that with a true hart is willing to be taught and to confound also and condemne and leaue without excuse before Gods judgement seat such as will not yeeld to playne and strong reasons drawne out of the word of God but continue obstinate in their false conceits But because the point may be more plaine and manifest it is good to answere some of their objections whereby they would ouerturne this plaine truth Now the grand obiection is because we keep not the same sabboth that the Iewes did but the day is altered therefore they say we must keepe none This is their argument of so great waight but how foolish it shall appeare easily if we examine it a little more narrowly For though we keepe not the selfe same day that they did yet we haue the same commandement authoritie for our day that that they had for theirs Therfore this day that we keepe is called the Lords day in Reuel 1. Where Iohn saith He was in the spirit vpon the Lords day Afore it was called the day of rest because God rested on it from the work of creation but now it is called the Lords day because Christ Jesus instituted it as a speciall memoriall of his resurrection perfecting of the work of our redemption For the Apostles by the authoritie of that spirit which alwaies assisted them in their ministeriall office did alter the day themselues kept ordained it to be kept in all the churches As may appeare 1. Cor. 16. 1. Where he saith The first day of the weeke when yee meet together c. Where the Apostle shewes that the congregations of Christ were wont on the first day of the weeke to meet together for the performance of all holy duties of the number whereof collection for the poore was one because of the manifold persecutions wherwith in the primatiue church they were more afflicted and had neede of continuall reliefe This was the first day of the Iewish weeke our Lords day So also in the Acts. Paul himself kept this day which he spent in preaching till midnight and after administred the sacramēt in which two exercises he cōtinued till the dawning of the day So that the keeping of this day was instituted by God in the ministrie of the Apostles and kept by them and the churches in their time therfore as strongly commands vs as the Iewes and is of no lesse force now then before Then secondly the reason of the chaunge and of our keeping this day is no lesse then of their keeping that day For when the creation of the world was the greatest work that euer was done then the memoriall of that was chiefely to be regarded But now that a greater more excellent work was done namely the redemption of the world it was reason that the greatest work should carry the credit of the day They rested the seauenth day because on that God rested from the work of creation wee this eight day because in it Christ rise againe from the work of our redemption which being a greater work caused a chaunge of the day Sith then the day was not chaūged without good warrant and strong reason that alteration and varying of the day detracts nothing from the truth and force of the commandement And wheras they say that the church may at their pleasure alter it that is not so for ther can neuer be an authority greter then the authority of the Apostles nor a cause greater then the resurrection of Christ and the redemption of the church and therefore neither can the day be chaunged for to make a new day where no such warrant did allow nor no cause occasion it were to take more vpon them then is fit For if the Iewes in former times were bound to keepe it holy hauing onely the creation of the world to think vpon and to remēber by the celebrating of their seauenth day then how much more are we bound to this reuerence and a greater sith besids this benefit of our making we haue a greater of our redeeming by the bloud and death of Christ added vnto it so that any one of the two ought to sanctifie it more rather then to cast it of all together and to be so much the more carefull to giue this day wholy to God by how much he hath shewed a greate mercie to vs so that we should neuer speake or think of this chaunge but we should also call to minde this great benefit which was the cause of it If Adam had cause to spend a day in praysing God for his creation then wee haue greater cause seeth besides that we haue also the redemption to bee thankefull for And if this bee a good argument wee keepe not the selfe same day that the Iewes did therefore the dutie is abollished and wee are bound to keepe none then by the same reason one might conclude thus you see wee haue not the same sacraments for the outward seales that the Iewes had for they had circumcision and they had the pascall Lambe what tell you mee of the consecrate water and of the bread and wine hallowed the Iewes had no such matter sith these signes be altered I think it was but a ceremonie and wee neede not regard baptisme the supper this were no good argument in this case for though the shadowes bee other yet the substance bee the same Christ Iesus is signified by our bread and wine as well as by their Lambe and our baptisme is the sacrament of regeneration as well as their circumcision Therefore wee should not despise them but so much the more bee carefull to prepare our selues for them because the seruice is more easie the promises more lightsome If then it will not hold that we haue no sacraments because the outward seales bee altered then it is as weake a consequence that wee haue no seauenth day to bee sanctified because the day is altered and wee keepe not the same that they did So that no proofe can be gathered from the varying of the daie that the dutie is abolished because the authoritie is as strong the reason as good and the same reason doth not hold in other things Againe they object that to a christian euery day is a sabboth day and therefore wee should not restraine it to one day more then another but the answere to this is that it is most false for God doth not require neither is a christian able to keep euery day a sabboth day so long as they remain on earth indeede in heauen hee shall keepe a continuall sabboth vnto the Lord but now so long as wee liue there is as much difference betwixt the sabboth day and otheir daies as betwixt the consecrate bread wee receiue at the Lords table and the common bread wee receiue at our owne table This is true that euery one must serue God on the sixe daies and all his life long but on the seauenth day wee must not onely serue God
oppressed he will not suffer that his sacred name shal be thus wickedly abused to be made a shelter for lies and slaunders but when the good time comes he will let the world see how vildly and shamefully they dealt and though now whilst God holdeth his peace they flatter themselues and care not a jot to prophane his name so they may effect their malicious purpose and matters goe on their side yet God will haue a care that their wickednesse shall returne and fall vpon their owne heads their owne shame shall couer their faces and the wrong done both to his name and to his seruants shal be fully discouered and auenged Thus much concerning the third commandement for the glorifieng of Gods name Now followes the fourth In these words following Remember that thou keepe holy the sabboth day sixe daies shalt thou labour do all that thou hast to doe but the seauenth day is the sabboth of the Lord thy God in it thou shalt doe no manner of worke thou and thy sonne and thy daughter thy man seruant thy maide seruant thy cattell and the stranger that is within thy gates c. THe summe of this fourth commandement is to command the setting a part of the seauenth day from all worldlie busines and affaires to the exercises of religion and mercie and in the night that our sleepe also be seasoned with the word and the exercise of which we haue bene pertakers The parts are two The one sets downe the duties to be performed the other the reasons to moue vs to performe them The duties two fold shewing what we should doe and from what we should decline The things to be done is keeping it holie celebrating an holie rest vnto God The things to be forborne are all body lie works and to see that those which be vnder our gouernment as children seruants and all inferiours doe the like and that our beasts be not put to any ciuill labour yea that the stranger when hee comes amongst vs doe not openly prophane the same though wee cannot inforce him to come to the publik exercises yet those that are in superioritie must restraine him from publik violating of it by open working and must lay the authoritie so farre vpon him as that they suffer him not among their people and in their jurisdiction in the face of the congregation openlie to breake the commandement of God The reasons are diuerse first drawne from the equitie and righteousnesse of it in these words sixe daies shalt thou labour q. d. I haue giuen thee six daies for thy businesse and haue taken but one for my selfe therfore thou must be verie well contented to yeeld to me in this so reasonable and equall a commandement If I had taken sixe to my seruice giuen thee but one for the works of thy caling yet thou shouldest in dutie haue obeyed me but now that I am so liberall to thee and scant to my selfe hauing so large allowance there is no reason why thou shouldest refuse The second reason is taken from the authoritie and right of God in these words The seauenth day is the sabboth of the Lord thy God q. d. I haue taken it to my selfe I haue challenged it to my selfe to bee imployed in my seruice it is my day not thine therfore vnlesse thou will bee accounted a sacrilegious theefe to take holie things for vnholie vses vnlesse thou wilt deuoue things that bee sanctified to thine owne destruction see that thou meddle not with it it is a part of the church treasurie thou shalt be no better then a church robber if thou conuert it to thine owne vses The third reason is taken from Gods example in these words For in sixe daies the Lord made heauen earth the sea and all that in them is and rested the seauenth daie q. d. if thou wilt follow example and bee led by others then follow the example of the best now what better example can there be then the example of God himselfe now God himselfe when he went to make the world and all the things in the world contriued all his works so as that he finished them within the compasse of sixe dayes and on the seuenth day did rest from all his works of creation onely preseruing those things which before he had made therefore from his example learne thou so to dispatch all thy businesse on the sixe daies as that on the seauenth day ceasing from labour in thy calling thou maist wholy giue thy selfe to the duties of sanctification and to meditate on Gods power and greatnesse in his sixe dayes work for which end as one speciall thing to bee done in it he hath appointed this resting of the seuenth day The last reason is taken from the end of the sabboth in these words Wherfore the Lord blessed the sabboth day and hallowed it q. d. If neither the equitie of the commandement nor the authoritie and right of God nor yet his example will preuaile with thee to perswade thine hart to keepe this commandement yet in regard of thine owne profit and the benefit thou shalt reape to thy selfe yeld to keepe it holy for God hath not taken this to himselfe for any commoditie that he shall haue by it but euen for thy good for he hath appointed it for holy vses that it might be a meanes of blessing not vpon the soule onely but euen vppon the body and estate of those that obserue it there is no readier way to bring Gods blessing vpon any man then the sanctifying of it nor no more present meanes to pull downe a curse then the neglecting and breaking of it Therefore if thou loue thy selfe and wouldest haue prosperitie on thy soule and bodie yeld so much obedience to God as to sanctifie his sabboth Thus much concerning the summe and exposition of this commandement Now because there be many that doe disagree in this doctrine of the sabboth and account the keeping holy of the seuenth day in the number of those ceremonies which be abrogated by Christ and reached onely to the Iewes therefore it is requisite that we approue and confirme by some sound reasons out of Gods word that this commandement is morall and perpetuall and as carefully to be kept vnder the gosple as vnder the law and to continue in force so long as any of the commandements euen so long as there is this world and a Church militant vpon earth The first reason to confirme this may be drawne from those reasons which God vseth for the confirmation of it in the text the reasons are all of them perpetuall and none of them ceremoniall and euery one as much belongs vnto vs as vnto them and therefore it is without reason to make the commandement it selfe of lesse scope and binding fewer to keepe it then those reasons which are brought to confirme it For goe through the whole commandement what one word in all of it hath any note of ceremony what reasō sauours of any
knew not God nor cared not for the sabboth came with wares to Ierusalem on the sabboth hee shut the gates against them and tolde them that if they did so any more hee would laie hands vpon them And there is great reason why one should bee carefull of those of other congregations and of other places for if wee haue the true loue of God in vs it will grieue vs to the hart to see gods name dishonoured and his lawes broken of any one whosoeuer and therefore so much as in him lies hee stop all such practises who euer they bee that doe them Also euerie man is bound to loue his enemie yea his enemies beast and if hee see his enemies beast vnder his burden hee must help him vp if one must help a mans oxe or asse if hee bee burdened much more his soule that is burdened with the sinne that will kill it if it bee not taken off No man is so sauage that if hee see a blinde man running into a well wherein hee may bee drowned will say let him goe I care not hee is none of my family nor of my friends though hee bee not mercie is to bee shewed to all and nature in such a case will teach one to runne and call to him and hinder him by what meanes he can So for the soule much more if wee see a person who is in truth blinded through ignorance and knowes not the danger about to cast himselfe into the pit of hell mercie will moue him that hath any true mercie to seeke to reclaime him And then in regard of the good of the whole congregation one must hinder strangers from giuing such ill examples for though it seeme at first a small thing to suffer a stranger let him doe what hee list it pertaines not to vs yet it is dangerous for our nature is so subiect to infection and we so easilie drawne to euill that if one suffer a stranger at length his children and seruants will learne and come after to doe the same things so that for our owne sakes wee must be diligent to cut of occasions and warilie preuent danger for one house on fire may burne the whole towne and if a stranger would buy an house in the towne and then be so foolish to set it on fire men would not let him alone for feare it should also catch their houses and so in truth if the fire of sinne kindle in the heart practise of a stranger we seeke not to quench suppresse it it will not tarrie there long it will catch some in the congregation and set them a burning to Therfore in loue to Gods glorie to our brothers soule and to our selues and those that bee neere vnto vs we must labour by what meanes wee can to hinder euen a stranger from breaking the sabboth now if one must hinder strangers how much more such as bee borne and dwell in the same place our neighbours children or seruants if wee see such prophaning the sabboth we should much more hinder them by admonition and reproofe but especiallie if we see them run to things that be simply euill and in their owne nature at all times vnlawfull therefore for men that be of some account note in a congregation in a towne to come among headdie youths and see them violenly carried to dauncing to gaming or any such lewdenesse on the sabboth especially and let them goe on without any rebuke or exhortation neuer tell them of it neuer dehort them from it this shewes that there is but a little loue of God in none of the parties soules and that they haue little regard of themselues and their owne families But in truth this is the cause that makes wickednesse grow so fast and sinne get vp with an high hand and youth grow to such impudent and shamelesse boldnesse because the minister fights alone against sinne None else will open his mouth to speake against it or discountenance it he that would not stand by and see the Oxe fall into the ditch but he would help him out will looke on while the children runne headlong towards hell and say not a word to reclaime them This remisenesse of men that are of some estimatiō in the town makes proud youthes oft times so audacious to set themselues openly against the ministers doctrine and as it were by their practise in the heat of lust to contrary him euen when he is reprouing any sinne when the doctrine is yet hot and the sound of his voice is scarce gone out of their eares then to runne openly to gainesay that which was taught in the church so soone as they come out of the church This strength of impietie proceedes hence I say that the minister hath no help none hath a zeale of Gods glory so that he is grieued at his dishonour none hath so much charitie and compassion ouer their neighbours as that they seeke to pull them out of the daunger of hell fire for if but two or three or some more of the auncient men that haue some authoritie and sway in the congregation would ioyne their hands with the minister and set in with their priuate rebukes and reprofes to make his publique reprofes forcible younger people would be more ashamed of sinne and learne to behaue themselues more soberly then in publique as it were to bid battaile to the publique doctrine of the minister Therfore this slacknesse and coldnesse is much to be reproued Then secondly this is for the encouragement of such as doe desire to help others out of this or any other sinne they may boldly with a good hart and conscience rebuke a sabboth breaker wheras they will object why what is that to you if I sinne my selfe I must perish my selfe what haue you to doe to meddle yes they haue to doe to meddle they haue to loue thē they haue to loue the congregation and to loue Gods glory therfore as much as they can to disgrace sinne for though sinners begin to set sinne a foote yet if some godly wise man will encounter it with a sound admonition and sharp rebuke that will dash and disgrace it as much as the practise of sinners will support it so that it cannot get an head so soone Therefore because they be men that sinne and it is Gods law that is broken and the whole congregation that is infected poysoned he that hath that affection he should to any of these hath to doe to vse a preseruatiue against this poison and to stand for Gods commandements and the saluation of man let wicked sinners while they will accuse them to be busie bodies that is no matter better displease man by good then God by euill It followes For in sixe daies the Lord made heauen and earth the sea c. and rested the seauenth day BEcause this commandement is much oppugned by the examples of great men because almost all men breake it therefore it is confirmed from the
so if we say Christ is our head but we goe a quite contrary way to that in which he went it is altogether false and a lye as Saint Iohn saith but if Christ be our head let vs walke in the light wherein he walked let vs treade in his steps of meekenesse of denying the world and of placing our joy in heauen and those vertues that shined in him let them appeare in vs though not in the same measure yet in the same manner and truth for the like measure is impossible to vs but the like truth and vprightnesse is not onely possible but so necessarie that without it we can haue no assurance that we are in him This serues likewise for the encouragement and comfort of Gods children that liue in such prophane places where they can haue no patterne of godlinesse in man nor none that will joyne with them in any holy thing as it often times falls out Then the diuell is readie to object against them and to hinder them with this objection froÌ„ going on what will you be singuler will you be one alone without any example No they are not without example but they follow the best exaÌ„ple euen the example of God and it is far better to bee lead by his example to heauen though foolish men mock them then by the example men to be drawne to hell and haue God to plague them his one example should more encourage and strengthen vs then all their contrary practises discourage or feare vs. O will you keep the sabboth so strictly that you will not play among your neighbours do as euery body doth they will mock you and hate you and count you more precise then wise Well if they doe yet a christian may beare off all with this I know God will loue and allow mee for it he commands to do as he did he created all things in sixe dayes and one day the sabboth onely preserued therefore I must cease from works of my calling doe those works whereby I may preserue mine owne soule or others therefore let the world goe which way it will wee will walke in the waies of our God and follow his example In sixe dayes the Lord created the heauen and earth IN this example which God hath proposed we may consider something of the power of God in the creation and in that he spent no longer time then sixe dayes in creating the whole world we must vnderstand by this doctrine that God is able to bring to passe great matters in a short time and by small meanes The making of the world one would think needed some good time for the thing it selfe and some thing also for the preparation of so long a building but when God would be the workman and take in hand so great a matter what time tooke he to finish it he began and ended it and all within the compasse of sixe dayes and left not the least creature vnmade till the seauenth he tooke so long time not because he needed such a space for he could haue done it with as much ease in an houre yea in a minute as in these sixe dayes but he hath deuided the whole into sixe dayes work because we might haue a fitter occasion and be better moued to consider of euery one for if he had folded vp altogether as it were in the compasse of an houre then it had not bene so fit and easie for our meditation In this then we generally see what wonderfull works great things God can bring to passe in a verie small time and with very small meanes if the power of them bee judged according to humane reason for he spake as the Psal saith and it was done he willed it and without any more adoe it was effected This we see likewise by other examples in scriptures as Nebucadnezar the mightie prince and monarch of the world when he was walking in his princely pallace in that great cittie of Babell which was the seate of his kingdome yet how quickly was stript from all how soone depriued of his kingdome so that he had not so much as an house yea a poore cottage to put his head into nay not one rag to couer his nakednesse not a dish to drink in not a morsell of the courcest bread to eate but of a King became more miserable then the basest beggar vnder the Skye yea as miserable as a beast so that from the highest top of prosperitie he was cast downe to the extremitie of miserie And then when he was at worst his wit and reason gon his forme and beautie departed and he a mishapen creature his haire being growne like Eagles feathers and his nayles like birds clawes altogether deformed not like a man now and his kingdome possessed by an other for seauen yeares space yet so soone as he looked vp into heauen his wit and discretion was restored his beautie and fashion renewed and he plast in his kingdome with as full power and authoritie as euer before Both these wonderfull alterations in how little a time were they wrought when God tooke in hand to work them So in Aegipt God tooke in hand to deliuer his people from cruell Pharaohs tyranny what army had he for that conquest and who should be the captaine Moses and Aron two old men the one eightie the other eightie three these must goe themselues alone But how were they furnisht against Pharaohs resistance and to take the Israelits perforce from his seruitude Aron must haue nothing but hee must speake what Moses bad him And Moses he must carry his shepherds staffe weake men and weake meanes one would think to make an encounter vpon so great a King If a carnall man had seene these two going against Pharaoh and thinking to set the Israelites at libertie perforce whether he would or no he would haue judged that they should haue bene slaues till this day vnlesse they had seene some bâ—tter store of prouision then an old man with a shepheards staffe in his hand But God taking in hand to work by these meanes we see of what force and power that staffe was that when Moses but held it vp it brought such plagues vpon Pharaoh and all Egipt that all the kings in the world could not haue vexed and troubled him more with all their power he neuer shooke his staffe in vaine but still some notable plague followed that deuoured the whole land With this staffe he stroke the waters they were turned into bloud He stroke the dust with this staffe and it turned into lice He held vp his staffe towards heauen there came grassehoppers flies thunder scabs when he had made any of these wounds he could cure them in as litte space One word vnto God by Moses made all whole againe So for our redemption a poore maydens sonne that himselfe seemed a poore base fellow of no reckoning or note that had no wealth nor authoritie in the world nay had not so much
to come As the one good sonne of Ieroboam died younge to the intent that hee might not be infected with the foule sinnes of his fathers house if hee should haue beene longer among them and also that he might not be afflicted with the fight of those fearefull iudgements that were to fall vpon his fathers house And this is no ill bargaine to bee taken from earth to heauen from the battaile to the victory frō man to God and the companie of his Angels and Saints That the Lord thy God giueth thee In that he saith God giues them this land This we learne that all good thinges are the gifts of God as the people of god say in the Psalme the sword and bowe did not bring them into the land of Canaan but the word of God and his promise made to Abraham to giue that land to him and his seede for euer So that God giues possessions and inheritances not wit nor nature As Deut. 2. God saith he gaue the Edomits Ammonites and the Moabites their possession and he did cast out greate giants they thought it had beene their valure but God saith it was his gift for else they could not haue stood before those huge and wast gyants And he saith they shall haue it still So that God both puts and keepes men in possession For he gaue them power and then giants could not keepe them out So in the Psal The earth is the Lords and he giues a reason he hath made it and founded it on the waters all men in the world can make nothing and when is it made they haue no power to preserue it because therefore God only can create and make these thinges he is the only true honour of them And though he sometime put man in possession yet he neuer puts himsefe out but he will haue the disposing of all No man hath the fee simple of his life the best tenure is tenant at will and if god call the soule it must not take day with him Sith then the earth is the Lords and he is the right owner of it this vse we must make of it thankefully to acknowledge whence wee receiue all these thinges that we enioy And men will say why Who is so simple but he knowes and confesseth that God giues him all thinges In word it is true all most none but will say so yet indeede and in practise how many be there which denie it and say the contrarie For where there is a true heartie perswasion that God doth freely bestow all things and we haue them of his gift These two thinges will alwaies followe First such a one so far as he is thus perswaded will neuer be proud for he can say to himself what hast thou that thou hast not receiued and then he will be the more humble rather when he knowes that he is more indebted to God and hath a greater reckoning to giue For all swelling proceedes from hence that a man thinkes that he is behoulding to no body but himselfe Secondly he that in truth of heart confesseth hee hath it from God will vse that he hath to Gods glorie Else if one will say Why I know that what neede you tell me that I haue my wealth frō God I know it well enough But how doe you vse it to serue your owne lust so that you thinke it nothing to bestow twentie pound vpon your filthie lust but cannot afford a pennie to a poore christian to Christ Iesus then you are a deepe dissembling hipocrite For why doth God giue you so large wages but that you should doe him the better seruice and why hath the steward his masters mony but to lay it out for his masters profit else if a stewarde should say I haue the keeping of an hundreth or two of pounds but it is all my masters and not mine but yet he will spende it frankely in gamning or riotousnesse then he is eitheir a dissembler and thinkes not that it is his masters though he say so or else he is a theefe that will lauish his masters goods so vnthriftily But in truth the ill vse of goods shewes that most men in their hearts say of their goods as the Atheists in the 12. Psalm say of their tongues our tongues are ours and wee will speake And they say our wealth is ours and wee will doe with it what our lust But it is not yours when did you purchase it of God when paide you any price to him for it Where was the bargaine sealed What is God shut vp within the clouds and cooped in heauen that he hath nothing to doe with the earth Nay but time will come that they shall know to their greefe that the earth is the Lords though he for a while hath permitted the vse of it to the sonnes of men Therefore let them learne to vse God as a landlord let not their lust be the master of the lords goods This serues also for the terror of those that abuse the good benefits of God to his dishonour God will certainly turne thē out Or if he doe keepe them in it shall be but as in a prison They shall not haue the vse of these things by the vertue of the couenant that they may say as it is heere said the Lord thy God hath giuen thee these and these things but thus they may say the Lord thine enemie hath permitted thee to haue these and these things Iudas could not say the lord my God hath giuen me this monie But the Lord mine enemie hee permitted me to haue it And so it is with all such as abuse Gods benefits they come not in mercie as blessings as fauours out of Sion but they come as curses to harden the heart to make them proud or couetous and more strong to follow their lust Lastly this serues for the comfort of Gods true children and faithfull seruants That sith God giues all thinges therefore surely they shall want nothing that is good for them for hee himselfe saith it is not good to giue the chlidrens breade to dogges and shall we thinke then that he will doe it Doth God feede the swine and will he starue his children And therefore that which oftētimes they take as a discouragemēt that vile Atheists prophane blasphemers and filthie drunken swaggerers haue mony to spare and carrie a sway when they be in miserie pinched with want and necessitie This should be a great encouragment and strengthning to their faith For be the dogs kept thus fatte and well liking sure then the children though they haue not thinges superfluous to make them wanton yet shall not be debard of thinges necessarie to driue them into want Therfore the Lord is our habitation the Lord is food and apparell c. And these things they haue by vertue of Gods couenāt as testimonies of Gods loue therefore though they be not altogether so large yet a little thing that the righteous hath is better then the