inspiration and reuelation that same day Reu. 1. 10. I omit the collections of the * Augustin de tempore ser 251 Leo Epist. 81. ad Dioscor Concil generale 6. sine Constantinop 6. can 8. Vide Bellarm Tom. 1. lib. 3. cap. 11. de cultu sanctor Fathers as that this very day is the first day of the worlds the Angels and elements and lights creation the first of Manna falling in the wildernesse the day of Christs natiuity baptisme of the starres appearing at Bethlehem to the wise-men of Christs feeding 5000. persons the like And frō hence we may obserue the practise of the Sabbaoth by the Apostles which hath cohaerence with these circumstances To shew vnto vs partly the probability that Christ did sanctifie the 1. day of the week himself and partly that it was his ordinance and will that that very day should bee sanctified by Christians For 1. vvhen the Apostles on this day were gathered together for feare of the Iewes Io. 20. 19. Christ then appeared vnto them Why so Doubtlesse at that time aboue all others to trayne thē vp in the sanctifying of the new Christian Sabbaoth day and therefore also on this very day doth he inspire them and indue them with the holy Ghost And note the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coacti Gathered together which implyes a Church assembly for it is a word of Ecclesiasticall vse and so applyed Act. 20. 8. and 4. 31. and 11. 26. and 13. 44. and 14. 27 and 15. 6. 30. 1. Cor. 5. 4. The Primitiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Apostles second gathering together is performed on this day the day seauen-night after Io. 20. 26. And then also Christ appeareth to them and then is Thomas confirmed in the fayth Why the Apostles gathered Why Christ appearing vnto them Why vpon that day but that they had learned of Christ to meet vpon that day to sanctifie it vnto Christ and that Christ might begin to verefie his promise Matth. 18. 20 3. The Apostles third gathering together and they all in one place with one accord which was that day seauen weekes Act. 2. 1. 2. after Christs ascension and then the promise of the holy Ghost came vpon them Acts 1. 4. Then Peter preacheth and the Iewes are assembled and conuerted Why assembled Why on that day Why the holy Ghost Why Preaching why Conuersion why the promise of Christ accomplished all on that day but still to declare the will and ordinance of Christ in sanctifying and blessing this day vnto his Church 4. The Apostle Paules fourth gathering of the Christian Gentiles Church at Troas And there he preached and administred the Sacrament and cured Eutichus a worke of mercy Act. 20. 7. 10. Here note Paul taryed there seauen dayes in all vers 6. That is he tarryed fiue dayes and on the sixt day of his abiding there he preached and ministred the Sacrament and on the next day departed ver 11. Now why is not the publicke meeting with preaching Sacraments administring which are Sabbaoth dayes workes performed till the first day of the weeke Why not on any of the former Why on the last of his abiding there And then lastly why is the first day of the weeke so precisely mentioned by the holy Ghost Doubtlesse it vvas the Christian Sabbaoth else all this circumstance had been in vaine expressed and set downe 5. The Apostle Paul 1. Corin. 16. 1. 2. ordayneth weekly gatherings but why in diuers Churches why weekly why the first day of the weeke named againe why then a worke of mercy Doubtlesse all this vvas not in vaine it was the Christian Sabbaoth 6. Lastly the holy Ghost appeareth once againe to whom to an inspired Apostle Reu. 1. 10. But why to enable him vnto a sanctified work most profitable to the Church most fit for an Apostle and most glorious to God but why vpon this day and why doth he so definitely and significantly tearme this day euen the Lords day Forsooth all these things are directly fitted to the Christian Sabbaoth established by the will and ordinaunce of Christ commaunded and practised by the Apostles and continued to the dayes of Iohn the Penner of the Reuelation 60 The seauenth Reason Drawne from the bare example of the Apostles admitting there were no Commaundement for it at all who being men 1. peculiarly inspired with the spirit of God 2. and set apart by Christ to plant and establish the Church in the new Testament as Moses vvas by God the Father in the olde Testament 3. and therefore were in forty dayes space instructed by Christ Act. 1. 3. in matter belonging to the Church or kingdome of God like as Moses was fortie dayes with God vpon the mount Deut. 9. 11. As the Apostles therefore must needs be praesumed to bee as faithfull as Moses in all the house of God so could they no more erre in religious matter appertayning or tending to Gods worship then Moses did And therefore as the Apostles constitutions which are called Commandemēts of the Lord Act. 15. 28. must needs tye the conscience So their very practise and example in matters religious morall ministeriall directly tending to Gods publicke worship and solemne seruice whose reason also implyeth a contynuance of practise wherein they could nor erre no more then in their constitutions and commandements doth tye the conscience no lesse and so we see the Apostle giueth such direction and command as if his example were as currant and authenticke as his own personall command 1. Cor. 11. 1. 23. Phil. 3. 17. 4. 9. Euen as his commandemēts were of equal force with the commandements of Christ So likewise we see the argument drawne from exāple of inspired godly persons is forcible as Io. 26. 19. Ma. 12. 3. 4. 5. Wherfore if the place 1. Cor. 16. 1. 2 were no cōmandement tying or concerning vs or if the 4th Commandement of the moral decalogue did not perpetually commaund the keeping holy of a 7. day Yet the bare example of the Apostles their practise of keeping holy the first day of the weeke being a morall duty tending to Gods worship and the reason thereof implying continuance dooth tye our conscience and is as a necessary and sufficient rule for vs to walk by to the end of the world 61 The eight Reason Is drawne from the circumstance of time namely the continuance of it frō the Apostles times to our time Beginning 1. At Christ his two-fold apparition on that day so proceeding 2. to the holy Ghosts descēsion on the Apostles on that day 3. Then to the Apostles practise at Troas on that day 4. From thence to the Corinthian and Galathian constitution and commaund 5. From thence fortie yeares after aboue as the * Codoman anno Christi 55. 93. Perkins Marmonia Biblior anno Christi 54. 95. Moores Tables anno 55 97. Genebr chronol anno
1. Why not also with the Sabbaoth or day of holy rest seeing he ascribes it to himselfe Matth. 12. 8. And as Christ is called the Lord. Io. 20. 18. 25. 28. and 21 7. 15. 16. 1. Cor. 11. 23. and the phrases are proper that runne after this tenor the Lords Table 1. Cor. 10. 21. The Lords Supper 1. Cor. 11. 20. The Lords Cup. 1. Cor. 10. The Lords body 1. Cor. 11. 27. 29. The Lords death 1. Cor. 11. 26 So it is not vainly but most properly said The Lords day Reu. 1. 10. as properly ascribing it to Christ the Lord of Lords 56 The third Reason A Matori If the rest of God the Father were the cause of sanctifying of a day It followeth that where a greater and more excellent rest is there must of necessity followe a more ample sanctification But the rest of the Sonne of God is a greater and more excellent by how much the worke of Redemption is greater and more excellent then the worke of creation Therfore the rest of Christ from his worke is the cause of a more ample sanctification of the day of his rest or Resurrection which is our Lords day Apoc. 1. 10. Againe If there be the same cause and reason of sanctifying that day on which our Sauiour Christ accomplished our Redemption and restitution of the World as there vvas of sanctifying the day in vvhich the Lord rested from the creation of the World then a day in memoriall of the later ought as necessarily to be obserued and sanctified as the day was in memorial of the former But the same cause or reason remaineth whether wee respect the rest of Christ as well as the rest of the Father Heb. 4. 10. Or whether wee respect the glory of Christ as well as the glory of the Father Io. 5. 23. Therfore the day of Christ his rest or resurrection which is our Lords day is no lesse necessarily by vs to be obserued then the former Sabbaoth of the Iewes Briefly thus If the very rest of God the Father bee alleaged as sufficient Io. 15. 15. and 16. 13 14. 26. Act. 20. 20. ♌ Vide supra §. â—0 Num. 4. Hooper on the 4. Com. fol. â—5 Piscatâ—r in Genes 2. 3. fol. 52. cause to ty the Iews coÌ„science to the sanctifying of the Iewish Sabbaoth Then the very rest of Christ may be alleaged as a iust cause to tye the Christians conscience to the sanctifying of the Christian Sabbaoth but the former is true as Exod. 20. 11. Therefore the later is also true 57 The fourth Reason The Apostleâ— ordinances coÌ„mandements and constitutions are the coÌ„mandements of Christ Act. 15 24. 28. 29. 1. Cor. 14. 37. 7. 17. 11. 16. 2. Thess 3. 6. 7. Luke 10. 16. For besides the Apostles in matter of Gods seruice were led by the holy Ghost into all truth and coulde not erre But the Iewish Sabbaoth in practise was altred and the first day of the weeke established and ordayned for the Christian Sabbaoth by the ordinance constitution and commandement of the inspired ♌ Apostles 1. Cor. 16. 1. 2. As I haue ordayned so do you which words say BB. Hooper and Piscator do plainly imply a commandemeÌ„t as the words I haue ordained do imply an Apostolical ordinance Therfore the Christian Sabbaoth or first day of the weeke was in practise ordained and commanded by Iesus Christ himselfe 58 The fift Reason Is drawne from the euidence of scriptures plainly declaring that the Lords day was both ordained and practised by the Apostles Apostolicall Churches to whose examples our Churches Christians are and ought in all godlinesse to be coÌ„formed The places are a Chrysostom â—edâ— Gualter Aretius Beza Geneua note Lyra Erasmus Vatablus Emmanuel Sa. Rhemâ—sts in hunc locum Chemmnit Martyr Zanchius Vrsinus Piscâ—tor Iunius Pezâ—lâ—us Fulke Babington Perkins Zepperus in locâ—s citatâ—â— Marlorati Enchiridioâ— Tit. dâ—es dominicus Bucholch Chron. â— proleg f. 22. Bellar. vbi supra cap. 11. Act. 20. 7. b Chrysost Ambr. Hierom. Reâ—â—g Prâ—masius Theophilact in hunc locum August epist 119. cap. 13. Beza Bullinger Martyr Aretius Pezelius Gualter Geneua note Lyra. Erasmus Vatablus Emmanuel Sa. Rhemists in hunc locum Chemnitius Zanchius Vrsinus BB. Hooper Piseator Zepperus Iunius Bucholcher Marlolorati Enchir. Fulk Booke of Homil. Babing Bellar. Felisius Cathec Rom. locis citatâ— Sutcliffe inâ—tit fideâ— fol. 11. 1. Cor. 16. 2. c â—lemens â—an Apostol Ignatius Iustinus Tertullian Clemens Alexand. Orig. Athan. Ambr. Hieronym August Gregorius Magnus Leo. Hylarius Occâ—â—neâ—ius Primasius Ansâ—â—â— Martyr Bulling Beza Iunius Chemnitius Zanchius Sadeâ—l Vrsinus Pezelius Heming Piscator Aretius Bucholcher Marlorati Enchirid. Book of Hom. Fox Fulke Babington Perkins Sutcliffe Geneua note Lyra Bellarmine Cathech Rom. Emmanuel Sa. Rhemists locis citatis Reu. 1. 10. Interpreted all of them of the Lords day by all few or none at all besides expositors 1. Fathers Greekes and Latines 2. Later writers Protestant and Papist without disputation or deniall The conclusion of this reason is Therefore the obseruation of the Lords day is no Tradition or vnwritten verity or doubtfull ordinance but hath cleare ground and warrant of the word and so dooth tye the conscience So also doe the duties and circumstances that out of these places may clearely bee concluded As namely 1. That it was named by an inspired Apostle the Lords day which is as much to say as the Christian Sabboth Reu. 1. 10. 2. It was ordeined also and established by an inspired Apostle not lightly vainly or erroniously but coÌ„mandingly with Apostolicall authority 1. Cor. 16. 1. 2. 3. It was the first day of the week Act. 20. 7. 1. Cor. 16. 1. 2. 4. This assembly was weekly 1. Cor. 16. 1. 2. 5. It was vsuall to other places and times viz. the Churches of Corinth and Galatia 1. Cor. 16. 1. 2. of Troas Act. 20. 7. of Pathmos where Iohn was and that aboue 40. yeares after Reu. 1. 10. 6. That day the word preached the Sacraments administred Praier Act. 20. 7. 10. 16. 7. That day the works of mercy and collections for the poore Act. 20. 10. 12. 1. Cor. 16. 1. 2. 8. That day they rested from the ordinarie labors of their calling 1. Cor. 16. 1. 2. 59 The sixt Reason Is drawne from the enumeration of circumstances notably falling out yet not in vaine but to some necessary purpose nor yet by chance but by Gods singular prouidence and appointment as may appeare by the greatnesse of the works vpon this day 1. The resurrection Rest of Christ vpon this day Luk. 24. 6. Heb. 4. 10. 2. Christ his first apparition to his Disciples vpon this day Io. 20. 19. 3. Christ his second apparition to them that same day seuen-night Io. 20. 26. 4. The holy Ghosts apparition to them on that day Act. 2. 1. 2. 5. The Apostles teaching ministring the Sacraments on the same day Act. 20. 7. 6. The Apostle Iohn his
to common ciuility and euen to ciuill policies A doctrine conforming vs to the Commandement of God yea euen to his blessed and holy Image A doctrine bringing much glory vnto God and benefit to man knowledge to the ignorant sense vnto the hardned direction to the willing discipline to the irregular conscience to the obstinate comfort to the conscienced and bringing none inconuenience in the world A doctrine that addeth face fashion growth and firmitude vnto a Church strength and comely order to a Common-wealth giuing propagation vnto the Gospell helpe and vigor to the lawes ease honor and obedience vnto the Gouernors vnity and quiet to the people and lastly certaine happinesse and blessing to them all For the which doctrine whosoeuer argues pleadeth for GOD for his glory for his worship for his Commaundement and will for his Word his Sacraments and inuocation for the Lawe for the Gospell for Moses and the Prophets for CHRIST and his Apostles for the vpholding and flourishing estate of the Church and Common-wealth of Schooles and Vniuersities and of the faithfull Ministrie of Christ In a word they pleade for the wearied bodies rest for the euill conscience quiet for the sound practise of godlinesse and mercy in a certaine settled and constant order And so by consequence for heauen it selfe The contrary iudgement worketh contrary effectes For it depriueth GOD of his honour the Church of Religion the Common wealth of order the body of rest the soule of instruction the life of direction the word of attendance the ministery of reuerence and drawes along a world of inconueniences and mischiefes besides For it plainely breedeth slouth and scandall in the Ministry neglect meere contempt of Ministry in the people confirming blindnesse and superstition in the ignorant quenching the zeale of the more forward strengthening the hands of the more wicked and giuing liberty to them that are too apt to take it of profaning of the Sabbaoth day of God It hinders the course of the Gospell depriueth of the meanes of godlinesse it defaceth the beauty cuts in two the very sinews of the Church enlarging Sathans horrid kingdome and power of darknes by giuing strength to Athisme Papisme and carnall gospelling Abolishing the Vniuersities by ineuitable consequence and shaking the frame and fabricke yea poysoning vp the vitall powers of the very Common-wealth And in a word drawing on confusion irreligion Barbarisme Gods curse and vtter desolation on them all Wherefore the truth of this doctrine of the Christian Sabbaoth being cleere it followeth that all aduersarie iudgements to it are condemned whether they bee Swinckefeldians that wil haue no ministry or Familists and their fellow Anabaptists that wil haue no Sabbaoth or Iewes that insist vpon the Legall Sabbaoth or Papists that hold the Sabbaoth sanctified by their impious Masse and other Antichristian Idolatries and will-worships or Libertines that giue themselues others liberty to labour on the Sabbaoth or to profane it by vaine sports games recreations feastinges dauncings Maypoles Church-ales stage-playes and the like more then heathenish vanities or whatsoeuer may be called the will or wayes of man or whatsoeuer tendeth to profane or hinder the effectuall sanctifying of the Christian Sabbaoth whose seuerall obliquities being opposite to al sound iudgements and Christian practise sufficiently manifest the falshood of themselues and mutually confute each other being compared with the truth of God It remaineth that thou bee exhorted O Christian peruset of this truth of God vnto the conscionable carefull practise of the Christian Sabbaoth Consider vvith thy selfe the reasons that haue been alleaged and let the euidence of them cause thee to captiuate thy thoughts vnto them And know that if among them all but one bee true it is enough one is too much for a Christian man to depraue or cauell at who beleeueth a Iudgement day to come I doubt not but a man might more easily perswade the multitude to any extreamity then to the right and so to break the Sabbaoth then to keep it holy corrupted doctrines are familiar to corrupted nature And it is not hard to perswade vnto that liberty which all men pleade for and pursue Nay more it is not possible for any man to teach that liberty which the most part wil not far exceede in practise So vnseasonable are the doctrines of letting slacke the reines of godlinesse vnto this head strong and vnruly age of ours and so vnsound against the which all sound and learned iudgements and godly Churches peâ—sons practise are oppositely set And therfore if the Apostles and all faithfull teachers and seruants of God haue walked in this path before wherin they passed through and from this world without either outwarde inconuenience or inwarde wound of conscience but with much spirituall profit and sensible increase of knowledge and of grace and with continuall finall and vnspeakeable peace and comfort who will not hazard the imitation of their practise for the gayning of like benefite Or who that hath not set his conscience and common sense to sale will leaue the certaine way of all the Saints and seeke a newe found way which no man euer went to gaine the blessings they enioyed For did they enioy so great benefits by sanctifying this day and doest thou think to get them by profaning it My iudgement is he that will haue a way of his owne finding it were fit hee enioyed a heauen of his owne making But O Christian Reader if euer thou wilt sanctifie thine euerlasting Sabbaoth in heauen Learne then effectually to sanctifie it vpon earth according to the Commaundement and wil of God which if the more wilfull will not do who walke in the wide way of the greater part of men yet Christ shall not want to sanctifie a day vnto himselfe It shall be done in despight of them without them and they shall melt away in leauing of the truth they sawe and winked at And albeit the Pharisees do still despise the counsell of God against themselues and some peruerse ones will be euer carping and corroding of this truth yet Wisedome will be iustified of all her children GAL. 6. 16. As many as walke according to this rule peace shall be vpon them and mercy and vpon the Israell of God The Practise of the Christian Sabbaoth according to the WORD THe Practise of the Christian Sabbaoth standeth eyther in 1. Praeparation to it 2. SanctificatioÌ„ of it I. Praeparation is a fitting of our selues before hand to perform the duties of the Sabbaoth according to Gods wil vvhich dutie the Church of God among the Iewes did most carefully vse and practise the day before the Sabbaoth Mark 15. 42. Luk. 23. 54. A duty needefull in respect of 1. The glorious praesence of God in whose sight we are and before whom we are more specially to praesent our selues the next day Esa 1. 12. Habac. 1. 13. 2. In respect of the holinesse and purity that is required of vs in vsing the sacred ordinaunces
of God Psal 93. 5. 2. Tim. 2. 19. Psal 50. 16. 17. Mich. 6. 6. 8. 3. And lastly in respect of the vanity profanenesse of our nature and thereby our vnfitnesse to vse Gods ordinances Rom. 7. 15. 18. 19. 23. Eccles 4. 17. The duties of praeparation are eyther 1. Speciall and proper to that day 1. In obseruing the due time of the Christian Sabbaoth which doubtlesse is one whole naturall day as appeares Exod. 20. 10. Leuit. 23. 32. which time beginneth at the euening before the day which is the time of praeparation and endeth also on the Sabbaoth euen the time appointed by God of naturall rest Nehem. 13. 19. with Leuit. 23. 32. 2. In remoouing all things that may hinder the sanctifying of it the next day both in our selues in our seruants and this we are to preuent with speciall care and prouidence both to keepe the peace and quiet of our conscience in preuenting of a sin causing vs to profane the Sabbaoth as also thereby to redeeme our spirituall profit and to cut away occasion of offence and euill example vnto others Exod. 16. 23. 2. Common to other dayes and therefore now especially required and they are 1. Examining our consciences and repentance 1. Cor. 11. 28. Psal 119. 59. 2. Reading and Meditation of Gods word Psal 1. 2. 119. 97. Iosu 1. 8. Deut. 6. 6. 8. 9. 11. 19. Io. 5. 35. Col. 3. 16. 3. Instruction examining and praeparing of our Families Deut. 6. 7. and 11. 18. 20. Genes 18. 19. Iosu 24. 15. 4. Prayer inuocation confession petition intercession and praise Col. 3. 17. 1. Thess 5. 17. 18. 5. Singing of Psalmes Iam. 5. 13. Col. 3. 16. Eph. 5. 19. 6. Sobriety of dyet and going to bed in due time that our bodies be not disquieted or distempered and made vnfit and vnpraepared to the duties of the Sabbaoth Psal 4. 8. Luk. 21. 34. II. Sanctification of the Sabbaoth day it selfe the performance whereof God biddeth vs Remember because we easily forget the best and most needefull duties Wherin euery person is to obserue his duty required The forgetting or neglecting whereof is to bee accounted vnto God And the persons are I. The Magistrate or Person hauing authority either the 1. Greater of the Common-wealth whosoeuer hath publicke lawfull power to commaunde or ouer-rule more or lesse The greater Magistrate is called to bee a nursing Father of the Church of God Esa 49. 23. And therfore herein must he look and remember that the Church be fed and not deliuered ouer to dry Nurses that statue their children They are Gods ordinance and Ministers and their power is of God Rom. 13. 1. 2. 6. For else they could doe nothing Io. 19. 11. This they must acknowledge and therefore honour God and vphold his ordinances aboue all things vnder the penalty of a heauy woe 1. Sam. 2. 30. their due is limited Matt. 22. 21. They must therefore giue to God his due else they must know that God can abase them that walke in pride in whose eyes they are as nothing Dan. 4. 32. 34. They are also called gods in respecte of that Image to which they ought to bee conformed and must feare God Exodus 18. 2. Else they shall dye like men Psalm 82. 6. 7. Lastly they are to know that by Christ kings reigne Prou. 8. 15. Therefore they must employ their power authority to the seruice and glory of Christ and so to kisse the Sonne of God and that also vnder paine least Christ be angry and hee breake them in pieces like a Potters vessell Psal 2. 11. 12. 9. Wherefore seeing Christ is now Lord of the Sabbaoth Mat. 12. 8. they must take especiall care not to vsurpe the right of Christ but serue the Lord in feare and remember to keepe holy the Christian Sabbaoth whereof they haue cleare and expresse Commandement Exod. 28. 9. 10. Ezech. 46. 2. 4. 10. Because the kingdome is our Lords his Christs Who is the King of kings and Lord of lords Reu. 11. 15. 17. 14. 19. 6. 16. The duty of the Magistrate of the Common-wealth is 1. To represse the profaning of the Sabbaoth for Qui non prohibet cùm potest iubet Leu. 19. 17. This duty standeth in vsing all meanes wherby the profaning of the Sabbaoth is repressed Namely to forbid Neh. 13. 15. reproue Neh. 13. 17. 18. threaten Neh. 13. 21. hinder Neh. 13. 19. 22. and punish the profaning of it Neh. 13. 20. 2. To commaund and compell it to be sanctified 2. Chron. 34. 33. Exod. 20. 10. Ios 24. 15. 3. To sanctifie it himself his children Nobles attendants and whole Court both priuately Psal 5. 7. Acts. 10. 1. 2. As also publikely Ezech. 46. 2. 4. 10. 2. King 11. 5. 7. 9. The duties of priuate publicke sanctifying Look furder in the duties of the people to which the Prince and other Magistrate is no lesse strictly tyed then the meanest of his subiects or inferiors 2. The Lesser as euery housholder ouer his family who also may bee called a lesse Magistrate as man is called a lesser world In respecte of the authority he hath to commaund Mat. 8. 9. Eph. 6. 1. 5. also of the dutie required of him Gen. 18. 19. Ephes 6. 4. Psal 101. 6. 7. and lastly of the account that he must make to God Col. 3 25. Exod. 20. 8. 9. 10. The speciall duties of the Housholder are 1. To sanctifie it and keepe it holy himselfe with all care and conscience Ex. 20. 10. Thou Remember 2. To commaund and compell his family hereunto that they may effectually practise it as wel as himselfe Gen 18. 19. Ios 24. 15. Esth 4. 16. Act. 10. 1. 2. Psal 101. 6. 7. Exod. 20. 10. Thy Sonne thy Daughter thy man and maide-seruant Remember 3 To cause the very Stranger and beast to rest Exod. 20. 10. Prou. 12. 10. II. The Minister of God or Teacher of Gods word who is Gods steward and therfore is required to be 1. wise 2. faithful to rule giue them their portion of meat in season in the season appointed of God Remember thou keep holy the Sabbaoth day Luk. 12. 42. He is giuen of God vnto his Church for the gathering of the Saints for the worke of the Ministry building vp of Gods Church to which purpose the Sabbaoth was ordained Eph. 4. 11. 12. 13. He is commanded to preach 1. in season of Gods Sabbaoth 2. and out of season at all sit times and iust occasions 1. Tim. 4. 2. Therfore he is effectually also principally to sanctifie the Christian Sabbaoth aboue al others seeing it is a good thing on the Sabbaoth to declare the works word of God Psal 92. 1. 2. 4. 5. And he the publick person appointed to be the publicke declarer of Gods word and workes Ezech. 3. 17. He must therefore sanctifie the Sabbaoth day seeing he is the Agent and Minister of Christ and the disposer of the
doctrines or with the Bible to obserue the diuision coherence doctrine vses and proofes Act. 17. 11. To the end thou maist eschew sleepe and wandring thoughts and so to heare with vnderstanding delight and profit 1. Cor. 14. 15. 16. 19. 6. 20. 10. 15. Esa 58. 13. Luke 8. 18. 3 After the exercise of the fore and after noon we must be careful of these viz. 1 Sobriety of meat and drink and carefull temperance aboue all other times that the body may bee strengthened and better disposed to the duties of godlinesse not ouer burdened and made vnapt to remember meditate conferre or hearken and giue heede 1. Cor. 11. 21. 29. 30. Mat. 10. 1. 2. Rom. 14. 17. Luke 21. 34. 2 Holy conference with other either 1 By occasion at the table whether of the things deliuered that day by the Preacher or else of some other good matter ministred auoiding the common rocke vvhereupon men stumble of profane and worldly talk remembring the rule Esa 58. 13. Luke 14. 1. 7. 8. 9. 10. 11. 12. 15. 16. 2 By purpose and intention calling our family together and examining them or ioyning to other like minded Christians and mutually conferring of that which wee haue heard Luke 24. 14. 5. 17. Acts 17. 11. 3 Praier for a blessing of this our labour and for grace effectually to performe the particular duties we haue bin taught this day Luk. 17. 5. Mat. 9. 37. 38. 4 Singing of Psalms in priuate Act 16. 25. Eph. 5. 19. 5 A time for priuate reading of the Scripture and meditation Psal 1. 1. 2. 119. 11. 15. 97. 1 Of our owne 1 Sinnes Psal 119. 59. Iam. 3. 2 2 Wants Philip. 1. 12. 3 Infirmities 2. Cor. 12. 7. 8. 9. 10 4 Miseries Psal 34. 19. 5 Profitings in grace knowledge 2. Pet. 3. 18. 2 Of the estate of the Church of GOD whether in the state of 1 Misery 2 Mercy Psal 147. 20. Esay 5. 4. 2. Sam. 7. 23. 3 Of GOD his 1 Works of Wisedome Power Iustice 2 Benefits and mercies on our selues Psalm 116. 12. 1. Pet. 9. 10. Col. 1. 12. 13. 3 Word especially of the things which wee haue heard 1 How much we vnderstand and remember Heb. 2. 1. 12. 5. 2 What proofs we haue of it Act. 17. 11. Rom. 14. 23. 3 How appliable to our selues euery thing is Rom. 2. 21. Prou. 9. 12. Psal 90. 12. 6 Conscience care and heedfulnesse to put in praesent practise the doctrine vses we haue heard remeÌ„bred so called to mind with continuall feruent praier vnto God to work in vs the things that he hath taught vs. Io. 17. 13. Luke 11. 28. Matth. 7. 24. So much of the duties of Piety * 2. The workes of Mercy and necessity concerning eyther 1 God and his worship so it is lawfull on the Sabbaoth 1 For Kings Magistrats to cleanse the Church of Idolatry 2. King 11. 15. 16. 18. 2 For the Priests of the olde Testament and Ministers of the Gospell to doe such necessary businesse as tendeth to the worship of God Mat. 12. 5. 3 For a Minister in teaching or Christians in hearing to ouer-watch themselues and to breake their sleep Act. 27. 8 9. 4 To trauell on the Sabbaoth to heare the preaching of Gods word or to performe a necessary deede of Mercy vvhich cases properly doe make a Sabbaoth dayes iourney 2. King 4. 23. Psal 84. 6. 7. 2 Gods Church in such like actions as these 1 To fight against the enemies of God in lawfull battell 1. King 20. 29. Ios 6. 15. 1. Maccabees 2. 34 and to do such other needfull publick businesse as can admit no longer delay 2 To put to death an idolatrous and euill deseruing person whose longer life may be daungerous to the Church of God 2. King 11. 9. 16. 3 Our selues so is it lawfull for vs 1 To eate and satisfie hunger by vsing Gods creatures with thanks-giuing and sobriety Matth. 12. 1. 3. 4. 5. 7. Luke 14. 1. Acts 20. 11. 1. Corinth 11. 34. 1. Timoth. 4. 4. Luke 21. 34. 2 Carying of a bed home or the like action necessity of Gods glory or obedience to his Commaundements vrging vs. Io. 5. 9. 11. 4 Our Neighbour in things concerning his 1. Body 1 To saue life Mark 3. 4 Mat. 12. 11. 12. Ioh. 7. 23. 2 To heale Io. 9. 14. Note that this doth not patronize 1 The labors of our calling on that day 2 Studie and looking aâ—ter gayne 3 To feed and send part of our aboundance Neh. 8. 10. 11. 12. Mat. 25. 42. 2. Soule To visite instruct exhort reproue and coÌ„fort Mat. 25. 42. 43. 3. Goods 1 To saue Luke 10. 27. 2 To giue and collect almes 1. Cor. 16. 2. Heere note this almes or collection must be performed 1 Cheerefully Rom. 12. 8. 2. Corin. 8. 11. 12. 9. 7. 2 Liberally to our power 2. Cor. 8. 12. 9. 5. 6. 3 Wisely and discreetly Galat. 6. 10. Prouer. 31. 6. Matth. 25. 40. 45. 10. 41. 42. 4 Continually and weekly 1. Cor. 16. 1. 2. Heb. 13. 16. 5 Our Cattell Leade him to water lift him out of a pit and the like cases wherein is danger of the spoyle and casting away of Gods liuing creatures which may be preuented by our helpe Matthew 12. 11. Luke 13. 15. 14. 5. 6 Generally any good deede or morall duty to doe well on a Sabbaoth is a Sabbaoth dayes duty Matthew 12. 2. Mark 3. 4. Negatiue Things not to be done but carefully auoyded as profaning the Sabbaoth in causing to break Gods Commaundements Namely all sinne either in nature or circumstances Esa 56. 2 Either committed against 1 The first Table as 1 To seeke or to doe our owne will or wayes Esa 58. 13. 2 Idolatry Ezech 20. 24. 23. 37. 38. 3 Hypocrisie Luke 13. 15. 4 Disobedience to God euen in a light matter Ex. 20. 10. Numb 15. 32. 35. 5 An vnlearned vnsufficient false teaching man-pleasing lewd-liuing or scandalous and vnsanctisi ed Ministery Ezech. 22. 26. Hos 4. 6. Ier. 8. 9. 1. Tim. 5. 22. 6 Contempt or loathing or persecuting of Gods word or of Gods faithfull Ministry Ezec. 20. 21. 24 Act. 13. 45. 46. 50. 7 To trouble or hinder wittingly or wilfully a worke or duty of the Sabbaoth whether it bee of 1 Pyety as the preaching of the Word Acts. 13. 45. 46. 2 Mercy Luke 13. 14. 16. 8 All things that hinder the worship of God or any part thereof as prayer the preaching or hearing of Gods word the receiuing of the Sacraments except it be in a case of a necessary work of mercy with out the which our selues or others cannot be or not wel be by any longer delay of time Ex. 16. 23. 24. 26 29. 35. 3. 15. 32. 35. Of these kind of vnlawfull hindrances are 1 The ordinary labours of our weeke dayes calling Exod. 20. 9. Ier. 17. 22. 24. Leuit. 23. 3. 8. 2 Haruest worke or bearing of