Sabbaoth is no matter of circumstance and ceremony as some would have it and therefore to give place vnto the obedience of masters being a matter of substance in the fift Commandement but it is also a matter of the substance of Gods worship and service vnto which both thou and thy maisters will must give place And in this case the godly minded servant is not so much to stand vppon tearmes of losing or inioying his masters good will or service but rather to feare the Lord whose service is the best service and freedome it selfe and whose displeasure is more intollerable than the weight of all the world neyther will he ever forsake those that trust in him Reply But where shall I become if my master turne me out of service Answer Comfort thy selfe with the answer of Abraham to his Sonne Isaac Gen. 22.8 God will provide a sacrifice my Sonne so God will provide a service for his servants and indeede God did provide a sacrifice for Abraham though he knew not of it till it came Vers 14. whereupon the name of that place is called God will provide to this day and such a place hath God in store for all that in truth of hart obey his will as Abraham did THE PROOFES a Exod. 16.23 Bake that to day which ye will bake and seeth that to day which yee will seeth and all that remaineth lay it vp for you till the morning c. b Exod. 35.3 Yee shall kindle no fire throughout all your habitations vpon the Sabbaoth day c Deut. 5.15 Remember that thou wert
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