set downe in the holy Scriptures either by expresse precept or by approved practice This later is it which is most apparent in Scripture For it is noted that Christs Disciples were assembled together the first day of the weeke which is our Lords day and so againe eight daies after John 20. 19 6. which * inclusively was the first day of the next weeke It was also the first day of the weeke when after Christs Ascention they were with one accord in one place Acts 2. 1. and the Holy Ghost descended upon them in cloven tongues Many yeares after that it is noted of Christians that on the first day of the weeke they came together to breake bread meaning Sacramentall bread and that Paul tooke that occasion to preach unto them Acts 20. 7. The manner of setting downe their assembling together implieth their custome therein which is yet more manifest 1. Cor. 16. 2. where the Apostle adviseth them to take that opportunity of their assembling together for laying up a stock to relieve such as were in distresse It is not set downe as an act of one time once onely to be observed but as a weekely act to be observed every first day of the weeke And why that day Surely because of their great assembly whereby they might whet on one another and their contribution be the more liberall yea also because then was the time of observing Gods Ordinances whereby their soules must needs be incited to more bountifullnesse and cheerefullnesse therein The title of the Lords day Rev. 1. 10. can be applied to no other day so well as to this For by LORD without all question is ment the Lord Christ 1. Cor. 8. 6. It is an usuall title given to him in the New Testament Now what day can so fitly be applied to Christ to have a denomination from him and to be dedicated to the honour of his name as the day of his Resurrection whereon the Church so accustomed to meet together as we heard before On this ground the first day of the weeke is stiled the Lords day to this very day Now this day being by the Church dedicated to the honour of the Lord Christ John gave himselfe to holy devotion and the Spirit took that opportunity on that holy day to shew him the divine revelations mentioned in that book 45 Q. What other ground is there for our Lords day A. The constant custome of Christs Church From the Apostles time hitherto hath the Church celebrated as holy the Lords day and that under this title The Lords day Now the constant custome of the Church is not to be sleighted This Apostolicall phrase 1. Cor. 11. 16. If any man seeme to be contentious we have no such custome neither the Churches of God sheweth that the custome of the Church is a matter to be regarded 46 Q. What third ground is there A. Christs Resurrection which made all things new 2. Cor. 5. 17. This as it gives a ground for celebrating the day so it shewes the reason of altering it Christs resurrection gave evidence of his full conquest over death the punishment of sinne and over him that had the power of death the Divell yea it gave evidence of a full satisfaction to the justice of God and of a cleare pacification of the wrath of God In these respects Christ is said to be raised againe for our iustification Rom. 4. 25. For Gods justice being satisfied and wrath pacified death and Divell being over-come what can hinder our full redemption and justification This then is a worke that farre surpasseth the Creation and much more deserveth a weekely memoriall Yea this greater work hath swallowed up the former as the Temple did the Tabernacle 1. King 8. 4. And we that live after Christs Resurrection are as much bound to the celebration of the first of the weeke as they that lived before to the last 47 Q. What fourth ground is there A. The substance of the Law which requireth a seventh day The words of the Law are these The seventh day is the Sabbath of the Lord I denie not but that the Law hath a speciall relation to the first seventh day but so as it was a memoriall of that great worke of Creation When that was swallowed up with a greater then the substance of the Law is to be observed in a sevenths day memoriall of that greater worke And it is observable that the seventh which we celebrate is so ordered as in the change no weeke had two Sabbaths nor any weeke as part of a weeke was without a Sabbath Their Sabbath concluded their last weeke and our Sabbath began our first weeke The change could not have beene so fit to any other day 48 Q. When begins the Lords day A. In the morning Act. 20. 7. When Paul came to the Church at Troas he had a mind to spend a Lords day with them though he was in great haste to depart so soone as he could He came therefore to their assembly at the time that they came together according to their custome but he kept them till the end of that day for he would not travell on the Lords day and having dismissed the assembly he departed Now it is said that he continued his speech till midnight Acts 20. 7 even till breake of day ver. 11. and then departed which departure of his is said to be on the morrow By this punctuall expression of the time it appeares that the first day of the weeke the Lords day ended at midnight and that then the morrow beganne Now to make a naturall day which consisteth of twenty foure houres it must begin and end at the same time for the end of one day is the beginning of another There is not a minute betwixt them As therfore the Lords day ended at midnight so it must begin at midnight when we count the morning to begin Which is yet more evident by this phrase Mat. 28. 1. In the end of the Sabbath namely of the weeke before which was the former Sabbath as it began to dawne namely on the next day which was the Lords day or as Joh. 20. 1. when it was yet darke there came divers to annoint the body of Jesus but they found him not in the grave he was risen before so as Christ rose before the Sunne 49 Q. What reasons may be given of the Lords daies beginning in the morning A. Other daies then begin That they doe so with us is evident by the account of our houres For midnight ended we begin with one a clock then the first houre of the day beginneth And it appeares to be so among the Jewes for when Aaron proclaimed Exod. 32. 5 6. To morrow shall be a feast to the Lord They rose up early on the morrow I denie not but that sundry of the Jewish feasts began in the evening as the Passeover Exod. 12. 6. But it cannot be proved that their weekly Sabbaths so began There were speciall reasons for
the beginning of those feasts in the evening which did then begin As for the supposed beginnings of the first daies gathered out of this phrase the evening and the morning were the first day they cannot be necessarily concluded to be at evening For the evening and the morning there importeth the moment of the evening and morning parting one from another and the returne to the same period which moment is rather at the beginning of the morning then of the evening The evening useth to be referred to the end of the day and the morning to the beginning as Exod. 29. 38 39. 1. Sam. 17. 16. and 30. 17. Joh. 20. 19. 50 Q. What other reason is there of the Lords daies beginning in the morning A. Christ then rose Mar. 16. 2 9. Of Christs rising in the morning no question can be made all the Evangelists agree in the narration thereof Now the Lords day being a memoriall of Christs Resurrection if it should begin in the evening the memoriall would be before the thing it selfe which is absurd to imagine As all Gods workes were finished before the first Sabbath so all Christs sufferings before the Lords day His lying dead in the grave was a part of his suffering therefore by his Resurrection was all ended With his Resurrection therfore must the Lords day begin To make the evening before the Lords day a time of preparation thereunto is a point of piety and prudence but to make it a part of the Lords day is erroneous and in many respects very inconvenient Hitherto of Directions Aberrations follow Aberrations concerne Mens Opinion Practise Some mens opinion is erroneous in too much loosenesse others in too much strictnesse Errors in too much loosenesse are foure 1. Denying the morality of the Sabbath 2. Accounting the Lords day a matter arbitrary 3. Judging externall rest and rites sufficient 4. Supposing servil works in case of hazard to be lawfull The error in too much strictnesse is this Thinking needfull works to be unlawfull Aberrations in practise respect others or themselves Two respect others viz. Keeping others from sanctifying the day Scoffing at such as make conscience thereof Foure respect men themselves Doing servil works openly Deviding the Lords day betwixt God and themselves Waxing weary of holy duties Profaning the Lords day under a pretence of keeping it 51 Q. What aberrations are contrary to the Law of the Sabbath 1. Deniall of the morality and equity thereof There be many that account it no morall precept but reckon it among the ceremonies which were appropriated to the Jewes Herein they may justly be reckoned in the number of those who make void the law of God Psal. 119. 126. Much more they who account it too heavy a yoke for Christians to beare Indeed the sacrifices and other legall rites which were enjoyned to the Jewes for the manner of solemnizing the Sabbath are too heavy a burden now to be laid on Christians But none of those are mentioned in the Morall Law That which we account Morall and to have a perpetuall equity is the substance of the Law Yet against this doe many also except as a wrong done to Christians in that thereby as they alleadge they are deprived of a seventh part of their time Is man deprived of that time which is best spent which is spent in serving God edifying his soule and promoting the eternall salvation thereof Fie on such sensuall and unreasonable conceits who complaines of being deprived of that time which is spent or rather mispent in idlenesse and wickednesse 52 Q. What is a second aberration A. Making it a matter arbitrary There be that grant it to be a very meet and equall thing that a day should be set apart to Gods honour and our spirituall edification but they hold it too strait a bond to be tied to a set and certaine day they would have it left to the liberty if not of particular men yet of the Church to set apart what time they thinke fit What is this but to suppose tâ—at men may be wiser then God or at least that men who live in after ages when the Spirit hath withheld his extraordinary assistance and immediate inspiration may better know how to order times then they who were in speciall manner inspired and assisted by the Holy Ghost yea what is this but to give liberty to man to breake the Lords bonds and to cast away his cords from them This is a ready way to bring man to teach for doctrines the commandements of men and so to worship God in vaine Mat. 15. 9. 53 Q. What is the third aberration A Judging externall rest and rites sufficient This was one of the reasons and that an especiall one which moved the Prophets to cry out against the Jewes for observing those ordinances which God himselfe had enjoyned namely that they rested onely in doing the outward workes In this respect saith the Lord Isa. 1. 13. The Sabbath and calling of assemblies I cannot away with Yet herewith doe most content themselves The externall rites are onely meanes and helpes for sanctifying the day the sanctification thereof doth not simply consist in them much lesse in sneere rest and cessation from labour for then a beast might sanctifie the Sabbath 54 Q. What is the fourth aberration A. Supposing servil workes in case of Hazzard to be lawfull Thus they pretend unwarrantable workes of necessity that is such workes to be of necessity which are not so What are to be accounted workes of necessity we heard before namely such as require a present performance in that they could not be done the day before nor put off to the day after To them many add such things as are in hazard or whereof there is feare that they may be spoiled as in harvest if the weather have beene foule a day or two before the Lords day they thinke they may on the Lords day if it be faire make hay reape corne gather fruit and do other like servile workes But these are not of an absolute necessity For the weather may be faire after the Lords day as well as upon it The Law therefore hath expressely forbidden this Exod. 34. 21. In earing time and in harvest thou shalt rest on the seventh day To worke on the Lords day on feare that the next day will be foule is to distrust the divine providence These foure are errors in overmuch loosenesse 55 Q. What is the fift aberration A. Thinking needfull workes to be unlawfull on the Lords day This is an error in over-much strictnesse For some are so over-strict as they will not suffer a fire to be kindled on that day nor any hot meate to be drest nor sundry workes of mercy to be done like the Jewes who blamed Christ for the manifold cures he did on the Sabbath and his Disciples for plucking and rubbing eares of corne and eating the graine The many proofes which Christ alleadgeth in defence of himselfe and of his Disciples and
of Sabbath that is not the Lords A. The Sabbath of Epicures There was a Philosopher called Epicurus who held pleasure to be mans summum bonum his greatest happinesse Thereupon they that pursue their pleasures with all the might and maine they can and place a kind of content therein are called Epicures 65 Q. What is the Sabbath of Epicures A. Satisfying mens owne delights in it They who are given to their pleasures being on the Lords day restrained from their ordinary calling and the workes thereof take that opportunity to make pompous feasts to follow their sports and pastimes and other waies to satisfie their fleshly delights neglecting Gods service Thus the Sabbath which they keepe is not the Sabbath of the Lord but the Sabbath of Epicures 66 Q. What is the third kind of Sabbath that is not the Lords A. The Sabbath of Beasts Beasts being unreasonable creatures do not conceive any difference of daies nor the end why they rest from their accustomed labour and work Thereupon that time wherein they are not put to work they spend in sleeping grazing or otherwise feeding in standing still or going idly here and there 67 Q. What is the Sabbath of beasts A. Passing it over in idlenosse There be very many that do no more consider the end of intermitting the duties of their calling then beasts But because they may not do them they spend the Lords day in lying a bed or otherwise sleeping in attiring themselves in eating and drinking in vaine talke in sitting at doores to behold what comes to their eyes in walking up and down and such other idle courses This is not to keep the Lords Sabbath but the Sabbath of Beasts 68 Q. What is the fourth kind of Sabbath that is not the Lords A. The Sabbath of Divels Divels are spirits of wickednesse doing all the evill they can and taking all the occasions they can to doe evill 69 Q. What is the Sabbath of Divels A. Making it a day of sin Many that by their calling are all the six daies restrained from outward notorious evill acts make the Lords day a time to let loose the reines to all sin Whoremongers and whores appoint the Lords day to meet on to commit their lewdnesse Theeves set that day apart to breake into houses to rob and steale Then drunkards meet together to make one another drunk Others that have mischievous plots in their heads will then meete to advise about the execution of them and animate one another thereunto Thus they serve the Divel they doe his works they shew themselves herein like the very Divels This therfore is to keep not the Sabbath of the Lord but the Sabbath of divels 70 Q. What motives may be given for sanctifying the Sabbath A. 1. Expresse precept Deut. 5. 12. Were there no other motive this were sufficient to a pious mind that knoweth God to be the only Lord the highest Soveraigne over all who hath an absolute power to command to whose commandement obedience is expected yea shall be exacted and severe vengeance executed on such as refuse to obey 71 Q. What other motive A. The item before that precept Exod. 20. 8. The item prefixed before the Precept concerning the Sabbath is this Remember remember the Sabbath day Where among sundry precepts a memēto is set upon one without question it implieth an especiall heed to be given to it as if more largely it were said Of all that is given in charge let not this be forgotten especially remember this and give good heed thereto 74 Q. Why is a MEMENTO especially set before the fourth Commandement A. First the fourth Commandement bringeth a singular help to all the other precepts as shall be distinctly shewed on the seventh motive Secondly it intimates mans aversenesse against this precept The morality of none of the tenne Commandements written with Gods owne fingers in the two Tables of stone was ever questioned by such as professed themselves Christians but this of the Sabbath Indeed Papists in setting downe the ten Commandements whether in Catechismes or els-where do leave out the words of the second Commandement yet they do not denie the morality of it for they render this reason of leaving out the words The substance of the words left out is in the first Commandement all that is left out is but an exposition of the first Though the reason be not sound much lesse sufficient to justifie so audacious a fact as the leaving out of that which God hath so expressely with his own fingers set downe yet it sheweth that they denie not the morality of that precept The memento then intends thus much That though there may be many that deny the morality of the Sabbath yet let such as beare a due respect to whatsoever is given in charge by the Law remember this part thereof Remember the Sabbath day to sanctifie it Thus we see that this is a motive of moment 75 Q. What third motive A. Gods honour Isa. 58. 13. To have one of the seven daies weekely set apart for the worship of God and to dedicate the same wholy thereunto must needs make much to the honour of God And who would not who should not do all that he can especially all that that is appointed by God himself to the honour of God Them that honour me will I honour saith the Lord 1. Sam. 2. 30. 76 Q. What fourth motive A. Gods example Gen. 2. 2. Exod. 20. 11. The example of God in this particular is for this end expressely produced in the Law that we should the rather be induced thereby to sanctifie the Sabbath Exod. 20. 11. To imitate God in that wherein he is to be imitated must needs be acceptable to God and most honourable it is in it selfe It is a matter of good credit for a child to imitate a good Father for a subject to imitate a prudent Prince yea for any to imitate those whose example is worthy imitation How much more to imitate God This motive is much pressed in the holy Scriptures Levit. 19. 2. Luk. 6. 35 36. Eph. 5. 1. 77 Q. What fift motive A. The practise of Saints Luk. 4. 16. Act. 16. 30. 1. Cor. 16. 1 2. This though it be not equall to the former motive yet it is a motive of great moment and it is also much pressed in sacred Scripture as Ps. 99. 6. Heb. 6. 12. Jam. 9. 10. Patterns of Saints who were men subject to like passions that we be shew that what we endeavour after is no other then that which appertaineth to man Now for this duty of sanctifying to God a seventh day we have the examples of Saints before the Law Exod 16. 30. under the Law Neh. 13. 19 22. after the Law Act. 20. 7. 78 Q. What sixt motive A. The equity of the duty Exod. 20. 9. The Lord might exact of us every day to be dedicated to the honour of his name But it pleaseth him in tender respect to our need to