15 But now vpon this which I haue written it will happely be deemed that I hold it vtterly vnlawfull vpon the Sabbath to doe any kinde of worke at all Which that I may not be mistaken I will now set downe what kinde of works vpon What workes may be done vpon the Sabbath the Sabbath be lawfull to be done and in what cases For this wee must know that there is no commandement so generall but it hath some exception especially those which are affirmatiue for they are alwaies more milde and binde not alwaies and at all times of which sort in the Decalogue there bee two the fourth and the fifth both which haue exceptions as in the fifth Thou shalt honour thy father and mother this is generally true yet it may so fall out in some cases that thou maist be exempt from thy dutie if the honoring of them may dishonour God and therefore thy honour is limited in the Lord Ephe. 6. 1. So here thou shalt doe no manner of seruile worke yet saith Christ which of you is it that hauing an oxe or an asse fallen into the ditch on the Sabbath doth not presently help him out Matth. 12. 11. Where Christ doth not as some foolishly furmise abolish the Sabbath as a ceremonie but sheweth that hee did no more in healing vpon the Sabbath than they themselues did in plucking the oxe or asse out of the ditch thereby indeede making a tenise ball of their argument and retorting it vpon themselues which they banded at him But had Christ held the Sabbath to haue been abolished when they charged him with the breach thereof he might easily haue answered it is abolished but hee sheweth quite contrarie that hee did no more breake the Sabbath in healing than they did in plucking the oxe out of the pit so that he doth not here abolish the Sabbath but rather establish it by shewing the right obseruation therof And to speake the truth Christ neither did nor could abolish the ceremonial law but by his death Therefore hee is said Coloss 2. 14. in his crosse to take away the hand-writting which stood in ordinances and to naile it vnto the same his crosse but in his life hee was obedient vnto it euen in all things which I thinke no man will be so impudent as to denie This therefore being plaine let vs returne vnto the exceptions which this commaundement admitteth for notwithstanding that the Lord commaundeth that ordinarilie a man may doe no seruile work vpon the Sabbath yet this commandement admitteth three exceptions First if God extraordinarily commaund vs to 1. We may worke if God command vs. worke vpon the Sabbath we may worke for he is Lord of the Sabbath and therefore may giue a dispensation when he list And therfore the man did well Ioh. 5. 11. that at Christs commaundement tooke vp his bed and did walke So also did the Iewes that compassed Iericho on the Sabbath for they were commaunded to compasse it seuen daies whereof then the Sabbath must needes be one Iosh 6. 14 15. This is the first exception The second is that if the worke be necessarily 2. If the worke be necessarily required for the performāce of Gods seruice required to the performance of the seruice of God seruile or not it must be done As Circumcision on the eighth day if it fell vpon the Sabbath it was to be done Ioh. 7. 22. And the Priests on the Sabbath killed the sacrifice and were blamelesse Matth. 12. 5. And in this respect the Minister on the Sabbath is allowed to go to preach as Christ did vpon the Sabbath Matth. 12. and the people are to goe to heare An example whereof wee haue in the Shunamite that went ordinarily vpon the Sabbath and new Moone to the Prophet For when she demaunded leaue of her husband to goe to the Prophet Why wilt thou goe saith he seeing it is neither Sabbath nor new Moone intimating thereby that vpon those times she went to heare him And in this regard was the Sabbath daies iourney allowed Act. 1. 12. And therefore whosoeuer shall breake the rest of the Sabbath in this respect is blamelesse For the Sabbath was made for man that hee might keepe it holie vnto the Lord. Now if it may so fall that the rest it selfe should any way bee a let to the keeping of it holie then the rest it selfe is to be broken and they that so doe are blamelesse For the end of the law in this respect is to be regarded and not the letter For the Sabbath was made for man that is for the good of man and not man for the Sabbath that is for the rest And this is the meaning of that place Mark 2. 27. The Sabbath was made for man and not man for the Sabbath Thirdly if it be a worke of necessitie that is 3. If it be of necessitie we may worke vpon the Sabbath a worke which the time present doth necessarily require to be done and cannot be deferred vnto another day without losse or hindrance that same worke whether it bee for preseruation of life health or goods must be done vpon the Sabbath All which I will shew And first for preseruation of life it is lawfull to breake the rest of the Sabbath for Elias continued his flight from Iezabel many Sabbaths together 1. King 19. 8. And this was the fault of the Iewes but afterwards corrected by Iudas Macchab. that they would not fight on the Sabbath for the preseruation of their liues for the Sabbath was not made for the hurt but for the good of man And as it is lawful to break the Sabbath for the Labour lawfull for preseruation of health vpon the Sabbath preseruation of life so is it for the preseruation of health Therefore the Physition may goe to visit the sicke Christ himselfe did so Ioh. 5. 3. He went vnto the poole of Bethesda where lay a great companie of sicke folkes And it is not onely lawfull to visit but also to cure for he cured the blind man vpon the Sabbath Ioh. 9. 14. The same is also warranted vnto the Chirurgion by Christs example to dresse the wounds and temper the salues Ioh. 9. 6. He spat on the ground and made clay of the spittle and annointed his eyes And as these things may be done for the recouerie of health so also may a man doe that which is conuenient for the preseruation and continuance of his health for God would not allow that a man should liue but also that he might liue cheerfully therfore the oxe was to be lead to the water Luk. 13. 15. though he might haue liued one day without water Now if this may be allowed for the good of the beast then how much more for the good of man In this case therefore it is lawfull vpon the Sabbath for a man to doe workes of comelinesse as to cloathe himselfe Secondly to do things for our present vse as to dresse his
as the Israelites kept a fast in Mispeh 1. Sam. 7. And Hest 4. 16. there is a fast kept of three daies long yea Daniel keepes a fast of three weekes of daies Dan. 10. 3. Neither in so doing is there any breach or alteration of Gods ordinance but rather an obseruation For as Christ brake not the commandement when he neglected his dutie to parents to performe his dutie to God so neither doe we breake this ordinance of God when wee on any of the sixe daies neglect our owne businesse to serue God the cause and necessitie so requiring for if necessitie may cause vs to breake the Sabbath for the good of man may not necessitie aswell dispense with our daies and cause vs to sanctifie a Sabbath for the good of man Nay further I take it that this commandement being a Synecdoche and but a part put for the whole as are all the other commaundements doth warrant yea and commaund such time conuenient in the weeke daies to be set apart vnto Gods seruice And we see that Christ and the Apostles preached on these daies as well as vpon the Sabbath which they would not haue done if it had been vnlawful for the people to heare And as I thinke that any of these daies may by the Church be set apart to Gods seruice the cause so requiring so also doe I perswade my selfe that some part of euery one of these daies should be set apart to holy exercises as morning and euening to pray with our families And of these wee see Isaac had one hee went out in the euening to pray Gen. 24. 63. Daniel had three for he prayed three times a day Dan. 6. 10. And Dauid prayed seuen times a day Psal 119. 164. And thus much as touching the second question and so consequently of the first reason to perswade to the keeping of the Sabbath for as for such things as be here obserued about the rest I haue handled them before in the discourse of the rest of the day CHAP. II. The second reason because it is the Sabbath of the Lord thy God Sect. 1. Holy daies are to bee consecrated onely to the Lord Sect. 2. § Sect. 1 THe second reason followeth and is drawne from the end and institution of the Sabbath contained in these words It is the Sabbath of the Lord thy God And it may be thus gathered If the Sabbath bee consecrate vnto the Lord and his worship then you must rest on it from your works but the former is true for it is the Sabbath of the Lord thy God and therfore it followeth that you must rest from your works And here marke with me first the workmanship of this reason how fitly it is framed for first least any man should bee so bold as to aske him for his commission as Exo. 2. one demaunded of Moses Who made thee a Iudge or as Mat. 22. 23. the Priests demanded of Christ By what authoritie doest thou these things Therefore he shewes his authoritie namely that he is authoritie it self and he may command for he is Lord and no man will say vnto him vnlesse he be a diuell What hast thou to doe with vs Matth. 8 for he hath to doe with vs for he is thy Lord and that diuers waies First hee is thy Creator hee made thee and therefore looke how the vessell is in the potters hand so art thou in his Rom. 9. This Dauid knew well enough when he said Come let vs fall downe before the Lord our maker Psal 95. 6. Secondly as he is thy Lord by creation so also is he by redemption He hath bought thee with a price 1. Cor. 6. 20. a price not of gold and siluer but with his most pretious bloud 1. Pet. 1. 18. And therefore this is rendred as a reason of his dying and rising again that he might be Lord ouer vs Rom. 14. 9. Thirdly as by his redemption so by his soueraigntie rule and authoritie in that he is absolute in his commaund and doth whatsoeuer he will both in heauen and in earth Psal 115. 3. No man can stay his hand neither dare any say vnto him what doest thou Dan. 4. 32. for he is Lord of Lords Rom. 17. 14. and his hests stand like the lawes of the Medes and Persians that cannot be recalled Dan. 6. 12. Yea a degree further he is the Lord of spirits Num. 16. 22. and therefore will commaund not as other Lords thy bodie onely but thy soule too Matth. 21. 37. Thou must serue him with all thy soule and if it please him he can cast both bodie and soule into hell fire Mat. 10. 28. Now then if he be thy Lord and master in so full and so absolute a manner what then why then where is his feare Malac. 1. 6. He calles for that and good reason for if there bee no master but will haue some seruice shall God so great a Lord and master be without it No he will not and therfore he here requireth it of thee on this day to serue him Now there is one thing which the master oweth vnto the seruant and that is protection and euery man harpes vpon that string if he stands in need of his helpe then Master saue vs we perish Matth. 8. 25. But there is another thing that the seruant oweth to his master and that is obedience and there wee breake with him He saith goe and we goe not come and wee come not doe this and we doe it not wee keepe his commandements with notes as the Atheist beleene the Articles of faith But may it not be that there is cause as that he is a hard man or hee will not stand by his seruants to defend them or else he giues not so good wages as others Surely it is not so for first Dauid tels vs that he will not alwaies chide nor keepe his anger for euer Psal 103. 8. Yea if he see vs once to fall downe before him and to craue him to appease his anger he forgiues vs all Mat. 18. 27. then he is no hard master And as for defence he will suffer no man to doe vs wrong but wil reproue euē kings for our sakes Psal 105. 14. And as for his hire there is no seruice like vnto his no not the seruice of the King You cannot say of him as Saul said of Dauid will he giue euery one of you fields and vineyards will hee make you Captaines ouer thousands c Yea he will and more than that he makes all his seruants Kings Reu. 1. 6. and giues euery one of them a crowne of life 2. Tim. 4. yea an euerlasting kingdome that withereth not reserued in heauen 1. Pet. 1. 4. All this hee giueth and he giueth it liberally not reproching and casting men in the teeth with it as Saul did his followers why then what shall let vs to serue such a master Yet behold and wonder let a flattering diuell a little intice vs with a shew of any matter or
the Iewes whom the Lord brought out of the land of Egypt and whom the Lord would bring into the land of Canaan But vnto vs it is as the Apostle vrgeth it Ephes 6. 3 that thy daies may be long vpon earth So in the first commandement I am the Lord thy God which brought thee out of the bondage of Egypt but wee may rather say which brought vs out of the bondage of sinne or out of the bondage of Poperie And Deut. 5. 15. he vseth another reason to perswade the Iewes which doth not appertaine vnto vs which was that they should keepe the Sabbath because they were seruants in Egypt All which reasons we see are vrged in respect of them as being the fittest to perswade them being taken from the present benefit which either they had or were shortly to enioy And what letteth but that the like respect shuld be had in this commandement of thē as in the former You will happely say then that there is somthing in the commandement that concerneth not vs but the Iewes Not so neither for though there might bee some particular reasons vsed that might more concerne them than vs yet the commaundements might concerne vs both alike they being the same with the law of nature written in our hearts as also they being warranted vnto vs in the Gospell to remaine Though neither yet if we should graunt these words to bee part of the precept doe they tye vs to keepe that seuenth day from the creation but onely require of vs a seuenth to bee kept which wee willingly embrace as being the fittest time and the meetest for Gods seruice And the rather because the Apostles haue retained and still kept a seuenth day for Gods seruice from whose example we may not varie § Sect. 2 But now as I haue shewed that the time of the Sabbath might be changed without any razure of the commandement so also it is meete It was meete that the Sabbath day shuld be changed that it should be chaunged vnto another day for these reasons For first seeing the seuenth from the creation was ceremoniall and did figure out our rest in heauen by Christ as appeareth Heb. 4 ver 8 why should it not by the same reason bee thought meete to be abolished by which other shadowes are abolished namely that the people might be thereby kept from Iudaizing as also they being shadowes must necessarilie giue place when the body commeth Coloss 2. 17. Thirdly seeing that when Christ rose it was a new world Heb. 2. 5. and olde things were past and all things become new 2. Cor. 5. 7 was it not then meete that as the old couenant had the old day and the old feales so this new couenant should haue this new day and his new seales especially seeing that in the contracts and couenants renewed between man and man we require that as they be new drawne so they be new dated and new sealed § Sect. 3 But here I know it may seeme straunge vnto some how this may be that the Sabbath should How the Sabbath is perpetuall and yet changed be perpetuall and to remaine for euer and yet to bee chaunged For if it bee perpetuall how is it chaunged if chaunged how is it perpetuall For answere whereunto it is to be vnderstoode that there is a two-fold consideration or respect of the Sabbath either as touching the substance of this commaundement which is contained in these words Remember thou keep holy the day of rest which is the same with the law of nature and is so farre foorth warranted by Christ as I haue alreadie heretofore prooued or else as it was giuen vnto the Iewes by Moses and had many ceremonies and shadowes annexed vnto it both 1. in the manner 2. in the end and 3. in the time 1. In the manner first they were to keepe it with offering vp of sacrifices vpon that day as two lambes of a yeere old two tenth deales of fine flower c. Numb 28. 9. Secondly that they were more strictly to keepe the rest so as they might not kindle a fire vpon that day Exod. 35. 3. nor dresse their meate Exod. 16. 23 which strictnes of rest was ceremoniall and after the law was giuen was added by Moses and therefore is abolished the morall rest required in the commaundement notwithstanding remaining as being a thing so vnseparably ioyned vnto holinesse as that wee cannot keepe the day holy without it 2. In the end also there was something ceremoniall for the Sabbath was made vnto them partly memoratiue as Deut. 5. 15. it was to bee kept in remembrance that they were seruants in Egypt and partly it was representatiue for Exod. 31. 13. it was to be kept as a signe of their sanctification 3. And last of all in the time as I haue alreadie shewed in that they kept the seuenth day from the creation As also in that they kept their Sabbath from euen to euen Leuit. 23. 32. whereas the Church now keepeth the day first and the night following Whereof more hereafter Now all these additions concerned the Iewes onely vnto whom they were giuen in charge to bee obserued yet no longer neither than vntill the comming of Christ which was the bodie of all these shadowes And therefore as touching al these complements of the Iewes significations of the rest sacrifices of the day obseruation of the time from the creation wee know them not hence-foorth and therefore in respect of these let no man condemne vs. Yet let no man so much as imagine that because that which was ceremonial in it is done away therefore the day the rest the sanctification of that day of rest or any substantiall thing in that law commaunded is done away For as no man may say the Sacrament is abolished because the signe is chaunged no more may any man say the Sabbath is abolished because the time is chaunged for if euerie commandement that hath a ceremony annexed vnto it should therefore presently be done away or should with the ceremonie become also ceremoniall it should follow that most of the commandements should be done away for they had ceremonies annexed vnto them As the sixth Commandement had the ceremonie of things strangled and of blood for as they might not kill so they might not strangle or eate the blood The fifth Commandement had the ceremonie of writing the law vpon their post or of binding them vpon their hands for as they were to teach the law so by this ceremonie to teach And all the ceremonies in Gods worship appertained vnto the second which commanding Gods outward worship must necessarily commaund these ceremonies by which he would be worshipped yea the whole law had the ceremonie of the parchment lace Now will you therefore say that all the law is ceremoniall and done away because these ceremonies are done away If not no more may you prooue that this commandement is done away because the ceremonie is done away And therefore as
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
Sabbath day there ought to bee an assemblie is more euident than We must vpon the Saâ—bath be assembled togetâ—er wiâ—h the coâ—gregation can be denied the word sounding it with shriller trumpet than that wherewith the congregation was wont to bee assembled euery Sabbath day and new Moone Num. 10. 10. For God himselfe requireth Leuit. 23. 3 that there be vpon that day an holy conuocation And Luk. 4. 16 wee see it was their practise this day to assemble and to that end they had houses built them which were called Synagogues borrowing their names from their assembling in them And Paul sheweth that at Antiochia he found the whole citie assembled vpon the Sabbath Act. 13. 43 44 which assemblie Psal 110. ver 3 is called Gods armie God as it were taking a muster of them there and as this was in the time of the law solemnely assembled so was it in the Gospell when though the ceremonies of the law were done away and the Sabbath chaunged into the first day of the weeke yet they retained their manner of assembling as a morall dutie to bee kept for euer Of which meeting there is not onely mention made 1. Cor. 11. 17 18 but also the time set downe euery first day of the weeke 1. Cor. 16. 1. Then if this assemblie be commaunded of God practised by Christ and the faithfull also in the time of the law and since the law most religiously obserued I marueile with what face these time-seruing and place-seruing Papists and these statute-protestants I may say Atheists well enough for they are without God in this present world being without his worship will stand vp before God to answere whose feete seldome or neuer tread in the Lords courts or weare the thresholds of his Sanctuarie but only when the law bindes them thereunto It was Dauids desire when he was banished and that aboue all things he did desire Psal 27 that he might dwel in the house of the Lord for euer And Psal 87. when he sheweth it noâ— his desire longing as of women but euen fainting as of the hungrie soule or chased Hart that is falling for thirst yea hee thinketh the sparrow in better case than himselfe that might lay his young neere the Lords altar The Iewes came earlie vnto Ierusalem though dwelling in the vttermost lists and bounds of the land The Queene of Sheba came out of her own countrie to heare the wisedome of Salomon yea the beasts came to the Arke to be saued but these will not come to the Church to bee saued It was well wished of good Master Latimer that men would come to the Church though it were but to sleep for these he thought happely might be caught napping but these men will not doe so much Well let them know that as Saul marked Dauids place when hee was absent 1. Sam. 20. 27 so will God much more marke their emptie seates and solitarie pewes when they are absent But they that are so cold when God and Prince require their presence what would they doe thinke you if the line of France should be stretched ouer our land when men should be killed with Bibles in their hands and their blood should be sprinkled about the seates they sit on Well I desire not to be ominous but if it should come so to passe which God forbid how easily would they conclude as that euill messenger 2. King 6. 33. Commeth not this euill of the Lord and doe we waite on him any longer Though neither yet is this sufficient for them We must come timely to the church that they come but that their comming be timely that they may preuent the preacher as Cornelius and his kinsmen did Peter Act. 10. 33. Now wee are all here present before God to heare all things that are commaunded thee of God and that they might stay as the cripple waited for the mouing of the waters at the poole of Bethesda considering that God hath promised that they that seeke him early shall finde him Prou. 8. And that it is a note or a marke of true Christians that they come willingly at the time of the assembling Psalm 110. 3 which if they did they would as timely come vnto it as any should make haste to see a shew or to come to a good market But let them know that are late commers that as they come so they shall speede and as they doe Gods worke to holinesse so they shal finde comfort to holinesse The next thing is how wee ought to demeane our §. Sect. 5. selues when wee bee assembled which consisteth in these three things reuerence attention and consideration Reuerence attention and consideration required in hearing Reuerence in regard of the maiestie before whom wee stand attention in regard of the thing which wee heare and consideration in respect of our selues whom those things so much concerne All which 3. things are taught Eccl. 4. 17. When thou entrest into the house of the Lord take heed vnto both thy feete there is reuerence Secondly Be more neere to heare than to offer the sacrifice of fooles there is attention Thirdly Be not rash with thy mouth there is consideration All which if they will not preuaile yet heare the reason God is in the heauens but thou art on the earth thou a base sillie weake worme of the earth standest before the greatest maiestie which the world is not able to comprehend This should make thee to feare and quake as it did Iacob at Bethel that is at the house of the Lord if thou diddest consider How fearefull is the place saith Iacob Surely it is none other but the house of God and this is the gate of heauen This I say if thou diddest consider would make thee to bee readie as Cornelius to heare whatsoeuer is commaunded thee of God But it befalleth to the most part of men as it befel to Iacob while he slept The Lord was there but he was not aware Genes 28. So the Lord is there but they wist it not they stand gazing about the Church as if they should be asked that question when they come home What went you to the Church to see and not what to heare their eyes are on euery one saue on the teacher on whom they should be fastned as the peoples were on Christ Luk. 4. 16 but as for the Preachers though they sit before them yet as Phineas wife they neither aske nor regard though they speake comfortably vnto them But doe these men thinke that God is present that they stand before his Angels Surely they wist it not if they did they would not doe it Neither would others so soundly sleepe as though the Preacher came to make their funerall sermon if they wist that God were there least in his wrath hee should make them sleepe their last and should make them fall downe dead in the place as he did Eutychus for their prophanation of his Sabbath Act. 20. The next and last point
pleasure of sinne though it be but for a season yet we are presently in loue with it and forsake our old Lord and master to serue him like children that though they haue good things in their hands yet they will cast them away for toyes and trifles doth not God behold this and is not this our sin of disobedience written euen with the point of a Diamond before him Surely he will not forget it neither shall it bee put out vntill we die if we repent not and learne to serue him better who is the Lord of all flesh by creation but by a more neere band the Lord of his elect euen by redemption and therefore much more to be serued by them And this is another motiue to moue vs to serue him for though as a Lord he might onely commaund and wee ought not therein to disobey him yet as a mercifull God in Christ he had rather perswade and to that end he vseth an argument drawne from the couenant of grace that he hath made with man in that he vouchsafeth to be called to bee called doe I say nay in that hee vouchsafeth indeed to be his God for he saith not that it is the Sabbath of the Lord but in a more particular sort he addeth thy God pleading as it were thy possession in him and his interest in thee and indeede in this the very bowels of Gods mercie and compassion are as it were wound vp in that hee saith hee is thy God And it containeth in it plenteous redemption yea and assurance also Hee is able to saue for hee is God and hee is willing for he is a God vnto thee Therefore hee calles himself thy God Were he a Lord a God a Christ a Iesus what is that to thee if he be not thy God thy Lord thy Christ thy Iesus It would not much profit vs to know that meate is eaten an hundred miles off if wee perish for hunger As little would it auaile vs to know that Christ is a God and a Sauiour vnlesse hee be thy Sauiour And this is indeede the very marrow and honie combe of the word to know that the promise is made vnto vs and to our children Act. 2. 39 that a childe is borne vnto vs Isai 9. 6 that Christ is vnto vs wisedome and sanctification and redemption 1. Cor. 1. 30 and that he died for our sins and rose for our iustification Rom. 4. 25 and here that he is not ashamed to be called thy God But the greatnes of a benefit can neuer be conceiued vnlesse we conceiue first our great neede and our great vnworthinesse And first for our basenesse and vnworthinesse may wee not say as Dauid Lord what is man or the sonne of man that God should be mindfull of him Psal 8. that he should vouchsafe to be called his God Man is a very grashopper of the earth Isai 40. 22. yea all men together are but as a drop of water and as the dust of the ballance Isai 40. 15. and as little goodnesse haue wee as greatnes The best is but as a brier and the most righteous as a hedge of thornes Mich. 7. 4. What were the Israelites themselues they were but brickmakers and pioners in Egypt their foode was but onyons and garlicke their worship but Idolatrie Gen. 12. their father but an Amorite their mother but an Hittite Ezech. 16. 3 then what are wee who in respect of them are but the wilde branches of the Oliue and they the naturall Romanes 11. vers 21. Now as Dauid saith seemeth it a light thing vnto you to be the Kings sonnes seeing I am but a poore man and of small reputation So may we a thousand times more iustly say in respect of the highest Maiestie Seemeth it a light thing vnto you that God should vouchsafe to be called our God secing we are poore men and of no reputation But this was not all wee were not onely meane but miserable also wee were by nature the children of wrath Ephes 3. and the fire of Gods vengeance did burne against vs vnto the bottome of hell for our sins Yet then doth he step in and becomes vnto vs a sauing God by his bloud to clense vs from all our sinnes And not onely so but in this that he vouchsafeth to be called our God to giue vnto vs the assurance of the forgiuenes of our sinnes the assurance of the resurrection of our bodies the assurance of life euerlasting yea the assurance of all graces whatsoeuer That all this is promised in these words shall appeare first that it containeth in it the forgiuenes of sinnes appeareth in that Dauid saith The man is blessed whose God is the Lord Psalm 33. 12. Now there is none blessed but he that hath his sinnes forgiuen him Psal 32. 1. And therfore he whose God is the Lord hath his sinnes forgiuen him Secondly as it containeth in it forgiuenes of sinnes so also doth it containe in it the promise of the resurrection of the bodie And that Christ sheweth Mat. 22. 32. where he proueth against the Saduces the resurrection of the bodie by this God is the God of Abraham Isaac and Iacob now he is not the God of the dead but of the liuing The reason holdeth thus whose God the Lord is hee is their God by an euerlasting couenant and they shal liue for euer but hee is the God of Abraham Isaac and Iacob therefore they shall liue for euer and so consequently if he be thy God thou shalt liue for euer And that it containeth the promise of life euerlasting in it is manifest Heb. 11. 16. God was not ashamed to bee called their God for hee had prepared for them an heauenly citie The reason is thus concluded If he had not prepared for them a citie to come he should haue been ashamed but their God cannot be ashamed therefore he prepared a place for them and so consequently he will for thee if hee bee thy God In a word in this one word thy God are al the promises of God Yea and Amen for as the Apostle reasoneth He which gaue vs his sonne how shal he not with him giue vs al things also Rom. 8. 32. And if God vouchsafe to giue vs himselfe how shall he not with himselfe giue vs all things also Let vs then seeke to make this sure that God is our God and all things are ours whether Paul or Apollo or Cephas or the world or life or things present or things to come euen all things are ours together with him and that shall we know by this if wee be his 1. Cor. 2. vlt. And his wee are assuredly if his law be written in our inward parts to doe it then I say are we sure that he is our God and wee his people Iere. 31. 33. So then to conclude this point if in thy basenes God aduanced thee if in thy miserie he relieued thee if he forgiues thee thy sinnes assureth thee that thou shalt rise
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
as it were of the Iewes to traine them vp like children The vse of ceremonies vnto the Iewes vnder the pedagogie of the law and to this end hee prouided diuers outward ceremonies representatiue that might bee alwaies before their eyes to put them in remembrance of the inwarde graces signified and represented by them Insomuch that whither soeuer they did cast their eyes there was something to teach them For if they looked vpon their bodies then circumcision offered it selfe if vpon the couerings of their bodies the fringes taught them if vpon their tables there was choise of meates if they came into their houses the Law was written vpon the lintles of their doores if they went into the fields there were the first fruites if vnto their flockes there were the first borne to be redeemed if they brought foorth children then the first begotten if they thought vpon the times there were also remembrances for them In the week the seuenth day in the moneth the first day and in the yeere the seuenth and the fiftith were to be kept holy but if they came into the Temple then the shadowes were in number without number there was the Altar the sacrifice the vaile the mercie seate and a number such like which did most liuelie shadowe out Christ vnto them For in all these ceremonies Moses wrote of him Ioh. 5. 46. but now all these shadowes are ended for the bodie which is Christ is come And hee hath taken them away and therefore now wee must not any more bee lead as children but as men of a riper age For if wee should yet hold these things it were to bee feared that the Apostles and Ministers of the Gospell that haue troden in their footings had bestowed their labour vpon vs in vaine Galat. 4. These feasts therefore and ceremoniall rites and ritely ceremonies the date of them being out long agoe the writings razed and the seales cancelled we intend not to spend any longer time in the suruey of them § Sect. 4 Come wee therefore now from the shadow to intreate of the substance and from the ceremoniall Sabbaths to intreate of that Sabbath which is morall which is here commanded in the Decalogue to be kept holy For of this only is mention made in this place and not of the other Sabbaths Therefore the Lord saith Remember the Sabbath speaking of one and not remember the Sabbaths as intending to establish and perpetuate many by his commaund And that hee meaneth this morall Sabbath appeareth by the reasons where he sheweth that it was that Sabbath which was to be kept one day of seuen Indeede I confesse that the other Sabbaths were here by a figure called Synecdoche inclusiuelie commaunded so long as the ceremoniall law continued euen as in the second commaundement were also commanded all the ceremonies in Gods outward worship so long as the ceremoniall law was to continue but when there was another kinde of outward worship instituted the former fell away and yet the second commaundement continued a lasting precept euen vnto vs for euer so also might these ceremoniall Sabbaths for the time they lasted bee here in the fourth precept commaunded and yet when the ceremonies were to haue an end they were to determine with the ceremonies the commaundement notwithstanding to remaine for euer and as effectually and fully to commaund these other times that should afterwards be appointed by Christ or his Apostles in the steede of the Sabbaths as euer it did commaund the former § Sect. 5 Hence therefore wee may obserue that being the Sabbath is expresly commanded in that law which is perpetuall and is a part of that law That the Sabbath is perpetuall that therefore the Sabbath is also perpetuall Now that it is here commanded and is a part of this morall law I thinke no man will be so blunt to denie And that this law is perpetuall appeareth first in that it is the same with the law of nature that is written in the hearts of all men For The morall law the same with the law of nature what else is the law of nature but a diuine rule written in the hearts of all men more or lesse by God himselfe by which they know in generall what is good and what is euill Now that this law is the very selfe same with it who seeth not Only there is this difference that the one is written in stone as well as in the harts of men whereas the other is onely written in the stonie hearts of men which difference is onely in the manner but as touching the substance they are all one And therefore the Apostle Rom. 4. 14. saith that the Gentiles which were without the law vnderstand written in stone yet did by nature the things contained in the law which as he saith shewed the effect or sentence of the law written in their hearts Which he proueth by the working of their own consciences that did both excuse and accuse them And were it not a thing superfluous in a matter so euident and so often done by others if a man should but a little examine the records and writings of the ancients he might find the very selfe same things with Moses law written and confessed by the Heathens themselues And first to let passe these things which wee haue in common with the beasts as that euery nature seeketh the preseruation of it selfe and the propagation of it kinde come wee first vnto the first table for if the Heathens were ignorant in any thing it was in things concerning God Wherein I confesse the law of sinne after the fall had much ouer growne the law of nature yet notwithstanding God would not in this leaue them without testimonie Act. 14. 17 to the intent that they might bee without excuse as he saith Rom. 1. 20 and therefore that which might be knowne of God was manifested vnto them for God had shewed it vnto them Rom. 1. 19. And that it was so appeareth in the records that yet are extant and are alleadged by the Fathers to that purpose And to begin with the very first commaundement which teacheth the true knowledge and inward worshippe of God Haue not the Philosophers themselues as Plato Pythagoras and the rest written whole discourses of his nature attributes and worship which if a man desire to know hee may either reade in their own writings or find them vrged to that purpose by the Fathers that had this controuersie with the Heathen that knew not God And for the second commaundement let Numa Pompilius by name testifie what he thought of it who as Plutarch witnesseth in his life would not so much as suffer an image in Rome to be erected For saith he being that God is an inuisible spirit hee was not to bee figured by any visible image And this was so generally receiued amongst them as that for the space of 170. yeeres there was no image of God erected in Rome And as touching the third commandement
was a people or called after the name of their father Iacob yea I say long before there was any promise made vnto Abraham their father Neither yet alone did God then keepe it but did also institute it to be kept Yea but it was not kept will some man say What then shall the disobedience of some make the law of God of none effect God forbid though neither yet can I yeeld that it was not kept For what if the keeping of it bee not mentioned doth it therefore follow that it was not kept Were all things that were done by the Fathers written by Moses If they should I suppose the world it selfe would not haue contained the bookes but these things which are written are written for our leraning Rom. 15. 4. And to this end is the institution of the Sabbath recorded by Moses that we might thence learne the obseruation therof seeing that God did institute it to that end to bee obserued vnlesse wee will say that God did institute a day for rest which yet he would haue no man to rest vpon But to take away all wrangling the truth is the obseruation of this day is also shewed by Moses before the giuing of the law aswell as the institution and so shewed as that he sheweth it not once to be kept by God himselfe in the creation Gen. 2. 2 but againe in the wildernesse in that he ceased to raine downe Manna vpon the Sabbath Exod. 16. 15. Loe thus twice hee obserueth God keeping of it And to this hee addeth the practise of man also for Exod. 16. he sheweth how the Israelites kept it in the wildernes when as yet the ceremoniall law was not giuen by which it is certaine that this law was perpetuall § Sect. 9 And that it is so me thinkes I neede bring no other proofes than the reasons themselues For The reasons of the precept proue the perpetuitie of the Sabbath where the reasons be generall do they not binde in generall from one to euery one euen from the free denison to the straunger And where the reasons bee perpetuall doe they not implie the perpetuitie of the commandement otherwise the reasons should perswade when the commandement were ended Now the reasons that here are vsed to perswade vnto the keeping of the commaundement being perpetuall what shall we iudge of the commaundement but that it is also perpetuall and bindeth vs aswell as the Iewes for are not these reasons to all men and at all times alike Doth not God giue vnto euery one sixe daies aswell as vnto the Iewes and then is not euery one bound to keepe a seuenth aswell as the Iewes Is not the Lord thy God aswell as theirs and must not thou then keepe his Sabbath aswell as they Or did he rest onely for their example and not for thine also Or haue they need onely to be blessed and not thou also Then these reasons perswading thee aswell as them and now aswell as then doe they not pleade for the perpetuitie of this commandement and proue that it is no vanishing shadow but a lasting precept and to remaine for euer § Sect. 10 But what neede I to alleage so many reasons to perswade in a thing so apparant were there The perpetual vse of the Sabbath prooueth the Sabbath perpetuall no more but this one reason namely the continuall vse and neede wee haue of the Sabbath to perswade the perpetuitie of the Sabbath it were sufficient For if there were no time to call vs backe how farre would that corruption wherewith wee are warmed in our mothers wombes carrie vs like a mightie streame or current from all godlinesse How deepe would we diue into the things of this world if wee should neuer bee pulled out If there were no time to water that seede that is sowen in our hearts wee should become as a garden that hath no water Isai 1. 31. where euery thing dieth Yea how easily would our hearts become like vnto the sluggards garden that is ouergrowne with thornes and nettles which couer the face thereof Pro. 24. 31. And if the best men notwithstanding the best meanes be many times ouertaken Lord what shall we poore men thinke shall become of vs If there were no time set downe by God vnto vs for his seruice and if it were left vnto our owne discretions when should wee finde a time would wee not pleade as the Iewes in the building of the Temple The time is not yet come Hag. 1. 2. And therefore I say being wee haue such continuall vse and neede of it what doth it els but perswade the continuance of it vnto vs To conclude therefore this point if this law The conclusion of all be the same with the law of nature if established by the Apostle if confirmed by Christ if instituted before the people was to whom the ceremoniall law was giuen if warranted fortie yeres after the ceremoniall law was abolished if the reasons be now as effectuall to perswade vs to the obedience thereof as euer and the vse also now as great as euer we may truly conclude that seeing in the institution it was not ceremoniall it cannot in processe of time become ceremoniall but as it came in with the world so it must end with the world And from this must not a Christian be driuen no not for all the world § Sect. 11 But notwithstanding the euidence of this truth yet there haue bin obiections of two sorts Arguments pretending to prooue the law to be abolished answered found out to weaken the trueth thereof some whereby they endeuour to prooue the whole law abolished others that if not the whole law yet at least that the Sabbath is abolished Now to prooue that the whole law is abolished they alleage that 1. Tim. 1. 9. To the iust there is no law and that Rom. 6. 14. We are not vnder the law but vnder grace To which to answere in a word it is true that we are not vnder the correction of the law For there is no condemnation to them that are in Christ Iesus Rom. 8. 1. Yet we are vnder the direction of it For ibid. ver 7. the flesh is condemned as an enemie vnto God in that it is not subiect vnto the law Secondly wee are not vnder the law as it was giuen by Moses but as it is warranted by Christ Thirdly wee are not vnder the rigor of the law for Christ hath redeemed vs from the curse of the law Galath 3. 13. from the curse of the law saith the Apostle not from the law And therby it is that now his commaundements are not grieuous vnto his Ioh. 5. 3 but wee willingly subiect and giue our selues seruants vnto it to receiue direction from it c. But of this sufficient it being something besides my purpose § Sect. 12 Come wee therefore vnto those that more neerely concerne the matter in hand amongst Our rest from sinne taketh not away our rest from
practise in assembling vpon this day and if not the institution yet at least an argument that there was such an institution amongst them in that it was called the Lords day § Sect. 7 But here I know I shall be required to make good two things before I may proceed any further the first whereof is to maintaine our translation The second is to maintaine that by the Our translation iustified Lords day in the Reuelation is meant the first day of the weeke That which will be put vnto me as concerning the translation will be how I can maintaine that in the Acts chap. 20. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the first day of the weeke and that 1. Cor. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth euery first day of the weeke When the one should rather signifie the first of the Sabbaths and the other some one of the Sabbaths For the iustifying of our translation thus I answere that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be vnderstood either properly as the words themselues do signifie the Sabbaths or els they must be figuratiuely vnderstood and signifie the whole weeke now the first I thinke they will be vnwilling to graunt least these places should speake too lowd for the perpetuating of the Sabbaths that should successiuely follow in ranke and order the one after the other It must therefore be vnderstood of the second that is of the whole weeke which I thinke they will not denie in that elsewhere in the Scripture it is so taken as Leuit. 23. 15. Seuen Sabbaths shall be compleate that is seuen weekes And Luk. 18. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the Sabbath that is in the weeke for it is impossible to fast twice in one day so in this place I take it that by Sabbath the weeke is meant though to retaine the proper signification would be more aduantagious for vs. Yea but yet the doubt is behinde for how come wee say they to translate it the first day of the weeke when the words seeme rather to signifie some one day of the weeke First we translate it so because the Apostle seemeth to note out some set time of the Disciples assemblie which if it were so translated some one day of the weeke could not import that which the Apostle meant Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Hebraisme and the Hebrues vse often by one to signifie the first as Gen. 1. 5. the euening and the morning are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day that is the first day And Gen. 10. 25. Heber had two sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of one that is of the first for hee nameth afterwards his brother So one moneth for the first moneth is an Hebraisme And to translate it thus we are lead by that Matth. 28. 1. where he saith in the end of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing the same phrase that here is which we must needs translate thus as we doe in the end of the Sabbath when the first day of the weeke began to dawne for that day must needes bee the first day of the weeke insuing that dawneth first next after the week past and that this is out of question true appeareth Mark 16. 4. where that which hee calleth vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day of the weeke he calleth afterwards vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the weeke And thus I hope I haue iustified our translation § Sect. 8 The second question is how it may appeare that by the Lords day was meant the first day of the That by the Lords day is meant the first day of the weeke weeke seeing that the Lord had so many daies as some say as the day of his birth the day of his death the day of his resurrection and the day of his ascention c. Therfore to make this appeare first it is most certaine that as in generall all the beasts of the field are said to be his Psalm 50. so all the daies of the weeke may bee said to be his But more properly that day which is set apart to his seruice is said to be his And in this sense that supper wherein Christ departing did institute the Sacrament is called the Supper of the Lord 1. Cor. 11. 20 the table the Lords table the cup the cup of the Lord 1. Cor. 11. 21 c. because they were all more specially consecrated vnto the Lords seruice So must it also necessarily here be taken that by the Lords day the Apostle meant some one day that was famously knowne in the Church to be consecrated to his seruice or else he would not so barely and nakedly haue passed it ouer especially if that were true that there had been so many Lords daies at that time kept as they would thrust vpon vs the Apostle had neede to haue made his speech plaine vpon which of these hee was rauished in the spirit But it is most certaine that in the Scripture there is not any other day mentioned than this and therefore it must consequently bee vnderstood of this It being then kept as I haue shewed in the Apostles times and the other daies then not obserued but brought in afterwards And that it was so it will appeare yet more plainly if we giue any credit vnto that which Master Beza noteth which is that he found in a certain ancient Greeke coppie these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Lords day added in the text 1. Cor. 16. 2. which words being added the text must runne thus euery first day of the weeke which is the Lords day c. And so it is plaine that by the first day of the weeke must be meant the Lords day As also is euident by that which Master Iunius obserueth out of the Syriak translation which is that whereas it is in the Greeke when yee are come together in the Church in the Syriak it is when yee are come together on the Lords day which maketh the truth of this fullie to appeare that this first day of the weeke vpon which we keepe our Sabbath was the Lords day And further to make it euident that this day That the first day of the weeke is the Lords day shewed also by the Fathers was the Lords day the Fathers who came neerest vnto the Apostles times giue euident testimony As Iustinus Martyr in Apol. 2. who setting downe first the meetings of the Church Secondly the greetings of the Church with an holie kisse Thirdly their prayers Fourthly their administration of the Sacraments Fiftly the reading of the Scriptures then exhortation by the Pastor Lastly deliuereth the time of all this their meeting which was vpon the Sonday as he calleth it first because on it God began to create the world Secondly because on it Christ rose again from the dead by which it euidently appeareth that this day was then kept And Ignatius as ancient as he sheweth in
chaunge this day they may not for this were to become as the Princes of Iudah to change the land-markes Hos 5. 10 and to plucke vp Gods stakes and bounds which hee hath set for his Sabbath yea to take away his Sabbath and to appoint a day of our owne in steed thereof were yet to come neere vnto the fact of Nadab and Abihu who in steede of fire from heauen brought straunge fire Leuit. 10. 1. which sinne God punished with death and may not we feare the like at his hands if in steed of that day which he hath appointed we shal institute vnto him a day of our owne for which if hee punish vs not yet hee may iustly returne it vpon vs with this reproofe Who required this at your hands Isai 1. 12. But be it graunted were it so that the Church might alter this yet they must bee lead thereto by some great reason that may ouerwaigh that for which it was instituted to bee kept vpon this day but greater reasons cannot bee yeelded for any day than for this of which wee haue spoken before which being considered there cannot another day be placed in the roome thereof neither yet if another day might be placed could a fitter day be placed and therefore not another so well And therefore being it is so that this day is set apart by the church I say more though yet that were sufficient by the Apostles to be kept holie let vs be contented to keepe it holie as the Apostles haue left it knowing that although we may sometimes sanctifie that which is common yet wee haue no power to make that commō which is sanctified For that is a destruction or a snare vnto a man to deuoure that which is sanctified Prou. 20. 25. Now that which may seeme to make against That place of the Romanes chap. 14. explaned this which I haue written is that of the Apostle Rom. 14. 5 6 where hee seemeth to make all daies alike either to bee obserued or not obserued True it is that hee saith some men count them so but yet the Apostle maketh no such account for the question moued there being not betwixt the Iew and the Gentile as some would haue it but betwixt the stronger and the weaker as appeareth chap. 15. 1. about eating of hearbes and keeping of daies which arose as may seeme vpon this occasion that forasmuch as the restitution of our former estate was now wrought by Christ therefore wee as in the beginning our fathers did should eate hearbes and no flesh Now as in these controuersies he setteth downe their tenents on both sides both what the stronger held and what the weaker so he sheweth either of them their duties towards other Now the tenents were thus The stronger beleeued that they might eate all things the weaker he eateth herbes He doth not say beleeueth as to the former but eateth thereby distinguishing it from the other So againe vers 5. This man esteemeth one day aboue another that is the stronger which appeareth in that there was a day both commaunded receiued and approoued in the Church as I haue alreadie shewed and therefore that must bee the stronger then the weaker must needes be to hold euery day alike So then if men count all daies alike it is an argument of their weaknesse yet we that are perswaded that one day is aboue another as the Lords day aboue all the rest ought not to despise the weaker but to beare with their infirmitie so long as it may be for their good to edification chap. 15. 2. And this is our minde towards those that through ignorance or weaknes account of the Lords day but as of another day So long as it may bee for their good to edification wee will beare with their infirmitie which yet if they shal hold obstinately and defend with an high hand we are to rebuke them sharply that others may feare Now if any man to auoide the point of this argument shall say that the Iewes are they which are meant by the weake because they did eate herbes and obserue daies First I would haue them to shew me where it may appeare that they were restrained of eating flesh Secondly if they were those whom the Apostle meant that kept and obserued daies I would know of them also whether they thinke they kept them to the Lord which the Apostle affirmeth which if they say I see not how the Apostle might be afraide of them so farre that hee might thinke he had laboured amongst them in vaine in that they kept a day holy vnto the Lord. And this much touching this question whether the day of rest may be chaunged againe or not CHAP. IIII. That the whole Sabbath day is to be kept Sect. 1. And the night also in a sort Sect. 2. When the Sabbath beginneth and endeth Sect. 3. § Sect. 1 BVt now there is another sleight of Sathan and that is when he cannot The whole day must be kept holie leade vs beyond the marke then he labours to haue vs come short of it And to that end he beareth thousands in hand that they are not bound to rest the whole day and keepe the whole day holie but onely the time of the publike exercises But for this they are to know that God requireth in the commandement that we rest the whole day and that we keepe the whole day holy for if he had meant but a part of the day he could haue said so much but in that he requireth a day in the commandement he putteth it out of question If thou thy selfe shouldest hire a man to worke with thee a day wouldest thou not looke that hee should worke with thee a whole day Or a seruant to dwell a yeere with thee wouldest thou not looke that hee should dwell a whole yeere with thee How is it then that thou vnderstandest God to halfes when his word is as plaine as thine Doest thou not think that Ananias was iustly punished because he brought but a part when hee should haue brought the whole And shall not God as iustly punish thee if thou keepest but a part when thou shouldest keepe the whole Indeede this word whole is not expressed but yet it is implied and necessarily vnderstood in that hee requireth a day And that his meaning is so appeareth euidently also by the reasons hee bringeth afterwards to perswade thee thereunto For first thou knowest the whole weeke consisteth of seuen daies Of these he giues thee sixe and keepes one for himselfe now such daies as he giues thee to doe thy businesse in such and so long a day he reserues for himselfe but euery one of thy daies hath foure and twentie houres and therefore he must haue so many to his day or els thou hast more than sixe daies giuen thee or if not giuen then thou takest it as Hophnie did the flesh and then thou robbest God of part of his day and so thou committest theft which were the case
appeareth Coloss 3. 16. and Eph. 5. 19. To that end also were the Psalmes made to be sung at any time Amongst al others the 92. Psalme is called a Psalme for the Sabbath But in our congregations for the most part they sit as by the riuers of Babylon hanging vp their harpes and holding downe their heads as in the daies of mourning not caring to sing these songs of Sion though we are in the middest therof we are not affected with the goodnesse pleasantnes and comelines thereof but a wilde morris or a wanton ballad affect vs a thousand times more though neither good pleasant nor comely And this much for the third mixt dutie § Sect. 5 The next dutie is catechising a thing wondred at by many for so great is the neglect that dutie it 4. Catechisme selfe is a wonder yet in the word taught most plainly Hebr. 6. 1 the first principles of religion are called the foundation and the teaching of them the laying of the foundation and there he rehearseth vp certaine principles as repentance faith baptisme Now that to catechise is required both priuately and publiquely and that as at all other times so especially vpon the Sabbath I will make to appeare And first that it ought to be performed in priuate is euident because that all which haue vnderstanding are bound to teach others Heb. 5. 12. the Apostle blameth them for that when as concerning the time they ought to bee teachers they had neede themselues to be taught the first principles And 1. Pet. 4. 10. Let euery man as he hath receiued the gift minister one to another but yet more specially this is required at the Ministers hand in the congregation and at the parents and masters hand in the house That it behoueth the Minister to catechise appeareth in that he is not onely required to be diligent to know the state of his flocke Pro. 27. 23 but much more to feede it 1. Pet. 5. 1. and not alone to feede the sheepe Ioh. 21. 16. but first to feede the lambes ibid. vers 15. And that Christ requireth them to doe euen as they loue him vers 17. which made Paul to doe it openly and from house to house Act. 20. 20. And this hee did continually and therfore out of question vpon the Sabbath And to doe this is the Ministers dutie for the loue of Christ inforceth them 2. Pet. 1. 12 13. And that this dutie may take the better effect husbands and parents and masters must doe the same The husband must doe it therefore their wiues are sent to schoole vnto them they must learne of their husband at home 1. Corinth 14. 35 then their husbands must teach them Parents must doe it for they must bring vp their children in the nurtriture of the Lord Ephes 6. 4. And Deut. 6. 7. Thou shalt rehearse these words continually vnto thy children c. Continually for it must be precept vpon precept For children come not vnto grace at an instance but by degrees They are like narrow mouthed cups a man cannot powre in all at once into them but a man must teach them as Christ taught his followers as they were able to heare Mar. 4. 33 or as Iacob draue his cattell according vnto their pace And although I now said that wiues must learne of their husbands yet wiues must teach their children Tit. 2. 3. it is required of a woman that she be a teacher of good things And Prou. 31. it is said the law of grace is vnder her lips To what end I pray you if not to edifie and teach her children especially as Eunice taught Timothie 1. Tim. 1. 5. And the wisest childe that euer was onely Christ excepted was taught by a woman Prou. 31. 1. What my sonne c. Our children are models of our selues and we desire to leaue them good portions now what better portion than the Lord Kings reioyce in it The Lord is my portion saith Dauid Psal 119. Let vs therfore labour with them so soone as euer God hath giuen them for sonnes vnto vs to make them his sonnes and so soone as they are come into the world to take them again out of the world by instruction And what time can bee fitter therefore than the time appointed which is the Sabbath Neither are we to thinke our selues free if we performe this duty to our sonnes only or daughters but it must be done vnto our whole familie that saluation may not alone come vnto vs but vnto our whole houshold Luk. 19. 9 which made Iosua to vndertake for his houshold I and my household saith he will serue the Lord Ios 24. And Cornelius feared God with his houshold Act. 10. 2. It should seeme he had taken good paines amongst them in that they wanting the ministerie of the word for they were Gentiles yet were conuerted vnto the faith by his industrie and laboursome instruction And lastly this is the cause rendred by the holy Ghost why God would acquaint Abraham with the destruction of Sodom for that hee knew he would teach his houshold to walke c. Now are not these things written for our instruction that wee should doe the like Why then doe we it not Indeede there be many that are carefull to prouide meate and drinke for their houshold but what great thing is that which they doe Doe not the Publicanes the same Doe not the Infidels the same Nay doest thou not the same things for thine oxe and thine asse I speake it to the shame of many they better prouide for their dogs than their seruants And if this be all then as one said of Herod when he spared not his son that he might be sure to kill Christ he had rather be his swine than his sonne because his swine he did not kill but his sonne he did so if that be all they prouide for them better bee their dogges than their drudges or seruants because their dogges bee better prouided for than they But I now speake vnto you children and seruants and people Must the Minister Master and Parents teach and you not regard or learne that which is taught you I take it that he that said the Priests lips should preserue knowledge appointed the people to seeke the law at his mouth also Mal. 2. 7 and that not only to heare him but also to answere him For you must alwaies be ready to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3. 15. It sufficeth not to answere sometimes when we please but we must alwaies doe it And that not to some speciall men whom we please to make choise of in our owne priuate affections but to euery man to giue a reason And lastly because hee knoweth our vntowardnesse vnto these things that we come vnto them as a Beare drawne and lead as it were by the nose vnto the stake he therefore addeth that we must be alwaies readie to doe this