special thing to the Iewes that the commandement should be tyed onely to them for god commands them to keep the seuenth because it is most equal being that he hath permitted sixe dayes for their businesse Why and hath he not giuen vs libertie to labour sixe dayes in our calling and is not the equitie altogether as forceable to vs in euery age as it was to them in their ages If God haue taken from vs none of the sixe daies which he gaue to them what reason haue we to take away more of the seuenth or any of the seuenth more then they Then secondly it is the Lords therefore the Iewes may not dare to imploy it any other wayes then according to his will and doth not this reason hold as strongly now haue we any priuiledge graunted to lay theeuish hands vpon those holy things which are Gods more then in old time the Iewes had for the example of God that he ceased from creating doth it not reach to all ages a like are not we as much bound to follow Gods example as euer any Lastly it is a day blessed to them that keepe it and to this ende consecrated that it may bring a blessing hath time worne out the force of this argument is God lesse able to blesse vs or should we lesse desire or doe we lesse stand in need of his blessing then they We see then that all the reasons are firme and strong the length of time cannot abrogate the truth and strength of the reasons therefore neither can it disanul the commandement For where God giues a ceremoniall cōmandement which he would haue the Iewes onely to obserue there he frames his reason thereafter from some thing that specially toucheth the Iewes hath no such affinitie and agreement to other nations as for the passeouer he commands the Iewes to keepe that why because the Angell passed ouer their houses when he destroyed the Egiptians and they must giue the first borne to God why because God did not smite their first borne in the slaughter of the Egiptians and so many other ceremonies haue reasons annexed vnto them which being peculiar to the Iewes shewed that they did onely binde the Iewes vnder the law but of all the reasons heere alleadged we see that none is ceremoniall peculiar or proper to the Iewes but euery one common to all and as large as all the world therefore those that cannot exempt themselues from the arguments confirming the commandement may not pull their necks out of the commandement Secondly from the time when this commandement was first giuen and the keeping holy of a sabboth day instituted we may easily perceiue that the cōmandement is no more ceremoniall then all the rest For it was giuen in mans innocencie when Adam was perfect and needed no ceremonie to leade him to Christ because he did not neede to beleeue in Christ being himselfe perfect and holding his happie estate not by faith in Christ but by faith in Gods word and his owne obedience vnto Gods word For this commandement was not first made at Mount Sinah no more then any of the other 10. but equally with them bound the conscience of Adam the first man and is of like antiquitie The first seuenth day that euer was was as much to be sanctified as any that followed as may appeare in the second of Gen. last verse where it is said that God after the creation in the sixe dayes rested from creating the seuenth and therefore he hallowed the seuenth day and blessed it Now then sith it was first instituted in Paradice afore there either was a ceremonie or neede of a ceremonie it may not be reputed among the Iewish ceremonies And this reason is to be noted because it shewes the foolishnesse of that friuolous reason which some men bring against the sabboth day Oh say the Iewes they were children in Christ and weaklings and therefore they had neede of a sabboth But we are past babes we are men growne haue more knowledge we are stronger then they Are you stronger then the Iewes be it Though if it were tryed many of these that brag of their strength aboue the Iewes would be found inferiour to many of the Iewes But be it for the time graunt them this yet are they strōger then Adam in his innocencie haue they greater knowledge and more grace then he had beefore his fall Why but God saw it needfull for Adam to haue a sabboth and if it were needfull that was without sinne himselfe had no clog of corruption to hinder him no sinner to infect no ill example to seduce yet I say if he had neede of this as God in his wisdom judgeth because his calling though followed without tediousnesse would yet partly haue withdrawne his hart that he could not so freely wholy haue giuen himselfe to praising of God and considering of his power wisdome and mercie therfore was to set one day apart from all works of his calling to imploy it wholy in praysing and magnifying God and such like duties that he might with greater libertie comfort doe them then what neede haue we and how far is our necessitie greater which are burdened with many corruptions of our owne and haue much temptation from many ill presidents many allurements of the world to pull our harts from the worship of God which are men of polluted lips our selues and diuells amongst people of polluted lips which cannot without far greater distructiō wearinesse also follow our callings If Adam had neede of a sabboth when hee had no let within nor without how much haue we that both within and without are beset and one euery side compassed with such strong impediments from our selues and from others that when wee haue a sabboth to bestow wholy and onely on Godlinesse and religion can yet hardly and with much adoe keepe our harts from wandring after the world and earthly things Therfore most fond is this objection if Adams strength must bee helped by a sabboth then no man in this world hath so much strength as that hee for that cause may exempt himselfe from keeping a sabboth it was giuen to strengthen and help the Iewes and they needed it and it is giuen to vs to make vs stronger yea it was giuen to Adam and hee needed it that hee might more freely serue God and more comfortablie rejoyce in him and for this reason also is perpetuall and no ceremonie Thirdly the manner of deliuerie confirmes the perpetuitie of it shewes that it is still of as great force as any of the rest for this was written by the finger of God in the table of stone with the other to shew the durable continuance of the same and therefore this is not exempted Deut. 40. 4. That reason which Moyses brings to confirme the authoritie of all is not taken from this that God first spake it with the rest after wrote it also in tables of stone God
warrant for vs to breake Gods commandement because wee had forgot that which God bids vs remember this is euen as if a man should forget his purse behind him when hee went to the market and when hee came to buy things wanting mony of his owne should goe and cut another bodies purse and then if one come and tell him this is not honest dealing it is plaine theft and why would you bee so bold to cut your neighbours purse why alas neighbour I hope I was in no fault necessitie drew mee to it for I had left my purse at home and I knew not how to doe for mony to buy my things and to haue gone backe againe would haue beene to much paines Why but doth this make it lawfull to cut your neighbours because you had forgotten your owne nay who should haue remembred it and not come to make such shifts and euen so men deale with God oh they cannot chuse but breake the sabboth they are driuen to it of force necessitie compels them and what necessitie why such things lie to bee done that will bee spoiled else why but why did you forget them before now shal your former forgetfulnesse bee a warrant for you to steale Gods holy time and abuse it to vnholy things Some hath a bonde to pay that will bee forfaited else and why did you not remember before to make your condition with such an exception vnlesse it were on the sabboth and then to defer it for some reasonable time after or some such like condition and so I haue this and this thing that must bee done and why did not you thinke of this before to preuent it as it is sure you might if you did serue God in your calling and not couetousnesse so others say it is so tedious and irksome to spend that day holy that they cannot endure it and why is it tedious to you is it not because you prepared not your soule to keepe it you let sinne keepe dominion in your hart all the weeke and then it must needes bee dull and dead to all goodnesse on the seauenth day but those that doe labour to walke vprightlie purely before God sixe daies finde such comfort thereby as no outward pleasure can bring nor anie thing in this world but onely the ordinances of God can afford Secondly this teacheth vs to lay as a dutie euery one vpon his owne conscience to remember this day in all our affaires to haue this in our minde that wee entangle not our selues by any businesse which might hinder vs from keeping of it first because wee haue so direct an item as wee call it to remember this day secondly because whereas God contented himselfe in all the other commandements to set them downe either onely affirmatiuely or onely negatiuelie hee hath not done so in this commandement but to set the deeper impression in our harts hath set it downe both affirmatiuelie and negatiuely keepe it holy saith hee and as though that were not inough doe no manner of worke in it and then wheras other of the commandements for the most part haue no reasons annexed to them in the decalogue though in the scripture else where they haue this and the second commandement haue diuers reasons added vnto them that men might haue a greater regard vnto it Therefore if wee will doe any thing for Gods sake then doe this for his sake if a friend should come to vs and say I haue some ten errands which I would haue you doe for mee and I will recompence you throughly for your paines but of all the ten there is one amongst the rest which I would haue you especiallie to remember and of all loues see that you forget it not would not one thinke him verie negligent and vnmindfull of his friend that would forget this of which he had such a speciall charge especially if his friend should in most of the other giue but the bare commandement and thing set downe without any more words but should insist vpon that and giue him reason vpon reason why hee should haue a speciall care of it but so God saith to vs hee giues vs warning before shewing that wee are ready to forget it but hee would haue vs striue against this forgetfulnesse and then because wee should not forget but doe it hee vrgeth it with many reasons now then to forget this is it not a plaine contempt and neglect It followes To keepe it holy NOw the Lord shewes what is to bee done on the sabboth day namely wee must keepe it holy it is not inough to forbeare our owne worke and so to keepe it idly but wee must bee as carefull to doe Gods worke and so to keepe it holy Hence then wee learne this doctrine that the sabboth must bee imployed in holy exercises it must not bee a bare rest but a sanctified rest so ceasing from worldly things as that we be taken vp in heauenly things for idlenes is a sin euery day but much more on the sabboth No man hath alowance in gods word to spend any time idly but it is a damnable sin in the weeke daies much lesse are we warranted to spend Gods time vnprofitablie and idly of the twaine it were better leaue ones owne worke vndone vpon ones owne daies permitted for his labour then Gods worke on Gods daie appointed for his seruice Now the reasons why this must bee spent onely in holie exercises are taken from the ill effects that will follow if wee doe not spend it in these workes These ill effects wee shall see in Exod. 31. 12. Where God commands them that they should abstaine from all workes and keepe it an holy for if they doe worke euen in making garments and things for the temple which seemed to pertaine to god much more in things of their owne these two euils will follow first they shall die the death their life shall bee taken away they must die a naturall death and then secondly they must bee cut off from their people j. bee subject to the curse of God and bee cast off from the people of God by solemne excommunication These bee the punishments of polluting the Sabboth no small punishments and these God doth execute daily euen among vs for though the law of the land takes not hold on such persons to put them to death yet God giues them ouer to commit some sinne which mans law punisheth with death and the first cause of all and that at which God strikes and which their owne soule feeles most heauie as appeares by the daily complaints when they bee brought to execution is that they neuer regarded the sabboth had no care to heare Gods word to spend the day in duties of religion in prayer but followed after vanitie and their owne lust and therfore God meets with them And though the minister cannot by law excommunicate them and cast them out of the congregation yet God excommunicates them that in the
commandements are lightsome the spirituall hart feedes vpon the spirituall law and delights and rejoyceth in it This must serue therefore to cut off those dangers that men cast to themselues in keeping of this commandement as though God had ouershot himselfe in making such an vnjust law as no man can keepe it but hee must bee vndone by it as though hee knew not what hee did when hee bad them rest the sabboth day It is a meruailous impudencie in many that no man durst speake so hardly and presumptuouslie against any positiue law of the prince as euerie base person will speake against this law of God Oh it is impossible to keepe it such losses it brings and these damages it brings that hee must needes come to beggerie that will obserue it what did God seeke the impouerishing and the spoile of men when hee bad them serue him nay he appointed it as a day of blessing and it seemes so hard and vnjust to them because they bee carnall and fleshly and not hauing faith in Gods promises nor any desire to obey him they will still haue shifts and something to say against it the hart is dead and wicked or else the law would bring comfort Oh how should one doe for recreation say some is it not a recreation for a christian to heare the voice of a christian and for a sheepe of Christ to feede in his pastures is it not a recreation for a person condemned to come where hee may get his pardon sealed to him is it not a recreation for a man subject to death to heare a direction that will leade him to life therefore if wee were not altogether sencelesse and blockish in respect of spirituall sence and life it would bee as great a joy for vs to feede at his table and in his house vpon the bread of life as in our owne houses vpon corruptible bread And againe could Christ finde in his hart for our sakes willingly to bestow his soule body and giue his bodie to death and his soule to suffer the wrath of God and shall wee account it a burden to bestow one day in seauen vpon him to be made pertakers especiallie of such benefits And God hath willinglie giuen vs sixe for our calling and may wee not well afford the seauenth to our soules but wee haue such businesse wee cannot doe it But for matter of businesse God shewes two things that if one would obserue should easilie preuent these businesses first sixe daies shalt thou doe all thy work Where hee shewes that if one would labour faithfullie and conscionablie in their calling vpon sixe daies they might well dispatch their businesse but indeede this makes men so loath to giue a seauenth day to God because hauing beene idle and vnthriftie on the sixe they haue neglected some businesse that now lies vpon them the seauenth day and then it is a great burden indeede and impossible for such to keepe it but they must loose by it but Gods commandement brings no such losse their owne sinne is the cause of it and if this bee not the cause then the other is men take more vpon them then their owne work for if one take nothing but his worke hee may dispatch all well in sixe daies if one serue God in his calling his calling will not hinder him from keeping Gods commandements but if one serue couetousnesse and filthie lucre then indeed hee can finde no time to serue God When men in hast to bee rich and eager desire of wealth will take more in their hands then they can mannage this is their fault and all this is not their worke but the worke of their lust this is to bee a busie bodie but let any man bee faithfull in his calling on the sixe daies and not through greedinesse encomber himselfe with more then is needefull and hee shall see hee may easily keepe this seauenth to God there is no cause of such complaining against it And indeede to a spirituall hart that hath any grace measure of Gods spirit how euer it seeme to carnall men it is most just and equall yea most sweet and comfortable so that they can with all their harts thanke God that he hath giuen them one day wherein they may lighten their harts of all worldly cares and throw of all griefes thoughts of debts or such like to giue them selues wholy to seeke comfort in him that will prouide for them in due time and hath prouided this sabboth as an ease vnto them that they should not trouble them selues wtih any such thoughts on that day And thus much to proue that the keeping of a seauenth day and spending it in holy dutie is a morall law and perpetuall and belongs vnto vs as well as to the Iews and so much the more vnto vs because we hauing more excellent meanes a greater perfection is required of vs. As also to shew that euery one must make a preparation for the sabboth Both by dispatching his businesse as nothing may bee left vndone till the sabboth and by behauing himselfe so in the businesse as his affections may not bee to much tied vnto them for the former will hinder the rest of the sabboth and the latter the holynesse of it Therfore that we may keep an holie rest he must doe all that hee hath to doe vpon the sixe daies and if hee take more vpon him then he can finish in the space of sixe daies it is more then God laies vpon him and he doth not labour for conscience sake but for couetousnesse sake and this is not his worke but the worke of his corruption and then secondly a man must draw his hart from the loue of the world worldly things and then neither worldlie losses will fill his hart full of worldlie greife nor commodities with worldlie delight which two things would hinder him from delighting in spirituall exercises so that he that will empty his hands of all worldlie businesse and his hart of worldlie affections shal be able with comfort to keepe a rest and an holie rest vnto God And for the first reason drawne from the equitie of Gods commandements that hauing giuen vs the large allowance of sixe daies and taken the small pittance of one daie vnto himselfe hath dealt in great equitie with vs so that one must not goe about to make hipocriticall shifts and excuses for if he doe it is not from the hardnesse of the law but the hardnesse of his hart not from difficultie in the thing but want of loue in the person for nothing is so easie but a worldlie hart that loues not God will be shifting and haue some odd reasons against it Now we must speake of the second reason It is the sabboth of the Lord thy God IN which God lets vs know that he which is our God and the mightie strong God hath impropriated this to himselfe as his owne possession set a part for his owne seruice therfore wee must willinglie
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
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
example of the great God whose example is able to counteruaile all theirs q. d. If you will bee led by example follow the most perfect example now what more perfecter example then the example of God who hath proposed himselfe for a president sinfull men breake it but the holy God kept it and would haue you keepe it whether example is best to follow God made an end of all in sixe daies and ceased creating on the seauenth day therefore hee would haue you cease from the workes of your vocation For for workes of preseruation Christ saith Iohn 5. My father worketh hetherto and I worke But hee ceased workes of creation so that the reason stands thus God left no worke of creation till the seauenth day but ended all in sixe daies therefore he would haue you end all your workes of vocation in sixe daies and giue the seauenth onely to workes of sanctification Hence then we learne this doctrine that whosoeuer desires to liue godly must propose the example of God to himselfe to imitate Thus Ephesians 5. 1. The Apostle wisheth them to follow the example of God as deere children he had before exhorted them to gentlenesse and courteousnesse but hee hath done me wrong saith some man how can I deale kindly with him why freelie forgiue him saith the Apostle But who would put vp this wrong patientlie God would and therefore doe you follow god and imitate him God doth not presentlie seeke reuenge if any man breake his lawes but vseth all gentle meanes to bring him to repentance and to cause him to turne so doe you then tread in Gods steps indeede some froward man would take a more violent and boysterous course But if you will be accounted the child of God bought with the bloud of Christ and regenerate by the spirit of God you must rather bee directed by his example then mans and then no better argument that you bee the sonnes of God and no surer proofe that he hath begotten you to life eternall then when you grow like vnto him and shew foorth his image in your life Now the reason why it is best to set God before vs as a patterne is because his example is so absolute in all fulnesse of perfection that no exception can bee taken against it bring the example and there is some thing against which a man may except to lessen the force of it as Dauid and Peter and such good men haue had their slips and no man liues so holy but as Saint Iames saith In some things wee sinne all But the example of God is so exact and altogether righteous without any spot at any time that no such thing can be alleadged against it Secondly if one make God his example hee shall grow better and better because still he shall come short of the mark he aymes at neuer be able to attaine to the perfection which is in his example so that still he shall haue a proportion to goe on and to grow If one set man for his coppie either he may write as well as his coppie or at least he may imagine that he doth then he stands at a stay and thinks he hath done well he may cease now but this example is not subiect to such conceit no man either can or will dreame that he can be as good as God so that heere is still occasion of mending and encreasing Thirdly he that followes the example of men hath great meanes of pride and to be puft vp for comparing himselfe with men he is not put in minde of his faults but rather thinks this this I haue done and in most things I am equall to the best and so is in great daunger to grow conceited of himselfe but now he leauing men lookes vnto God and casts his eyes first on God and then on himselfe he sees so much imperfection in himselfe and such infinite righteousnesse and goodnesse in God as that vpon this comparison he growes more humble and holy and to know himselfe more so that though he grow better euery day then other yet he thinks worse of himselfe euery day then other and hath a greater insight into his owne corruption by how much he gets more strength against his corruption In these regards therfore and for these reasons it is most safe and profitable to make Gods example a line for himselfe and to follow his president so neere as he can in all things This then may serue to the confutation of those men that letting passe Gods example as nothing pertaining to them thinke to dash all commandements and all rebukes with this one answere that all men doe so as though it were a sufficient buckler to beare off all Gods commandements and the force of his example because the example of most men is contrarie as namely in this one commandement which of all the rest God hath most strongly fenced with reasons among other with one drawne from his owne practise and example Come to sabboth breakers that abuse it to sinne and vanitie how dare you bee so bolde as to breake Gods expresse commandement with so high an hand and to prouoke him to his face thus why I hope wee are not those that alone play vpon the sabboth wee shall doe as well as others all the townes round about vs doe the like but why should not you looke to Gods commandement and example rather then to wicked men would a father take this for a good answere if he should come to his childe say why do you lie or steale know you not that it offends mee and I like it not why should you chide mee I hope I am not the first that euer swore other children haue lyed stolne before me what need you be so angry with me for the matter no father would endure such an answere of his childe this manner of defending were worse then the fault But so we deale with God he sends his ministers to reproue vs say why doe you dishonour the name of God and breake his commandement and sabboth why I hope others doe so as well as I this is the most common aunswere But should not a childe be ruled by his father should not a seruant follow his master and should not the children of God follow God and be content to be ruled both by his commandement and example What a miserable thing is this that we will forsake the light to runne to darknesse and leaue God to goe after Beliall The way is not broad that leades to heauen nor many walke in it their sinnes are no warrant for vs to sinne but if we be Gods then let vs follow God as deare children So 1. Iohn 6. verse If wee walke in darknesse The Apostle shewes that if we be in Christ we must walk as Christ walked for if one should say this is a member of the bodie whereof this is the head and the head goe east and the member west no man would beleeue it