the beginning of those feasts in the evening which did then begin As for the supposed beginnings of the first daies gathered out of this phrase the evening and the morning were the first day they cannot be necessarily concluded to be at evening For the evening and the morning there importeth the moment of the evening and morning parting one from another and the returne to the same period which moment is rather at the beginning of the morning then of the evening The evening useth to be referred to the end of the day and the morning to the beginning as Exod. 29. 38 39. 1. Sam. 17. 16. and 30. 17. Joh. 20. 19. 50 Q. What other reason is there of the Lords daies beginning in the morning A. Christ then rose Mar. 16. 2 9. Of Christs rising in the morning no question can be made all the Evangelists agree in the narration thereof Now the Lords day being a memoriall of Christs Resurrection if it should begin in the evening the memoriall would be before the thing it selfe which is absurd to imagine As all Gods workes were finished before the first Sabbath so all Christs sufferings before the Lords day His lying dead in the grave was a part of his suffering therefore by his Resurrection was all ended With his Resurrection therfore must the Lords day begin To make the evening before the Lords day a time of preparation thereunto is a point of piety and prudence but to make it a part of the Lords day is erroneous and in many respects very inconvenient Hitherto of Directions Aberrations follow Aberrations concerne Mens Opinion Practise Some mens opinion is erroneous in too much loosenesse others in too much strictnesse Errors in too much loosenesse are foure 1. Denying the morality of the Sabbath 2. Accounting the Lords day a matter arbitrary 3. Judging externall rest and rites sufficient 4. Supposing servil works in case of hazard to be lawfull The error in too much strictnesse is this Thinking needfull works to be unlawfull Aberrations in practise respect others or themselves Two respect others viz. Keeping others from sanctifying the day Scoffing at such as make conscience thereof Foure respect men themselves Doing servil works openly Deviding the Lords day betwixt God and themselves Waxing weary of holy duties Profaning the Lords day under a pretence of keeping it 51 Q. What aberrations are contrary to the Law of the Sabbath 1. Deniall of the morality and equity thereof There be many that account it no morall precept but reckon it among the ceremonies which were appropriated to the Jewes Herein they may justly be reckoned in the number of those who make void the law of God Psal. 119. 126. Much more they who account it too heavy a yoke for Christians to beare Indeed the sacrifices and other legall rites which were enjoyned to the Jewes for the manner of solemnizing the Sabbath are too heavy a burden now to be laid on Christians But none of those are mentioned in the Morall Law That which we account Morall and to have a perpetuall equity is the substance of the Law Yet against this doe many also except as a wrong done to Christians in that thereby as they alleadge they are deprived of a seventh part of their time Is man deprived of that time which is best spent which is spent in serving God edifying his soule and promoting the eternall salvation thereof Fie on such sensuall and unreasonable conceits who complaines of being deprived of that time which is spent or rather mispent in idlenesse and wickednesse 52 Q. What is a second aberration A. Making it a matter arbitrary There be that grant it to be a very meet and equall thing that a day should be set apart to Gods honour and our spirituall edification but they hold it too strait a bond to be tied to a set and certaine day they would have it left to the liberty if not of particular men yet of the Church to set apart what time they thinke fit What is this but to suppose tâ—at men may be wiser then God or at least that men who live in after ages when the Spirit hath withheld his extraordinary assistance and immediate inspiration may better know how to order times then they who were in speciall manner inspired and assisted by the Holy Ghost yea what is this but to give liberty to man to breake the Lords bonds and to cast away his cords from them This is a ready way to bring man to teach for doctrines the commandements of men and so to worship God in vaine Mat. 15. 9. 53 Q. What is the third aberration A Judging externall rest and rites sufficient This was one of the reasons and that an especiall one which moved the Prophets to cry out against the Jewes for observing those ordinances which God himselfe had enjoyned namely that they rested onely in doing the outward workes In this respect saith the Lord Isa. 1. 13. The Sabbath and calling of assemblies I cannot away with Yet herewith doe most content themselves The externall rites are onely meanes and helpes for sanctifying the day the sanctification thereof doth not simply consist in them much lesse in sneere rest and cessation from labour for then a beast might sanctifie the Sabbath 54 Q. What is the fourth aberration A. Supposing servil workes in case of Hazzard to be lawfull Thus they pretend unwarrantable workes of necessity that is such workes to be of necessity which are not so What are to be accounted workes of necessity we heard before namely such as require a present performance in that they could not be done the day before nor put off to the day after To them many add such things as are in hazard or whereof there is feare that they may be spoiled as in harvest if the weather have beene foule a day or two before the Lords day they thinke they may on the Lords day if it be faire make hay reape corne gather fruit and do other like servile workes But these are not of an absolute necessity For the weather may be faire after the Lords day as well as upon it The Law therefore hath expressely forbidden this Exod. 34. 21. In earing time and in harvest thou shalt rest on the seventh day To worke on the Lords day on feare that the next day will be foule is to distrust the divine providence These foure are errors in overmuch loosenesse 55 Q. What is the fift aberration A. Thinking needfull workes to be unlawfull on the Lords day This is an error in over-much strictnesse For some are so over-strict as they will not suffer a fire to be kindled on that day nor any hot meate to be drest nor sundry workes of mercy to be done like the Jewes who blamed Christ for the manifold cures he did on the Sabbath and his Disciples for plucking and rubbing eares of corne and eating the graine The many proofes which Christ alleadgeth in defence of himselfe and of his Disciples and
set downe in the holy Scriptures either by expresse precept or by approved practice This later is it which is most apparent in Scripture For it is noted that Christs Disciples were assembled together the first day of the weeke which is our Lords day and so againe eight daies after John 20. 19 6. which * inclusively was the first day of the next weeke It was also the first day of the weeke when after Christs Ascention they were with one accord in one place Acts 2. 1. and the Holy Ghost descended upon them in cloven tongues Many yeares after that it is noted of Christians that on the first day of the weeke they came together to breake bread meaning Sacramentall bread and that Paul tooke that occasion to preach unto them Acts 20. 7. The manner of setting downe their assembling together implieth their custome therein which is yet more manifest 1. Cor. 16. 2. where the Apostle adviseth them to take that opportunity of their assembling together for laying up a stock to relieve such as were in distresse It is not set downe as an act of one time once onely to be observed but as a weekely act to be observed every first day of the weeke And why that day Surely because of their great assembly whereby they might whet on one another and their contribution be the more liberall yea also because then was the time of observing Gods Ordinances whereby their soules must needs be incited to more bountifullnesse and cheerefullnesse therein The title of the Lords day Rev. 1. 10. can be applied to no other day so well as to this For by LORD without all question is ment the Lord Christ 1. Cor. 8. 6. It is an usuall title given to him in the New Testament Now what day can so fitly be applied to Christ to have a denomination from him and to be dedicated to the honour of his name as the day of his Resurrection whereon the Church so accustomed to meet together as we heard before On this ground the first day of the weeke is stiled the Lords day to this very day Now this day being by the Church dedicated to the honour of the Lord Christ John gave himselfe to holy devotion and the Spirit took that opportunity on that holy day to shew him the divine revelations mentioned in that book 45 Q. What other ground is there for our Lords day A. The constant custome of Christs Church From the Apostles time hitherto hath the Church celebrated as holy the Lords day and that under this title The Lords day Now the constant custome of the Church is not to be sleighted This Apostolicall phrase 1. Cor. 11. 16. If any man seeme to be contentious we have no such custome neither the Churches of God sheweth that the custome of the Church is a matter to be regarded 46 Q. What third ground is there A. Christs Resurrection which made all things new 2. Cor. 5. 17. This as it gives a ground for celebrating the day so it shewes the reason of altering it Christs resurrection gave evidence of his full conquest over death the punishment of sinne and over him that had the power of death the Divell yea it gave evidence of a full satisfaction to the justice of God and of a cleare pacification of the wrath of God In these respects Christ is said to be raised againe for our iustification Rom. 4. 25. For Gods justice being satisfied and wrath pacified death and Divell being over-come what can hinder our full redemption and justification This then is a worke that farre surpasseth the Creation and much more deserveth a weekely memoriall Yea this greater work hath swallowed up the former as the Temple did the Tabernacle 1. King 8. 4. And we that live after Christs Resurrection are as much bound to the celebration of the first of the weeke as they that lived before to the last 47 Q. What fourth ground is there A. The substance of the Law which requireth a seventh day The words of the Law are these The seventh day is the Sabbath of the Lord I denie not but that the Law hath a speciall relation to the first seventh day but so as it was a memoriall of that great worke of Creation When that was swallowed up with a greater then the substance of the Law is to be observed in a sevenths day memoriall of that greater worke And it is observable that the seventh which we celebrate is so ordered as in the change no weeke had two Sabbaths nor any weeke as part of a weeke was without a Sabbath Their Sabbath concluded their last weeke and our Sabbath began our first weeke The change could not have beene so fit to any other day 48 Q. When begins the Lords day A. In the morning Act. 20. 7. When Paul came to the Church at Troas he had a mind to spend a Lords day with them though he was in great haste to depart so soone as he could He came therefore to their assembly at the time that they came together according to their custome but he kept them till the end of that day for he would not travell on the Lords day and having dismissed the assembly he departed Now it is said that he continued his speech till midnight Acts 20. 7 even till breake of day ver. 11. and then departed which departure of his is said to be on the morrow By this punctuall expression of the time it appeares that the first day of the weeke the Lords day ended at midnight and that then the morrow beganne Now to make a naturall day which consisteth of twenty foure houres it must begin and end at the same time for the end of one day is the beginning of another There is not a minute betwixt them As therfore the Lords day ended at midnight so it must begin at midnight when we count the morning to begin Which is yet more evident by this phrase Mat. 28. 1. In the end of the Sabbath namely of the weeke before which was the former Sabbath as it began to dawne namely on the next day which was the Lords day or as Joh. 20. 1. when it was yet darke there came divers to annoint the body of Jesus but they found him not in the grave he was risen before so as Christ rose before the Sunne 49 Q. What reasons may be given of the Lords daies beginning in the morning A. Other daies then begin That they doe so with us is evident by the account of our houres For midnight ended we begin with one a clock then the first houre of the day beginneth And it appeares to be so among the Jewes for when Aaron proclaimed Exod. 32. 5 6. To morrow shall be a feast to the Lord They rose up early on the morrow I denie not but that sundry of the Jewish feasts began in the evening as the Passeover Exod. 12. 6. But it cannot be proved that their weekly Sabbaths so began There were speciall reasons for
afford us six daies to doe our owne worke therein Is it not then most meet and equall that we should give a seventh to God and to the honour of his Name may not God in this case say is not my demand equall Doe not they who take this day to themselves deale worse with God then he did with his neighbour who had many sheepe of his owne yet tooke from his poore neighbour the one onely one which he had 2. Sam. 12. 4. 79 Q. What seventh motive A. The helpe it brings to keepe the other Commandements An especiall part of sanctifying the Lords day consists in reading Gods Word in hearing it preached in conferring about it in meditating on it and in calling upon God Now by those duties which are about Gods Word we are instructed in God and in our duties to him how we may take him alone for our God how we may worship him and honour his name aright yea we are instructed also in all duties which we owe to our neighbour By Gods Word also we are perswaded and enduced to endeavour after those things wherein we are instructed And prayer is an especiall meanes to get the Holy Ghost Luke 11. 13. This precept therefore is to be observed as simply in regard of it selfe so relatively in respect to all other the precepts and thereupon an especiall memento is set before it alone 80 Q. What eight motive A. The spirituall benefit thereof Jer. 17. 26. A conscionable sanctifying of the Lords day by a due observing of those divine ordinances which God hath prescribed is an especiall meanes to convert such as have formerly lived in their naturall corrupt estate and to quicken and increase the graces which have beene formerly wrought in us We by reason of the flesh in us are prone as heavy things to fall downe and as water to waxe cold But the Lords day by the ordinances thereof is an especiall meanes of renewing what is decaied As waites of a clock by oft winding up are kept continually going so grace by the foresaid duties is kept in continuall exercise The Lords day is a spirituall market day wherein we may get such spirituall provision as may feed and sustaine our soules the whole weeke following and so weeke after weeke while here we live in this world 81 Q. What ninth motive A. The temporall benefit of it Deut. 5. 14. Surely a daies rest in every weeke is very needfull and usefull for man and beast especially for such as labour all the sixe daies Experience gives good proofe thereof Howsoever such as on no day take any great paines find no such benefit thereby yet others doe And the wise God saw it to be so For which end he expresly commanded that the beast should rest Exod. 20. 10. Now the beast can reape no other then a temporall benefit There is therefore a temporall benefit thence arising Some masters are so covetous and gripulous as if there were not a seventh day for rest set apart they would never afford any daies rest to servants or cattell but so weary them as their strength would quickly be exhausted It remaines then that as the rest of every night so the rest of every seventh day is usefull and needfull and a great temporall good is thereby brought to man and beast 82 Q. What tenth motive A. Promises to observers thereof Isa. 58. 13 14. Promises great and pretious promises being made by one that is able to performe what he promiseth and withall is true and faithfull and in that kind will not faile to make good his word are a strong motive to stirre up men to doe with the uttermost of their power the things whereunto such and such promises are made But promises great and many by God himselfe of whose power and truth no question can be made are made to such as are conscionable in keeping the Sabbath as appeares Isa. 56. 2 4 6. and 58. 13 14. Jer. 17. 24 25. 83 Q. What eleventh motive A. Threats against profaners of it What promises cannot do on hard hearts threats may doe For they are of force to affright men and in a manner to force men to obedience The Lord therefore being willing every way to try how men may be wrought upon useth this remedy and the rather he useth it that judgement and the execution thereof may be prevented For this is the proper end of threatnings before hand that after-judgements may be avoided so as in regard of the end whereat they aime they appeare to be evidences of Gods favour For these reade Exod. 31. 14 15. Ier. 17. 27. Ezek. 20. 13 21. 84 Q. What twelfth motive A. Judgements executed on such as violated it Execution of judgement hath a threefold end The first aimeth at him on whom the judgement is executed by the sence and smart thereof to be drawne to repentance Thus was Manasseh wrought upon by a fearefull judgement executed on him 2. Chron. 33. 12 13. The second aimeth at others that if they on whom the judgement is executed be so hardned as it move them not yet others may be warned thereby For this end the judgements on impenitent sinners of old is set before Christians to admonish them 1. Cor. 10. 6 c. Heb. 3. 12. Jude ver. 5 6 c. The third aimeth at God that if neither they on whom judgements are executed nor others that see them or heare of them be wrought upon yet God may be justified In which respect he is said to be knowne by the iudgement which he executeth Psal. 9. 16. He thereby is knowne to be a mighty a just a wise God a God that hateth iniquity Read Dan. 9. 7. and Neh. 9. 32 33. Now judgements being terrible to such as feele and to such as see them or heare of them they must needs be a forcible motive to restraine men from profaning the Sabbath Instances of fearefull judgements executed for this sinne are in Numb. 15. 32. and 2 Chron. 36. 21. Neh. 13. 18. 85 Q. What thirteenth motive A. The safety of sanctifying it Act. 4. 19. There is great question about the Sabbath whether it ought now to be sanctified and wholy dedicated to God or no Now to one that is not perswaded one way or other I would propound this question whether may be the safer to sanctifie it or not to sanctifie it If on the one side it still remaine as a precept whereunto we are all bound then it is a palpable transgression of the Law not to sanctifie it and in this case woe to the transgressors thereof But suppose the precept doe not still absolutely bind us yet if voluntarily we set apart a seventh day to the honour of God and the spirituall edification of our owne soules provided that superstition be not placed in the keeping of the day surely there is no sinne therein nor any great inconvenience So that questionlesse it must needs be the safest course to sanctifie the day Among other motives let this also be well considered FINIS Of peoples uttering Amen See The Guide to goe to God 243 Exod. 5. 7 8. * Christ is said Mar. 8. 31. to rise againe after three daies which is to be taken inclusively the whole third day being included Againe where Mat. 17 1. Mar. 9. 2. it is said that Christ went into the Mount where he was transfigured six daies after Luke 9. 28. saith about eight daies after Matthew Mark speake exclusively leaving out the day wherin he was last with all his Disciples and the day wherein he came to the Mount and meane only the six daies betwixt Luke speakes inclusively including the foresaid two daies Catechis 1c uit Catechis Vicelij Catechis B. llarm Lege Alanum Copum cap. 21. Dialogi 4.
THE SABBATHS Sanctification Herein I. The Grounds of the morality of the Sabbath II. Directions for sanctifying it III. Proofs that the Lords day is the Christians Sabbath IIII. Aberrations about the Sabbath V. Motives to sanctifie the Sabbath By W. G. LONDON Printed by G. M. for Joshua Kirton and Thomas Warren at their shop in Pauls Church-yard at the white Horse 1641. To the Reader Christian Reader THis Treatise of the Sabbaths Sanctification hath in the private family of the Author and in other families of his pious Friends beene taught and learned many yeares together They who have beene made partakers thereof and made conscience of well using it have found a singular help thereby for a comfortable and profitable passing thorow that day which unto too too many seemeth very tedious and if at least they be under the Ministery or government of such as restraine them from those sensuall workes that satisfie the flesh makes them complaine and say as the Iewes of old did Amos 8. 5. when will the Sabbath be gone But they who take notice of the variety of duties therein set downe and of their fit dependance one upon another shall rather find want of time for a due performance of them then superfluity By care and conscience in aright observing of them the Lords day will prove an holy spirituall market day wherein we may procure weeke after weeke such spirituall provision for our soules as will nourish and cherish them unto eternall life The very life of piety is preserved by a due sanctification of the Lords day They put a knife to the throat of religion that hinder the same Let such as desire and expect the blessed fruition of the eternall Sabbath to come make conscience of well sanctifying the Christian Sabbath while here they live for an help whereunto this Treatise of the Sabbaths Sanctification is published To it is added another Treatise about Apostasy which two may fitly goe together because a conscionable sanctifying of the Lords day will be an especiall meanes to keepe men from Apostasy THE SABBATHS SANCTIFICATION 1 Q. IS the Sabbath morall or ceremoniall A. Morall That is accounted morall which as a rule of life bindeth all persons in all places at all times 2 Q. How appeares it to be morall A. 1 It was sanctified in Adams innocency Gen. 2. 2 3. Adam in his innocent estate was a publick person and bore in his loynes all man-kinde and that without distinction of Jew and Gentile That therefore which was given to him in chardge appertained to all that in any age should come from him 2 It is one of the ten precepts of the morall law Ex. 20. 8. It is not an appendix to another precept but an intire precept in it selfe If it be abrogated or made ceremoniall there are but nine precepts of the morall law contrary to these expresse Scriptures Exod 34. 28. Deut. 4. 13. 10. 4. 3 Q. Of how many houres doth the Sabbath day consist A. Of foure and twenty Gen. 2. 3. The Sabbath is called the seventh day so as it is a seventh part of the weeke therefore so many houres as make up every of the other dayes which are foure and twenty must be accounted to this day 4 Q. Are all those houres to be sanctified A. Yes Exod. 20. 11. The Lord rested the whole seventh day and all the time wherein he rested he sanctified Gen. 2. 2 3. 5 Q. How can all that time be sanctified A. 1. By observing things commanded Jer. 17. 22. 2. By observing things permitted Exod. 12. 16. Duties commanded by reason of Gods supreme soveraignty must be done They are so proper to the day as in a right performing of them the sanctification of the Sabbath consisteth Matters permitted by reason of Gods tender indulgency having respect to our infirmity and necessity may be done And though the Sabbath be not properly sanctified in them yet is it the better sanctified by them 6 Q. What are the heads of Duties commanded A. 1. Duties of Piety Luk. 4. 16. 2. Duties of Mercy Mark 3. 4. Isa. 58. 13. Duties of Piery are such as immediately tend to Gods honour wherein and whereby he is worshipped and withall they are such as directly tend to our spirituall edification Wherefore the wise Lord who affordeth us six dayes for secular and temporall affaires seeth it meet that every seventh day should be set apart for divine and spirituall matters And because the workes of our calling wherein we are most employed in the six dayes tend especially to our owne profit God will have us on his day to shew mercy to others that stand in need of our helpe Many are the works of mercy which Christ did on Sabbath dayes as appeareth Mark 1. 21 25 29 34. 3. 2 5. Luk. 13. 10 11. 14. 1 c. Joh. 5. 9. 7. 23. 9. 14. 7 Q. What kindes are there of workes of Piety A. 1 Publick Act. 15. 21. 2. Private Act. 16. 13. 3. Secret Mar. 1. 35. The severall duties of piety which are comprised under these heads are very helpfull one to another and cause the Sabbath to be more comfortably passed over without any seeming tediousnesse or wearisomenesse 8 Q. Where are publick duties of piety done A. In the Church 1 Cor. 4. 17. 11. 20 22 14. 19 28. Heb. 2. 12. Churches are publick places where many of severall families meete together There use to be most frequent assemblies to worship God The doores of Churches use to stand open for any that will to enter in There the most solemne duties of piety are performed 9 Q. By Whom are they performed A. 1 By the Minister Act. 13. 16. 2 By the People Act. 20. 7. 3 By all together 1 Cor. 14. 24 25. A Minister on the one side and people on the other make up a true Church The Minister is the mouth of God in whose roome he stands to the people and by reason thereof he declares out of Gods word Gods will to the people A Minister is also the peoples mouth unto God presenting their mind to God which he doth for order sake For if all should utter their owne mind together by their own severall voices what confusion would there be Yet are there also duties to be performed by the people joyntly among themselves but distinctly from the Minister els that which the Minister doth will be in vaine Yea there are also some duties wherein the Minister joyneth with the people and the people with the Minister even in the same manner of performing them as the particulars following will shew 10 Q. What duties are done by the Minister A. 1 Reading the Word Act. 13. 27. Col. 4. 16. 2 Preaching it Luk. 4. 20 21. Act. 13. 15. 3 Praying and praising God 1 Cor. 14. 15 16. Neh. 8. 6. 9. 5. 6. 4 Administring Sacraments Mat. 28. 19. 26. 26. Act. 20. 11. 5. Blessing the people Num. 6. 23. In performing the