the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before
wanting either wholy or in part or in our feeling or finally in respect of the act or in respect of the continuance of it 59. Hence a sence of our emptinesse and want together with an apprehension of sufficiency whereby our insufficiency may be supplied is necessarily required to make a petition aright 60. The vertue and efficacy of petition is not in deferring or in satisfying as the Papists would have it but in impetration onely 61. To impetrate is properly to have the force of a meanes to obtaine some good freely from another 62. Therefore all good works or all observance although as it flowes from Faith hath some power to obtaine blessings from God by vertue of that promise whereby he appointeth a free reward to them whence also Reall Prayer distinguished from vocall mentall is called by some a good worke although very improperly yet petition doth obtaine in a speciall manner not only as it is a chiefe part of obedience but also because it hath in its proper nature this end and use as it is a formall act of Faith and hope by which we receive all good things from God 63. But this impetration doth not properly respect the justice of God but his mercy and kindnesse 64. Hence we receive every good thing we aske not from the hand of justice but grace 65. Petition because it doth most formally flow from Faith and Hope therefore it is in the same manner conversant about good things to be asked as those vertues are conversant about their secundary objects that is those things which they apprehend are to bee communicated to us from God 66. Hence those things onely are to be asked absolutly which are necessary for Gods glory and our salvation but other things with a secret subjection to the most wise disposing of God 67. Hence both the manner and particular time to communicate this or that upon us ought not to be prescribed to God in our prayers yet it is lawfull to pray God to heare us speedily Psalme 102. 3. Heare me speedily Because hee hath promised to doe this Luke 18. 8. Hee will avenge them quickly Yet wee may not define the fit time of this hastening 68. But because petition flowes also from Charity hence those things also are to be desired and asked in prayers which doe most make to the celebration of the glory and goodnesse of God 69. Hence also we aske not only for our selves but for all other also who either or may be pertakers with us of the same goodnesse of God 1. Tim. 2. 1 2 3. 70. The Patriarchs and Prophets did not only in their blessings pray well when they uttered their desires but also did promise well in the name of the Lord the Hebrew words are wont to containe both Let God give or God shall give Gen. 27. 30. 71. Therefore although we may not peculiarly pray for the dead because such prayer hath neither precept nor commendable example in Scriptures nor finally any use or end neither may we pray for all and every one living collectively that they may be saved because we know the contrary is determined by God yet we ought not wholly to reject any man living in particular from the communion of our prayers neither for any enmity nor for conjectures or probable signes of reprobation 72. Petition is twofold according to the respect of the object or thing which is asked for it is either Apprecation or Deprecation 73. Apprecation is petitioning for good things to be communicated 74. Deprecation is petition for evill things to be removed Intercession which is joyned to these two 1. Tim. 2. 1. is a peculiar manner of deprecation namely when that evill which we desire to be removed is placed in some injury done by men 75. Unto deprecation there belongs Complaints and lamentations as adjuncts of it 76. Complaint is a signification of our griefe of miseries as they are injuriously inflicted by men 77. Unto these complaints imprecation is sometime joyned whereby we wish some evill to those who are authors of evill But this is ordinarily no further lawfull then as it hath the force of deprecation for the removing some greater evill by that evill which we wish to them but the propheticall imprecations were also predictions 78. Lamentation is a signification of our griefe of those miseries as they are sent by God 79. Sometime fasting is added to deprecation as an outward adjunct 80. Fasting is an abstinence from the helpes and comforts of this life whereby humility is shewed as it were in a reall confession and we are made the more fit to make more effectuall prayers 1. Cor. 7. 5. Ioel 1. 14 15 16. Dan. 9. 2. 3. 81. Hence fasting considered by it selfe is not a good worke and part of our obedience toward God but as it disposeth us to make more free ardent and more continued Prayers 82. Hence also the same measure and time of fasting is not equally profitable and necessary to all and every one 83. Finally hence that way of fasting is most religious when the whole mind is so attent to seeke God that thereby it is called a way from the thought and care of those things which pertaine to the life present 84. Thanksgiving is prayer of those things which we have received that the honour may be given to God Ps. 50. 15. 23. I will deliver thee that thou mayst glorifie me He that offereth praise doth glorifie me 85. It is Prayer no lesse then petition because whilest we give thanks to God we doe represent our will with a religious submission before God that he may be as it were affected or moved although not properly to that end that we may receive something from God but rather that we may refer something we have received unto him 86. It is most properly of those things which we have received because we must first be affected with the sence of a benefit before wee can give thankes to GOD in respect of it 87. Yet thankes must be given not only for those things which we have actually and really received but also for those things we apprehend by Faith and Hope partly because the promise it selfe of these things is a benefit which in some sort is already said to be bestowed and partly because the things promised are apprehended with that certainty that they doe affect the mind as things present 88. Also that celebration of the praises of God belongs to thancksgiving which is exercised about those perfections which are in God himselfe and doe shine forth in his works but with a certaine respect to those things we have received namely as those perfections are arguments that doe either illustrate that good which wee have received or confirme the bestowing of it Rev. 4. 8 9. Holy holy holy Lord God Almighty the living Creatures gave glory and honour and thanksgiving to him who sate upon the Throne 89. Hence for the right performance of thanksgiving there is required 1. A
knowledge of the blessings of God 2. An applying of them to our selves by Faith and Hope 3. A due estimation of them together with an affection beseeming 90. The proper end of thanksgiving is to give the honour to God for all those things which we have received Psal. 50. 15. For if we so thinke of the good things we have received that we either rest in them or glory in our selves or ascribe them only to second causes then thanksgiving is corrupted 91. Hence thanksgiving is a secundary end of every religious petition for he that doth rightly aske any thing of God doth not only aske therefore that he may receive much lesse that he may spend it upon his lusts Iames 4. 3. But that that which is received may be againe referred to the glory of God who gave it 2. Cor. 1. 11. You helping together by prayer for us that for the gift bestowed upon us by the meanes of many persons thankes may be given by many on our behalfe 92. Hence in every petition thanksgiving for that benefit which is asked is expresly or implicitly promised 93. Hence thanksgiving in it selfe is more perfect and more noble then petition because in petition oft-times our good is respected but in giving of thanks Gods honour only 94. Hence thanksgiving is more attributed to the Angells and to the blessed Spirits in the Scriptures then petition 95. By this act we are said not only to praise and celebrate God but also to extoll blesse magnifie and glorifie him and the like all which are so to to be understood that they seth forth only a declaration not a reall effecting of those things they make shew of 96. If thanksgiving be more solemne there must be sometimes a cheerfull solemnity joyned with it Esth. 9. 19. For as a fasting when we deprecate a greater evill doth both cause and testifie our humiliation to be the greater so in solemne joy for some speciall good communicated to us outward mirth if it be moderate and within the bounds of Temperance doth make and testifie the same to be the greater 97. Evills as evills can neither be the object of petition nor thansgiving yet afflictions as they are so directed by God that they doe worke together for our good may have the respect of both CHAPTER X. Of an Oath 1. THere be two manners of petition to be used upon occasion which were brought in by reason of mans infirmity an Oath and a Lot 2. But because these two manners are brought in upon such occasion therefore they must not be usually frequented but then only to be used where humane necessity requireth and a waighty and just cause is in hand 3. An Oath is a requesting of Gods Testimony to confirme the truth of our testimony Heb. 6. 13. 16. Men sweare by him who is the greater and an Oath for confirmation is to them an end of all strife 4. An Oath became necessary after the fall of man because man by 〈◊〉 had lost both that credit which ought to be given to his simple testimony and that also which he ought to have given to the testimony of others 5. That infirmity of man in giving credit to the testimony of others is so great that it was in a māner necessary for God himselfe also to demeane himselfe to confirme his testimonies by the forme of an Oath He. 6. 13. 17. Which was more then needed in respect of Gods faithfulnesse but not in respect of humane infirmity 6. Yet God seeing he hath not any greater or superior Judge Heb. 6. 13. He cannot properly sweare but this is prescribed to him metaphorically because all that perfection of confirmation which is found in the Oathes of men doth most perfectly agree to those testimonies of God 7. But Gods Testimony is worthily called upon to confirme truth because he is the highest truth who can neither deceive nor be deceived Heb. 6. 18. It cannot be that God should lie 8. Hence in an Oath the worship of religion is given to God as he is both acknowledged the Author of truth and to be conscious of all our roughts as to whose eyes those things are naked and open which are most secret to all Creatures the rewarder of truth falshood and who provides for all things by an admirable providence as being the living God Deut. 6. 13 Feare the Lord thy God and worship him and sweare by his name 9. Hence we may not sweare by any Creature but by God alone who only is omniscient the only law giver and rewarder of those things which pertaine to conscience and finally to be only religiously worshipped Mat. 5. 34. 35. 23. 21. 22. Iames 5. 12. 10. Yet every thing considered in an Oath is not properly the worship of God because it doth not directly tend to give honour to God but to confirme the truth but that request which is made in an Oath is worship and in that respect to sweare by the true God doth sometime in Scripture set forth true worship Deut. 6. 13. Esay 48. 1. And an Oath it selfe is wont to be called worship 11. In this requesting of the testimony of God he who sweares doth make himselfe subject to Gods vengeance and curse if he give false testimony that is if wittingly he deceive Hence in every Oath there is implicitly or expresly an imprecation or cursing contained Nehem. 10. 30. 2. Cor. 1. 23. Entred into a curse and an Oath I call God to witnesse against my soule 12. Hence is that forme of swearing which is very frequent in the old Testament So doe God to me and more also in which words there is a generall or indefinite curse contained that the way of inflicting the evill may be committed to God 13. Therefore there is so great religion of an Oath that it may admit no equivocation or mentall reservation which things may have their place in play or ligher Iesting but cannot be used in the worship of God without great impiety For this is nothing else but to mocke at GODS Iudgement 14. Hence also there can no release properly so called commuting or dispensation and absolution from an Oath come from man although some oathes which were either unlawfull from the beginning or afterward become so may be by men pronounced to be void 15. Because it is a testimony of a thing done or to be done therefore an Oath that confirmes a testimony is distinguished into an assertory and promissory Oath 16. An assertory Oath is of a thing past or present 2. Cor. 1. 23. A promissory Oath under which a comminatory is contained is of a thing to come 1. Samuel 20. 12 13 14. 17. An assertory Oath because it is of a thing already done doth not bind to doe any thing but doth only confirme the truth of the thing done 18. But this assertion doth immediatly respect the judgement of him that sweareth being grounded on those arguments which are wont to be called infallible so as
subject to our lust 15. But it comes most often from presumption whereby one is confident that God will doe this or that which he no where promised or at least did not promise that he would doe in that manner and with those meanes that they expect whence also it is that every tempting of God is by some referred to presumption and in respect of arrogancy it is opposed to prayer wherein we doe humbly represent our will to God that it may be performed by him as he pleaseth 16. But it is alwayes opposed to some act of religion wherby wee depend upon the will of God because when we tempt God we doe it that God may as it were depend upon our will 17. To desire some speciall signe of God with some speciall reason inspiration or instinct is to tempt God Matth 16. 1. The Pharisees and Sadduc◅s tempting him required him to shew them a signe from Heaven 18. Yet to refuse a signe offered by God is to tempt or weary him Is. 7. 11 12 13. Aske a signe I will not aske neither will I tempt God Yee weary my God Humbly to seeke a signe of God about some particular necessary thing which otherwise is not sufficiently manifested a believer may sometime doe without sin Gen. 15. 8. How shall I know that I shall inherit the Land 19. Proving or purging of a suspected offence by triall of hot Iron scalding water and the like are temptings of God for there is a certaine miraculous shewing of the power of God expected or required in them to proove an hidden truth without just cause because there are other meanes appointed to find out mens faults which also if they faile such things may be unknowne without any fault 20. Of the same kind are single Duells or monomachies which of old were permitted by publick authority and are yet too much frequented for in them the righteousnesse of the cause is committed to be decided by the singular providence of God from that successe which he is thought to give according to his Iustice without any certaine and just reason 21. Beside these temptings which doe properly pertaine to triall there is also a tempting as it were of inducement towards God when there is required or expected helpe from him to commit some hainous wickednesse 20. Yet those inducements may fithly enough be referred to temptation of triall because the Will of God is tried in them They differ from others in this only that that object about which the Will of God is tried is an action in it selfe unlawfull in which respect the honour of God is specially hurt and violated because together with the temptation there is joyned a certaine most foule mocking of God 23. Tempting or proving of God is sometime taken in good part and is commanded Mat. 3. 10. Try me now in this saith the Lord of Hosts 24. But this tempting is an act of Faith leading us to obey and practise those things which God hath commanded with expectation of that fruit and blessing which God hath promised 25. This lawfull tempting of God doth put back all the tentations of the Devill 26. That unlawfull tempting of God doth lay us open to the tentations of the Devill neither are wee ever overcome by any tentation of the Devill unlesse wee doe in a sort tempt God CHAPTER XIII Of instituted worship 1. INstituted worship is the meanes ordained by the Will of God to exercise and further naturall worship 2. All such like meanes ordained of God are declared in the second Commandement by forbidding all contrary meanes of worship devised by men under the title of Graven and Image which seeing they were of old the chiefe inventions of men corrupting the worship of God they are most fitly by a Synechdoche frequent in the Decalogue put instead of all devises of mans wit pertaining to worship 3. This worship doth not depend In specie and immediatly upon the nature of God or upon that honour w◅ch by vertue of our Creation we owe to God but upon the most free institution of God 4. Hence this worship was divers according to the divers constitution of the Church one befo◅ Christ exhibited and another after 5. It is a meanes having relation to the naturall worship otherwise it were not worship because one cannot give that honour to God which is due to him as touching the essence of the act any other way then by Faith hope and Love whereby we doe receive from God with due subjection those things he propounds to us to be received with the same subjectiō we offer to him those things which may be offered by us to his honour But because the acts themselves are in a speciall manner exercised in those things which God hath instituted for his honour therefore there is in them a certaine secundary worship and a certaine partaking of the former 6. But it hath in respect to that naturall worship the affection of an effect which existeth by vertue of the former and of a meanes and instrument whereby Faith Hope and Love in which that worship is contained doe exercise their acts and of an adjuvant cause whereby they are furthered and also of an adjunct to which thy are subjected 7. But it is properly called worship as it is a meanes and helping cause of that primary worship 8. But because the command of God being put it depends and flowes from the primary worship of God therefore it is oft perswaded and urged by those arguments which are taken from the inward and essentiall manner of worshipping God as in the second precept They that love me and keep by Commandements Deut. 10. 12 13. What doth the Lord thy God require of thee but that thou feare the Lord thy God walke in all his wayes that thou love him worship the Lord thy God with all thy heart and all thy soule observing the precepts of the Lord and his Statutes 9. That rule therefore of interpreting the Scriptures which is wont to be delivered by some is not universally true that all those duties morall and immutable which have morall and immutable reasons joyned to them except it be thus understood that those duties doe follow upon those reasons no speciall command coming betweene Lev. 11. 44. I am the Lord your God that sanctifie you that ye may be holy as I am holy ◅t defile not therefore your selves with any creeping thing 10. No worship of this kind is lawfull unlesse it hath God for the Author and ordainer of it Deut. 4. 2. 12. 32. Keep you all things which I shall command you Ad not to the word which command you neither take from it every thing which I command you observe to doe ad not to it nor take from it every thing which I command you observe to doe ad not to it nor take from 1. Chron. 16. 13. Our Lord broke in upon us because we did not seeke him aright 11. That is declared in those words
for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine
estimation of dayes which did at that time breed offence among Christians but the observation of the Lords day which the Apostle himselfe teacheth hath at that time taken place in all the Churches 1. Cor. 16. 1. 2. could not give any occasion of offence Thirdly it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats for the question of that dispute is propounded verse 2. of meats onely in the 5. and 6. verses the esteeme of a duty is joyned with it as pertaining to the same thing and afterward through all the rest of the Chapter he treats only of meats making no mention of dayes Fourthly in that place to the Galatians it is expresly treated of that observation of dayes moneths and yeares which pertained to the bondage of weake and beggerly elements Chap. 4. 9. but it was farre from the Apostle and altogether strange to Christian religion so to account any precept of the Decalogue or any ordinance of Christ. Fifthly in Col. 2. it is specially expresly treated of those Sabbaths which were of the same kinde with new Moones and were ceremoniall shadowes of things to come in Christ but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature as hath been before demonstated 33. Neither is Christian liberty at all diminished by this opinion as some without cause do seeme to feare for it is not a liberty but a licentiousnesse not Christian if any think themselves freed from the observation of any precept of the Decalogue or from the institutions of Christ and experience also teacheth that licentiousnesse and neglect of holy things doth more and more prevaile where a due respect is not had of the Lords day 34. Neither also was Adam subject to any bondage because he was tyed to sanctifie the seventh day by a speciall observation 35. But as the beginning of the old Sabbath was at the evening because the Creation also began at the evening because the common masse was created before the light and the cessation of the day from the work of Creation began also at the evening so also the beginning of the Lords day doth seeme to begin from the morning of that day because the resurrection of Christ was betimes in the morning Mark 16. 9. Iohn 20. 1. 36. For the right observation of this day two things are necessary rest and the sanctification of this rest 37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship we must therefore abstaine that day 1. From all these works which are properly called servile for seeing such works were of old by name excluded in all other solemne feasts Levit. 23. 7. 8. 25. 32. 36. Numb 28. 25. much more were they excluded from the Sabbath 38. But it is ridiculous by servile workes to understand sins or mercenary good workes or done after the manner of servants for reward as some do understand them by a certaine Allegoricall sport for sins are not forbidden and unlawfull at some certaine times but alwayes and every where neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day Isay 28. 4. those evill workes also which are done upon feare or hope that is altogether servile have in respect of their manner the same nature with other sins 39. But servile workes are properly those to the performance whereof servants or servile men are wont to be used such as are mechanick workes and all those to the performance whereof great labour of the body is required as to plough to dig c. 2. Besides thâ—…se workes there are forbidden also upon that day all workes that are ours as is gathered from the opposite concession which is given in the fourth precept Sâ—… dayes shalt thou worke and do all thy work 40. Whence we may gather with the words following on the Sabbath day thou shalt doe no worke that all those works are forbidden which are properly called ours although they be not to speak strictly servile or mechanicall 41. Now those are our workes which pertaine to the uses of this life that is which are exercised in naturall and civill things and doe properly pertaine to our gaine and profit of which kinde are those which of their owne nature are not servile but liberall as studyings exercises of liberall arts much more those which are common to free men and servants as to Jorney to handle civill causes c. 42. For so this phrase is explained Esay 58. 3. Ye do that which delighteth you that ye may exact all your labours that is ye do carefully your owne matters Verse 13. doing thine owne wayes But because Esayas in that Chapter doth also and chiefly treat of wicked actions and those workes which are unlawfull at all times as appeareth verse 6. Therefore some godly Divines do seeme to erre who are wont to gather out of that place that every word or thought that is humane or pertaines to men used on the Lords day is to be accounted sinne for all humane words deeds or thoughts upon that day whereof that Chapter handleth whether it be the Sabbath properly called or a solemne feast are not there judged to be impertinent and in that respect simply reprehended but those only which are wont to concerne our gaine either simply unlawfull or repugnant to holy exercises as appeares verse 3. 6. Concerning such servile and vulgar workes there is such a strict law that upon the Sabbath day men may not go on in their work no not in time of plowing and harvest simply that is at those times which are most opportune and as it were necessary for mans life Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things as was the building of the Tabernacle Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey Exod. 16. or to frequent Marts or Faires Nehem. 13. 43. Yet here are excepted 1. All those workes which belong to common honesty for seeing at all other times we ought so especially upon that day which is specially dedicated to Divine worship to be have and carry our selves decently all those things which doe simply partaine thereunto are understood to be permitted 2. Those things which are imposed on us by some singular necessity Mat. 12. 11. In which number notwithstanding those things are not to be accounted which men make or faine to themselves as necessary but those things which it appeares to be necessary and unavoidable by the providence of God and which we are not aware of that is when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing 3. All those works which do directly respect