lawgiuer himselfe gone before you in keeping this commaundement let me then exhort you as the Apostle doth Ephes 5. 1. Be you followers of God as deare children and walke as ye haue him for an example Now louing children will followe their parents then if you be children I say if louing children you wil follow him Now I know in generall that euery man will subscribe vnto this that they must follow God in keeping his Sabbath but yet come and presse them to yeeld obedience in the particular duties there you shal haue them as the young man in the Gospell they then depart sorrowfull that makes them to scratch where it doth not itch What must they doe nothing but heare pray meditate c. Nay if it had been onely to forbeare the doing of some worldly businesse which they greatly cared not for the doing of at any time they would haue forborne but now vpon this day to forgo their afternoone sports and playes and to sit as they terme it moping in a corner this is too hard Well but I say if you bee Gods children you will follow him yea and more than any sonne imitateth the father for the father begetteth his sonne but like vnto him in substance but God begetteth his children like vnto him in qualities They be holy as he is holy mercifull as he is mercifull and will imitate him in all his doings and therefore in this they will keepe the Sabbath as he kept it otherwise they are no children but bastards I say bastards on the mothers side but not on the fathers for were they his true children they would be also his deare children as in this place and would follow him § Sect. 2 Yea but will some man say what a stirre is here about following of God what would I haue them to doe and I thinke I would haue them assaile to make a new heauen and a new earth because God made them both Not so neither but I would haue them labour sixe daies and rest the seuenth as God did But that they may be the more fully answered the workes which God hath wrought are of three sorts Whereof the first are such as are miraculous as to giue sight vnto the blind to fast fourtie daies to walk vpon the waters to raise the dead c. Now these are to bee wondred at but not to be imitated because the gift of working miracles ceaseth in the Church and it is a note of Antichrist now to worke wonders 2. Thess 2. 9. The second sort of works are works of our redemption as the sonne of God to become the sonne of man to be borne of a virgin to beare our sinnes to die for vs to rise againe and to ascend into heauen Now these are works to be beleeued but not to be imitated vnlesse it bee in a certaine similitude or resemblance that as Christ was conceiued and borne so he should bee conceiued and borne in vs Gal. 4. 19. And as Christ died for sinne 1. Cor. 15. 3. so we should die to sinne Rom. 6. 2. As Christ in his flesh was crucified vpon the crosse so should we crucifie the flesh with the lusts thereof Galath 4. 24. As Christ being dead for our sinne was buried so wee being dead to sin should also be buried with him by baptisme Rom. 6. 4. As Christ being buried rose againe so must we being buried with him by baptisme rise again to walke in newnes of life vers 5. As Christ being risen did ascend so must we risen from the graue of sinne ascend by setting our affections on things aboue Coloss 3. 2. And hereupon grew that rule that whatsoeuer Christ did for vs the same he did in vs. Lastly the third sort of duties are morall duties commaunded in the law and these are the workes wherein he is to bee imitated by vs. Examples whereof he giueth vs Mat. 11. 29. Of meeknes Learne of me that I am humble and meeke In Iohn of loue and brotherly kindnes Ioh. 13. 15. I haue giuen you an example And in this place of working sixe daies and resting the seuenth Indeede hee could haue finished all his workes in one houre or with a word speaking but hee would worke about them sixe daies and rest the seuenth for our example And therefore as Christ said Haue you not read what Dauid did how when hee was an hungred c. So haue you not read what the Lord did how when he made the heauens and the earth he laboured sixe daies and rested the seuenth haue you not read it I say if you haue then againe I say as Christ in another case Goe and doe the like Luk. 10. 37. that is rest as he did For not the worke but the rest is that which is proposed vnto thee § Sect. 3 But here is one doubt more that may be moued in this place and that is how God can be said to rest that is a pure act in himself and alwaies worketh or how he can be said to worke that alwaies resteth in his action The answere is he alwaies worketh and alwaies resteth in himselfe but in this place he is said to rest or to worke in respect of his creatures To rest I say in that hee ceaseth to make any more creatures yet not to rest from preseruing them being made For God was not idle on the seuenth day but did sustaine and preserue the creatures which hee before had made otherwise they would haue come to nothing And therein wee are taught that though on the Sabbath it bee not lawfull to labour to increase that wee haue yet it is lawfull to saue and preserue that we haue and this he teacheth vs here by his owne example And so much touching the sense and force of these words § Sect. 4 Now the vse of these words is foure-fold First they serue to confute those that stand so much vpon the examples of others let a man demand of thē why they do so prophane the Lords day by their vnlawful games sports by their riding and running abroad in errands by their trudging and posting to Faires and Markets they will answere they doe but as others doe and they that are better men and haue more knowledge than they do so and if it were not lawfull they would not doe it would such a Iustice or such a Preacher bowle or banquet or ride about vpon the Sabbath if it were not lawfull And when they haue thus answered they thinke they haue spoken to the matter passing well But I wonder seeing they will bee lead by example why they doe not looke vnto God and follow his example which is the best of all for I am sure that there is none of those which they follow is worthie to bee named the same day with him none so learned none of such authoritie as he may not a man then returne this their answere vpon them when they shall say such and such that are learned and of authoritie do breake the
these my labours vnder the liuerie of your honourable fauour Wherein although there be nothing answerable vnto your greatnes yet if as the finger serueth to point vnto the Sunne and the iuyce of a Limmon to ingraue aswell as Aqua fortis so this may serue to point vnto that which I would but cannot attaine vnto sufficiently to make knowne your Honours worthinesse and something to expresse the thankfulnes of my heart I wanting better meanes to vtter it I shall thinke my selfe not to haue attained the lowest degree of happinesse in my low estate And thus humbly crauing of your Honour pardon for my boldnes I cease any further to interrupt you from your waightier affaires yet not ceasing in my best wishes vpon my knees to pray vnto that God who is good without qualitie great without quantitie infinite without place and euerlasting without time that hee would long preserue your Honour amongst vs that the Prince may long enioy you such a subiect the Common-wealth such a Councellour the Church such a stay the truth such a Champion the souldier such a Leader and learning such a Patron and after this life here ended there to enioy with him another that neuer shall haue end Your Honours in all dutie most bounden GEORGE WIDLEY A TABLE OF ALL SVCH THINGS AS ARE contained in the seuerall chapters of euery booke The first booke CHAP. I. HOw the whole law is distributed pag. 1. 2 How the first table hath reasons annexed which the second for the most part wanteth pag. 3 What force these reasons of the fourth Commaundement haue to perswade vs to obedience 4 What things this Commaundement containeth in it in speciall aboue the rest 6 How this fourth Commandement is analysed or diuided 6 CHAP. II. How many sorts of Sabbaths there were among the Iewes 7 How the morall and ceremoniall Sabbaths differ 8 What vse the ceremonies had vnto the Iewes 10 Whether the Sabbath be perpetuall 13 CHAP. III. The time of the Sabbath or rest changed 31 To what day it was changed 37 Why the time of the Sabbath was changed 38 Whether it may be changed againe 53 Whether we may still call it the Sabbath 52 Whether by the Lords day Reue. 1. 10. be meant our Sabbath or day of rest 43 Obiections against the Sabbath answered 46 CHAP. IIII. Whether the whole day naturall be to bekept 57 How the night is to be kept 60 When the Sabbath beginneth and endeth 61 The second booke CHAP. I. That wee must prepare our selues to sanctifie the Sabbath and why 63 Wherein this preparation doth consist 68. 69 CHAP. II. Rest commanded 72 This rest must be a solemne rest 73 What workes are forbidden to bee done vpon the Sabbath 74. 75. 76. 77 What works be allowed to be done vpō the Sab. 90. 91. 92. 93 With what cautions workes of necessitie must be done 95 CHAP. III. Whether recreations may be allowed vpon the Sabbath 98 Whether pastimes as dauncing c. vpon the Sabbath may be allowed 102 Whether the Sabbath may be broken by our speech 113 Whether it may be broken in thought 118 Whether a man may doe the things commanded to be done vpon the Sabbath and yet breake the Sabbath 117 CHAP. IIII. Whether the rest of the Sabbath must be sanctified 119. and how 120 What these duties are which be required to the sanctitie of the Sabbath 123 Whether we be enioyned to come to the publique assemblie vpon the Sabbath 224. and how to demeane our selues there 126. 127. 128 Whether the word must be preached vpon the Sabbath 130 Whether the people be bound to heare it vpon the Sab. 132 Obiections to the contrarie answered ibid. Whether the Sacraments and discipline bee duties of the Sabbath 136. 137 CHAP. V. Duties both publique and priuate to be done vpon the Sabbath as first prayer 138. 139 Reading of the Scriptures 141 Singing of Psalmes 144 Catechisme 145 Workes of mercie 149 CHAP. VI. Priuate duties vpon the Sabbath which are meditation 152 Conference 156 Sloth pride dumme Ministerie le ts to the sanctification of the Sabbath 150. 161 The third booke CHAP. I. Whether euery man is bound in his owne person to keepe the Sabbath 164 Whether euery man be bound to see those that are vnder him to keepe the Sabbath 166 Whether the father be bound to see that the sonne keepe the Sabbath 169 Whether the master be bound to see that the seruant keepe the Sabbath 171 CHAP. II. Whether wee be bound to see that our cattell rest vpon the Sabbath and why 177 Whether we be bound to see that the stranger rest that is within our gates and why 179 Whether euery man be bound to hinder the iustruments of euill 182 Whether we be bound to labour to bring others to the knowledge of God 186 Whether toleration of a false religion may not be suffered 186 Whether the gouernours be bound to compell Idolaters to worship the true God 190 The fourth booke CHAP. I. In what manner the first reason of this Commandement perswadeth to the keeping of the Sabbath 195. 196. 197 Whether all Gods commandements are grounded vpon reason 199 Whether it bee sinne not to dispatch our worldly businesse vpon the sixe daies 200 Whether it be not lawfull vpon any of the sixe daies to vse recreation for the health of the bodie 203 Whether a man may consecrate any one or more of the sixe daies to Gods seruice 206 CHAP. II. How the second reason of this commandement perswadeth to the keeping of the Sabbath 208 How God is our Lord and how he is our God and what we thence learne 209. 211 To whom we must consecrate daies 215 CHAP. III. How the third reason perswadeth vs to keepe the Sab. 216 How farre we are to follow examples 217 Wherein we are to imitate God and wherein not 221 How God may be said to rest and the vse of the words 222 CHAP. IIII. How the fourth reason here brought perswadeth to the keekeeping of the Sabbath 228 What it is to blesse and ballow the Sabbath namely to blesse the keepers of it 219 Whether the breakers be accursed 219 The end of the Table THE DOCTRINE OF THE SABBATH HANDLED IN FOVRE BOOKES THE FIRST BOOKE TREAting of the Sabbath day CHAP. I. The distribution of the whole law Sect. 1. The Commaundements of the first Table haue their reasons annexed Sect. 2. The reasons annexed to the fourth Commaundement Sect. 3. The contents of the fourth Commaundement Sect. 4. The analysis of it Sect. 5. § Sect. 1 THe whole law which is a doctrine requiring what men ought to be and condemning them for not being perfectlie such as they ought being at large deliuered in the whole volume of the Scriptures is notwithstanding for the helpe The distribution of the whole law of mans memorie abridged by God himselfe in those tenne words which he spake on the Mount Sinai and writ in two tables of stone as it were in a booke of two
idle word especially for those that they shall thus vainly babble foorth vpon the Sabbath And so much touching the outward breach of the Sabbath But yet here is not all for a man to cease from §. Sect. 4. these outward workes for these concerne the very beasts as well as man we must therefore consider that as a man doth consist of two parts a bodie and a soule so God hath a regard vnto them both and as he requires of the bodie an externall rest that no labour may hinder holinesse so he requires of the soule an internall rest from all sinne and that rest indeed is proper to man and it is to rest from the workes of the flesh which Esay 58. 13. are also called our waies or workes and these are properly and indeede seruile and the worst kinde of seruile workes of all others And therefore as other thy workes are here forbidden which are seruile because they hinder holinesse so these kinde of seruile workes aboue all others are forbidden because they not onely hinder holinesse but are opposite vnto it so farre foorth as hee which is subiect vnto them is free from holinesse Rom. 6. 20. Against these therfore it is that Esay so bitterly inueigheth I cannot abide your Sabbaths c. Esai 1. 13. But why so vers 15. he giueth a reason for your hands are full of blood And Esai 58. when they come vnto him in hypocrisie and seemed to finde fault with God that he would not accept their fast which had the nature of a Sabbath and as appeareth in the end of the chapter is called his holy day God yeeldeth them a reason why he did not accept it Behold saith he ye fast to strife and vnto debate to smite with the fist of wickednesse vers 4. Hauing thus shewed their fast then he rates them for it vers 5. Is it such a fast saith he that I haue chosen that a man should afflict his soule for a day call yee this a fast or an acceptable day vnto the Lord c. And hauing thus rated them then he shewes them what a true fast is to loose the bands of wickednesse to take off the heauie burthens to take away the yoke and putting foorth of the finger vnderstand to any euill work and wicked speaking if any man doe these things hee keepes a true rest I know well this rest from our sinnes must bee kept in the whole course of our liues yet vpon the Sabbath aboue all wee must take heede that sinne enter not vpon vs because it is opposite vnto the sanctitie thereof § Sect. 5 And as wee must haue a speciall care of committing any sinne because that is truly seruile so must we take heede that we doe not make the duties of holinesse seruile also by not regarding the manner of doing them which is that they bee done in faith and in obedience to Gods commandement For if wee shall doe these workes to that end that we may merit by the doing of them either the fauour of God or man then they become seruile works also and we haue our reward Or if wee doe them in hypocrisie the manner of doing them aright not obserued then God regardeth them not For he that in this manner killeth an oxe is as if hee slew a man and he that sacrificeth a sheepe as if he cut off a dogges head his oblation is as swines blood and his incense as the blessing of an Idoll Esai 66. 3. And therefore Matth. 7. Christ calleth such workers of iniquitie because though they did good workes for they prophecied and cast out diuels yet they did them not well but in hypocrisie for God doth not onely require at a mans hands that he doe good but also that he doe it well for if thou doest well saith God to Cain shall it not be accepted He doth not say if thou doest good it shall be accepted but if thou doest well to shew that good things must be well done And that he meaneth so appeareth in that which he presently addeth But if thou doest not well saith he sin lieth at the doore thereby putting it out of doubt that if a good thing be not well done it is sinne and in regard hereof it is that Esai chap. 58. reckoneth the hypocrite a Sabbath-breaker though hee did humble himselfe by fasting c. And therefore let the hypocrite and popish meritmonger bee well assured that though they digge deepe to couer their sinnes and dissemble deeply with God at the Church yet let them be well assured I say that their owne sinne will finde them out Num. 32. 23. and that it will waite and tarrie them like their dogges at the doore yea and will hunt them and neuer leaue them vntill it haue brought them vnto destruction if they learne not to serue the Lord aright And lastly as the soule must keep this Sabbath or rest from sin vpon this day especially so must we look also that our minds and thoughts be not carried away with the meditation of worldlie matters For God requireth not onely thy bodie but thy soule yea thy very thoughts Luk. 10. 27. And howsoeuer vpon the weeke it be lawfull for thee to ponder these things yet vpon the Sabbath thou must not thinke thine owne will Esai 58. 13. A man must not therefore busie his head vpon the Sabbath about his worldly businesse nor about the effecting of his delights in the weeke following but he must bee wholie as it were another man from that which he was in the weeke before and he must vpon the Sabbath let fall the care of these earthly things as Elias did his mantle when hee was rapt vp into heauen To conclude therefore this point of the rest whosoeuer vpon the Sabbath doth no seruile worke of his ordinarie vocation neither in his house at home nor in the citie nor in the fields abroad nor at sea sauing onely such as are of necessitie to be done or are for the performance of Gods worship commanded or else warranted by his extraordinary command and also forbeareth all recreations sports playes or pastimes keeping his tongue from vaine words and his heart from wickednesse and worldly cares hee truly and in deede keepeth the rest of the Sabbath And this much touching the first dutie required in the obseruation of the Sabbath which is to rest CHAP. IIII. The rest of the Sabbath must bee sanctified Sect. 1. What it is to sanctifie a thing Sect. 2. The duties of the Sabbath are publique priuate or mixt Sect. 3. On the Sabbath there must be a publique assemblie Sect. 4. How we are to behaue our selues in it Sect. 5. The publique duties are preaching and hearing Sect. 6. Administring and partaking the Sacrament Sect. 7. Execution of discipline Sect. 8. § Sect. 1 THat rest is here commanded we haue alreadie seene but that is not all this The rest of the Sabbath must be sanctified rest must bee sanctified For it is not
enough for vs to forbeare our works and so to keepe it idly but we must rest to keep it holily therefore it is called a holie Sabbath and a holy rest and here remember to keepe holy the rest It is true that the first thing that is here commanded is rest but it is not the principall thing Rest is but the huske but sanctification is the almond rest is but the shadow but sanctification is the bodie rest is but the meanes but sanctification is the end and if wee doe but cease from our labours and do no good it is nothing but the oxes Sabbath if we come to Church for nothing but to sleepe that is Eutychus Sabbath if wee cease from our labours and follow riotousnesse that is worse that is the golden calses Sabbath they sate downe to eate and drinke and rose vp to play Exo. 32 or if we keepe it onely vpon constraint that is the Princes Sabbath and not Gods Lament 1. 7. it is said that the enemies of the Church of God seeing their Sabbaths they laughed at them how iustly I know not but this I am sure if the diuell see vs keepe such Sabbaths he wil laugh at them but the Lord will say Goe your waies I know you not nor your Sabbaths and Who required these Sabbaths at your hands Esai 1. 12 13. It behooueth vs therefore to doe that which hee exhorteth vs vnto in so many places of the Scripture namely to sanctifie his Sabbath § Sect. 2 But here I know it will bee demaunded how is this day sanctified seeing all daies are alike and What it is to sanctifie a thing one hath no more holinesse than another in themselues The bread and the wine in the Lords Supper haue no more holinesse in them of themselues than other bread and wine the water in Baptisme is in it selfe but as other water the trees in Paradise of life and of the knowledge of good and euil in themselues were but as other trees what is it then that maketh them holier namely this that they are put apart from other things vnto a holy vse and so are the bread and wine holie in the Lords Supper so is the water in Baptisme so were the trees in Paradise so were the Priests holie so were their garments holie so was the Temple holie and so is this day holie But this way the day is rather said to be holie in regard of the institution which is from God who hath only power thus to sanctifie but there is another holinesse which is in the obseruation and in that respect wee are said to keepe it holie The manner of which sanctification the Prophet Esay expresseth thus If thou turne away thy foote from the Sabbath from doing thy will vpon mine holy day and call the Sabbath a delight to consecrate it as glorious to the Lord and shalt honour him not doing thine owne waies nor seeking thine owne will nor speaking a vaine word then shalt thou delight in the Lord c. Esai 58. 13. In all which words hee doth nothing else but set downe the keeping of the Sabbath And first to shew the rest of this day he cals it a Sabbath Secondly to shew it must be sanctified hee calleth it his holy day Now as touching the rest of this day first he requireth a bodily rest of thee to turne away thy foote from it that thou breake it not viz. by any bodily labour Secondly hee requireth a spirituall rest from sinne also thou must not doe thine owne will vpon it Hauing thus shewed the rest then he sheweth the sanctification of this rest First it must bee called a delight so that we must take comfort in the approching of it and our hearts must leape within vs as the babe did in Elizabeth at the approching of Mary For this is the day of our prouision this is the market of the soule wherein we must furnish our selues of that spirituall Manna the foode of our soules in the strength of which wee must walke all the weeke following as Elias did after his refection by the Angell Secondly it must not bee our delight as some delight in that day to spend it on their lusts but it must be a delight to consecrate it and that not vnto our Whitson Lords and Ladies vnto our groues and hill-altars vnto our May-bowers and shreenes of pleasure not vnto our Theaters to gaze in nor vnto our fields to walke in but it must be consecrated as glorious vnto the Lord. And therefore as Hanna desired her sonne that she might offer him vp vnto the Lord 1. Sam. 1 so must we this day that wee may consecrate it vnto the Lord. Lastly because the nature and propertie of things consecrate vnto the Lord is that they may not be other waies imployed than vnto his honour and vse therefore hee addeth that thou shalt honour him vpon this day to serue him and to giue worship vnto his name and that wee may the more safely keepe it he shewes how wee breake it For danger is not well auoided vnlesse it be foreseene and knowen he setteth downe therefore three things which must be looked vnto that wee breake not his Sabbath our workes our thoughts and words and first for our workes wee must not doe them not doing saith he thine owne waies Secondly for our thoughts wee must not thinke them thought is not free neither are our tongues our owne for wee must not speake a vaine word So then to conclude will you know who keepeth holie the Sabbath Esay telleth you he that keepes the rest of this day that keepes it as the Lords holy day that cals it his delight that consecrateth it as glorious vnto the Lord that doth not his owne waies that thinketh not his owne thoughts that speaketh not a vaine word he is the man that keepeth the Lords Sabbath and he it is whom the Lord wil honour and make to mount vpon the high places of the earth and heauen also § Sect. 3 Hitherto hath the Prophet giuen vnto vs the true patterne of a Sabbath which euery Christian is bound to obserue as being both the summe of this and the same with this precept of the Sabbath which we haue in hand the keeping of which holy consisteth in the performance of the duties of holinesse which are of three sorts publique priuate or mixt of all which wee will seuerally speak and first of the publique And because these duties cannot bee well performed without the helps and meanes conducing thereunto wee will therefore first shew the things required to the performance of these publique duties which are in this precept commaunded as well as the duties themselues and they be these foure First that we assemble our selues for there can be no publique exercise without a publique assemblie Secondly that the assemblie must bee timely Thirdly our demeanour whilest we be in the assemblie And fourthly our continuance in the assemblie § Sect. 4 And first that vpon the
eate the Lords Supper And hereupon doth the Church define a Sacrament to bee a publike action And in the Primatiue Church it was vsually deliuered vpon the Sabbath therefore it was called dies panis In regard of this no complaint can sufficiently bewaile the backwardnes of this age whereinto we are fallen that some scarce once in a whole Iubile of Sabbaths nay if law had not prouided to the contrarie scarce once in a whole Iubile of yeeres would bee partakers of the Sacrament which we see euidently in that they come no oftner vnto the Lords table than they are compelled Moses was like to haue bin slaine for the neglect of circumcision What shall wee thinke the neglect of this will bring vpon vs And if vnworthie taking make vs liable vnto iudgement 1. Corinth 11 what shall we thinke of this not taking at all When Christ talked with the Iewes of a bread from heauen euery man would haue it Ioh. 6. 34. This is so and yet no man calleth for it though the price bee vnualuable and the vertue no lesse than the communion of the bodie and blood of Christ And if the very hemme of his garment had vertue to heale vncurable diseases how much more shall this his bodie heale vs if we be truly partakers of it But surely for such as take it onely by constraint and compulsion well they may finde the cloathes where Christ his bodie was but not his bodie And because they receiue it not worthily and with comfort but of constraint therefore in steed of a seale of his mercie they may receiue a pledge of his wrath And so much for the second dutie § Sect. 8 The third publique dutie is the administration of discipline admonition reprehension excommunication The execution of discipline a dutie of the Sabbath c. A publique worke also of the Sabbath to looke vnto the manners of men to admonish them that are vnruly 1. Thess 5. and to deliuer the obstinate sinner vnto Sathan that his soule may be saued And this the Apostle sheweth also to be a worke of the Sabbath 1. Cor. 5. 5. where he willeth them that when they were gathered together in the name of the Lord Iesus they should deliuer ouer the incestuous person vnto Sathan Now their assemblie was vpon the Sabbath as before hath been shewed and therefore that should then also be done as a worke of the Sabbath CHAP. V. Of mixt duties Sect. 1. Namely prayer Sect. 2. Reading the Scriptures Sect. 3. Singing Psalmes Sect. 4 Catechising Sect. 5. And shewing mercie Sect. 6. § Sect. 1 THE next duties that follow to bee handled are such as are mixt of which sorte are prayer thanksgiuing singing of Psalmes catechising almes c. which I terme mixt because they are such as may bee done in publique or in priuate which also are to bee performed vpon the Sabbath as they shal be best fitting with the time and place Now many men when they haue bin at Church they thinke they may doe all the rest of the day what they list As the harlot when she had payed her vowes she thought she might play the harlot Prou. 7. So do many they serue God in the forenoone and the flesh and the diuell in the after-noone But they must know that God doth require the whole day to be spent in holy duties And therefore as thou maist in no part of the day breake the rest by labour so much lesse maist thou breake the holinesse for God commaundeth the one aswell as the other holinesse aswell as rest nay rest should not haue been commaunded but for holinesse And therefore as I haue shewed before it was a sin to breake the rest so is it much more to breake the Sabbath by omitting the duties of holinesse Indeed thou art not tied to spend the whole day in the publique exercises before mentioned neither were the Iewes for they had but their sacrifice euening and morning Numb 28. and prayers with their sacrifice as appeareth Luk. 1. 10 in that the people prayed whilest the incense was a burning Then they had a lecture of the Law and Prophets Act. 13. 15 after that preaching For when they had read the Law they gaue the sense thereof and caused the people to vnderstand the reading Nehem. 8. 8 and then thanksgiuing All which cōtinued not the whole day but the congregation was dismissed at mid-day Nehem. 8. 10. 12. And they returned at three of the clocke at what time Peter and Iohn went vp to pray which is called the ninth houre answering vnto our third at what time also was the euening sacrifice But yet the interim before betwixt and after was spent either in priuate exercises of godlinesse or else in these which are both priuate and publique which are therefore noted and obserued in the practise of the Church that wee might draw them also into imitation which being at other times of the weeke to bee done so much more were they on the Sabbath and the exercises of religion being vpon that day doubled Numb 28 why should God bee now lesse serued vnder the Gospell than hee was vnder the Law § Sect. 2 To come therefore vnto these duties which we call mixt first of prayer Which that it is an exercise The mixt duties are first Prayer of the Sabbath is euident in that his house is called the house of prayer Ioh. 2. and the word cannot be without it Therefore Neh. 8. Ezra before he preached praised God And though Christ would haue vs to pray in priuate Matth. 6. yet God requireth the same to be done also in the assemblies Psal 107. 32 and that not alone by the teacher as Dauid in the midst of the congregation would praise the Lord when hee did declare his name Psal 22. 22. but by the people also Therfore when Zachary was burning of incense within the people were in prayer without Luk. 1. 10 which as it must bee done in the morning so also at night For Dauid would haue his prayer as the incense which was the first thing the Priest did when hee came into the Temple and the lifting vp of his hands as the euening sacrifice Psal 142. which was on the Sabbath at night offered so must our prayers be It maketh me the more to marueile at some kinde of men that thinke if they haue been at seruice as they call it in the fore-noone that God is beholding vnto them for that and that they are not bound to returne againe in the after-noone but that they consecrate vnto some pastimes as though they had been at Church in the morning to aske God leaue to goe to play in the after-noone Now as this is a publique exercise of the Sabbath and must go before and after the word so also at other times or else why are wee commaunded to pray continually 1. Thess 5. 17. and in all things to giue thankes Yea God to shew how well he likes it compares it to
the Pope is indeede the butcher and the Prince but his boy to hold the sheepes legges whilest the butcher cuts his throte I will not dispute this question neither but I come vnto that which I proposed that is how farre Princes may meddle in matters of religion to compell thereunto First therefore the Prince must especially see that his people bee taught the law of God and that was the reason why Iosiah caused the law to be read vnto all the people 2. King 23. 1. Secondly in the same place for that almost teacheth a King his dutie when he hath caused them to bee taught he bindeth them by couenant vnto the same yea and himself also vers 3. Thirdly hauing thus done then hee goes to reformation and there hee begins with the Priests First hee makes them bring out of the Temple all the vessels that were made for Baal vers 5. Then he destroyes their Idols and their houses vers 6. When he hath so done for this was not all for he had a greater toyle with them than euer King Henry had with the Abbeys in England hee comes to the Kings houses and there first hee breakes down the Altars of the Kings of Iudah ver 10. He breakes downe Manasses altar vers 12. Then the high places that Salomon had built for Asteroth and Chemos And lastly the Calues of Ieroboam vers 15. Now hauing taken away all these abominations then fourthly he brings the people backe againe vnto the obseruation of the true worship of God and commaunds all the people to keepe the Passeouer vers 21. Thus farre went Iosiah But now what if they had refused this what then Surely hee would then haue ranne a further course with them he would no doubt haue inforced them by punishment which is the fifth dutie and the last in a Prince when no course will serue then to inforce by laying punishment vpon them either in their goods as Saul Those that come not foorth after me saith he thus shall his oxen be killed 1. Sam. 11. 7 or else hee would haue laid hands of them to haue imprisoned them Nehe. 13 or if all this would not haue serued he would haue punished with losse of life it selfe And so Asa decreed that those that would not seeke the Lord that is that were obstinate they should be slaine 2. Chro. 15. 15. And thus farre I take it a Prince hath power to proceede against an obstinate contemner of Gods truth And so much for this that we are to compell others vnto the obseruation of the Sabbath as well as to keep it in our owne persons THE FOVRTH BOOK TREATING OF THE REASONS MOVING TO THE sanctifying of the Sabbath CHAP. I. The first reason because God hath giuen vs sixe daies to labour in Sect. 1. Whether it be lawfull to vse recreation vpon any of those sixe daies Sect. 2. Whether it be lawfull to consecrate any one or more of those sixe vnto the seruice of God Sect. 3. § Sect. 1 YOV haue heard in the former booke of the persons that must obserue the Sabbath Now it remaines that I shew the reasons which are vsed in the commaundement to inforce thereunto and there are foure deliuered in this commandement The first is in these words Sixe daies The first reason of the keeping of the Sabbath shalt thou labour c. and it is an argument à fortiori perswading from the greater to the lesse thus If I haue giuen thee sixe daies to worke in them then thou oughtest of conscience to rest one day but I haue allowed thee sixe and therefore rest the seuenth This is the manner of this argument but me thinkes it is proposed by way of answer as it were vnto some question that might be obiected vpon the former words for where as God had in the commandement required to rest the seuenth day some might obiect as many doe that it were very hard to rest a whole day To which hee answereth that they ought at least to rest one whole day being that God had bestowed vpon them sixe to their owne vses So that here I might take an occasion to answere those that thinke it sufficient on the Sabbath if they come to the publique exercise though they spend the rest in sports but this naile I haue driuen before come we now to the words Sixe daies shalt thou labour c. First in that that he giues vs sixe daies to doe our businesse in therein hee lets vs see that sixe daies are sufficient for vs to do our businesse in and for the dispatch of all our works and if that he had seene that we should haue needed more hee would haue giuen them but seeing sixe were sufficient he gaue no more though in respect of himselfe as hee is Lord of the Sabbath and so is he also of all the rest of the daies of the weeke hee could haue giuen vs more And therefore as he saith Psal 50. 10. All the beasts of the forrest are mine so may he say All the daies of the weeke are his by which right hee might haue craued of vs euery second or third day Yet hee deales more liberally with vs and requireth but the seuenth Then hence to perswade you to keepe this Sabbath let me reason with you as Naamans seruant did with his master What saith he if the Prophet had commaunded thee a greater thing than this wouldest not thou haue done it how much more then when he saith Wash and be cleane 2. King 5. 13. So I say if the Lord had commaunded thee a greater thing than this wouldest thou wouldest thou do I say nay oughtest thou not to haue done it how much more then when he saith keepe the seuenth And if we refuse this to keepe one of seuen what would we doe if he should require one of three or foure So that Gods liberalitie in this case doth much aggrauate the sinne of man when restraining him but in one and giuing him plentie of others yet hee will not be restrained from that one This was it that made Adams sinne out of measure sinfull that hauing plentie of all the trees of the garden both for varietie and sacietie Genes 2. 9. yet he must needes taste the forbidden fruite So was this also that which made Dauids sinne a notable sinne that hauing many wiues of his owne yet hee could not be content with all these but hee must take the wife of poore Vriah 2. Sam. 12. 9. Well I know not how deepe this argument sinketh into the hearts of Sabbath-breakers their consciences are so seared and so hardened with the custome of that sinne and their hearts so couered as it were with a shield of brawn that they are growne past feeling of it but I am verely perswaded at the day of account it shall stick vnto them neerer than the marrow cleaueth vnto the bones and it shall bee more sensible vnto them than the tenderest bile in the world When I say they shall