sabboth day when he comes home either his master or dame allow him in it or else they bee mute and say nothing to him or if they doe begin to reprooue him it is done so coldly so careleslie with so little vehemencie that the seruant may well perceiue it comes from the teeth outward his master is not greatlie sorrie within it neuer vexeth his hart for the matter and therefore hee cares not for such chiding hee will to it the next sabboth againe Then secondly this serues for the instruction of all householders that desire to bee indeede as well as to bee accounted christians that they should haue an eie to their seruants in the keeping of the sabboth Euen as one the weeke day they will call them vp and see that they bee readie to their businesse so on the sabboth cal them vp in the morning see that they be readie for the worke of God especially sith the works of their calling bee such as they may doe without any great preparation A man may rise out of his bed and goe straight and hold the plow or driue the cart as well as if hee had an houres consideration but vnlesse one haue sometime to disburden his hart of worldly thoughts and to fit himselfe by prayer holie meditations to heare the word hee can neuer doe it well nor so as the word will bee profitable vnto him therefore they must bee stirred vp that they may haue time to make readie their harts that they come before God with a quiet an emptie minde Now in this dutie many of Gods children faile that euen themselues and their whole family take libertie to sleep out a great part of the morning and thinke it inough to rise and goe to church not regarding any time of preparation and hence it is that the exercises be so vncomfortable and vnprofitable to them And then secondlie the maister must bee careful to haue his family come with him in good due season to the house of God with the whole congregation not as many doe that are so negligent as much is past before they come The wife comes at the second lesson he drops in at the end of praier and the seruants follow when halfe is done They would not doe thus to haruest worke but he would make them get all things readie that they goe together to get in his corne and not come dropping one now and another anone why should not one therfore be as carefull for the foode of his soule and to eate of the bread of life in the house of god to come joyfullie himselfe and his wife and bring their familie with them that they may be at the beginning and tarrie out till the ending that they may haue the whole fruit and not as some doe bee gone before the sermon end or at least runne away before the praier be made for a blessing and the blessing pronounced by the minister which shewes they neuer felt the goodnesse of the blessing they are so loth to tarrie the ministers prayer because they want the spirit of prayer themselues and cannot tell the benefit of a faithfull prayer for if the sweetnesse of gods blessing had distild vpon their soules or they had neuer felt the comfors that follows a prayer made in the holy ghost they would be more desirous of these things then they be and not hast so from them as if it were a curse not a blessing and some things tending to their hurt not a supplication to God for their good And as they must call them vp in the morning so an other dutie is to examine them after and call them to account how they haue profited as if mens seruants be sent to the market they will not let them goe without takeing account how they haue done their businesse and what markets they haue made so when they come from the church they come from the market of their soules they should question with them to see what good bargaines they haue made for their soules what profit they haue had by comming to Gods ordinances and thus laying their store together to help one another This serues also for the instruction of seruants that sith God hath layde such a charge vpon their superiours to looke that they keepe his sabboth therefore they should willingly be ruled and suffer themselues to be guided by them in this point and as well obey them in the sabboth to be diligent in the works of God as in the weeke daies to obey them for matters of their owne calling They must not say as many prophane seruants will if they call them and will instruct them in religion they will none of that but you hired me say they to doe your work and take my wages and there an ende what needes all this doe about keeping the sabboth and comming to the sermon let mee looke to that my selfe Nay but if they be Gods seruants and you Gods seruants your masters hired you to doe Gods work and in the Lord to doe their work therfore this is a prophane answere and these be ill seruants But much more vilde are they that will runne abroad to wickednesse to dauncing to swilling to wantonnesse c. making that their sabboth daies work which is vnlawfull at any time to plow and to cart be things lawfull and profitable in fit time but to daunce and follow wantonnesse is naught euery day but much more vilde and abhominable vpon the sabboth day Therfore such seruants must by force be constrained not to violate Gods sabboth or if no meanes will serue a christian master must not haue his house pestered with such open rebells against God Thus much God shewes the duties of christian housholders that they must themselues and see that their seruants abstaine from all the works of their calling and doe onely works of pietie and mercie which works of mercie they must not doe vpon the Lords day in loue to their owne commoditie but in obedience to God and compassion of the creature Now the Lord goes further to shew what course must be taken with men of an other religion saying Nor the stranger that is within thy gates HEere hee shewes that if a stranger come within our iurisdiction that are christians though we cannot command him to come to the exercises of religion yet the magistrate must not suffer him to doe any seruile worke to pollute the sabboth for by the gates heere the Lord meanes authoritie and jurisdiction because in former time the place of judgement and where authoritie was exercised was in the gates Hence then in that the magistrate must looke to forreyners this generall doctrine may bee gathered that it is our dutie being christians not onely to keepe the sabboth our selues and to looke to those that are belonging to vs but so farre as we can euen to strangers or to any other And this is that which is commended in Nehemiah that when the men of Sidon that
words Wherefore the Lord blessed the seauenth day and hallowed it HEere God shewes that if none of the former reasons will preuaile yet wee should bee moued for our owne benefit to regard it for nothing is more auaileable to bring a blessing on soule bodie then the religious keeping of the sabboth for God hath appointed it to the end that hee might haue occasion to communicate his goodnesse to the diligent obseruers of it So that from this reason that he saith God sanctified the day j. set it a-part for his vse and blessed it that is appointed it for a meanes of blessing to the obedient for the day it selfe is no more blessed then other daies From hence I say wee may learne that the way to get all blessing is to keepe holy the sabboth this is the most direct and sure meanes to get all comfortable prosperitie to keepe an holy rest to God vpon his day One reason is because God hath sanctified it to this end as for inward benefits is shewed Isaiah 56. 4. 7. Where the Lord shewes that for inward blessings if any of what estate so euer will keepe Gods sabboth hee shall haue his hart filled full of spirituall joy God will giue him the spirit of praier and heare his praiers God will giue him abilitie to serue him and accept and reward his seruice And Isai 58. 13. 14 If one will keepe himselfe from polluting Gods holy sabboth and keepe it carefullie then he shall delight in the Lord that is God shall so shew his fauour and loue to his soule as hee shall bee joyfull in God so blesse his hart and conscience as that he shall feele that God is his God loues him and cares for him so that hee shall exult and rejoyce in this and finde Gods blessing both for heauen and for earth so that the mouth of God hath spoken it what euer flesh and bloud will obiect we haue the sure promise of God and it shall bee found true and faithfull So for things of this life Iere. 17. 24. The Prophet hauing foretold the destruction of Ierusalem prescribes a preseruatiue to thē which if they would take as yet their case was curable and that would help all namely to forbeare their worldly businesse on the sabboth and so doe the works of the Lord and then they shall enjoy their cittie and their houses and their wealth withal prosperitie and aboundance So that we see for soule and bodie Gods promise is that the sanctifying of the sabboth will bring happinesse and comfort to both The vse then of this is first for the terrifying of all sabboth breakers for if the keeping of a sabboth be the way to blessing as the truth of God hath sayd it then on the contrary side the contempt and neglect of it leades to all curses and wretchednesse For God hath shewed that this will kindle a fire vpon their houses but they hope to quench it no they shall not it cannot be quenched one may as well quench hell fire as the fire of Gods curse in this life if they continue still in this sinne And in truth experience shewes it that there is a wild fire most continually set vpon such mens goods that they come to naught and if they get mony yet they put it in a broken bag the canker of Gods vengeance eates all vp and they come to neede and want where shall one finde one in twentie that be common sabboth breakers as carriers and such like but they come to misery or if they doe thriue in the world and whord vp outward riches the curse of God seises more violently on their soules and this is the greatest plague of all for now it shewes that God hath no purpose to doe them good for those whom hee loues he corrects and this is the sorest miserie that can bee for a sinner to thriue in his sinne this hardens his hart and makes him runne with full course to hell as no such men is seene they be the most wicked and disordered persons that can bee they profit nothing by reading Gods word hearing worketh not in them they haue no affection in prayer but euen as dead stones no spirituall thing can worke vpon them for their good but euerie wicked and worldly thing hath strength and power enough to worke on them for their greater hurt So that in truth God shewes how hee likes of their course and this should terrifie them from this so daungerous and miserable a course of liuing Secondlie sith God doth promise a blessing vpon those that sanctifie his sabboth that they shall thriue in the Lords house and in religion and in other worldlie matters so farre as may stand with true prosperitie sith he hath spoken this that must stand which goes out of his mouth therefore it is for their comfort that the blessing of God shall attend vpon them whether they haue little or much If they haue abundance the abundance shall bee for their good to be more abundant in good and if they haue but from hand to mouth God will so prouide that yet they shall not want necessarie things but he that brings the day will bring foode and maintainance for the daie so that he neede not care for to morrow but cast his care vpon God whose truth it concernes to care for him and this they are sure off they shall haue a soft hart and a quiet conscience and shall receiue comfort from Gods promises and if one thriue in Gods house he neede not care carkinglie and distrustfullie how he shall doe in his owne house One may know how he shall speede at home by looking how hee serues God in the Church If hee keepe an holie rest with an holie hart holylie he shall haue rest to his soule peace joy to his conscience and bee set in so sure an outward estate as that nothing shall befall him for his hurt But then if one will haue this blessing he must keepe these three rules First let him make it a delight to keepe the sabboth and his joy to doe the workes of the sabboth let him long for it before it comes and bee glad of it when it comes because it frees him from all worldlie cares and thoughts and then hee hath a commandement more especiallie to cast his care vpon God and not to trouble himselfe a whit with them And so he saith in Isay call it a delight to consecrate it to the Lord take as much pleasure in doing the exercises of religion as the workes of your calling And more to indeede for they bee more easie and comfortable by farre wee must come as hungrie to the house of God and with as good an appetit as to our dinner or supper at home for in deede God keepes the best house hee makes the best cheere if wee can bring a good stomacke to the bread of life that hee breaketh vnto vs. But if one bee loth to come and must be
of the Lord our God but vse it with all reuerence The parts are two A prohibition in these words thou shalt not take the name of the Lord thy God in vaine By the name of God is vnderstood all those things whereby God as by his name hath made himselfe knowne vnto men as his titles his attributes his word and his works In vaine j. rashly idly carelesly without reuerence and due regard The second part is a reason in these words For the Lord will not hold him guiltlesse j. God will surely punish him vvhich reason God sets downe because no signe goes more easily vnpunisht through the hads of men then this for many vvill take it hainously to haue their owne names spoken ill of and abusd But so slight a regard haue most men of God that though his name be blasphemed and profaned though he be dishonored and vilified they lay it not to hart nor care for it therfore least men should make no account of this so great a sinne because it is a thing that mans lawes takes little or no notice of hee sets downe the punishment that though the positiue law of men take no hold on such persons yet the God of heauen and earth will take such in hand and deale with them himselfe hee will not commit them to the hands of inferiour officers but himselfe will see their execution done Now the commandement doth partly forbid partly command it forbids in generall to take the name of God in vaine as is shewed in this Table following Gods name is taken in vaine in life by liuing vngodlily in the profession of religion speach or without an oath in speking vnreuerently of Gods word idly and curiously jestingly wrestingly to charmes titles admiration imprecation gratulation attributs vnreuerently in freeting in defence of ill works within as without as election reprobatiō creation passion with an oath swearing vainely in common talke wickedly to doe euill falsely of that we know not to bee true and purpose not to doe FIrst Gods name is taken in vaine in life by an vngodly and vnholy conuersation of those that professe the religion of God And so Rom. 2. Paul sets downe a reproofe of Iewes that for their sakes the name of God is ill spoken off among the Gentils The Gentiles hated Gods name and were enemies to religion inough of themselues when no occasion was giuen but when they saw the Iewes that profest themselues to bee Gods people and to loue and worship him and to be loued of him also to liue so wickedly to deale so craftely couetously and cruelly this made them hate religion much more and speake ill of God more presumptuously And so in Ezek. 36. The prophet chargeth this vpon them in the 22. ver That they polluted the name of God among the heathen They were so farre from conuerting any one by their good example that by their ill behauiour they made those to hate God which else might haue bene drawne to some liking For that vvhich the wise men speakes in the naturall family is true also in the house of God a wicked sonne saith he is a griefe to his father and a shame to his mother Let an hundreth rogues and vagabonds and runnagates play the filthie persons the vnthrifts the theeues this brings no discredit to the father no man chargeth the fault vpon him he beares no reproch But if his sonne that is brought vp with him in the family and is called after his name shall doe any such thing himselfe hath not onely a blot but he brings also an ill report vpon the whole family his father shall beare a great part of this disgrace So let all the Atheist and papists and carnall worldlings in the world liue wickedly and shew themselues to be as they bee filthy beasts goates and swine without grace and the feare of God it is no such great matter they beare all the blame themselues and the shame lights vpon their owne necks God and his children and his religion are no whit the worse thought of but the better rather when the life of one kinde is compared to the other But now let a professor fall into any wickednesse one that makes a shew to be begotten of God by the immortal seed of the word to be a childe of the church a member of Christ a temple of the spirit let such an one breake forth to some grosse sinnes here will be matter for all the hel-hounds in a country to talke of now the diuel his lims will exult brag now they sharpen and whet their tongues the religion of Christ shal be blasphemed the professours of religion taunted euerie one shall haue this layde in his dish that desires to be a christian and the name of God and the spirit of God shall not escape without some blot of reproch ho say they these be your professors these be these holy men that be so full of the spirit these be they that will be the holy saints of God these be they that runne to sermons and carry bibles these be the fruits of their profession you may see what godly men they be I warrant you they be all alike neuer a barrell better herring you may see by one what be the rest Thus we see what a great staine religion hath among men by the name of those that be hipocritically religious and liue vngodly lie with-out the power of it how they fill wicked mens mouthes full of slaunder giue their malicious harts matter to set it selfe a worke against God and Godlie men and this was the sinne of Ophni and Phineas they should haue bene the Lords high priests haue giuen such good exhortations haue shewed such grace in their conuersation as that all men might haue delighted to come into the place of Gods worship and to serue him according to the law but they were so wicked and so vngodly and so full of filthinesse that the seruice of God by their meanes was made hatefull odious and loathsome Sith then this is such an high taking of gods name in vaine to be a bramble in gods vinyard This serues for the confuting of those men that think if they can keepe their tongues from swearing and forswearing then they be neuer a whit guiltie of the breach of the third commandement if no man can charge them with an oath or periurie they think they need not repent for taking Gods name in vaine Not so but let them know that by an ill lyfe by walking and conuersing after a sinnefull manner they may prophane Gods name more hurt religion more and bring more griefe into the harts shame into the faces of professors then an other by a thousand rash oathes yea by grose and open perjury It is a great fault to abuse the religion of God in lyfe as the titles are attribute of God in speach and therfore vnlesse those that be called christians labour to be christians that their
touch him a little with a rebuke for his wringing and oppression shew him that the loue of the world is enmitie to God and that couetousnesse is idolatrie then comes in this place of scripture which must salue all what hath not God commanded a man to labour in his calling doth not God say hee is worse then an infidell that prouides not for his familie and so all must goe vnder the name of good husbandrie and thrift and prouiding for his familie But consider thou that standest thus for thy labour God will haue thee labour but not to serue the diuell in thy labour take paines in thy calling but hurt not thy neighbour by it prouide for thy children lay vp but lay vp a treasure in heauen prouide to bring them vp in the feare of God and in some christian vocation first prouide that they may be christians and then one hath well prouided for them store vp mercifull workes then the righteous is mercifull and lendeth his seede injoyes the blessing Thus God will haue one labour with godlynesse and prouide so for his children as hee prouides for his owne soule So come to angrie and passionate persons they can haue some thing to say for their sinne to and that out of Gods word when they haue broke out into foolish and vnaduised passions tell them this is naught anger rests in the bosome of fooles and the wrath of man fulfills not the law of God oh but I pray you doth not S. Paul say be angrie and sinne not It is true hipocrite but if thou wilt be angrie without sinne bee angrie first with thine owne sinne begin at home condemne the follie that is in thine owne soule or else thine anger is not holie spirituall but diuellish fleshlie and carnall So al-most in all other sinnes there is scarce any other sinne so bad but vngodlie persons will stand in defence of it and if they can snatch a few words out of scripture and teare them violentlie from the true sence thereof vnto their owne lust they count this a matter of great wittinesse but in truth it is a matter of great horrible wickednesse and a damnable prophaning of the name of god when one can wrest hale together manie places and say much for his sinne it is not a note of more wit but of more acquaintance with the diuell for their tongue is set on fire of hell it is tipped with hell fire blowne by the stinking breath of Satan when they haue said all they can they haue made their sinne more grieuous their hart more hard and them selues more cursed in that they haue done no thing all the while but dishonoured God to make him a patrone of wickednesse and his word a sword for the diuell Fourthlie the word of God is abused profaned by turning it to charmes and spels all kinde of sorcerie to cure such persons as be mispoken as they tearme it and ayr'd as such foolish tearmes they haue and to say the Lords praier or some place of scripture to find things that be lost with many such wicked thinges this a sinfull peruerting of Gods word And wheras men commonlie excuse themselues for this sin because the words be not ill yet let them know that when one abuseth good words to a wrong end they be euill words to him and if the word of God be peruerted to such an end as he hath not appointed they be the diuells words to him that thus peruerts them and Satan is no lesse daungerous an enemie when hee comes like an angell of light then if he appeared in his coulours and this charming God himselfe condemnes in the law saith that he will finde out such persons So that both these charmers and those that goe vnto them be wicked abusers of Gods name and either they shall haue no successe in the thing they sought for or if they haue it is a greater plague for now they prosper in their sinne and their hart is made more hard incureable And thus the word of God is abused Now the remedie against this abuse is that we labour to apply Gods word to the right ends that he hath appointed and if we will know these ends we may see them 2. Tim. 3. 16. The whole scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Heere hee shewes how we must imploy the scriptures of God and first generally he saith they be profitable shewing in generall that the word of God must neuer be medled withall but for some profit in all conferences wherin we bring in the word of God and in all maner of vsing Gods word this must be the closing and shutting vp of all that there be some good done that some body be the better for that some fruit be reaped where profit is not the end Gods word is not rightly applyed Then perticulerly he shewes wherin this profit consists first to teach j. to enlighten the vnderstanding that one may get more knowledge and his minde is thus bettered Secondly to conuince that is to refute and beat downe heresies false opinions afore to teach the truth now to pul vp heresies that the judgement may be sound Thirdly to correct j. to reforme amend the offenders to cōuince ill opinions to correct ill conuersations Fourthly to instruct j. to shew how one should amend his ill manners and how he should doe good as well as that he must forsake that that is ill how to liue well and how to haue such a good conuersation that one may haue comfort in his lyfe and death These are those ends of the scripture to which whosoeuer imployes it shall not dishonour Gods name and hurt his soule but glorifie God himselfe be made absolute perfect and readie to euerie good work Thus much for taking Gods name in vaine by speach without an oath but in vaine speaking and other abusing Gods word Secondly Gods name is thus taken in vaine by abusing his tytles as God Iehouah Iesus Lord and such other And that either in admiration as when one in the hearing of any odd matter or strange report shall breake forth into such vaine wandring speaches good Lord O Iesus O Christ Lord haue mercie vpon vs what a thing was that wherein one names Gods titles without any conscience and reuerence of him Therefore those which haue done so must repent So likewise we abuse Gods titles in rash petitions and imprecations as Sarah in a fuming chafe comes to Abraham and saith she the Lord be judge betwixt mee and thee and thus she must needs haue a purchased sessions and God must come downe from heauen in all the hast none else would serue the turne to redresse some wrong that she thought she had what was the matter vvhy Hagar had dealt something
oppressed he will not suffer that his sacred name shal be thus wickedly abused to be made a shelter for lies and slaunders but when the good time comes he will let the world see how vildly and shamefully they dealt and though now whilst God holdeth his peace they flatter themselues and care not a jot to prophane his name so they may effect their malicious purpose and matters goe on their side yet God will haue a care that their wickednesse shall returne and fall vpon their owne heads their owne shame shall couer their faces and the wrong done both to his name and to his seruants shal be fully discouered and auenged Thus much concerning the third commandement for the glorifieng of Gods name Now followes the fourth In these words following Remember that thou keepe holy the sabboth day sixe daies shalt thou labour do all that thou hast to doe but the seauenth day is the sabboth of the Lord thy God in it thou shalt doe no manner of worke thou and thy sonne and thy daughter thy man seruant thy maide seruant thy cattell and the stranger that is within thy gates c. THe summe of this fourth commandement is to command the setting a part of the seauenth day from all worldlie busines and affaires to the exercises of religion and mercie and in the night that our sleepe also be seasoned with the word and the exercise of which we haue bene pertakers The parts are two The one sets downe the duties to be performed the other the reasons to moue vs to performe them The duties two fold shewing what we should doe and from what we should decline The things to be done is keeping it holie celebrating an holie rest vnto God The things to be forborne are all body lie works and to see that those which be vnder our gouernment as children seruants and all inferiours doe the like and that our beasts be not put to any ciuill labour yea that the stranger when hee comes amongst vs doe not openly prophane the same though wee cannot inforce him to come to the publik exercises yet those that are in superioritie must restraine him from publik violating of it by open working and must lay the authoritie so farre vpon him as that they suffer him not among their people and in their jurisdiction in the face of the congregation openlie to breake the commandement of God The reasons are diuerse first drawne from the equitie and righteousnesse of it in these words sixe daies shalt thou labour q. d. I haue giuen thee six daies for thy businesse and haue taken but one for my selfe therfore thou must be verie well contented to yeeld to me in this so reasonable and equall a commandement If I had taken sixe to my seruice giuen thee but one for the works of thy caling yet thou shouldest in dutie haue obeyed me but now that I am so liberall to thee and scant to my selfe hauing so large allowance there is no reason why thou shouldest refuse The second reason is taken from the authoritie and right of God in these words The seauenth day is the sabboth of the Lord thy God q. d. I haue taken it to my selfe I haue challenged it to my selfe to bee imployed in my seruice it is my day not thine therfore vnlesse thou will bee accounted a sacrilegious theefe to take holie things for vnholie vses vnlesse thou wilt deuoue things that bee sanctified to thine owne destruction see that thou meddle not with it it is a part of the church treasurie thou shalt be no better then a church robber if thou conuert it to thine owne vses The third reason is taken from Gods example in these words For in sixe daies the Lord made heauen earth the sea and all that in them is and rested the seauenth daie q. d. if thou wilt follow example and bee led by others then follow the example of the best now what better example can there be then the example of God himselfe now God himselfe when he went to make the world and all the things in the world contriued all his works so as that he finished them within the compasse of sixe dayes and on the seuenth day did rest from all his works of creation onely preseruing those things which before he had made therefore from his example learne thou so to dispatch all thy businesse on the sixe daies as that on the seauenth day ceasing from labour in thy calling thou maist wholy giue thy selfe to the duties of sanctification and to meditate on Gods power and greatnesse in his sixe dayes work for which end as one speciall thing to bee done in it he hath appointed this resting of the seuenth day The last reason is taken from the end of the sabboth in these words Wherfore the Lord blessed the sabboth day and hallowed it q. d. If neither the equitie of the commandement nor the authoritie and right of God nor yet his example will preuaile with thee to perswade thine hart to keepe this commandement yet in regard of thine owne profit and the benefit thou shalt reape to thy selfe yeld to keepe it holy for God hath not taken this to himselfe for any commoditie that he shall haue by it but euen for thy good for he hath appointed it for holy vses that it might be a meanes of blessing not vpon the soule onely but euen vppon the body and estate of those that obserue it there is no readier way to bring Gods blessing vpon any man then the sanctifying of it nor no more present meanes to pull downe a curse then the neglecting and breaking of it Therefore if thou loue thy selfe and wouldest haue prosperitie on thy soule and bodie yeld so much obedience to God as to sanctifie his sabboth Thus much concerning the summe and exposition of this commandement Now because there be many that doe disagree in this doctrine of the sabboth and account the keeping holy of the seuenth day in the number of those ceremonies which be abrogated by Christ and reached onely to the Iewes therefore it is requisite that we approue and confirme by some sound reasons out of Gods word that this commandement is morall and perpetuall and as carefully to be kept vnder the gosple as vnder the law and to continue in force so long as any of the commandements euen so long as there is this world and a Church militant vpon earth The first reason to confirme this may be drawne from those reasons which God vseth for the confirmation of it in the text the reasons are all of them perpetuall and none of them ceremoniall and euery one as much belongs vnto vs as vnto them and therefore it is without reason to make the commandement it selfe of lesse scope and binding fewer to keepe it then those reasons which are brought to confirme it For goe through the whole commandement what one word in all of it hath any note of ceremony what reasō sauours of any
that with a true hart is willing to be taught and to confound also and condemne and leaue without excuse before Gods judgement seat such as will not yeeld to playne and strong reasons drawne out of the word of God but continue obstinate in their false conceits But because the point may be more plaine and manifest it is good to answere some of their objections whereby they would ouerturne this plaine truth Now the grand obiection is because we keep not the same sabboth that the Iewes did but the day is altered therefore they say we must keepe none This is their argument of so great waight but how foolish it shall appeare easily if we examine it a little more narrowly For though we keepe not the selfe same day that they did yet we haue the same commandement authoritie for our day that that they had for theirs Therfore this day that we keepe is called the Lords day in Reuel 1. Where Iohn saith He was in the spirit vpon the Lords day Afore it was called the day of rest because God rested on it from the work of creation but now it is called the Lords day because Christ Jesus instituted it as a speciall memoriall of his resurrection perfecting of the work of our redemption For the Apostles by the authoritie of that spirit which alwaies assisted them in their ministeriall office did alter the day themselues kept ordained it to be kept in all the churches As may appeare 1. Cor. 16. 1. Where he saith The first day of the weeke when yee meet together c. Where the Apostle shewes that the congregations of Christ were wont on the first day of the weeke to meet together for the performance of all holy duties of the number whereof collection for the poore was one because of the manifold persecutions wherwith in the primatiue church they were more afflicted and had neede of continuall reliefe This was the first day of the Iewish weeke our Lords day So also in the Acts. Paul himself kept this day which he spent in preaching till midnight and after administred the sacramēt in which two exercises he cōtinued till the dawning of the day So that the keeping of this day was instituted by God in the ministrie of the Apostles and kept by them and the churches in their time therfore as strongly commands vs as the Iewes and is of no lesse force now then before Then secondly the reason of the chaunge and of our keeping this day is no lesse then of their keeping that day For when the creation of the world was the greatest work that euer was done then the memoriall of that was chiefely to be regarded But now that a greater more excellent work was done namely the redemption of the world it was reason that the greatest work should carry the credit of the day They rested the seauenth day because on that God rested from the work of creation wee this eight day because in it Christ rise againe from the work of our redemption which being a greater work caused a chaunge of the day Sith then the day was not chaūged without good warrant and strong reason that alteration and varying of the day detracts nothing from the truth and force of the commandement And wheras they say that the church may at their pleasure alter it that is not so for ther can neuer be an authority greter then the authority of the Apostles nor a cause greater then the resurrection of Christ and the redemption of the church and therefore neither can the day be chaunged for to make a new day where no such warrant did allow nor no cause occasion it were to take more vpon them then is fit For if the Iewes in former times were bound to keepe it holy hauing onely the creation of the world to think vpon and to remēber by the celebrating of their seauenth day then how much more are we bound to this reuerence and a greater sith besids this benefit of our making we haue a greater of our redeeming by the bloud and death of Christ added vnto it so that any one of the two ought to sanctifie it more rather then to cast it of all together and to be so much the more carefull to giue this day wholy to God by how much he hath shewed a greate mercie to vs so that we should neuer speake or think of this chaunge but we should also call to minde this great benefit which was the cause of it If Adam had cause to spend a day in praysing God for his creation then wee haue greater cause seeth besides that we haue also the redemption to bee thankefull for And if this bee a good argument wee keepe not the selfe same day that the Iewes did therefore the dutie is abollished and wee are bound to keepe none then by the same reason one might conclude thus you see wee haue not the same sacraments for the outward seales that the Iewes had for they had circumcision and they had the pascall Lambe what tell you mee of the consecrate water and of the bread and wine hallowed the Iewes had no such matter sith these signes be altered I think it was but a ceremonie and wee neede not regard baptisme the supper this were no good argument in this case for though the shadowes bee other yet the substance bee the same Christ Iesus is signified by our bread and wine as well as by their Lambe and our baptisme is the sacrament of regeneration as well as their circumcision Therefore wee should not despise them but so much the more bee carefull to prepare our selues for them because the seruice is more easie the promises more lightsome If then it will not hold that we haue no sacraments because the outward seales bee altered then it is as weake a consequence that wee haue no seauenth day to bee sanctified because the day is altered and wee keepe not the same that they did So that no proofe can be gathered from the varying of the daie that the dutie is abolished because the authoritie is as strong the reason as good and the same reason doth not hold in other things Againe they object that to a christian euery day is a sabboth day and therefore wee should not restraine it to one day more then another but the answere to this is that it is most false for God doth not require neither is a christian able to keep euery day a sabboth day so long as they remain on earth indeede in heauen hee shall keepe a continuall sabboth vnto the Lord but now so long as wee liue there is as much difference betwixt the sabboth day and otheir daies as betwixt the consecrate bread wee receiue at the Lords table and the common bread wee receiue at our owne table This is true that euery one must serue God on the sixe daies and all his life long but on the seauenth day wee must not onely serue God
harts of Gods people they be as heathen men their soules are cut of from the church they haue no lyfe of grace no fruit or working of the word and sacraments more then of any idle tale and prophane storie no grace wrought by it no death of sinne no hope nor desire of heauen but liue as beasts no recourse to God in Christ Iesus nor no vertue that they draw from Christ so that indeede they doe not liue in Christ but are dead in their spirit while they liue in their bodies They may say indeed say true that they can see no good by the exercises of the sabboth they be vnpleasant to them and vnprofitable so that they haue no benefit by it and why is this not because Gods ordinances want their force vertue but because they want reuerence of them and being wicked contemne them therfore their souls be cut of their harts hardened they haue forfaited their saluation Then an other ill effect is as in Ierem. 17. where he saith If they pollute his sabboth hee will kindle a fire in their houses that shall not be quenched For their outward estate they be no gayners that breake the sabboth for God sends a curse which like a violent flame deuoures more then they can get So that if we would not be guiltie of death and haue our soules cut of from communion with Christ and his church and our goods also cōsumed brought to nothing by the vengeance of God Then let vs keepe his holy sabboth holy and bestow it vpon holy exercises But on the contrary side to sanctifie it and spend in those duties that God commandeth brings all comfortable blessing and happinesse As in Isai 56. 2. If the gentils that be conuerted will keepe the sabboth of God holy he promiseth that they shal haue a better name more reuerence then the Iewes that professe the religion of God but regard not his sabboth and at large there he showes how he wil blesse them and good reason to for he that keeps the sabboth aright exerciseth the whole bodie of religion for this brings in practise the whole law and teacheth one his dutie to God and to man builds him vp in euerie grace And so in Is 58. 13. If thou turne away c. Where he shewes that if any man will on Gods day forsake his owne work and leaue of vaine words and delight in the work of God and his seruice then God will giue them God will set them on high and giue them the inheritance of Iacob for indeed then they be Gods sheepe and the flock of Christ when they delight to follow him and to heare his voice for then they shall haue accesse to him and he shall haue opportunitie to blesse them and dwell in them by his spirit So that if we would auoid the curse of God on our soule and bodie and gaine the blessing of God vpon both Let vs yeld to this his commandement and with as great joye serue God in the duties of religion his worship on that day as we doe our selues in our owne affaires on the sixe dayes yea with a greater delight to because we haue a promise and may looke for a greater blessing The vse of this is to reproue those that thinke if they abstaine from worke of their calling that they take no paines in outward toyling about affaires of this world then they keepe the sabboth verie well and if no man can accuse them of going to plow or cart or such workes then they thinke they haue not broken the fourth commandement But idlenesse is a sin of Adam naught euerie day as we said before but much more naught vpon that day that should bee spent in Gods exercises But much more wicked are they that bee euill occupied in dauncing and dallying in swilling and brawling and so make it the diuels day insteede of Gods and doe more dishonour to God and hurt to their owne soules then any day in the weeke else Many also are to bee reprooued that will come to the church for the time of the day will bee content to heare the word and doe such exercises but at euen when darkenesse comes then comes the works of darkenesse and when they be in their bed then they bee plodding and casting about for worldly affaires and their heads be as busie as full of earthly matters as any night in the weeke else But wee are to know that the sabboth containes foure and twentie houres as well as any other day and therefore the night must bee spent in an holy rest to else one shall hurt himselfe more and displease God more by these vaine thoughts in the night then he could please God and benefit himselfe by keeping himselfe in good companie and good actions in the day and therefore they want the blessing because they performe not all the dutie and that which they did was in hipocrisie because they doe not care to remember that which they heard nor examine with what hart and with what profit they haue performed the duties of the day not but that a man may haue sleepe but his sleepe is to bee seasoned with the sweetnesse of the former exercises his dreames haue some tast of religion more then at other times and when they wake their thoughts meditations must bee carried after holy things because Gods eies are as fast fixed on them in their bed as in the church and hee sees and knowes their thoughts in the darke as well as their behauiour and carriage in the midst of the congregation Now God bids vs keepe the whole seauenth daye for he would haue vs giue as long a day to him as hee hath giuen vnto vs and if day containe day and night when he saith sixe dayes shalt thou labour and we vpon that permission and allowance of Gods take it for graunted that in the night we may doe what businesse we haue to doe when we be in bed may spend the time in ordering our priuate affaires and pondering how to deale in such things as we haue to deale in by reason of our calling I say if we doe this and think as indeede it is true that he giues vs the night and day both for our callings why is it not so in the sabboth then that he takes the seauenth day night to himselfe as well as he giues sixe to vs. Therefore we must know that the Lords day must containe xxiiij houres and for want of this we depriue our selues of those blessings which else we might haue because we vndoe that in the night that we did in the day we did Gods work one part of his day and that was well but we take the remainder to our selues that is a fault Thirdly this teacheth vs to doe the duties of the Lords day vpon his day Now this sanctifying and keeping of it holy consists in doing things either priuate or publique The priuate are these
let him haue it and not intrude our selues vpon his inheritance sith god hath laid claime to it it is no wisdome for man to goe about to wrong him that will not bee wronged Hence then we learne this generall doctrine that those things which God hath set apart for himselfe man must not set vpon that which he hath sanctified for his proper vse worship man must not abuse to his profit or pleasure If any man be so bould to enter vpon Gods seuerals hee may know before hand what successe hee shall haue namelie hee shall rush vpon his owne destruction for so the holy ghost saith by Saloman Prouer. 20. 25. It is a destruction for one to deuoure holy things and after the vow to enquire If one will fill himselfe with that which God hath made and appointed for his seruice let him take leaue but withall let him know that it shall bee no holesome meat vnto him hee shall bee poysoned and destroyed by it And was not this true in Achan God had taken the whole pray of Iericho for his part and that was a consecrate thing so he knew well enough but yet he thought there was enough for God and for him to and therefore he would be so bold as to take a little thinking to haue benefited himselfe and his children by it But what got he by it was there not an hooke in the bayte that puld him into a fearefull and miserable ende Now if so fearefull a punishment befell him for deuouring of siluer or gold for which God had not giuen so strict a charge nor backed his commandement with so much strength of reason how much more then shall it bring in deuouring of holy time which God hath more strongly confirmed and commanded And so in Malac. 3. 8. 9. God complaines that they had spoyled him in tithes and offerings in conuerting these things that he had consecrated for his vse to their owne vses But what came vpon it Therefore saith he you are cursed with a curse I but we doe but as euery body doth all the countrie doth so why therfore saith he you be all accursed euen this whole nation if you will doe as euery bodie doth this is all the help they shall speed as euery bodie doth they shal be accursed for company if they sinne for company We know also in Iohn 3. That Christ cries out against those which bought and solde in the Temple and saith they made it a den of theeues Why but is it theft to buy and sell for their mony to giue wares in exchange honestly for siluer did they rob men because they let them haue good ware for their lawfull coyn No this was not the matter they did not rob men but they robbed God for they did conuert that to prophane common vses which he had ordained onely for religious and holy vses Now if men rob God which abuse the temple being but a ceremony and then shortly to haue an ende much more those that abuse his sabboth which is morall to continue to the worlds end This serues then to confute those that will be bold and ventrous to doe the workes of their calling vpon the Lords daye and then if they be reproued for it The answere is why what neede you make such a stirre I hope I am neither whore nor theefe yes they be theeues and cursed theeues and theeues that rob God for the sabboth day is his in as much right and propertie as any of our goods is ours many would be ashamed if their sonne or daughter should be found pilfering or priging from their neighbour and it is well they should doe this but these men are neuer a whit ashamed that their sonne or daughter should rob God of his daye runne abroade to vanitie and dauncing and wantonnesse vpon his sabboth That is youth and it must be borne withall nay it is theft and must not be suffered for he that will deale thus vnfaithfully with God if occasion serue will deale worse with men and he that is not holy in the first table can neuer be truely righteous in the second Then this serues for the instruction of those that haue this waies dealt vnfaithfully with God seruing their lust when they should haue serued him they must repent for this and purpose hereafter to keepe it faithfully and be as much afrayd to steale Gods time as mens goods and to take away any part of the sabboth as the communion cup or any such like things pertaining to the church for neither hath God taken that to himselfe by so speciall a commandement neither is the taking away of that so dishonourable to God and hurtfull to others and our selues as of the sabboth But men will be objecting what shal men haue no recreation shall our selues be still toyling moyling No God forbid for a christians life is full of joy delight and cannot want comfort But if one will allow their seruants recreation let them allow part of their owne time and be liberal in that which is theirs not in that which god hath giuen them no such warrant to giue to their seruants This is a most shamefull excuse children and seruants must haue recreation therfore they must needes dishonour God and rob him of his sabboth How wicked this excuse is will appeare by the like If ones children or seruants should rob and steale other mens mony and goods and they come to the househoulder and say vnto him why will you suffer your children to do such wrong to your neighbours why alas you must beare with them yong men must haue maintenance they cannot haue meat drinke for nothing they must needes get mony I hope you will not so much condemne them for this they doe it but for maintenance would you haue them starue no nor I would not haue them steale neither but sith they must haue meat and maintenance it is fit you should allow it and giue it them of your owne and then they neede not steale nay sure you must pardon mee I cannot spare so much monie I had rather they steale it then I giue it what man would not thinke this mans excuse very foolish and ridiculous But now men deale as madly or more madly with God children and seruants must haue recreation and what of that therefore wee will not spare it them from our owne seruice in the weeke but they shall take Gods day for their delight if they will haue anie this is a cursed shift for if wee hire a day labourer and giue him wages hee couenant to do our work for that day and after an houre or two should leaue off all goe to follow his pleasure and say hee must haue recreation wee would count him little better then a theefe or cousener but God hath couenanted with vs to reward vs and wee with him to obey him and what is it but theft to doe thus to take away part of his day and the
part the breach of his commandements and casting his feare behind our backs in trifling things or in matters that seeme to carrie more sway with them But heere seemes to come in an objection may one doe no businesse may not one looke to their cattle serue their sheepe or their horses and order them on the sabboth yes a christian man on the sabboth day must serue his beast but alwaies prouided that hee doe it not as businesse of his owne but as a worke of mercie to the beast not seeking or respecting his owne commoditie as the creatures necessitie and doing it thus for conscience sake to help the poore creature it is a work of the sabboth and in it place pleaseth God for God himselfe commands to bee mercifull euen to the beasts therefore one must see that hee doe it with a mercifull hart in compassion to the creature so that the end must differ from the end in the working daies Secondly his affection and meditation must be diuers from that hee may haue at other times for this worke must raise him vp to some godly and spirituall meditations for his edification as for example when one goes on the sabboth to serue and order the dumbe creature hee may make this vse of it why I can in obedience to God and compassion to the creature care for it and bring it things necessatie though it cannot call vpon mee yet the verie neede of it cries loud that I cannot but help though I bough it for monie what care then must I perswade my selfe God that is a sea of mercie of which I haue but one drop will haue to mee whom hee hath bought with the bloud of his Sonne and which cease not to call vpon him and make continuall supplication for things needefull vnto him so strengthen ones faith or else such a meditation I see the poore dumbe beast that hath done mee painefull seruice all the weeke when I come to serue it is contented to bee serued at my pleasure if I giue it more it is content if lesse it doth not fret against me if it bee better prouision it takes it in good part if courser it doth not murmer and take on why then should not I bee content to liue at Gods finding and take in good part that which hee giues mee bee it more or lesse sith it is my portion from God especially sith I haue often rebelled against God as the poore beast neuer did against mee and it hath done mee more faithfull seruice then euer I did God These and the like meditations ones heart must bee seasoned withall one the sabboth day more then necesitie is imposed vpon him other times If then our end bee mercie and our affections bee holy in doing these things to the cattle they be sabboth dayes works because mercie is a work pleasing to God on that day But if one feede his cattle not because their want craues this at his hand but because his desire of gaine moues him they will be in better liking and I may sell them to more profit or they will be better in hart more able to doe my work after and then his hart be carried after the gaine he may haue by these cattle and his meditations taken vp with thinking how he may sell them for most gaine he breakes the sabboth he serues not God but himselfe and though man cannot indite him for the very action yet God will finde him out and plague him for the ill affection And so much for the things that must be done on the sabboth and those that must not be done and two reasons taken one from the equitie of the commandement the other from the right and title of God to the day Now heere he comes after to a declaration of the persons seuerally comprehended vnder this commandement naming first the gouernours and then charging them with the inferiours which are either continuall as those of the family or for some time comming vnder their jurisdiction as strangers in the gate to which the publique magistrate must looke First he saith Thou BY this is ment you which are master or mistres in a family for both are comprehended because heads thy sonne and thy daughter Now the sonne and daughter pertaine equally to both the parents I might one say I will keepe it holy and rest but my children may work nay saith he thy sonne nor daughter Naming them first because parents through naturall affection are readie to wink at them to let it slip though they prophane Gods sabboth by seeking their pleasure and they think why alasse youth must haue a swing we must let them alone a little Not so saith the Lord how euer you beare with them for others yet you must looke to them carefully for that day and not let them breake the sabboth Then he names the man and mayde because commonly some lucre is gotten by their labour and some commoditie seemes to follow if they follow their worldly businesse men are slack to cause them to serue God but would be content they should serue them God saith also looke to them if any seruāt would be so wicked as to labour yet thou must not suffer him receiue not this gaine for it is the gaine of wicknesse and therefore accursed better bee without it then haue it I but I hope I may let my cattle bee imploied nay saith the Lord thy oxe nor thine Asse nor thy cattle not because the dumbe creatures can sanctifie the sabboth but because their labour cannot bee vsed but some man must attend vpon them and looke to them and therefore God would preuent all occasions of hindering mans rest wherein also God vnderstands all such other liuelesse things which cannot bee set a worke without the hand of man bee joyned to them as a mill or a boat or such like Then he adds the stranger meeting one of an other nation and country and religion wich though wee cannot compell to come to the church yet the magistrate may and must forbid him to breake and pollute the sabboth by any publique labour if hee come in such places where he hath authouritie Here then wee see that God chargeth the maister of the family with all in the family hee saith not you seruants and you children see that you breake not the sabboth but you maisters labour not you selues nor breake the sabboth nor suffer your children or seruants so to doe Hence wee may gather this instruction that it belongs to all gouernours to see that their seruants inferiours what euer keepe the sabboth And this testimony God himselfe giues of Abraham I know him that hee will command his seruants and children to keepe my commandements God knew Abrahams minde that if the case stood so that either some work of his must be neglected or some seruice of God vndone Abraham had rather that all his businesse should waite then one part of Gods seruice be omitted And great reason why a christian
so if we say Christ is our head but we goe a quite contrary way to that in which he went it is altogether false and a lye as Saint Iohn saith but if Christ be our head let vs walke in the light wherein he walked let vs treade in his steps of meekenesse of denying the world and of placing our joy in heauen and those vertues that shined in him let them appeare in vs though not in the same measure yet in the same manner and truth for the like measure is impossible to vs but the like truth and vprightnesse is not onely possible but so necessarie that without it we can haue no assurance that we are in him This serues likewise for the encouragement and comfort of Gods children that liue in such prophane places where they can haue no patterne of godlinesse in man nor none that will joyne with them in any holy thing as it often times falls out Then the diuell is readie to object against them and to hinder them with this objection froÌ„ going on what will you be singuler will you be one alone without any example No they are not without example but they follow the best exaÌ„ple euen the example of God and it is far better to bee lead by his example to heauen though foolish men mock them then by the example men to be drawne to hell and haue God to plague them his one example should more encourage and strengthen vs then all their contrary practises discourage or feare vs. O will you keep the sabboth so strictly that you will not play among your neighbours do as euery body doth they will mock you and hate you and count you more precise then wise Well if they doe yet a christian may beare off all with this I know God will loue and allow mee for it he commands to do as he did he created all things in sixe dayes and one day the sabboth onely preserued therefore I must cease from works of my calling doe those works whereby I may preserue mine owne soule or others therefore let the world goe which way it will wee will walke in the waies of our God and follow his example In sixe dayes the Lord created the heauen and earth IN this example which God hath proposed we may consider something of the power of God in the creation and in that he spent no longer time then sixe dayes in creating the whole world we must vnderstand by this doctrine that God is able to bring to passe great matters in a short time and by small meanes The making of the world one would think needed some good time for the thing it selfe and some thing also for the preparation of so long a building but when God would be the workman and take in hand so great a matter what time tooke he to finish it he began and ended it and all within the compasse of sixe dayes and left not the least creature vnmade till the seauenth he tooke so long time not because he needed such a space for he could haue done it with as much ease in an houre yea in a minute as in these sixe dayes but he hath deuided the whole into sixe dayes work because we might haue a fitter occasion and be better moued to consider of euery one for if he had folded vp altogether as it were in the compasse of an houre then it had not bene so fit and easie for our meditation In this then we generally see what wonderfull works great things God can bring to passe in a verie small time and with very small meanes if the power of them bee judged according to humane reason for he spake as the Psal saith and it was done he willed it and without any more adoe it was effected This we see likewise by other examples in scriptures as Nebucadnezar the mightie prince and monarch of the world when he was walking in his princely pallace in that great cittie of Babell which was the seate of his kingdome yet how quickly was stript from all how soone depriued of his kingdome so that he had not so much as an house yea a poore cottage to put his head into nay not one rag to couer his nakednesse not a dish to drink in not a morsell of the courcest bread to eate but of a King became more miserable then the basest beggar vnder the Skye yea as miserable as a beast so that from the highest top of prosperitie he was cast downe to the extremitie of miserie And then when he was at worst his wit and reason gon his forme and beautie departed and he a mishapen creature his haire being growne like Eagles feathers and his nayles like birds clawes altogether deformed not like a man now and his kingdome possessed by an other for seauen yeares space yet so soone as he looked vp into heauen his wit and discretion was restored his beautie and fashion renewed and he plast in his kingdome with as full power and authoritie as euer before Both these wonderfull alterations in how little a time were they wrought when God tooke in hand to work them So in Aegipt God tooke in hand to deliuer his people from cruell Pharaohs tyranny what army had he for that conquest and who should be the captaine Moses and Aron two old men the one eightie the other eightie three these must goe themselues alone But how were they furnisht against Pharaohs resistance and to take the Israelits perforce from his seruitude Aron must haue nothing but hee must speake what Moses bad him And Moses he must carry his shepherds staffe weake men and weake meanes one would think to make an encounter vpon so great a King If a carnall man had seene these two going against Pharaoh and thinking to set the Israelites at libertie perforce whether he would or no he would haue judged that they should haue bene slaues till this day vnlesse they had seene some bâ—tter store of prouision then an old man with a shepheards staffe in his hand But God taking in hand to work by these meanes we see of what force and power that staffe was that when Moses but held it vp it brought such plagues vpon Pharaoh and all Egipt that all the kings in the world could not haue vexed and troubled him more with all their power he neuer shooke his staffe in vaine but still some notable plague followed that deuoured the whole land With this staffe he stroke the waters they were turned into bloud He stroke the dust with this staffe and it turned into lice He held vp his staffe towards heauen there came grassehoppers flies thunder scabs when he had made any of these wounds he could cure them in as litte space One word vnto God by Moses made all whole againe So for our redemption a poore maydens sonne that himselfe seemed a poore base fellow of no reckoning or note that had no wealth nor authoritie in the world nay had not so much