in the Scripture the Lords day or the first day of the weeke is thus to bee kept without alteration to the end of the world Explan We enter now vpon one of the most controuersall questions of these times wherein I will notwithstanding plainly proceed as is fittest for this Treatise making Gods Word my only rule of direction to set downe the truth herein as by his grace I shall be inabled Reasons of the Sabbath vnder the Gospel First then I say that we vnder the new Testament are tied to the obseruation of a Sabbath as well as the Iewes were of old and by as great authoritie Reason 1 Rom. 5. And this appeareth first from the time of the Institution of the Sabbath which was when man liued in Paradise immediately after his creation when hee was free from sinne when hee had the substance of true holinesse and needed no figuring Ceremonie for his comfort his present estate being all comfortable For if a Sabbath was to bee obserued in Paradise and came not first in with any ceremonies which were to haue an end at Christes comming in the flesh how can it enter into any man to thinke that this obseruation should cease as they did at this his comming And not rather after a new sort be reuiued vnder this second Adam to the likenesse of that it was in the time of the first Adam For by the second Adam who is Christ we are restored to that estate which we lost in the first Adam and why then should it differ by the cessation of the Sabbath Some thinke that the words of Moses Genes 2.3 were set downe there by way of anticipation and not to bee meant of that beginning of times but of succeeding times afterward about the giuing of the law But this lieth vpon them to proue In the meane time we are in good possession of this argument Reason 2 2. From the moralitie of this Commaundement of the Sabbath for it is heere placed amongst the rest of the morrall Lawes which are to continue in force for euer according to that saying One iot or title of the Law shall not faile Math. 5.20 though heauen and earth perish Now if this law bee morall as the ranging of it doth imply and all other morall Lawes bee of force to binde to the obedience thereof as before Christs comming what rashnesse is it in any to denie the like force vnto this law Reason 3 3. From the reasons of the Commandement which are all morall and perpetuall 1. Because it is to be remembred that of old it was kept in Paradise which doth alike bind vs as it did the Iewes 2. Because of the equity it being but one day of seauen and therefore as freely to be dedicated vnto God by vs as by the Iewes 3. Because of the ease of seruants and cattell of which there is as much need amongst vs as amongst the Iewes 4. Because they were to meditate vpon the great work of creation from which the Lord rested vnto which is now added a greater worke of redemption vnto the meditation of both which wee should much rather separate our selues then the Iewes Reason 4 4. From the caueat giuen by our Sauiour Christ speaking of the destruction of Ierusalem Pray that your flight be not in the Wâ—nter Mat. 24.20 nor on the Sabbath day That which is here spoken hath relation to the times afterwards to ensue for the destruction of Ierusalem was thirtie six yeares after Christes suffering therefore euen then also there was a Sabbath the breach of which would bee some addition of griefe vnto the people as also if they should bee constreined to flie in the wet and cold of winter If any shall rather take these words as spoken of the Iewes sabbath the necessary breach whereof was most grieuous vnto them I will not much contend hereabout Let the former reasons then suffice 2. Our Sabbath â—ataâ—ne Secondly I say further that our Sabbath is not vncertaine but precisely determined and set downe as theirs was viz. the Lords day or first day of the weeke which is the day of Christ his resurrection from the dead For he arose the third day after that hee was crucified vpon the Friday which was their preparation to the Sabbath and had lien in the graue all the Sabbath day The reasons that serue to confirme this are diuers Arg. 1 1. Expresse places of Scripture wherein mention is made of this day as the set day of the Christians meetings to break bread to preach and heare and to doe other duties of holinesse In that place of the Acts where the Euangelist telleth that after their comming to Troas they abode there seuen dayes and vpon the seuenth which was the first day of the weeke the Disciples being come together to breake bread that is Act. 20.7 to the holy Communion Paul preached vnto them Which doth plainly shew that the Iewes Sabbath was now antiquated and done away and that this was the Christians Sabbath otherwise they would not haue let passe the day before as they did 1. Cor. 16.1 Another place is in the Epistle to the Corinthians where the Apostle prescribeth vnto them a rule of gathering for the poore euery first day of the weeke when they were come together which he also saith that he had established amongst the Galatians and why I pray you vpon the first day of the weeke and not vpon the Iewes Sabbath None other reason I suppose can be rendred but that this Sabbath was at an end and in stead hereof the Christians had another viz. the first day of the weeke wherein they made their meetings Reuel 1.10 A third place is in the Reuelation where it is said that Iohn was in the I le of Patmos vpon the Lords day rauished in the spirit Now what meaneth this that he calleth it the Lords day vnlesse a day appointed by the Lord For hence is the Passeouer called the Lords Passeouer the Communion the Lords Supper the bread the Lords bodie because he did appoynt all these in his Church Why is hee noted to bee rauished then in the spirit vnlesse that being in holy meditations as was the speciall manner of the Church now fortie yeares since Christ crucified hee was rewarded by the Lord with this wonderfull illumination in most hidden mysteries From whence may bee framed this vnanswerable argument That day which by the inspired Apostle is called the Lords day was appointed by the Apostle taught through reuelation to bee kept by holy meetings in the Churches of Christians not once or twice but euery time that it came is certainely the Christians Sabbath but such is the first day of euery weeke Therefore not any other but this day is the Sabbath of Christians The force of this reason standeth in the second part which is most firmely grounded according to euery branch Apoc. 1.10 Act 20.7 1. That it is called the Lords day 2.
his sons consecrated c. Vpon this day Christ appeared at sundry times after his resurrection the holy Ghost descended vpon the Disciples and Iohn was enlightned Arg. 6 1. Cor 2 14. A sixth argument may be drawne from the approbation and consent of all the best men who are spirituall and most able to discerne the things of God and the opposition of godlesse and most euill men who are led like brute beasts who are naturall and perceiue not the things of God For the best men haue euer since Christs resurrection obserued and kept this day with all due reuerence only the prophane and licentious haue cast away all conscience hereof Whence we may reason thus That which is embraced and held by all godly learned men but oppugned by the vngodly as not standing with their corruption is certainely the truth but such is this doctrine of the first day of the week to be the Sabbath Therfore most certainly true For the first part of this argument wherein the strength consisteth and first that that is the truth which is held by the godly with one consent our Sauiour telleth them To you it is giuen to know the secrets of the Kingdome of Heauen And if any man shall doe his will he shall know the doctrine Matth 13.11 Iohn 7 17. 1. Cor. 3.19 whether it be of God or no. And on the other side The wisdome of this world is foolishnesse before God and they which are after the flesh do sauour the things of the flesh with many like places from whence it followeth that the constant consent of all godly men is no small argument of the truth and contrariwise of the wicked And thus yee see vpon most firme grounds that there is not onely a Sabbath to be obserued vnder the new Testament but the Sabbath the first day of the weeke which the Lord hath appointed Which meeteth with sundry phantasticall opinions Errors touching the Sabbath Rom. 7. First of the Anabaptists in Germany and the Familists in England which hold that all dayes are now alike and none more a Sabbath then another neither doth it any whit helpe them that they alleage Wee are free from the Law euen as a woman when her husband is dead from the law of her husband for by the Law here is meant the ceremoniall Law the heauy yoke of which Christ tooke from our shoulders and if in any other place freedome from the law bee spoken of it is either meant of the Ceremoniall and Iudiciall or of the rigor of the Morall Law exacting perfect obedience in euery point or else threatning condemnation If they shall say Col 2.16 Let no man condemne you in respect of a Sabbath c. and that the Apostle saith reprehensiuely Ye obserue dayes and times and moneths and yeeres neither doth this make for them seeing that the first place speaketh of feasts abrogated Gal 4.10 and done away only the other of times vsed to be obserued by the Gentiles Secondly it appeareth to bee an error which is held by the Iewes by Ebion and Corinthus and the Sabbatary Christians viz. that the old Sabbath is still to bee kept as before Christ his comming for the abrogation of which these places are most plaine Col. 2.16 1. Cor. 16.1 Acts 20. c. Thirdly they also erre that yeeld a Sabbath now but hold it vncertaine whether it be the seuenth eighth or tenth Fourthly they which ho d this day but with all that it may bee changed vpon the consent of Churches sufficient cause concurring which I take it is suppositus impossibilium a surmise of things impossible Lastly they which hold the same day but meerely vpon the ground of tradition as the Papists to make their other fond and corrupt traditions in the more request 3 To rest vpon the Lords day 3. Thirdly I say that this day is not remisly to be kept by vs vnder the new Testament although it may rightly be said that the strict resting inioyned the Iewes doth cease viz. as figuring our Christ his resting in heauen after the worke of our redemption finished according to that Scripture He that hath entred into his rest Heb 4.10 hath rested from his owne workes as God did from his Yet considering that there is a rest also for Christians Heb. 4.9 as is contained in the same place There remaineth therefore a rest vnto the people of God it were great temeritie to deny a day of resting now from seruile worke holding that the Lords day is rightly kept by comming together to publike duties though the times of vacation be spent in following worldly affaires For as Gods resting vpon the Sabbath did prefigure Christs resting vpon his day so there is a rest to come vnto all Christs members in heauen which is figured out by our resting vpon the Lords day to the apprehending of which sweet and most ioyfull rest we are more sensibly quickened by tasting the sweet of resting here after six daies painfull labour vpon the Lords day Acts 15 â—1 Moreouer it is necessary that wee cease from worldly affaires that wee may be more profitably imployed about heauenly which without doubt was one end of resting vpon the Sabbath of old for they attended then vpon Gods publike seruice euery Sabbath day seeing it is said that Moses is read in the Synagogues euery Sabbath day They must therefore rest that they might labour rest temporally and labour spiritually men being vnfit to doe both these labours to the best aduantage the same day especially the spirituall if there bee an incombrance of the corporall wee beeing fitted vnto the one by nature but to the other not onely not fitted but most vnapt vnto it by nature so that wee had neede to bee bowed and bent by meditation and prayer before the publike meetings and to bee confirmed and made tenacious of the things which wee haue been taught by recounting them after these meetings And to doe thus wee haue plaine direction giuen vs in the holy Scriptures Eccles 4.17 Take heed vnto thy feete saith the Wise man when thou entrest into the house of the Lord and be more neare to heare then to giue a sacrifice of fooles this is for preparation before and after the publishing of the law Take heed saith Moses that yee doe Deut. 5.32 Deut. 6 6. as the Lord your God hath commanded And againe These words which I command thee this day shall be in thine heart this is for recounting of the word againe after And that royall Prophet professeth according to this direction I haue hid thy word in mine heart Psal 119 â—â— that J might not sinne against thee Notable is the admonition of Chrysostome to this purpose yee ought not In Mat. cap. 1. Hom. 5. when yee goe from the congregation to bee intangled presently with businesses contrary to this studie but to goe home and there to call together your wife and children to
That it was appointed for holy meetings to preach and heare c. 3. Not in some one Church but generally in the Churches of Christians at Troas Galatia Corinth c. 4 Not in some week only but euery weeke Arg. 2 Exod. 20.10 The second reason is taken from places of Scripture which proue the same by consequence as that in Exodus where the Commandement being giuen this is added as a reason The seuenth day is the Sabbath of the Lord thy God and the Lord rested the seuenth day Math 12.8 A second place is that in Matthew The sonne of man is euen Lord of the Sabbath A third place is in Iohn All men should honour the Sonne Iohn 5.23 euen as they honor the Father The reason may be framed thus If the same reason grounded vpon Gods word be as wel for the first day of the weeke as it was once for the Sabbath of the Iewes then wee are as certainly tied to the obseruation of this day as they were for their Sabbath but there is the same reason Therefore wee are certainly tied vnto this day The first part of this argument is plaine for the same reason is of the same force the second part appeareth by the places noted in the margent The maine reason of the Sabbath of the Iewes is because it was the Sabbath of the Lord and therefore his people must necessarily do him this honour that there might be a conformitie betwixt God and his people and in like manner our Sabbath is the Sabbath of the Lord Christ when he had finished the worke of our redemption for which cause hee also giueth the same name The Sonne of man is euen Lord of the Sabbath As if in more words he should say When God the Father had once ended the making of the world he rested and published himselfe to be the Lord of that rest and dedicated it vnto himselfe giuing it the name of the Sabbath of the Lord In like manner when I shall haue finished the worke of mans redemption I will rest and will haue the day of my rest dedicated vnto my selfe for which cause I say that the Sonne of man is euen Lord of the Sabbath also it shall bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords day And thus shall the will of the Father be fulfilled which is that as they honoured the Father in keeping the Sabbath betwixt the creation and redemption so they should honour the Son in keeping the Sabbath betwixt the redemption and consummation of the world Arg. 3 Matth 28. A third reason may be drawne from the vniforme practise of the Church euen from the time of mans redemption vnto this day Christ himselfe first began it when he arose early in the morning vpon this day and thenceforth euer obserued it so long as he continued vpon the earth Iohn 20.19 When the Disciples were gathered together for feare of the Iewes the doores being shut he came and stood in the middest of them vpon that day Againe Verse 26. when incredulous Thomas was amongst them he came and shewed his hands side and feete vpon that day and immediately the Euangelist subioyneth And as for the practice of the Apostles herein it is so plaine as that it were great impudency to deny it Again for the practice of those that liued next vnto them whether Greekes or Latines they followed the same order Reade for this Ignatius in his Epistle to the Magnesians Iustie Martyr in Apologeticis Ireneus in his fourth booke chap. 19.20 Euseb Eccles hist lib. 4. chap 23. Origen Hom. 3. in Exod. Cyrill in Iohan. Tertul. de Idolat Ieronym in vita Paulae Ambros serm 62. August in Iohan. Gregor lib 11. epist 3. c Lastly for the Churches of these times since and at this present whether Protestant or Popish of what Country soeuer all consent for the obseruation of this day though in opinion there be some difference about it some grounding it vpon Gods Ordinance according to that which hath been said as Beza Iunius Piscator Bollocke Hooper Fulke and the book of Homilies yea and some Papists also as Sâ—â—tas Panormitanus Syluester Felicius and the Schoolemen some vpon tradition onely as the Rhemists Testament Tollet and Bellarmine Whence wee may reason thus That day which the Lord Christ hath sanctified by his resurrection wherein hee came together with his Disciples to instruct and to confirme them wherein all Christian Churches of all Ages haue made their Assemblies is certainlie the Sabbath of the Christians but such is the first day of the weeke Therefore certainly our Sabbath Arg. 4 A fourth argument may bee drawne from the iudgements of God most fearefully befalling such as either haue contemned the Sabbath of this day or through worldly mindednesse haue neglected it In a Councell held at Paris some holy men vrged the making of speciall decrees about the strict obseruation of the Lords day because as they alleaged partly of their owne knowledge partly by the relation of others some intending their husbandry vpon this day had been smitten with thunder and lightning to the laming of some and to the vtter destruction of others Another carrying home corne vpon this day had both corne and barne most lamentably consumed by fire Also that in Chimstat a towne in France a certaine woman being wont together with her children to peele hempe vpon the Lords day when others were at Church was first terrified with some sparkes of fire falling amongst her hempe another time with a flame of fire arising in her hempe and lastly not being warned by this there kindled a fire againe which whilst she laboured to quench both she and her children did miserably perish thereby The Centuriatours of Magdenberg do tell of a certaine Noble-man that was wont to follow his sport of hunting vpon the Lords day when others went to Church but the Lord shewed a great iudgement vpon him therefore he had a child borne vnto him with the head of a dog And that a certaine Miller intentiue about his grinding vpon this day had his house and meale burnt by a fire kindling in his mill And to come nearer home Anno 1583. whilst they were beholding the Beare-baitings in Parish-garden vpon this day the scaffold burst down suddenly and eight persons were slaine outright and many more hurt and maimed Arg. 5 A fifth argument may be drawne from such things as fell out worth the noting vpon this day August de temp serm 25â— Notable â—hiâ—gs â—pon this day Nâ—â—â—m 154. Christ arose vpon this day the elements were framed the world begun the Angels created and Manna began first to fall vpon this day the Israelites passed thorow the red sea Christ was baptized turned water into wine fed fiue thousand with a few loaues vpon this day and vpon it wee hope Wolph Cron. lib. 2. cap. 1. that hee shall come to Iudgement saith Augustine Vpon this day Christ was borne Aaron and
to be done we must not as hap hazzard promise to doe this or that without any respect of the time but we must call to mind whether our intended time will not fall vpon the Lords day least we be constrained by vertue of our couenant sometime to pay a summe of money to take this or that iourney to meet vpon this or that worldly occasion vpon the Sabbath day Math. 27 62. Againe we must make a speciall remembrance hereof vpon the day going before for this was wont to be called the day of preparation vnto the Sabbath and it hath been an ancient custome amongst Christians vpon the Saterday after dinner to absteine from working and to dispose themselues towards the Sunday Exod 19. Neither was this preparation without cause if it were made aright by praier reading meditation and confession of sinnes that they might be clensed therefrom seeing that our infirmities and fleshlinesse doth make vs vnfit for these spirituall and heauenly duties we are made vnholy by the sinnes of the weeke and so full of filthy blemishes that we had need to wash and to purge before we come into the presence of so holy and glorious a God in the assembly of his people Euen as the Israelites were commaunded to wash and to sanctifie themselues before the day of the Lords comming downe amongst them vpon the mount so should we remember that to morrow is the day wherein the Lord hath appointed to come downe amongst vs in the place of his worship and therefore to purge our hearts from malice enuy anger and all wickednesse and to beseech the Lord for his grace and direction both to speaker and hearers that we may keepe holy-day to the glory of his name Esa 58. Lastly we must also remember and keepe the Sabbath in minde when it is past viz. by thinking vpon the holinesse which wee then made shew of in appearing humbling our selues before and hearkening vnto the Lord as though wee were schollers of his schoole that wee may bee ashamed to walke otherwise the dayes of the weeke following and by thinking vpon the instructions deliuered vnto vs that wee may at the least practise them in speciall more carefully then before For through the want of this remembrance it commeth to passe that euen they which are holy vpon the Sunday are wicked all the dayes of the weeke besides that our Sabbath-keeping is like the Iewes fasting or hanging of the head like a bul-rush for a day which the Lord doth greatly disdaine Memb. 3 The third member of the dutie here inioyned is that wee keepe holy a Sabbath that is a cessation a rest for this is so inseparably ioyned vnto the time which is to be kept holy as that take away rest and you take away the holy day for the holy day is a Sabbath a rest Therefore Leuit. 23. whereas there were many festiuall times appointed in the Mosaicall Law the feast of the Passeouer of Pentecost of the gathering of fruits c. they were all called by the name of Sabbaths Esa 1.16 What we must rest from vpon the Sabbath Now the Sabbath or rest which wee must keepe is first and chiefly from sinne and thus our life should be a continuall Sabbath according to that diuine rule Cease to doe euill learne to doe well seeke iudgement and releeue the oppressed but principally vpon the Lords day when hee is most to be honoured hereby But alas how foulely is this rest abused in these miserable times no day in the weeke being a day of such licentiousnes as this wherein as though hell it selfe were broken loose some spend their time and mony and wits in the alehouse drinking and swilling like drunken swine some waste that which they haue gotten with hard labour in carding and dicing Leuit. 2.3 Secondly this rest must bee from ordinary not absolutely necessarie labour which is further expressed in the wordes following In it thou shalt doe no manner of woâ—ke and in another place speaking of this time he saith There shall be no worke done therein it is the Sabbath of the Lord in all your dwellings this being added as a reason why no worke might be done because it is the Sabbath of the Lord as if he should haue said ye cannot keepe a Sabbath vnlesse yee cease from working 〈◊〉 ad Elpid Thirdly wee are to cease from workes of speciall times as plowing sowing reaping c. Constantine in his Epistle to Elpidiâ—s willeth that all should rest vpon the Sabbath day onely hee speaketh of dangerous weather at some time yea often in the time of planting and graffing and sowing through which experience taught that their fruit perished and was lost in which case hee giueth libertie to these businesses rather then that the good gifts of God should be lost Anno 27. Hen. 6 Others long agone prouided that no Faires or Markets should be kept vpon the Sabbath day as in the time of Henry the sixt here in England and yet before that euen before the Conquest Conâ— VVinch in the time of Canutus it was ordained that Faires and Markets and worldly workes should cease vpon that day and Charles the great commanded his Visitors that all worldly businesses should cease whether it were sowing time or planting Conc. Dingulo-sunens Can. 13. or cutting of vines c. And in an old Councell it was decreed That if any should worke his beast vpon the Lords day it should be forfeited to the King 4. We must cease from the works of our speciall callings for the six dayes are appointed for them Sixe dayes shalt thou doe all that thou hast to doe Shop-keepers ought not therefore to follow their trades of selling Millers of grinding c. and if there bee any else of the like nature they must rest from the works of their callings at this time of rest Likewise it is fit that Bayliffes and Apparitors should on this day forbeare seruing their Processes according to the decree of Leo and Anthemius who ordeined That if they should execute these offices vpon the Lords day they should bee proscribed that is forfeit all their goods 5. We must rest from worldly speeches and thoughts either by making bargaines or talking of worldly businesse or contriuing the same in our minds when we performe these duties then is the day kept as glorious vnto the Lord as hath been already noted out of the Prophet Esa 58.13 Memb. 4 The fourth member of the dutie here inioyned is that wee sanctifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sabbath day which the Lord hath appointed Now it is granted of all that the Iewes were to keepe such a Sabbath vnder the old Testament indeed but much doubt is made for the time of the new Testament wherefore here ariseth another question Quest 74. Is there any set day vnder the new Testament thus to be sanctified and kept holy Answ Yes the day which is commonly called Sunday but
this law some of these dayes for holy duties And a good construction may be made hereof and yet this stand for an vnder-commandement Six dayes shalt thou labour vnlesse the worship of God shall hinder and call thee from thy labour for we must in reason yeeld as much to the businesses of Gods seruice vpon the six daies notwithstanding the command of working as to bodily labours vpon the seuenth notwithstanding the command of resting therefore as when we are bidden to rest all the day we are not yet denied works wherunto necessitie or charitie call vs so when we are bidden to worke the six daies wee are not yet denied ceasing when religion and Gods worship call vs heereunto But for the further cleering of these things here arise certain weightie and needfull questions Quest. 78. Is it not lawfull then to forbeare working to attend vpon God in his seruice in the six dayes Answ Yes it is not onely lawfull but necessary to doe the duties of Gods seruice euery day of the weeke in priuate and in publike when iust occasion is offered 1. Thes 5.7 2 â—im 4 1. Deut. 6.7 Explan It is the corrupt maner of most men when the Sabbath is ended yea when publike seruice is done neuer more to call the Lord to minde all the weeke after or if they doe to performe their deuotion very slenderly and weakely as though they were sufficiently sanctified in two or three houres vpon the Sabbath for all the weeke after or as though they were Gods people only vpon that day and their owne only all the weeke after But this is great forgetfulnes by all meanes to be rooted out from amongst Christians for the Lord is to bee serued euery day of the weeke with the best heart and care that we can First wee haue for this his command Pray continually and in all things giue thanks and preach the word of God be instant in season and out of season and Thou shalt talke of the Lawes of God continually when thou tarriest in thy house and when thou walkest in th way as thou lyest downe and as thou risest vp So that duties of religion doe not onely tye vs semper all the dayes of our liues but ad semper also to euery day and time when good opportunitie is giuen we must expresse our deuotion by praying reading meditation hearing and conferring at fit times 2. We haue for this the example of holy men Daniel prayed dayly thrice a day and praised his God Dan. 6. â—0 and the Text sheweth that it was his manner thus to doe Dauid prayed early in the morning he wept in prayer euen in his bed Psal 5 2. Psal 6 6. Psal 22. â— Psal 34.1 so as that he made it swim with teares I call by day and by night saâ—th he I will alway giue thankes vnto the Lord and his praise shall bee in my mouth continually Morning and euening and at noone-tide hee called vpon the Lord. Anna a good widdow is said to haue serued the Lord in the Temple Luc. 2.37 Acts 2.46 wiâ—h fasting and prayer night and day They were dayly together in the Primitiue Church with one accord in the Temple And Sozomen reporteth out of Pâ—â—lo Iudaeus Sozom lib 6. cap. 18. that the Christians in Aegypt continued all the six daies in deuotion so earnestly as that they forgat to take their food from morning till night and the people of Edessa would not bee terrified from their often meetings Ruff. lib. 2. c. 5. through the feare of death threatned vnto them Which I doe not rehearse as fauouring the Monasticall life which is wholly spent in blinde deuotion for euery man must liue in a calling not onely generall as hee is a Christian but specially as he is a member of a Common-wealth and if Anna did liue in the Temple shee had doubtlesse some other imployment besides prayer and fasting and for those of the Primitiue Church their time was extraordinary and most dangerous but I rehearse these examples to commend the general of omitting no day without giuing the Lord his due 3. We haue for this great encouragement giuen Hee is pronounced a blessed man Psal 1.1 Psal 119. â—8 Verse 99. that doth exercise himselfe in Gods word and meditae therin day and night Dauid saith that because Gods Commandements were euer with him he was made wiser than his enemies Yea saith he â— haue had more vnderstanding than all my teachers I vnderstood more than the ancient So that he which will be wise indeed must doe as Dauid did haue euer Gods Commandements with him and make Gods testimonies his daily meditation 4. We haue to vrge vs to holy duties our owne great necessitie euery day We are daily subiect to sin and therefore must daily seek the remission of our sins by praier according to the direction Giue vs this day our daily bread We haue daily businesses vpon which wee need but cannot looke for a blessing without daily earnest prayer otherwise we may build Psal 1 27. watch and worke but in vaine we are subiect to daily dangers either by reason of the Deuils rage the crie of our sins or our weak constitutions which we cannot look should be preuented without diligent prayer euery day prayer being our last greatest refuge Eph. 6. â—8 according to the Apostle and we daily receiue at Gods hands great blessings the course of which we shall cause him to breake off vnlesse we be daily in rendring praises to his holy name Ephes 6.17 Againe for the reading and meditating on Gods word our necessities do all so require that we should be somewhat emploied herein euery day The Word is the sword of the spirit without which how can we combat with our spirituall enemies that will not leaue vs vnassaulted any day The Word is the milke 1. Pet. 2.2 whereby we must be nourished and grow vp in regard of which we are as new borne babes how then can we in any day liue without it but be very Dwarffes in grace The word is the seed of God by which we are kept from sinning 1. Iohn 3.9 brought to be his beloued and holy children If this seed then be not daily in vs how shal we be kept from being ouergrowne with weeds and briars and so from being reprobate accursed ground The word is a light vnto our feet and a lanthorne vnto our paths how then can we walke on and be kept vpright without dangerous stumbling falling Psal 119.105 vnlesse we haue euery day this light set vp in our minds To say nothing of the readinesse and dexteritie in the Word of God which we shall grow vnto by daily exercising ourselues therein according to the prouerbe Vse maketh perfectnesse and how much the more apt we shal thus become for publike instructions to receiue them for our greater comfort Quest 79. It seemeth then that euery day ought to
be made a kind of Sabbath how can this stand with the command of working vpon the six dayes Answ Yes very well because that howsoeuer God is to be serued vpon the sixe dayes yet they are for the most part to bee spent in the workes of our callings Quest. 80. All this being but generall what more speciall rules are wee to follow in our weekly deuotion Answ 1. Wee must pray euerie day morning and euening 2. Before and after the vse of Gods good creatures 3. The more our necessities vrge vs to pray the oftner and the more instantly 4. Let no day passe without some reading and diuine meditations 5. Neglect not the weeke day Sermons when opportunitie is offered to come vnto them Explan After the necessitie of performing Gods worship euery day declared I haue thought it not amisse to set down speciall rules for the direction of all men for though we are to make euery day a kinde of Sabbath yet wee are not to follow the practise of Monkes and Friers framing our life to idlenesse in regard of worldly affaires nor yet of some ouer-zealous persons trauelling from place to place to heare the Word of God spending many whole daies in this manner the businesses of our calling being neglected they can haue little comfort herein when God shall aske who required these things at your hands But he that is desirous to performe his weeke-dayes seruice acceptably vnto the Lord must 1. Reuerendly commend his supplications and giuing of Rule 1 thankes euery day morning and euening vnto the Lord as Daniel kneeled downe and prayed three times a day Dan. 6.10 for a figure of which it was commanded vnder the old Testament that they should sacrifice a Lambe morning and euening euery day continually which Lambe did represent Christ Exod. 29.39 and this sacrificing was a comming to God by prayer in his name and in the merits of his bloud-shed Now this was done publikely at the doore of the Tabernacle shewing that in euery little Tabernacle or Church Vers 42. such as is euery Christian mans family the like should be performed in the company of the members therof children seruants Wherefore heathen families wanting the true knowledge and feare of God are branded thus that they call not vpon his name as in that imprecation of the Prrophet Powre out thy wrath O Lord vpon the heathen Iere. 10.25 and vpon the families that call not vpon thy Name It is not enough to say the Lords prayer or some other drowsily being halfe asleepe or without minding it as is the manner of most men for this is the sacrifice of fooles who know not that they doe euill Eccl. 4 17. neither is it enought for Gouernours to pray by themselues alone but the right worshipper of God prayeth heartily if he be the master of a little Tabernacle he sacrificeth in the doore thereof Rule 2 1. Tim 4.5 Secondly thou must pray before and after the vse of Gods good creatures for euery creature of God is sanctified by the word prayer when Adam had sinned all things seruing for mans vse were accursed now by Iesus Christ alone this curse is remoued but not without presenting him in prayer before the Father So that come to partake of these benefits without prayer and thou feedest thy selfe with curses which thou mayest looke should be the ouerthrow and not the vpholding of thy bodie Rule 3 Psalm 50 15. Thirdly the more our necessities vrge vs wee must pray the oftner and the more instantly Dauid in this case prayeth day and night and without ceasing and sheweth that continuall praying is therein required Call vpon me saith the Lord in the time or trouble Iam. 5 13. What must we call vpon him then onely no but oftner and more instantly then aboue all other times To this purpose saith S. Iames â—s any amongst you afflicted let him pray that is let him make this a time of continuall prayer and so in the like cases Rule 4 4. We must let no day passe without reading and diuine meditations for hereby we doe encrease our heauenly substance according to that Prayer reading meditation and tentation make a perfect diuine Exhort one another daily saith S. Paul Hebr. .13 1. Tim. 4.13 and to Timothy Giue attendance to reading to exhortation to doctrine If any shall say This is needfull indeed for a Diuine but bindeth not the people I answere That it doth not binde them indeed vnlesse they esteeme of Gods blessing desire to be saued but if they doe they are bound as well as the Diuine Hee onely is blessed that meditateth thus in the Law of God and thus doing saith Paul to Timothie Thou shalt saue thy selfe as a Christian and others as a Diuine Fiftly thou must attend vpon Sermons when opportunitie Rule 5 is offred that is ordinarily whilst the Word is plentifully preached vpon the Sabbaths otherwise thou must euen vse importunitie and the reason is good the Preacher must preach opportune and importune therefore thou must bee ready to heare if need doeth so require not onely vpon opportunitie but vpon importunitie when it will not so well stand with the season or thy wordly of affaires When the famine of hearing the Word of the Lord should come the Prophet saith that they should wander Amos 8.12 From the North to the East they should run to and fro to heare the word of the Lord. Quest 81. What is to be thought of whole dayes in the weeke set apart to holy duties as Saints dayes and dayes of thanksgiuing in publike Answ All this may lawfully be done and is commendable by Gods Word and therefore we are reuerently to conforme our selues to the ordinance of authoritie herein Holy dayes to be kept Explan Howsoeuer all good Christians doe yeeld to that which hath beene already said about our weekly deuotion yet there is great difference about making whole weekdaies holy dayes and specially the dayes of Saints the fountaine whereof is said to haue beene Popery To handle this poyint therefore somewhat more largely I say first that it is lawfull for the Christian Magistrate to command some of the weeke dayes to be obserued as holy by abstaining from publike ordinary workes of our callings and frequenting Gods publique Seruice 1. Because the Magistrate is ordained for our good but a Reason 1 greater good can hee not doe vnto the Church Rom. 13.3 then next vnto the sanctifying of the Sabbath to prouide for the solemnitie of some other dayes of which iust occasion is giuen that thus Gods seruice may be vpheld euen vpon the weeke day Reason 2 2. Because godly Magistrates haue vsed thus to doe and beene commended therefore As Hester and Mordecai vpon the wonderfull deliuerance of the Iewes Est 9.21 and the sword put into their hands to be reuenged vpon their enemies set apart the fourteenth and fifteenth day of the moneth Adar to be
kept holy from yeare to yeare continually And Judas Maccabeus 1. Mac. 4.59 after that he had purged the Sanctuarie and set vp a new Altar ordained that the remembrance heereof should bee continued with ioy by keeping a feast Dedication eight dayes together from yeare to yeare which feast Christ himselfe graced with his presence Ioh. 10.22 23. preaching in the Temple that he was the true Shepheard and that he did giue vnto his sheepe that heard his voice and followed him eternall life Leuit. 23. Thirdly because the Lord himselfe howsoeuer hee hath said Sixe dayes shalt thou labour yet vpon iust occasion hath set apart some of these at certaine times of the yeare to be kept holy as for the feast of the Passeouer of Tabernacles and of first Fruits that there might bee then a more speciall remembrance of the great benefits bestowed at those speciall times which the Magistrats his Vicegerents following to their great commendation as further occasion was offered doe plainly shew that it is not only lawfull but requisite that it should be thus in all ages amongst the Lords people And thus much for the confirmation of the first Secondly I say that as the setting apart of some of the weeke dayes is lawfull and commendable by examples vnder the old Testament so it is much commended by the practise of the pure and vncorrupted times of the new Testament It is well knowne to such as are but meanely read that the feast of Easter and Whitsontide when Christ arose againe and when the Holy Ghost descended and the feast of the Ascension Natiuitie and Circumcision of Christ were obserued in the Primitiue Church soone after the Apostles time and not long after there were added vnto these the Apostles dayes Jeron Gal 4. and then of some singular Martyrs betwixt whose daies there was yet this difference the Apostles were kept in all Churches these onely where they suffered all which Ierom testifieth in his Commentary vpon the Epistle to the Galathians chap. 4. Adding there further that then the histories of their liues and deaths were read and their godly examples commended vnto others after all which this prayer was added Concede O Deus vt quorum natales celebramus eorum virtutes imitemur Grant O God that we may imitate their virtues whose birth-daies we celebrate Now although antiquity is not sufficient of it selfe to iustifie this or that obseruation yet next vnto the Holy Scriptures it is to be reuerenced according to that of Augustine Post sacras Scripturas Aug. Tom. 2. Epist 118. ea nobis sunt obseruanda quae vel ab Apostolis profecta esse per traditionem vel a vniuersalibus consiliis definita esse iudicantur Those things are of vs to be obserued next vnto the holy Scriptures which are iudged to come from the Apostles by tradition or to haue bin defined by generall Counsels New holy dayes rightly made Thirdly I say that to set apart any day to prayer thankesgiuing c. without iust cause is superstitious and if for the honouring and praying vnto any Saint it is idolatrous for neither God nor good men haue thus made any holy dayes A iust cause is therefore 1. When any great benefit and extraordinary Cause 1 hath been bestowed for which it were grosse ingratitude not to haue a solemne time of praising God Such was the bringing of Israel into the land of Canaan which they were euer thankfully to remember at the feast of first fruits and such is the Natiuity Resurrection and Ascension of Christ the comming downe of the Holy Ghost the stirring vp and sending of the Apostles to plant the Churches of the Gentiles which is a bringing of them into spiritual Canaan to partake of the hony and milke flowing there 2. When any great and wonderfull deliuerance hath been Cause 2 wrought such was the bringing of Israel out of Egypt their deliuerance from Hamans bloudy plot and from Gorgias vnder Iudas Macchâ—beus so that the Temple was cleansed and the Altar repaired for which they kept the Passeouer the feast of Purim and the Dedication and such haue been our deliuerances from the Spanish Nauy from the Gun-powder Treason and Gowries Conspiracy for which we are to continue solemne times of praising the Lord. Cause 3 3. When some great danger is vrgent vpon a people or imminent Ioel 1.14 and hanging ouer their heads thus Ioel hauing foretold of a famine to come calleth for a fast and a solemne assembly Ionah 3. and the Nineuites when Ionah threatned their destruction hauing onely the light of nature to guide them kept solemnely three daies together fasting and crying vnto the Lord for mercy And thus haue our Magistrates godly prouided that there should be solemne publique meetings for humiliation in our great danger Anno 1588. And in the time of famine and pestilence and it were to be wished that before we bee againe pressed with the like or greater iudgements which our sins cry for some times were solemnely appointed for the pacifying of Gods wrath towards vs. Cause 4 4. When any other speciall occasion is offered for the glory of God and the edification of the Church such as bee the daies dedicated to the memory of the most worthy Saints and Apostles of Christ the remembrance of whose holines miracles and excellency reuiueth the right-affected Christian to the glorifying of God who hath so wonderfully endued men with his grace and to a zealous imitation of them in their holines and integrity Out of these cases to appoint holy daies is altogether without warrant from the Word of God and the practice of purer times and if they bee multiplied to the hinderance of the poore Labourer ouer-much from his labour and to the ouer-hooding of mens consciences they are a bondage against which the Apostle inueigheth saying How turne yee againe to beggarly and impotent rudiments Gal. 4.9.10 whereunto as from the beginning yee will bee in bondage againe Yee obserue dayes c. Obiect 1 If it bee heere obiected that this cannot stand with the Lords precept Six dayes thou shalt labour Sol. I answer that this precept must not nor can bee simply vnderstood but conditionally vnlesse the Lord shall call vs to publike duties of holinesse vpon any of these dayes otherwise the Lord himselfe had amisse appointed some of these dayes yearely afterwards for holines and godly magistrates of old had been much to blame Obiect 2 If it be further obiected that thus dayes appointed by men shall also become Sabbaths and of as great account Differences betweene holy dayes and Sundayes as the Lords day I answere God forbid for yet there is great difference betwixt the Lords day and dayes appointed by men First in regard of the stricter kind of rest required vpon the Lords day from which there is more liberty vpon other holy daies insomuch as now wee may lawfully goe or ride iourneyes keepe markets or faires and
to receiue them That Beggar is worthy to goe without his almes euen when dole is most bountifully dealt to all that will not offer him-selfe to aske it and put forth the hand to receiue it So grace and mercy being offered from aboue we are worthy to be sent away without it if wee will not put forth the hand daily by hearty prayer to receiue it Thirdly prayer is the applying and actuall putting on of Christ Iesus to couer euery part of our spirituall nakednesse to cure euery wound of our soule and to strengthen euery faculty of our minde Now by sinning wee are subiect daily to make our soules naked to Gods iudgements to wound and hurt our soules and to craze and infeeble our Spirits If we haue faith we haue cloathing medicines cordialls but without this exercise of faith by prayer we are without the vse benefit heereof Wherefore let Prayer be held as a most necessary exercise of the soule and the most excellent of all other whereby it conuerseth and hath familiarity with God as Moses had yea let me bee imprisoned with Peter in the Whales belly in the bottom of the sea with Ionah forsaken of all men with Paul or stoned to death with Steuen by prayer I obtaine the Lords presence and by him more ioy as some of the Martyrs haue found by experience then in the time of freedome from all sufferings insomuch that they haue beene grieued when they haue been taken from the racks and torments Quest 115. I perceiue by that which hath been said that it is necessary to pray as well in prosperity as in aduersity what times therefore are specially to be spent in prayer Answ It is necessary that euery Christian make his prayers solemnly vnto God euery morning and euening sitting down rising vp from euery meale and at all other times as the Spirit moueth or other occasions and necessities doe require to haue the heart lifted vp in prayer The times of Prayer Explan Seeing the necessity and excellency of prayer the times follow to bee considered of which are both generall and speciall Generally we are commanded to pray continually in all thâ—ngs to giue thankes that is by continuall lifting vp of the heart vnto God when we begin to awake to sleepe to read to labor when we walke abroad come into the house when we are in safety in danger by land by sea c. For that which some haue fondly taken vpon them to performe in grosse and outward manner sequestring themselues from all wordly imployment that they might spend their whole time in prayer tying themselues therefore to a great number of prayers or to the rehearsall of the same prayers many times ouer to make vp the number counted sometime by little stones more lately by beads this I say as it is actually and vocally vsed by Monkes and Heretiques commeth too neere the practice of ancient fond heretiques called Euchitae and robbeth a Christian of all opportunities of doing other profitable and necessary duties to and for our brethren yet is there another kinde of continuall prayer well becomming a Christian which is performed in a spirituall manner and is to be intermingled in all the morall and ciuill actions of our life without impeaching or interrupting them namely a perpetuall disposition to lift vp the heart vnto God and to bend and tend in all our actions to the glorifying of his name This by the due exercise of actuall prayers in their times becommeth habituall and extendeth it selfe to all times consecrating the whole course of our liues and endeauours vnto obedience and holinesse The speciall times of Prayer are both of publike and priuate prayers the one subordinate such as is to giue place vnto the other To come to publique prayers The times of publique prayers are the times in vse in the Church of God wherein we liue when it is requisite that we come duely and reuerently together euen as of old they came vp to the Temple at Ierusalem to worship from all partes For though now a dayes there bee no such place of speciall holinesse so that for hauing respect vnto the place we may haue the more hope of being heard in our prayers yet it auaileth much to frequent the assemblies of Gods people vnto prayer The prayers of many made together are like vnto many coales of fire together making the greater heat as saith S. Chrysostome When the Lord would set forth a most strong and powerfull prayer he ioyneth Noah Ezech. 14. Iob Daniel together in his name Wherefore I would to God that all would make more account of publique prayers to come betimes and duely vnto them Peter and Iohn went vp to the Temple to pray euen since the time that in all places God was to be prayed vnto and shall we prefer our prayers at home before prayers there Praying in company and alone The times of priuate prayers of euery person daily to bee made alone and if hee liueth in any society with others also For it is not sufficient that thou prayest alone and in secret if thou liuest in a family or society where more doe vsually come together to prayer neither is it sufficient that thou prayest daily in such company if praying in secret bee omitted Math. 6.6 It is to be feared that he which prayeth in company only makes no better prayers then the Pharisies and shall lose his reward seing that to such as pray in secret it is promised that the Father will reward them openly and on the other side if any man prayeth in secret and neglecteth the ioynt praying with others it is to bee feared that he is left without Gods presence to vaine speculations seeing that hee delighteth not to enioy his presence in the middest of two or three gathered together in his name Exod. 29.39 Wherefore it is necessary to pray daily in secret morning and euening and likewise with company if it may be according to the ancient rite of sacrificing a Lambe in the morning and a Lambe in the euening euery day continually For euery Christian family is a little Church as the Apostle intitleth some amongst the Christians to whom hee wrote not that it is any way fit now wee haue allowance for publique meetings to meet in priuate houses for all religious exercises for this is the way to faction and against the vnity of Gods Church but especially for the prayers daily vsed in euery such house making it a Church and Gods house according to that My house shall bee called the house of prayer and therefore the Prophet speaketh of this as a note distinguishing Christian and Heathen families when hee saith Ier. 10.25 Poure out thy wrath vpon the Heathen that know thee not and vpon the families that call not vpon thy name Let all Gouernours of families think vpon this to set vp prayers in their houses that they may bee Gods houses and not houses
Christ being accounted such as he is all our sinnes being passed ouer And this is that which maketh true faith so excellent as that being indued heerewith the Lord vouchsafeth to seale couenants by his Sacrament vnto vs. Whatsoeuer faith wee haue else it is generall historicall and imperfect if wee beleeue that there is a God that the Scriptures are his word that the promises and threanings are true yea though wee had faith to remoue mountaines onely then is faith perfect and full when it doth lawfully apply the merits of Christs sufferings vnto the soule for the forgiuenesse of all the sinnes Quest Why then are infants baptised when as by reason of their tender age they cannot performe them Answ Yes they doe performe them by their sureties who promise and vow them both in their names which when they come to age themselues are bound to performe Acts 8.37 Explan Hauing shewed what repentance and faith is and how necessary vnto baptisme repentance is faith being also of the like necessity according to the institution He that beleeueth and is baptized shall be saued and according to the practise of the Church vnto the Eunuch If thou beleeuest saith Philip thou maist and when any came to be baptized it was wont to be asked What beleeuest thou and the person answered I beleeue in God the Father Almighty c. It remaineth now to giue resolution touching the baptisme of infants in whom there cannot bee faith and repentance actually Because faith and repentance are necessary to saluation it becommeth questionable whether infants ought to bee baptized and some haue altogether denied it affirming that if any haue beene baptized in their infancie they ought to bee rebaptized when they came to vnderstanding as the Anabaptists in Germany and some giddy-headed seperatists in England Elâ—is and his faction But that the children of beleeuing parents may and ought to bee baptized it is plaine Reas 1 1. From the vse of Circumcision which was the forerunner heereof which was appointed to be done vpon the eight day after the birth Now the seale of Gods couenant is to be applyed vnto the children of Christians as soone as vnto the children of the Iewes but vnto the children of the Iewes the seale was applyed in their infancie therefore to the children of Christians likewise as Circumcision their seale to them so baptisme our seale to these If doubt bee made of the first part of this reason it is proued thus Where there is the like reason and none but the same hinderances it may bee sealed alike but in these children there is the same reason and onely the same hinderances the same reason because they are the children of Gods people likewise onely the same hinderances because they want vnderstanding alike therefore the seale is as well to bee applyed vnto the children of Christians as vnto theirs Reas 2 Acts. 2 39. Secondly from the estate of infants the promises belong to them as well as vnto their Parents saith Peter is made to you and your children Theirs is the kingdome of heauen saith our Sauiour Christ As the Parents are holy so they are holy 1. Cor. 7.14 so Now they are holy saith Paul to the Corinthians Now vnto those that are wholly partakers of the promises of God and of the Kingdome of Heauen the signe and seale of God is not to bee denied but children of beleeuing parents are such euen in their infancie therefore the seale or signe of baptisme may not be denied Reas 3 2 Cor. 1.16 Acts 16.5 Verse 33. Thirdly from the practice of the Apostles and first teachers of the Gospell S. Paul the Apostle baptized the houshold of Stephanas and Lydia and her houshold and the Iaylor was baptized with all that belonged vnto him And when little children were brought vnto Christ some disliking it were reproued and the bringers of them incouraged neither hath there beene any time since wherein they haue beene refused but since the springing vp of the many headed Hydra of Anabaptisme Indeed none but men of yeares haue been admitted to this Sacrament when their Parents had not before been baptized that commonly at one time of the yeare being able to giue account of their faith But for those whose parents had receiued the faith before they were counted worthy of this holy signe in their Infancie Whereas the Institution of Baptisme may be obiected and that no mention is made of any particulars that were baptized by the Apostles in their Infancie I answere that Christ in giuing order to his Disciples to goe teach and baptize doth onely prescribe for men of yeares and discretion who were not to be baptized without teaching going before and it is a good reason onely against the baptizing of their children who were not instructed and baptized before themselues Againe it is no maruell though Baptisme was vsed vnto children also that no particular mention is made heereof seeing it sufficeth vpon the conuersion of any to set downe he was baptized and his houshold For who can bee so ignorant and not out of this generall to conclude in particular that their children being part of their houshold were baptized also 1. Cor 7 14. For further resolution of the doubt why Infants are baptized seeing they cannot beleeue and repent that which is set downe in the Catechisme is that they performe them by their Sureties c. that is their Sureties standing in their Parents stead doe publikely professe both these so as they are supposed in them to bee performed and through them in their Children For there is so neere a Relation of the Child vnto the Parents that what the state of the Parents is such is the estate of the child reputed to bee vntill that it commeth to reason and discretion nay the young childe is taken for a very partie or limbe of the Parent whereunto giueth testimony that which hath been already said otherwise your children were vncleane but now are they holy that is the Parents or one of them being made holy by beleeuing Luke 19.9 For this cause when Abraham was appointed the circumcision it was for him and all the males belonging vnto him and when Zacheus entertained Gods grace and was made partaker of saluation it is said This day is saluation come not to this man but to this houshold And the state of this man is not to be measured by the fruites which he doth outwardly bring forth but by his incorporation through Baptisme into the visible Church whereby hee becommeth a member of it and the Children which hee begetteth are likewise members of the same So that howsoeuer children doe want actuall faith and repentance yet such as present them to the Church sustaining their Parents persons are supposed not to want them and in their Parents they are to be reckoned such as haue them because of their neere coniunction vnto their Parents whose bowels as it were they be and by Baptisme remission