For 1 The Lord saith heere Remember c. that is thinke of it before hand to shew that except it be thought vpon before it come for the ordering of our businesse accordingly we cannot keepe it as it should be kept 2 Those things which in the other Commandements are vnderstood are expressed in this For first in this Commaundement both the good is expresly commanded and the evill expresly forbidden in the other Commandement it is not so Secondly heere we are expresly charged with our selves and those that belong vnto vs in the rest it is not so 3 Heere be more reasons vsed than in al the rest they be in number 3. 1 The first is drawne from the equitie of the thing commaunded for seeing as God giveth vs sixe daies for our own businesse reason requireth that we should keepe the seventh day for his Maiesties vse 2 The second is drawne from Gods example that we may be like our Creator in that point of resting the seventh day 3 The third reason is taken from the end of that blessing which the Lord bestowed vpon that day for he blessed this day with a spetiall blessing to this end onely viz. to his service and to no other From this multiplicitie of reasons heere vsed we may gather foure things 1 The greatnesse of Gods goodnesse who perswadeth vs by reasons when he might compell vs by his onely and absolute authority 2 The excellency of that dutie which is heere so many waies enforced 3 The necessitie of it 4 How rebellious our nature is especially against this Commandement that must be drawn to the liking of it by so many reasons So much for the manner of Commanding Now of the matter that is Commanded and that is double 1 That a day of rest must be kept 2 That this rest must be sanctified Concerning the day of rest foure points are to be considered 1 That a Sabbaoth day or day of rest must of necessitie be continued in the Church of God vnto the end of the world See chap. 2. 2 That this rest must be vppon one certaine day and what day that must be See chap. 3. 3 What manner of rest it is that must be kept See chap. 4. And what workes may be done that day See chap. 5. 4 To whom the observation of this rest is enioyned See chap. 6. With obiects aunswered chap. 7. Concerning the sanctifying of this rest foure points are to be considered of 1 What is meant by sanctifying the Sabbaoth day See chap. 8. 2 By what meanes the Sabbaoth day must be sanctified which must be by performing of duties 1 Publike and they be of two sorts 1 Of Piety See cha 9. 2 Of Pitty See cha 10. 2 Private and those are also two fold 1 More private such as are to be done by every man alone See chap. 11. 2 Lesse private or such as are to be performed with others See cha 12. and 13. 3 By whom those meanes must be put in practise whereby the Sabbaoth is to be sanctified See chap. 14. 4 What obiections commonly are made against the sanctification of the Sabbaoth or any part of the doctrine thereof See chap. 15. Of the Continuance of a Sabbaoth CHAP. II. THe Continuance of a Sabbaoth must be graunted and not bee doubted of or else in vaine doe we exhort to the keeping holy of a Sabbaoth Now the Continuance of a Sabbaoth or day of Rest may be prooved two waies 1 By the antiquity of the Sabbaoth 2 By the ends for which it was first ordained The antiquity of the Sabbaoth day is very great for 1 So soone as there was a seventh day created so soone was it made a Sabbaoth day and sanctified to a holy vses 2 From the first institution of it it was kept among the Hebrewes by tradition vntill the b Law was given 3 From the law vntill Christs time it was kept by the Iews according to the fourth Commaundement of the morall law 4 Our Saviour Christ at his comming by his practise did establish it c and his Apostles after d him 5 The christian Churches ever since the Apostles time have kept a Sabbaoth day according to the practise and writings of the Apostles So much of the antiquitie of the Sabbaoth day Now of the ends for which a Sabbaoth or day of Rest was first ordained and those were two 1 The first was a more principall end and that was to further both Adam at the first and Adams posteritie for ever in the true worship of God Now so long as the worshippe of God must continue in the Church so long must the Sabbaoth continue which was made a subordinate meanes and helpe vnto the same But the worshippe of God must continue for ever in the world Therefore also while the world standeth a Sabbaoth day must be continued 2 The second end of a Sabbaoth was lesse principall and that was to helpe Nature and to maintaine bodily strength Exod. 23.12 And in regard of these two ends it is still most necessary which may appeare by reasons 1 Generall and those may bee drawne 1 From the greater to the lesse For if Adam in his best estate had neede of a Sabbaoth day wherein he might serve God by meditating vppon his works by praying vnto him for the continuance of his grace and by praising his name for benefites received c. and all because hee might fall then much more neede have we of a Sabboth day being so grievously fallen that so we may recover our selves againe 2 From the effectes of sinne For after sinne had entred the first strength decayed then came in corruption and weaknesse paine and wearinesse and all fore-runners of death with death it self in regard whereof we all crave helpe of ease and rest without which we cannot long endure And therefore looke how much we are weakned broken more then our fore-fathers were and Adam in Paradice so much more need have we of a Sabboth that is a rest then they had 2 Speciall and these in regard 1 Of the wicked who vpon the six daies never reade the scriptures nor hear them nor pray nor meditate nor conferre of religion but by this mercifull ordinance of a Sabbaoth they are driven to doe that which they would not otherwise doe by which meanes eyther some good may be wrought in them if they belong vnto God or else they shall be left without excuse in the day of the Lord. 2 In regard of the godly themselves who oftentimes also neglect the exercises of Gods worship in the weeke daies but are driven by this meanes of a Sabbaoth to supply their former wants to their greater good THE PROOFES a Gen. 2.3 So God blessed the seventh day and sanctified it because that in it he had rested from all his worke which God had created and made b Exod. 16.23 And he answered and said this is that which the Lord hath said To morrow is the holy rest of the Sabbaoth
vnto the Lord bake that to day which ye will bake c. c Luke 4.16 And hee came to Nazareth where he had beene brought vp and as his custome was went into the Synagogue on the Sabbaoth day and stoode vp to reade d Acts 13.14 But when they departed from Perga they came to Antiochia a Citie of Pisidia and went into the Synagogue on the Sabbaoth day and sate downe ver 15. And after the lecture of the Law and Prophets the Rulers of the Synagogue sent vnto them saying Yee men and brethren if yee have any word of exhortation for the people say on Then Paul stoode vp c. verse 42. And when they were come out of the Synagogue of the Iewes the Gentiles besought that they would preach these words to them the next Sabbaoth day verse 44. And the next Sabbaoth day came almost the whole Citie together to heare the word of God Chap. 17.2 And Paul as his manner was went in vnto them and three Sabbaoth daies disputed with them by the Scriptures e Sixe daies thou shalt d ee thy worke and in the seventh day thou shalt rest that thy Oxe and thy Asse may rest and the sonne of thy maide and the stranger may be refreshed Deut. 5.14 But the seventh day is the Sabbaoth of the Lord thy God thou shalt not doe any worke therein nor thy sonne nor thy daughter nor thy man servant nor thy maide nor thy one nor thy usse neither any of thy cattell nor the stranger that is within thy gates that thy man servant and thy maide may rest as well as thou Marke 2.27 And he said to them the Sabbaoth was made for man and not man for the Sabbaoth Of the day that the Sabbaoth must be kept vpon CHAP. III. AS there must be a Sabbaoth or day of rest continued in the Church of God while the world continueth so this Sabbaoth must be vpon one certaine day of the weeke and that is the seventh day for so God hath appointed first at the creation a secondly at the giving of the Law in Mount Sinai b But not that seventh day which was from the first creation of the world for that was once changed vnto the first day of the weeke the day after the Iews Sabbaoth which we now keepe for the Sabbaoth day Acts 20.7 concerning which change three things are diligently to be considered 1 That it was made by the Apostles could be made by none so fitly as by them and that for two causes 1 Because they had the best gifts for they had the spirit of truth to leade them into all truth c And therefore could see further into things thē the rest of the church 2 Because by reason of their great Apostolicall authority they could prevaile more then thers 2 That the Apostles made this change of the day vpon good reasons made knowne to the Church and those were cheefely two 1 In memorie of the second creation of the world by Christ because on that day the Lord Iesus did most gloriously rise againe and so conquered death sinne and hell and finished the worke of mans Redemption which was a second creation 2 Then the Lord Iesus having as it were made the world new againe hee did 1 Cease suffering as God at the end of the first creation ceased working 2 Begin his glorious rest and so continueth in rest and glorie for ever In which respects 1 The time of the Gospel is called the world that was to come d The heavens and the earth are called New e and all things men all are called new f creatures 2 This new Sabbaoth also is called by a new name viz. the Lords day g of the Lord Iesus concerning which name two things are to be noted 1 That it must be retained with the day because part of the honour and estimation of the day consisteth in giving it his right name 2 That it dooth no whit abate the glory of the first creation nor of the first Sabbaoth but being added vnto it as a further honour doth increase the dignitie of it even as Iacob was more renowned of God when he was also called Israel 3 That this first day of the Iewes weeke which we now keepe for the Sabbaoth is that Sabbaoth day which was ordained by the Apostles through the direction of Gods spirite and therefore must remaine for ever and never more be changed For 1 Vppon this day the Primitive churches with the consent of the Apostles vsed to assemble and to exercise all the parts of Gods worshippe which were proper to the Sabbaoth day h 2 The Apostle Saint Paul willeth that to be done vpon this day which is most fit for the Sabbaoth day and that is collecting for the poore i as more at large is shewed in chapter 10. 3 This day hath beene kept of all Churches ever since the Apostles time and in all the new Testament is nothing found to controle the same neither was it ever resisted by the Apostles but hath beene by their writings approved and by their practise confirmed vnto vs. THE PROOFES a Gen 2.3 So God blessed the seventh day and sanctified it c. b Exod. 20.8 Remember the Sabbaoth day to keepe it holy c. verse 10. But the seventh day is the Sabbaoth of the Lord thy God c Iohn 16.13 Howbeit when hee is come which is the spirit of truth he will leade you into all truth d Heb. 2.5 For he hath not put in subiection vnto the Angells the world to come whereof we speake e Esa 65.17 For loe I will create new heavens and a new earth and the former shall not be remembred nor come into minde verse 18. But be you glad and reioyce for ever in the things that I shall create for behold I will create Ierusalem as a reioycing and her people as a ioy f 〈◊〉 Cor. 5.17 Therefore if any man be in Christ let him be a new creature old things are passed away behold all things are become new g Apoc. 1.10 And I was in the spirit on the Lords day h Acts 20.7 And the first day of the weeke the Disciples being come together to breake bread Paul preached vnto them i 1. Corin. 16.2 Euery first day of the weeke let every one of you put aside by himselfe and lay vp as God hath prospered him that then there be no gatherings when I come What manner of rest must be kept CHAP. IIII. IT is not enough to keepe a rest but we must keepe a most precise and exact rest and that may appeare vnto vs two waies 1 By the manifold Commaundements even for the keeping of the Sabbaoth 2 By the vrging and repeating of the word Rest in so many words so often and so a particularly All the Commandements given for the keeping of the Sabbaoth are two fold Generall whereof some be without b penalties expressed and some be with c penalties annexed Speciall wherein the Lord forbiddeth his people to worke
V. FRom that strait and severe Law of resting handled in the former chapter are exempted all workes of necessitie as lawfully to be done vppon the Sabbaoth day which by the doctrine and practise of our Saviour Christ in Math 12.1 to 13. appeare to be of two sorts 1 Works of religion or holinesse 2 Works of compassion or charitie which cannot be deferred vnto another day nor could be provided for nor prevented before All religious works of necessitie are of two sorts 1 All bodily labour that directly concerneth the worship of of God So in the time of the Law did the Priests labour when they did slay the beasts prepare the sacrifices and offer them on the altar And so in time of the Gospel may and ought Christians to travell thogh farre and faintly to the places of Gods worship and so also ought the Preacher then to labour in preaching the word c. yea thogh it be in the sweate of his browes and to the wearying of his bodie as many doe For though to travell and to speake as in manner aforesaid be each of them a laboursome worke to the body yet is that labour lawfull because 1 It is warranted by the example of our Saviour Christ his disciples who went from town to towne to preach vntill they were both a hungry and faintie As also by the example of the Shunamite who travelled from home vpon the Sabbaoth to the place of the Prophets b because shee had no teaching at home 2 The holy worke about which this labour is imployed dooth sanctifie the labour and make it holy even as the Temple did sanctifie the gold that was laid vpon the Temple and as the Altar did sanctifie the gift of the Altar Math. 23.17 19. 2 All other bodily labour whereby the people of God are both called together to the service of God as in the time of the law they were by sounding of trumpets Numb 10.2 3. And in time of the Gospel by ringing of bells as also comfortably refreshed and fitted for the service of God as receiving of necessary and convenient foode to strengthen nature c as also to sleepe a little after dinner though it be no bodily labour but ease I doubt not is lawfull for the preventing of sleepe and drowsinesse at the holy Assembly And if any will say that by the same reason some recreation may be allowed to some persons on the Sabbaoth day for dulnesse infirmitie sake I will not contend greatly with them so it be privately sparingly and moderately taken and that by weake sickely persons vsed only to make them more fit for the service of God which end howsoever it be commonly pretended in the world by men of vanitie and pleasure yet doubtlesse is it the thing that is least regarded amongst them they being such as commonly addict themselves to all sports and pastimes both openly and secretly as hunting hawking bowling shooting carding dicing tables c. and therefore this allowance whatsoever it be doth no way make for them but against them So much concerning works of religion or holinesse which of necessitie must be done vpon the Sabbaoth day Now to works of compassion or charitie and they be of two sorts 1 Such duties as tend to the preservation of man First of our selves as Eliah did save himselfe by fleeing fortie daies together wherein were many Sabbaoths from Iezebel 1. King 19.8 next of others as generally of our Country as when enemies invade when tumults arise robberies are done c. specially of our friends as when any fire breaketh out or when any is dangerously sicke c. yea and of our foes too in the cases aforesaid or the d like 2 Such duties as make for the preservation of other creatures viz. the e beasts c. as fothering watering seeking curing c. Provided alwaies that we abuse not this liberalitie of God and libertie of Christians as too many doe 1 By imagining a necessitie where none is apparant as Clothiers and Cloth-workers doe which for greedy covetousnesse onely set their rackes and worke hard vpon the clothes being set and that on every Sabbaoth through the yeare if worke and weather serve for feare forsooth as they pretend of fowle weather the weeke following or losing their markets or masters custome c. when there is indeede no necessitie apparant but that if they durst or could trust the Lord they might well let them stay vntill the next day So doe Husbandmen also imagine a necessitie where none is working in harvest time on the Lords day for feare of raine the next day c. 2 By bringing a necessitie vpon them which God hath not laid vppon them as many doe through 1 Carelesnesse as those which care not to remember the Sabboth day before it come that they might accordingly lay for the doing of their worke being artificers c. and for their wearinesse being to travell 2 Slothfulnesse as those that drive off either all or part of their busines vntill the Lords day THE PROOFES a Math. 12.1 At that time Iesus went on a Sabbaoth day through the corne and his Disciples were an hungred and beganne to plucke the eares of corne and to eate 2. And when the Pharises saw it they said vnto him Behold thy Disciples doe that which is not lawfull to doe vpon the Sabbaoth 3. But hee said vnto them Have ye not read what David did when he was an hungred c. Mar. 2.23 24 25. Luke 6.1 2 3. as before b 2. Kings 4.22 Then shee said to her husband I will haste to the man of God and come againe 23. And he said Wherefore wilt thou goe to him to day It is neither new Moone nor Sabbaoth day c. c Exod. 12.16 Also in the seventh day shall be an holy Assembly vnto you no worke shall be done in them save about that which every man must eate that onely may yee doe See Math. 12.1 c. as before at a d Levit. 19.18 Thou shalt not avenge nor be mindefull of wrong against the children of thy people but shalt love thy neighbour as thy selfe c. Math. 5.44 But I say vnto you Love your enemies c. See Luke 6.27 to 36. e Math. 12.11 Which of you having a sheepe fall in a Sabbaoth day into a pit will not take it and lift it out Mar. 2.27 The Sabbaoth was made for man and not man for c. Luke 13.15 Hypocrite doth not each one of you on the Sabbaoth day loose his Oxe or his Asse from the stall and leade him away to the water Of the persons to whom this Rest is inioyned CHAP. VI. THe persons commaunded to observe this holy Rest are two fold 1 All Governours whether they be publike as Princes and other Magistrates or private as parents and masters of families 2 All that be in subiection Of Governours two things are required 1 That they rest themselves 2 That they see the Rest kept by those
Of circumstance and that chiefely is twofold of The time when The maner how 1 Of the time when to sing Psalmes c. and that is generally at all times of prosperity and d reioycing but yet not onely then for we reade also of songs of e mourning specially vppon the Sabbaoth day as appeareth by Psal 92. the title of it a day of greatest ioy and then we must sing for ioy indeede of the Lord Iesus 1 Publikely at the Temple because we have then all the means whereby this ioy is conveyed vnto vs. 2 Privately at home thereby to revive and renew our ioy thankfulnesse 2 Of the maner how which must be 1 In our hearts vnfainedly 2 With a grace modestly and comely 3 Vnto the Lord reverently and religiously So much for the Commandement for singing Now as it is commanded so also is it commended vnto vs and that two waies 1 By the testimonie of the Psalmist 2 By holy examples The testimony which the Psalmist giveth of singing praises vnto God is in Psal 147.1 where hee saith that it is good pleasant and comely It is good 1 In regard of the Author for it is a thing appointed by the Lord who being all goodnesse it selfe cannot ordaine any thing but that which is good 2 In regard of the end which is double 1 To make vs more cheerefull and lively in the service and worship of God 2 To comfort edifie our soules in the promises and mercies of God It is pleasant because 1 Heere is pleasure without paine not so in carnall songs 2 The pleasure of this abideth for ever not the pleasure of fleshly songs It is comely both in regard of that which is sung which are the praises of God which are full of heavenly maiestie and grace as also in regard of that excellent beauty and grace which God hath graced his owne gift and ordinance withall the musicke I meane of voyces Which things though they be comely and full of grace in themselves yet doe they not become the wicked more than a gold ring becommeth a swines snowt or a parable the mouth of a foole Prov. and that bicause 1 They hate to be reformed Psal 50.17 2 Their howling doth but profane and pollute sacred songs But it becommeth well the f righteous who when they sing the praises of God must looke to two things especially whereby this holy ordinance of singing Psalmes may the more become them 1 That their hearts be prepared to sing feelingly with a holy affection and good vnderstanding 2 That it be done in comely manner with a grace and two things there be to grace it with all First Reverence Secondly Order both which are requisite in regard of 1 The matter sung which is holy spirituall and the word of God 2 Him to whom we sing and that is to the g Lord. So much for the testimonie which the Psalmist hath given of singing Psalmes it is further commended vnto vs by examples 1 Of our h Saviour Christ himselfe 2 Of the i Apostles and other of the godly By which examples we may further observe that Gods children have sometimes a time Of reioycing onely and then singing is fittest to expresse our k joy Iames 5.13 Of mourning onely and then prayer is more necessary Of singing and praying together and that is when God doth temper the afflictions of his children with the ioy of the holy Ghost as he did vnto Paul and Silas Asts 16.25 who sung in prison after their whipping where they had cause both to sing and to pray to sing because their cause was good and God was with them to pray because their enemies malice was great and their present state was very hard THE PROOFES a Psal 95.1 Come let vs reioyce vnto the Lord let vs sing aloud vnto the rocke of our salvation b Col. 3.16 Teach and admonish your owne selves in Psalmes and Hymnes and spirituall c. Iam. 5.13 Is any man merry let him sing c Col. 3.16 Teaching and admonishing your selves in Psalmes c. as before d Iam. 5.13 Is any man merry let him sing e 2. Chron. 35.25 And all singing men and singing women mourned for Iosiah in their lamentations c. f Psal 33.1 Reioyce in the Lord O yee righteous for it becommeth well the vpright men to be thankefull g Exod. 15.1 Then sang Moses and all Israel this song vnto the Lord. Also Col. 3.16 Singing with a grace vnto the Lord. h Math. 26.30 And when they had sung a Psalme they went out to the Mount of Olives i Acts 16.25 Now at mid-night Paul and Silas prayed and sung a Psalme vnto God c. k Iam. 5.13 Is any man merry let him sing What persons must sanctifie the Sabbaoth day CHAP. XIIII BY whom the Lords day must be sanctified may appeare by these words Thou and thy sonne and thy daughter thy man servant c. Where we have two things to consider 1 What doctrines do arise from these words 2 What Obiections are commonly made against the said doctrines See chap. 15. The doctrines arising from the former wordes of the Commaundement are two 1 That all superiors must sanctifie the Sabbaoth themselves and be as carefull that all their inferiours which are vnder their authoritie may doe the same 2 That Masters of families and their whole families or so many as shall come at all must goe together to the publike sanctifying of the Sabbaoth day Of the first That all superiors may with their inferiors sanctifie the Lords Sabbaoth they have 1 Meanes to effect the same 2 Reasons to move them to execute the said meanes The meanes whereby they may effect it are two 1 Enacting of orders and lawes for it 1 Publike in the Church and Common-wealth 2 Private in mens houses 2 The diligent execution of the same lawes whereby all that are vnder government may be compelled to sanctifie the Lords day The reasons whereby they may be moved are drawne two waies 1 From the law of equitie and common reason For as God hath made them our servants so we must indevour therefore to make them his And as they have sixe daies served vs so wee on the seventh day should cause them to serve the Lord or else we doe for our servants no more than 1 Infidells and heathen people do for theirs 2 We doe for our beasts to whom we give foder rest c. 2 From the examples of Gods servants who alwaies had this care over their families And according to this Commandement did Ioshua promise that a God should be served 1 By himselfe 2 By his familie because hee knew 1 How many good meanes he had to effect it by as 1 Godly exhortations 2 Loving admonitions 3 Severe chastisements 4 Authoritie to expell them his house if they would not obey him 2 Howe the Lord would blesse the said means which he purposed to put in practise for Gods glory And according to this rule also walked b David Cornelius and
after-noone at home in the fore-noone prayers in the after-noone playes c. resembling those monstrous pictures which being looked vpon one way shew very beautifull faces of men and women but another way bruit beasts and vglie birds I write not this as doubting of your constancies but because I have learned of Saint Peter 2. Pet. 1.12.13 That a sound faith hath neede of a strengthening a warie heart of a warning and a pure minde of a stirring vp and therefore I vse this boldnesse in the Lord towards you Wherefore though you see some amongst vs with the Rubenites abide like earth-wormes Iud. 5.16 17 18. amongst their sheepe-folds and some with Gilead lie hovering beyond Iordan and looking which way the world will sway and others with Dan lurking cowardly in ships prepared for flight and others with Ashur lie skulking on the sea shore expecting a day and ready to entertaine some forraine arrivall of Italienated wilde Boares to roote vp the Lords Vineyard yet I doubt not and to that end my prayer shall be that you may with worthy Zebulon and Nephthalie be as you have been most forward in the high places of the Lords field and that all of vs may ieopard our lives in the defence of the Lordes quarrell against the Cananites You even the Kings of Canaan the God of heaven give you both increase of his holy spirit and prosper you in all well doing and sanctifie all our hearts that we may so shew forth the power of his Gospel in our holy conversation that the adversarie may be ashamed of his gainsaying and depraving humour and we may have comfort and boldnesse in the day of the Lord which approacheth apace and slacketh not Your Worships in all good affection William Burton To the Christian Reader COnsidering that the profanation of the Lordes holy Sabbaoth is one of the generall and capitall sinnes of the lande which not a little provoketh the high displeasure and deepe vengeance of God against our whole Nation for that wheresoever it goeth it is accompanied with the contempt of all religion pietie and good order to the letting in of Poperie Atheisme impietie and all iniquitie I doubt not good Reader but thou wilt easily confesse that it is high time for euerie man to put to his helping hand for the remooving or at least for the abating if it may be of this high contempt of the Lords day And to vse all good meanes whereby those which yet sinne of ignorance and weakenesse rather then of any setled wilfulnesse may be brought in some measure to the sound knowledge and holy obedience of this most glorious commandement of God That so at the least for their sakes so fearing God and in his feare drawing neare vnto his true worship which yet are likely no doubt to proue the smallest number the Lord may in his mercie spare the whole land as he spared ripe sinning Sodome for iust Lots sake To which end and purpose it hath pleased God to stirre vp many of his servants both godly and learned to trauel both by speaking and writing in the former argument And among the rest D bound Ma. Grenham Ma. Widly some have laboured as I suppose without preiudice to any be it spoken more abundantly then the rest and that both learnedly and godly having soundly prooved the doctrine by authoritie of the worde and consent of the best Writers and consent both of antiquitie and of later yeares as also vrged the same by many religious and patheticall perswasions vnto the conscience For whose painfull trauels I must acknowledge my selfe the least of all amongst many other most highly bound to give God praise But such is the corruption of our nature in generall but especially of the sluggard to whom a few lines more then ordinarie in spirituall matters seeme to be so many Lions lying in his way to keepe him from reading the same that few of many will hardly take the paines to travaile to the ende of any learned discourse though it be likely to prove never so profitable vnto them at their iourneyes end And many againe are induced rather to read such things as are short and compendious like men that love to goe the nearest way home with a light burthen In which respects I have presumed to offer vnto thee this short abridgement of the doctrine of the Sabbaoth partly to thrust on the sluggard and partly to toll on the wearie and faint and partly to helpe the memories of those that have read and forgot againe but chiefly to stirre vp them with my selfe to a more carefull and conscionable practise of the same Herein know that I have but imitated those travellers who having beene in other Countreys have made a briefe collection of such things as they have observed and deemed memorable telling the world of many a faire Citie which they never builded of many a goodly Orchard which they never planted of many stately Monuments which they never erected and of many curious workes which they never invented c. And all this yet not without some comfort to themselves and some delight to others not without some provocation perhaps vnto some to take the like or greater iourneys to their further benefite and delight having learned that if a man doe but even speake the same things againe which have beene spoken before it is not altogether a fruitles labour If I have added of mine owne as in some places I have though verie little and followed mine owne Method and order in the contriving of this poore ahridgement I have not done it without the approbation of many godly and learned both in the ministerie and otherwise whose iudgement I must and doe euery way preferre before my owne who having perused the same have not onely affoorded thereunto thear good approbation but have also earnestly intreated me many of them and encouraged me all of them to publish the same Whatsoever it be I do humbly submit both my selfe and it to the charitable Christian censures of the reverend Fathers and Brethren of the Church of Christ and to the gracious blessing of the Lord our heauenly father who wil witnesse with me against all that shall be contrarie minded that my principall care and desire herein hath beene and is the advancement of his own glorie in the edifying of his church but especially of that people and congregation amongest whom I have through his merciful providence my standing and abiding Make thy best vse of it assist me with thy praiers Thine in Christ W. Buiton ⧠Of the manner and matter of the fourth Commaundement in generall CHAP. I. THe fourth Commandement laieth forth the doctrine of the Sabbaoth and is dulie to be considered of everie one First for the manner of commanding Secondly for the matter commaunded For the manner of commanding this Commandement differeth from the other Commandements three waies and yet every way it is most forcible to perswade and moove the conscience
on such things and at such times as might carry the greatest shew of being exempted as namely 1 Gathering of Manna d when they were fed but from hand to mouth as they say 2 Making of the Tabernacle e thogh it were the place wherein the Lord should be served 3 Working in harvest time f yea though it commeth but once a yeare and for mans life is most necessary 4 Keeping of faires and markets g carrying of things to be sold and selling of victualls there though then indeed much might be gained As it appeareth by the manifolde Commandements both generall and speciall for the Sabbaoth what manner of rest it is that must be kept so also is it made evident by the vrging and repeating of the word so often in so manie words and so particularly as we have seene before in Exod. 16.23 c. which rest thus vrged is two fold 1 Outward and of the whole body and that is two fold 1 From doing any of the foresaid things forbidden by speciall commaund or other workes whatsoever we vse or may doe lawfully on the sixe daies and they be of two sorts 1 Works of our Vocation And therefore it is not lawfull on the Sabbaoth day for Carriers to travell with their carriages h for Schoolemaisters to teach or studie humanitie for Physitians to reade bookes of surgery or physicke for Lawyers to studie the case peruse evidences c. nor for Iudges and Iustices to ride their circuites or sit in iudgement because all these are the ordinarie duties of their vocation which belong to the sixe daies except in cases excepted in the next chapter 2 Works of our Recreation yea though they be honest and at other times lawfull For 1 If the duties of our vocation without which a Common-wealth cannot stand must cease when we should attend vppon the Lordes worke much more must our pleasures cease without which men may continue though not well 2 As the works of our recreation are lesse needefull than those of our vocation so they doe more hinder vs from the sanctifying of the Sabbaoth by reason of the excessive delight which our corrupt nature doth take in them 2 From speaking and hearing of worldly businesse and that for two causes 1 Because much talking and hearing of worldly businesse doe as much hinder the sanctifying of the Sabboth as much working doe for 1 We may worke alone we cannot talke but with others and so wee hinder both our selves and others too 2 Our mindes cannot be set wholly vpon the worship and service of God as they should and at the same time be talking and hearing of i worldly matters 2 Because this Commandement must be no more restrained then the other And therefore vaine wordes and worldly speeches are heer also forbidden k as well as profane speeches in the first as naming of false gods in the second as vaine othes in the third as contemptuous speeches in the fift as railing wordes in the sixt as filthy words in the seventh as covetous speeches in the eight slandrous words in the ninth 2 Inward and of the minde viz. from studying and thâ—â— â—â—th day worldly matters and great 〈◊〉 there is so to beleeve For 1 The whole law was given to the whole man 2 The creation redemption and preservation to the glorification both of body and soule do bind vs to obey God both in bodie and minde 3 The law cannot else be perfect and absolute like the Law-giver who as he is a spirit so hee will be served in spirit and mind 4 Except our mindes be emptied of all worldly affaires there can be no roome for heavenly meditations to dwell in 5 The very end why we dispatch our hands of our businesse is that our mindes might not be disturbed with them THE PROOFES a Exod. 16.23 To morrow is the rest of the holy Sabboth vnto the Lord and chapter 〈…〉 daies shall men worke but the 〈…〉 day is the Sabbaoth of the holy rest vnto the Lord whosoever doth any worke in the Sabbaoth day shall die the death and 35.2 as before b Exod. 20.10 But the seventh day is the Sabbaoth of the Lord thy God in it thou shalt doe no manner of worke c. c Exod. 31.14 Hee that defileth it meaning the Sabbaoth shall die the death Therefore whosoever worketh therein the same person shall be even cut off from among his people Ier. 17.27 But if yee will not heare me to sanctifie the Sabbaoth day and not to beare a burden nor to goe through the gates of Ierusalem on the Sabbaoth day then will I kindle a fire in the gates thereof and it shall devoure the pallaces of Ierusalem and shall not be quenched d Exod. 16.26 Six daies shall ye gather it but in the seventh day is the Sabbaoth in it there shall be none 27. Notwithstanding there went out some on the seventh day to gather but they found none 28. And the Lord said vnto Moses How long refuse yee to keepe my Commandements and my lawes 29. Behold how the Lord hath given you the Sabbaoth therefore hee giveth you the sixth day bread for two daies tarry therefore everie man in his place let no man goe out of his place the seventh day 30. So the people rested the seventh day c Exod. 31.12 Afterward the Lord spake vnto Moses saying 13. Speake thou also vnto the children of Israel saying Notwithstanding keepe yee my Sabbaoths for it is a signe betweene me and you c. f Exo. 34.21 Six daies thou shalt worke and in the seventh day thou shalt rest both in earing time and in the harvest thou shalt rest g Nehe. 13.15 In those daies saw I in Iudah those that trode wine presses on the Sabbaoth day and which brought in sheaves and laded Asses also with wine grapes and figges and all burthens and brought them into Ierusalem on the Sabbaoth day and I protested to them in the day that they sold victualls 16. There dwelt men of Tyrus also therein which brought fish and all wares and sold on the Sabbaoth day vnto the children of Iudah even in Ierusalem 19. And when the gates of Ierusalem beganne to be darke before the Sabbaoth I commanded to shut the gates and charged that they should not be opened vntill after the Sabbaoth c. h Ier. 17.21 Thus saith the Lord Take heede to your soules and beare no burden in the Sabbaoth day nor bring it in by the gates of Ierusalem 22. Neither carry forth burdens out of your houses on the Sabbaoth day i Math. 6.24 No man can serve two masters k Esa 58.13 If thou turne away thy foote from the Sabbaoth from doing thy will on my holy day and call the Sabbaoth a delight to consecrate it as glorious to the Lord and shall honour him not doing thy own waies nor seeking thine owne will nor speaking a vaine word then shalt thou delight in the Lord c. What works may be done vpon the Sabbaoth day CHAP.
that are vnder them That themselves must rest there is great reason for 1 The Law of God doth no more privilege them to breake the Commandements of God than it dooth other a men 2 Their example is dangerous if they doe not keepe the Rest and profitable if they doe keepe it 3 They must punish those that offend in this point which they cannot doe well if they offend themselves therein As they must keepe the Sabbaoth themselves so they must also see it kept by those that are vnder them 1 The Magistrate in the Common-wealth must see it kept and that two waies First by making of good lawes for the preservation of the rest with penalties and punishments for the offenders Secondly by looking diligently to the execution of the same for whose incouragement the Lord hath recorded in his word two singular things 1 A speciall promise of singular blessing vpon themselves and vpon their b people 2 A notable example of Nehemiah doing the like In whom two things are to be observed See Nehe. 13.15 16. c. 1 What zealous courage should bee in a Magistrate for the suppressing of such abuses as do profane the holy Sabboth and dishonour the name of God 2 What a blessed successe God sendeth vpon the godly endeavours and encounters of all such all enemies and hinderances notwithstanding 2 Maisters of families must see it kept and that two waies First by commanding their families to observe the Sabbaoth Secondly by punishing those that disobey their commaundement Provided alwaies that their commandements and punishments be free from hypocrisie and crueltie to which end they must take heede of three things 1 That they cause not their servants or others to worke for them when themselves doe rest as many hypocrites doe which vpon the Sabbaoth day compell their servants to worke in harvest time send them to faires and cause Shoomakers and Tailers and such like c. to worke and bring home their worke on that day 2 That they leave it not to their servants choice to keepe it or not to keepe it but to take an account of them 3 That they overlay not their servants so with their worke in the six daies but that they may have some time spared them to doe their owne in as to visite their friends when neede requireth to mend their apparrell and buy their provision c. So much of Governers duties in regard of the holy Rest Now of those that be in subiection and they as they are mentioned in the Commandement are of two sorts 1 Such as are indued with reason 2 Such as are voide of reason Those that are indued with reason are of two sorts 1 Those that are of our familie 2 Strangers Those that be of our familie are likewise two fold 1 Such as are of vs as our wives and children 2 Such as are not of vs but with vs as soiorners and servants That servants should then rest as well as their masters there is great reason and is three fold 1 Their condition were else intollerable c And seeing God hath appointed them one whole day in seven we can give them no lesse 2 The place and calling of a servant requireth great dutie and thankfulnesse both to God and man both which are to be learned vpon the Sabbaoth day and that cannot be done without rest both of body and minde 3 God will be honoured in the sanctification of the Sabbaoth as well by servants as by d masters Strangers also must keepe this Rest with vs of what Country or religion soever they be if they be vnder our government and that for two reasons 1 They being ioyned to Gods people and vnder their government must be subiect at the least to the outward discipline and order of the e Church 2 Otherwise they should become snares to intangle Gods people by working when they rest So much for those that are indued with reason Now it remaineth to see further that those things also which are void of reason must rest when the Sabbaoth day comes and they are also of two sorts 1 Things living as cattell and they must rest for two causes 1 For the renuing of their strength for mans further benefite Exod. 23.12 2 Thereby to keepe men the better vnto the obedience of this rest seeing the beasts themselves might not breake it 2 Things without life as the ground from being f digged tilled c. that men might learne thereby of what weight and moment the Sabbaoth is when all creatures should stoope vnto it yea the very insensible ground not free from the subiection of it THE PROOFES a Esa 30.33 For Tophet is prepared of old it is even prepared for the King Deut. 17.18 And when he shall sit vpon the throne of his kingdome then shall he write him this Law repeated in a booke by the Priests of the Levites 19. And it shall be with him and he shall reade therein all daies of his life that he may learue to feare the Lord his God and to keepe all the words of this Law and these ordinances for to doe them Iere. 17.20 And say vnto them Heare the word of the Lord yee Kings of Iudah and all Iudah and all the inhabitants of Ierusalem that enter in by these gates 21. Thus saith the Lord Take heede to your soules and beare no burden in the Sabbaoth day c. Math. 3.10 And now also is the axe put to the roote of the trees therefore every tree that bringeth not forth good fruit is hewen downe and cast into the fire b Ier. 17.25 Then shall the Kings and the Princes enter in at the gates of this Citie and shall sit vpon the throne of David and shall ride vpon Charets and vpon horses they and the men of Iudah c. 26. And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamin and from the Plaine and from the Mountaines and from the South which shall bring burnt offerings and sacrifices and meate offerings and incense and shall bring sacrifice of praise vnto the house of the Lord. c Deut. 5.14 The seventh day is the Sabbaoth of the Lord thy God thou shalt not doe any worke therein nor thy sonne nor thy daughter nor thy man servant nor thy maid nor thy oxe nor thy asse neither any of thy cattell nor the stranger that is within thy gates that thy man servant and thy maid may rest as well as thou Exod. 23.12 In the seventh day thou shalt rest that thine oxe and thine asse may rest and the sonne of thy maid and the stranger may be refreshed d Ephes 6.9 And yee masters doe the same things vnto them putting away threatnings and know that even your Maister also is in heaven neither is there respect of person with him and verse 8. Whatsoever good thing any man doth that same shall he receive of the Lord whether bond or free See Col. 3.11 e Exod. 12.49 One Law shall
be to him that is borne in the land and to the stranger that dwelleth among you f Levit. 25.3 Six years thou shalt sowe thy field six yeares thou shalt cut thy vineyard and gather the fruit thereof 4. But the seventh yeare shall be a Sabbaoth of rest vnto the land the Lords Sabbaoth thou shalt neither sowe thy field nor cut thy vineyard Obiections against the first part answered CHAP. VII OBiections which are commonly made against the doctrine of the Rest are of two sorts viz. such as arise 1 Of some scruple or doubt of conscience among the better sort 2 Of mindes possessed either with a prowd perswasion of mans owne sufficiencie to keepe the Law as the Papists and popish Protestants are or else with greedie covetousnesse and distrustfulnesse of Gods providence as worldlings be Obiections of the first sort are chiefely two which with their answers are as followeth 1 Obiection Christs observation of the Sabbaoth day maketh no more for the continuance of a Sabbaoth then his observing of Circumcision the Passeover the sacrifices and other Iewish ceremonies doth make for the continuance of them But they were all abolished by his death being typicall and ceremoniall and so might the Sabbaoth too being but ceremoniall neyther To this obiection wee answer two waies 1 So much of the Sabbaoth day as was Iewish and ceremoniall is taken away as namely the restraint of a meate dressing and b kindling of fires but as for the day of Rest serving vnto Gods worshippe it was not ceremoniall but morall and therefore was not taken away 2 The Sabbaoth day stoode vpon a surer ground then the whole ceremoniall Law namely the publike worship of God and the releefe of nature which ends of the Sabboth are perpetuall and therefore the Sabboth day also must be perpetuall neither could it with the ceremoniall Law be taken away Now that it was not taken away appeareth by the practise and writings First of all the Apostles in generall long after Christs death and after they had received the holy Ghost Acts 13.14 42 44 and 17.2 as hath been shewed in chap. 2. at the letter d Secondly of Iohn who wrote 97. yeares after Christs ascention and doth plainely avouch the continuance of it by this new and honourable name the Lords day Apoc. 1.10 a name then best knowne to the Church 2 Obiection The Sabbaoth was a memoriall to the Iewes of their deliverance out of Aegypt c therefore that people being now gone to whom that deliverance did belong the Sabbaoth is also gone with them To this Obiection wee likewise answer two waies 1 That the Iewes having that reason to move them besides the other before mentioned were the more straitly bound to the keeping of the Sabbaoth but wee also are bound to keepe it as well as they 2 That it was required of all men long before those reasons were annexed vnto it yea for many hundreth yeares before the Iewes were a people and therefore though those people be gone yet the Sabbaoth is not gone with them 3 Obiection Col. 2.16 Let no man condemne you in respect of an holy day new Moone or Sabbaoth It seemeth by these words that wee are set free from keeping any Sabbaoth at all Answer The Apostle meaneth the time of the Iewish Sabbaoth and other Iewish feasts which being typicall the abolishing whereof may by this place be iustly warranted but yet the Sabbaoth is not abolished with the Iewish day sith Christ hath warranted the whole Law every iot or tittle of it to remaine 4 Obiection The Sabbaoth it selfe is ceremoniall Exo. 31.13 it is made a signe of our sanctification Answer There is some difference betweene a signe and a shadow for shadowes signifie things to come but signes things alreadie come as well as to come The signes in Aegypt were tokens of Gods anger the Sacraments are signes to confirme our faith Rom. 4.10 and Christs miracles were signes to shew forth his glory Ioh. 2.11 yet none of these were shadowes So the Sabboth is a signe memorative to put vs in mind of our sanctificatiō but yet no shadow Indeede the strict keeping of the Rest by the Iewes commanded Exod. 16.23 was a shadow as well as the seventh day yet the Rest commanded in the fourth precept was not so neither had it any ceremony annexed thereunto 5 Obiection Gal. 4.10 Paul saith Hee is afraid that hee hath bestowed his labour vpon them in vaine Because they observe daies and times Where the Apostle seemeth to disallow set times An. The Apostle condemns not al set times for he both kept set times himself with others Act. 20.7 and appointed the first day in the weeke for collectiōs both at Corinth Galatia 1. Cor. 16. But he speakes of those Iewish dais times years which he saith were shadowes of things to come Col. 2.17 and done away by the comming of Christ who was the bodie of all those ceremoniall shadowes of which sort were their Sabbaoths of yeares as namely every seventh yeare wherein the ground did rest from tilling and everie yeare of Iubile wherein bond men went out free and alienated possessions returned againe to the owners Levit. 25.10 And next their Sabbaoths of daies which also were of two sorts ceremoniall and morall Of the first sort were the Passeover Penticost the new Moone and the feast of Tabernacles which in Levit. 23. are called Sabbaoths and also their morall Sabbaoth as touching the time of it and the strictnesse of keeping the rest vpon it and betweene these ceremoniall Sabbaoths and the morall Sabbaoths was great difference as appeareth Levit. 23.37 38. These are the feasts of the Lord which yee shall call holy Convocations c. besides the Sabbaoth of the Lord. 6 Obiection Rom. 14.5 6. The Apostle seemeth to make all daies alike either to be observed or not observed Answer He saith that some men did count them so but the Apostle maketh no such account and the question moved there is not betweene the Iew and the Gentile as some thinke but betweene the stronger Christian and the weaker chap. 5.1 The Stronger esteemeth one day above another which appeareth in that there was a day both commanded received and approved in the Church then the weaker is hee that holds every day alike So that if men count all daies alike it is an argument of their weakenesse whose infirmitie as yet must be borne with so long as it may be for their good to edification chap. 15.2 But if any shall obstinately and with a high hand hold and defend that the Lords day is but as another day we are to rebuke them sharpely that others may feare Obiections of the second sort are as followeth 1 Obiection If it be thus strait as that we must rest in thought word and deede who can keepe it or abide it But we can perfectly fulfill the Law so saith the Counsell of Trent Sess 6. cha 18. Therefore the Sabbaoth day is
not so straitly to be observed To this obiection we answer three waies 1 That no man can perfectly fulfill the Law of God and yet every one is charged to keepe it perfectly purely and perpetually because it is all mens dutie so to doe 2 The harder it is the more wee must strive to keepe it Luke 13.24 3 By this strait and exquisite rule of resting we see first our deserved miserie by the infinite breaches of this Commandement besides all the rest of our sinnes Secondly we see Gods vndeserved mercie in Christ who hath both fulfilled the Law for vs as also freed vs from the curse of the Law and purchased for vs the blessednesse of heaven Of whose benefites we are assured to be partakers when we are perswaded of the forgivenesse of our sins by him alone 2. When we have power from him to die vnto sinne and live vnto righteousnesse in some measure as well in this Commandement as in any other 2 Obiection The world is hard say poore men we have a great charge of wife and children and little earnings we may not starve wee hope God will not be against the earning of a penny or two on the Sabbaoth day c. To this Obiection a double answer may be framed 1 We cannot serve God vnlesse we cast away those worldly and distrustfull cares For Sathan would make men believe that if they serve God they shall famish or beg c. 2 We must have faith to beleeve 1 The Generall promises of d God 2 The speciall promise that is made to the strict keeping of the e Sabbaoth Where also this verie doubt is taken away 3 Obiection Our servants must have some time of recreation they worke hard all the weeke c. Answer It is true indeede and some recreation sometime is almost as necessarie as their meate drinke and sleepe but then be bold of thinke owne and not of the Lords allow it them in the sixe daies and not vpon the Lords day 4 Obiection He that is bound saith the servant and hee that liveth at the commandement of another must obey if we doe not we shall lose our maisters good will and get their displeasure Answer If thou be a servant fearing God and desirous in truth of heart to sanctifie the Lords day then doe this 1 Consider with thy selfe whether it be a worke of necessitie that thou art commanded to doe if it be then thou must obey thy master if not thou must take another course But thou wilt say perhaps that thou seest no necessitie in that thou art commanded What then There may be a necessitie apparant to thy master and not to thee neither is he bound to give thee an account of all his purposes and businesse as for example thy maister commaundeth thee to carry a letter for him or to fetch home and make ready his horse or to goe with him abroad or the like thou not knowing the matter nor occasions of those thy maisters businesse art bound to obey him not demanding a reason of his so doing but conceiving both in reverence and charity of thy masters doings that if he saw not some great necessitie in the matter he would not so imploy thee for charitie dooth ever iudge the best where it knoweth no evill it thinketh no evill 1 Cor. 13.5 But if thou be assured that it is no worke of necessitie which thy maister would set thee about when thou shouldest rest vnto the Lord but that it commeth onely of a greedy desire to get the world c. as to plow to carry wares about the towne to keepe open the shop to set rackes and to worke vpon clothes vsually vpon the Lords day or the like whereof others can iudge as well as thou then thy course must be this 1 In all dutifull and reverent sort on Gods behalfe expostulate and reason the matter with thy maister and intreate him not to compell thee against thy conscience to violate the Lords Commandement but to give thee leave to keepe the holy Rest as the Israelites craved leave of King Pharao to goe and serve the Lord. And surely if thy maister hath any feare of God at all in him or any sparke of desire to please the Lord and hath not seared his conscience as it were with a hote yron or sold himselfe to worke wickednesse in the sight of God hee cannot choose but grant thee thy request 2 If thy maister be so hard hearted and voide of religion that he will not heare thee in thine humble suite then solicite the Magistrate and the Minister and make them iudges of thy cause and see if by their meanes thy maist ermay be perswaded to let thee serve the Lord in keeping the holy Rest and cease not thou all this while to pray vnto God that he would by his spirit move and turne thy masters minde 3 If the Magistrate be of thy maisters minde as many are that have as little religion as who have least so that thou canst not be releeved at his hands then I thinke thou oughtest to venture thy maisters displeasure or else change thy service knowing that it is better to obey f God than men Actes 4.19 Therefore seeing as God commandeth thee to keepe the holy Rest and thy maister commandeth thee to breake it thou must in this case obey God rather then thy master For the keeping and sanctifying of the Lords Sabbaoth is no matter of circumstance and ceremony as some would have it and therefore to give place vnto the obedience of masters being a matter of substance in the fift Commandement but it is also a matter of the substance of Gods worship and service vnto which both thou and thy maisters will must give place And in this case the godly minded servant is not so much to stand vppon tearmes of losing or inioying his masters good will or service but rather to feare the Lord whose service is the best service and freedome it selfe and whose displeasure is more intollerable than the weight of all the world neyther will he ever forsake those that trust in him Reply But where shall I become if my master turne me out of service Answer Comfort thy selfe with the answer of Abraham to his Sonne Isaac Gen. 22.8 God will provide a sacrifice my Sonne so God will provide a service for his servants and indeede God did provide a sacrifice for Abraham though he knew not of it till it came Vers 14. whereupon the name of that place is called God will provide to this day and such a place hath God in store for all that in truth of hart obey his will as Abraham did THE PROOFES a Exod. 16.23 Bake that to day which ye will bake and seeth that to day which yee will seeth and all that remaineth lay it vp for you till the morning c. b Exod. 35.3 Yee shall kindle no fire throughout all your habitations vpon the Sabbaoth day c Deut. 5.15 Remember that thou wert
a stranger in the land of Aegypt and that the Lord thy God brought thee out from thence by a mighty hand and a stretched out arme Therefore the Lord thy God commandeth thee to observe the Sabbaoth day d 1. Tim. 4.8 Godlinesse is profitable vnto all things which hath the promise of this life present and of that that is to come Matt. 6.33 First seeke yee the Kingdome of God and his righteousnesse and all other things shall be ministred vnto you Levit. 25.18 Yee shall obey mine ordinances and keepe my lawes and doe them and ye shall dwell in the land in safetie 19. And the land shall give her fruit and yee shall eate your fill aad dwell therein in safetie e Levit. 25.20 And if ye shall say what shall we eate the seventh yeare for we shall not sowe nor gather in our increase 22. I will send my blessing vppon you in the sixt yeare and it shall bring forth fruit for three yeares 23. And ye shall sowe the eight yeare and eate of the old fruit vntill the ninth yeare till the fruit thereof come ye shall eate the olde f Acts 4.19 But Peter and Iohn answered vnto them and said Whether it be right in the sight of God to obey you rather than God iudge ye 20. For we cannot but speak the things which we have seen heard The second part of the fourth Commaundement requireth the sanctifying of the seventh daies rest Of the sanctifying of the Sabboth in generall CHAP. VIII COncerning the sanctification of the Sabbaoth day foure things are to be cōsidered of 1 Of the meaning of the word Sanctifie which in Scripture is applied 1. To such things as are separated from common and profane vses and consecrated to vses a holy and religious 2 To all other things which are made lawfull for beleevers to vse to their owne benefite by the rule of the b word and prayer 2 That the sanctification of the Sabbaoth standeth in two points 1 In not vsing it about the affaires of this life eyther for carnall pleasure or profit 2 In consecrating it generally to holy vses for the keeping of a Rest without a sanctification of it to holy exercises is but to retaine a shadow without a body specially to Gods worship and service and to nothing else for 1 This is the law of things consecrated to the Lord that they may not be imployed to any other vse but the Lords 2 For this cause it is called a holy Sabbaoth and the Sabboth of the Lord not onely because the Lord did ordaine it but cheefely because it was ordained to the Lords vse 3 By what meanes the Sabbaoth day must be sanctified and those meanes are two fold 1 By assembling our selves together in Gods house or c sāctuary 2 By doing such duties as God in his Sanctuarie shall by his ministers teach vs which duties are two fold 1 Publike and those be also two fold viz. exercises 1 Of pietie and religion 2 Of charitie and compassion 2 Private viz. religious exercises to be practised when the congregation is dissolved great reason for 1 It is against reason to think a little peece of the Sabboth day enough for Gods service and to bestow the rest of the day at our owne pleasure 2 It is not simply said Remember the Sabbaoth but the Sabbaoth day that is the whole day to sanctifie it 4 By whom it must be sanctified viz. by all both governours and all that bee in subiection See chap. 14. THE PROOFES a Exod. 29.44 And I will sanctifie the Tabernacle of the Congregation and the Altar I will sanctifie also Aaron and his sonnes to be my Priests Exod. 40.13 And thou shalt put vpon Aaron the holy garments and shalt anoint him and sanctifie him that he may minister to me in the Priests office Levit. 27.28 Nothing seperate from the commen vse that a man doth seperate vnto the Lord of all that he hath whether it be man or beast or land of his inheritance may be sold nor redeemed for every thing seperate from the common vse is most holy vnto the Lord verse 30. Also all the tithe of the land of the seede of the ground of the fruit of the trees is the Lords it is holy to the Lord. b 1. Timoth. 4.4 Every creature of God is good and nothing to be refused if it be received with thanks giving 5. For it is sanctifyed by the word of God and prayer c Levit. 19.30 Ye shall keepe my Sabbaoth and reverence my sanctuarie And chap. 23.3 In the seventh day shall be the Sabbaoth of Rest an holy Conuocation or Assembly Of the publique duties of Pietie CHAP. IX COncerning the publique duties of Pietie and Religion which are to be practised in the open assemblies of the Church we are to see three things 1 How it can be proved that God will be served by publike assemblies 2 Why hee will be worshipped in publike assemblies 3 How wee must frequent the publike exercises of the Church Of the first That God will be served in the publike assemblies of his people may be proved two waies 1 By the Commandements of God in the holy Scripture requiring the a same 2 By the practise of Churches First of the Iewes after the b captivitie Secondly of the c Christians Of the second Why God will be worshipped in the publique assemblies of his people there may be many reasons yeelded and principally these five which follow 1 That the Church may be discerned a farre off from the Synagogs of idolaters and conventicles of Schismatikes for which cause the visible Church of God is called in Scripture 1 A Mountaine d exalted 2 A e Holy mountaine 2 That Gods dispearsed people spying the Church a farre off might repaire togither vnto f it 3 That the wicked which through contempt should not ioyne themselves vnto the Church or throgh Apostasie should revolt from it might be left without all excuse it being so visible vnto them 4 To shew that we must be no more ashamed of the true service of God then we are of that which we do openly and in the view of all the world 5 To represent vnto vs our vnitie with Christ and of one with another in the g Gospell of Christ Therefore they doe erre which hold 1 That the publike exercises of religion are needelesse which Christ did vsually h visite and had not so much neede of them as we have which David also made so i speciall account of and for want whereof he was so k exceedingly greeved 2 That it is not fit for great persons to goe to the common Assemblies of the Church as if any were better than our Saviour Christ or the Prophet David who was also a Prince as well as a Prophet Of the Third How we must frequent the publike exercises also is a point necessary to be considered For it is not enough as many imagine to come to some part of them onely nor to
continue there from the beginning to the ending but wee must come at the beginning with the first and tarry by them with the last and not to depart till all be l finished except necessitie doth hinder vs. Againe we must take heede how we come m before we doe come and how we heare when n we are come Luke 8.18 And therefore we must come Not as most doe onely outwardly and customably but as the best doe inwardly also and of o conscience and so as we may profite by our hearing c. in the waies of godlinesse and p salvation THE PROOFES a Psal 107.32 And let them exalt him in the Congregation of the people and praise him in the assembly of the Elders Nu. 28.9 But on the Sabbaoth day ye shall offer two lambes of a yeare old without spot and two tenth deales of fine flower for a meale offering mingled with oyle and the drinke offering thereof 10. This is the burnt offering of every Sabbaoth besides the continuall burnt offering c. In which last place some things is expressed and some things are vnderstood there is expressed the doubling of their sacrifices in the publike service of God The things vnderstoode are three First the word which giveth life to the sacrifice Secondly prayer which made their sacrifices acceptable Thirdly confession of sinnes without which they could be assured of the forgivenesse of them b Nehe. 8.1 And all the people assembled themselves together in the streete before the Water-gate and they spake vnto Ezra the Scribe that bee would bring the booke of the Law of Moses which the Lord had commanded to Israel c Acts 13.14 But when they departed from Perga they came to Antiochia a Citie of Pisidia and went into the Synagog on the Sabbaoth day and sate downe 15. And after the lecture of the Law the Rulers sent vnto them c. Chap. 17.1 They came to Thessalonica where was a Synagogue of the Iewes and Paul as his manner was went in vnto them and three Sabbaoth daies disputed with them c. and chap. 18.4 And he disputed in the Synagogue every Sabbaoth day and exhorted the Iewes and the Craecians and chap. 20.7 And the first day of the weeke the Disciples being come together to breake bread Paul preached vnto them c. In which places also vnder one kinde is noted the whole action of the publike service of God d Esa 2.2 It shall be in the last daies that the mountaine of the house of the Lord shall be prepared in the top of the mountaines and shall be exalted above the hills e Psa 2.6 I have set my King vpon Sion my holy mountaine f Esa 2.2 And all Nations shall flow vnto it Psal 122.1 I reioyced when they said vnto me Come let vs goe vnto the house of the Lord. g Acts 4.32 And the multitude of them that beleeved were of one heart and of one soule h Luke 4.16 And he came to Nazareth c. and as his custome was went into the Synagogue on the Sabbaoth day c. i Psal 84.1 O Lord of Hostes how amiable are thy Tabernacles verse 10. For a day in thy Courts is better then a thousand elsewhere I had rather be a doore keeper in the house of my God then to dwell in the tabernacles of wickednesse k Psal 42.2 My soule thirsteth for God even for the living God when shall I come and appeare before the presence of God 3. My teares have beene my meate day and night while they daily say vnto me Where is thy God verse 4. When I remembred these things I powred out my very heart because I had gone with the multitude and led them into the house of God with the voyce of singing and praise as a multitude that keepeth a feast l Ezech. 46.10 And the Prince shall be in the middest of them he shell goe in when they goe in and when they goe forth they shall goe forth together m Eccles 4.17 Take heede to thy foote when thou entrest into the house of God n Luke 8.18 Take heede how yee heare o Iohn 4.24 They that worshippe him must worship him in spirit and truth p 1. Cor. 11.17 Now in this that I declare I praise you not that ye come together not with profite but with hurt And 14 26. What is to be done then brethren when yee come together as every one of you hath a psalme or hath doctrine or hath a tongue or revelation or interpretation let all things be done vnto edifying verse 31. For ye may all prophecy one by one that all may learn and all may have comfort Of the publike duties of Love and Compassion CHAP. X. COncerning works of mercy which make for the sanctification of the Sabbaoth day two things in generall are to be considered of 1 What those workes are 2 After what manner they must be done For the first wee are to know that works of Charitie are of two sorts 1 Corporall and such as tend to the comfort of mens bodies 2 Spirituall belonging to the soule Workes of mercie tending to the comfort and releeving of the bodie are to be put in execution 1 By the Collectours for the poore 2 By other Christians To the Collectours belong two things Collection Distribution Concerning the Collectours dutie two circumstances are wisely to be weighed 1 The time when to make them 2 The persons for whom to make collection c. The time must be fit and convenient and that is the Sabbaoth day which is appointed partly to that a end 1 Because then the word is preached which is powerfull to stirre vp mens mindes to charity 2 Because then most mercies in Christ are offered vnto vs which also should not a little b move vs. Not the time of divine service because 1 So to doe is to bring in a confusion of divers actions of which confusion God is not the c author 2 It is against order and decencie which must be in the d Church of God So much for the time when to collect and distribute Now the persons for whom and vnto whom the Collectours are to gather and distribute are 1 Of our owne Congregation 2 Of others generally for all that neede specially for the godly poore that are of the e houshold of faith So much for the Collectours duties Now workes of mercie for the comfort of mens bodies are to be done also vppon the Sabbaoth day by other Christians as well as by the Collectours and that two waies 1 By themselves if they be able or may conveniently by reason of their place and calling 2 By others for them if they cannot themselves Those workes which they are to doe by themselves are cheefely two 1 To visite the poore whether such poore as are at libertie yet in miserie by reason of sicknesse trouble povertie c. Math. 25.35 c. or in prison and that especially by going vnto them because as the sight of the wounded man much moved the f
Scripture to our further g comfort and instruction 2 The better vnderstand the preaching 3 Make the better vse of that we heare So much of preparation before we goe to the publike exercises of religion Now of meditation when wee are gone from them which dutie that we may the better put in practise we are to know foure things 1 What meditation is 2 How hardly men are drawne vnto it 3 How it is commended in the scripture 4 That we must meditate as well vpon the workes as vpon the word of God Of the first Meditation is an exercise neither of the eye nor of the eare nor of the tong but of the minde onely after speaking reading hearing and beholding whereby 1 We call to minde that which wee have h heard read or seene 2 We doe further muse and reason of the same with our selves 3 We doe apply it to our owne vse and make practise of it Of the second That men naturally are hardly drawne vnto meditation the divell envying the great good of it is most certaine for 1 Most men naturally desire to passe the time as merrily as they can and to avoide muzings and melancholie dumps as they call them Secondly lest they should fall vnawares into meditation they will 1 Cut off all meanes that might procure meditation by being alwaies in pleasant company 2 Maintaine foolish and profane jestures in their houses if they be able of purpose 1 To feede their owne profane and irreligious humors 2 To keepe them from meditating and studying of mortification Of the third Meditation is commended vnto vs in the Scripture as a thing that is 1 A speciall good meanes to cause vs to keepe the Commandements of God and to prosper in that we take in i hand 2 A true note of a man that is both truly godly and truly k happy 3 The practise of the godly when they would withstand the force of slaunderous tongues and other l wicked devises and when they vnderstand more of Gods law than m other men Of the fourth We must not onely meditate vpon the word of God which we reade and heare but also of his workes which we behold in the heavens in the earth in the sea in our selves c. that so wee may 1 Learne the invisible things of God as well by experience as by n doctrine 2 Thereby be confirmed in o godlinesse and be assured of p Gods truth and favour THE PROOFES a Exod. 19.10 Moreover God said vnto Moses Goe to the people and sanctifie them to day and to morrow and let them wash their clothes Eccles 4.17 Take heede to thy foote when thou entrest into the house of God c. b Luke 8.18 Take heede how ye heare 1. Cor. 11.28 Let a man therefore examine himselfe and so let him eate c. c Hest 4.10 And fast ye for me eate not nor drinke in three daies day nor night I also and my maides will fast likewise and so I will goe in to the King c. d Ephes 6.18 And pray c. for all Saints 19. And for me that vtterance may be given me that I may open my mouth boldly as I ought to speake e 1. Cor. 2.7 But wee speake the wisedome of God in a mysterie c. 8. Which none of the Princes of this world hath knowne c. f Ephes 5.8 For we were once darkenesse g Acts 17.11 These were also more noble men than they of Thessalonica which received the word with all readinesse and searched the Scriptures daily whether those things were so h Luke 2.19 But Mary kept all those sayings and pondred them in her heart i Ioshu 1.8 Let not this booke of the Law depart out of thy mouth but meditate therein day and night that thou maiest observe and doe according to all that is written therein for then shalt thou make thy way prosperous and then shalt thou have good successe k Psal 1.2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night l Psal 119 23. Princes also did sit and speake against me but thy servant did meditate in thy statutes 78. They have dealt wickedly and falsely with me but I meditate in thy precepts m Psal 119.99 I have had more vnderstanding than all my teachers for thy testimonies are my meditation n Rom. 1.20 For the invisible things of Him that is his eternall power and godhead are seene by the creation of the world being considered in his workes c. o Psal 92.4 For thou Lord hast made me glad by thy workes and I will reioyce in the worke of thy hands 5. O Lord how glorious are thy workes Psal 77.11 I remembred the workes of the Lord certainely I remembred thy wonders of old I did also meditate all thy workes c. Psal 8.3 When I behold thine heavens the workes of thine fingers the moone and the starres which thou hast ordained 4. What is man say I c. p Esa 40.12 Who hath measured the waters in his fist and counted heaven with a spanne and comprehended the dust of the earth in a measure and weighed the mountaine in a weight and the hills in a ballance c. Math. 6.25 Be not carefull for your life what ye shall eate c. 26. Behold the fowles of the heaven c. 28. Learne how the lillies of the field do grow c. Of those duties that are to be performed with others and first of Conference CHAP. XII THose duties which are to be performed with others for the private sanctifying of the Sabbaoth day are two 1 Conference of Gods word and workes which on the Lords day wee reade heare see and heare of 2 Singing of Psalmes See chap. 13. Concerning Conference five things are well to be observed 1 With whom to conferre 2 Why conference must be had vppon the Sabbaoth day 3 Why it is so little vsed 4 How to conferre 5 What is the fruit of conference Of the first point With whom to conferre Conference is to be had with two kindes of persons 1 With our a owne families and that for two causes 1 To whet our own memories 2 To convey religion vnto our posteritie 2 With other persons namely our neighbours b that feare God and our c Ministers Therefore it followeth that the Minister must not be vnlearned for then he cannot resolve mens doubts nor satisfie mens consciences c. nor prowd and disdainefull for then hee will not admit any conference especially with poore simple men Of the second point Why on the Sabbaoth day Conference is good and necessary at all times but especially on the Sabbaoth day and that for two causes 1 Because we have then lately heard the word and after a more speciall manner and so have greater occasion and provocation to confer 2 We have then more leasure by reason that we are not to be interrupted with worldly matters Of the third point Why it is so little vsed The
Abraham But so doe not many now in the light of the Gospel for 1 Many have no care at all to sanctifie the Lords day themselves though they be content for their ease sake to rest and therefore cannot with any conscience require it of their families 2 Others though they have some care of it themselves yet they thinke that the vrging of it to their families is a thing not belonging to them 3 In great mens houses it is much neglected for there we shall see 1 Many idle Servingmen having little to doe on the sixe daies are never looked vnto for the seventh day 2 Others of office and great attendance as Cookes c. seldome or never or by halfes come to sanctifie the Lords Sabbaoth with the Congregation So much for the first doctrine The next doctrine followeth and that is that all which doe come must come together to the publike sanctifying of the Sabbaoth day which readinesse to serve God is further confirmed two waies 1 By Scripture 2 By common reason By the Scripture it is confirmed where we shall see that it hath beene 1 Practised by c Gods people 2 Prophesied to be in Gods people in the time of the d Gospel By common reason it is also maintained for 1 There is but one law made for the master and his family therefore if he thinke it time for himselfe to come to Church when the divine service shal beginne then is it time also for all his family to come with him that shal come at all 2 When men goe to faires and feasts especially they will be carefull to goe with their neighbours and wives together much more ought they to goe together to the e Lords markets to the f Lords feasts But great is the ssackenesse of our age in this respect one comming so long after another which would be reformed if men would consider but 1 The cause of this slacknesse which is want of 1 Zeale to Gods glory 2 Love to the salvation of their brethren 2 The cursed effects of it in families which are much Rebellion and vnfaithfulnesse in wives Stubbornnesse and disobedience in servants and children Wickednesse and disorder in all to the shame of them all The reason is this It is a iust thing with God to pay men with the same measure that they have measured to his Maiestie Seeing then that they will not give vnto God his due they shall want of their owne due and those which are rebellious and negligent in the service of God shall finde the like service at the hands of their inferiors 1. Sam. 2.30 Those that honour me I will honour saith the Lord and they that despise me shall be despised THE PROOFES a Ioshu 24.15 And if it seeme evill to you to serve the Lord choose you this day whom ye will serve whether the gods which your fathers served that were beyond the floud or the gods of the Amorites among whom ye dwell but I and mine house will serve the Lord. b Psal 101.6 Mine eyes shall be vnto the faithfull of the Land that they may dwell with me he that walketh in the perfect way he shall serve me 7. There shall no deceitfull person dwell within mine house hee that telleth lies shall not remaine in my sight Acts 10.2 Cornelius a devout man fearing God with all his houshold So Abraham Gene. 18.19 I know that he will command his sonnes and his houshold after him that they keepe the way of the Lord. c Psal 42.4 I powred out my very heart because I had gone with the multitude and led them into the house of God c. Psalm 122.1 Come let vs goe into the house of the Lord. d Esa 2.2 It shall be in the last daies that the Mountaine of the house of the Lord shall be prepared in the top of the mountaines and all Nations shall flow vnto it e Esa 55.1 Ho every one that thirsteth come ye to the waters and yee that have no silver come buy and eate I say buy wine and milke without silver c. f Math. 22.4 Againe he sent forth other servants saying Tell them which are bidden Behold I have prepared my dinner mine oxen and my fatlings are killed and all things are readie come vnto the marriage Obiections against the doctrine of the former chapter answered CHAP. XV. THose Obiections are made commonly by irreligious persons and yet in outward shew willing to have the Sabbaoth sanctified by all but for the not practising of the former doctrine they alleadge two things 1 An impossibilitie or great difficultie of the matter at the least 2 A sequell of great inconvenience They which pleade the former are of two sorts 1 Great persons for place and calling whose Obiection with the Answer followeth in this manner Obiection In a great familie many must needs be absent by reason of great provision and much businesse c. Answer 1 It is true at sometime and vpon some occasion but ordinarily and continually they may not for the Lord hath not laied any such calling vpon any man that should keepe him in a continuall breach of the Sabbaoth day 2 Where there is great care to please and serve God by prayer the Lord will give such wisedome that they shall redeeme if not the whole yet a great part of the day which else would be mis-spent as namely 1 By letting passe many needlesse things 2 By preparing much before hand 3 By rising the earlier in the morning 4 By taking interchangeable help of other servants 5 By contenting themselves with so much the lesse though not in quantitie because many must be relieved yet in quality with lesse curious dressing which cheefely taketh vp the time The second sort of men which plead impossibilitie and difficultie are inferiour housholders and they obiect in this manner Obiection Wee would have it as you say it should be Sir but we cannot bring it to passe because our wives are froward so that wee cannot rule them and our children and servants are stubburne and obstinate Answer 1. Such a mans case is to be pittied as one that is rather to be governed than to governe and they might doe well to set vp one of them in their a stead seeing they having so great authoritie doe suffer themselves to be so abused and over-ruled in the best things 2 That this abuse might be reformed the man is wisely to exercise his authoritie and not to let his wife and servants come after him at their pleasure but to say vnto them Come let vs goe together and not leave till it be performed So much for those that alleage difficulty Now there be others which pleade a sequele of great inconvenience that would follow and they obiect as followeth Obiection To deale thus straitly with servants is the next way to be rid of all our servants And how then shall our worke be done Answer 1. It is a great impietie to thinke that the Lord would require that of vs which will drive vs to such inconveniences and not to be perswaded rather of the b contrary See 1. Tim. 4.8 Math. 6.33 2 The divers natures of servants being considered this obiection will be of no force for all servants are eyther wicked or religious or falling away or indifferent If they be Wicked and will not serve God their roome is better than their company for they will never doe vs faithfull service which are so vnwilling to serve God If they be religious this is the way to keepe them If indifferent this is the way to win them If falling away this is the way to recover them 3 We shall no more be left servantlesse than our godly fore-fathers who vowed to serve God with their families yet had servants inow as Ioshua David Abraham Cornelius c. Reply Those times were better than these and good servants were then more plentifull than now they are Answer 1. Our forefathers vsed moe good meanes to make their servants Gods servants whereby Gods blessing was more vpon them 2 The Lord is no respecter of persons times or places therefore let vs vse such meanes as they did and we shall have as good servants as they had THE PROOFES a 1. Cor. 6.4 Set vp them that are least esteemed in the Church I speake it to your shame b 1. Tim. 4.8 Godlinesse is profitable for all things and hath the promises of this life present and of that which is to come Mat 6 33. First seeke the Kingdome of God and his righteousnesse and all these things shall be cast vnto you FINIS