sanctification For Christ Mat. 12.9 out of Hosea 6.6 when as he was there reproved for a worke of healing he defends himselfe and biddeth them goe and learne what that saying meant I will have mercy and not sacrifice Mercy being here indeed a worke of sanctification is preferred before the meanes So in regard of the practice of sanctification to shew a worke of mercy a man may leave the very meanes of sanctification for if in Sermon time there should happen a fire or man or woman sounding or travelling the meanes may be left because by this meanes they shew a worke of mercy saving those which should have perished therefore this is the thing that maketh that for the second part the bodily rest may be omitted It shall be convenient to consider this point that as God is glorified in his Creation and the memory of this from the beginning was the cause of this Institution so hath he glory in the preservation of his creatures and so consequently by the preserving of them As Iohn 6.12 Christ bids the fragments to be taken up his reason that nothing be lost and if the least things may not be lost much lesse the life of any thing much lesse mau or the life of man And wee see for mans life Matth. 12.13 and for beasts that serve man Luke 13.15 that hee will have workes of Mercie practised on the Sabbath day as contra for other perill Matth. 12.11 and 13. But wee must with all understand this that those cases of shewing mercie must bee onely praesente necessitate and not impellente or imminente necessitate When any present danger is offered to my life I am to defend my selfe and save my selfe without the helpe of the Magistrate yea even with the the taking away of the life of the other in casu praesentis necessitatis quisque magistratus est personam DEI gerit vt occidat potius quam occidatur But if the perill bee not present but imminent as if it bee tolde me I am way laid c. I may not take the matter into my handes but looke to the Magistrate so for the present perill or necessitie there is exemption and the LORD hath given his right into our handes but not for imminent perill And on the other side wee must marke another thing that because wee have to deale with GOD who searcheth the heart though happily men bee borne in hand that it was a present necessitie and could not bee prevented nor differred whereas before hand wee might have either prevented or differred it it must bee so that wee bee able to justifie our hearts in GODS eyes but that wee have beene carefull and laboured by all meanes possible to prevent that businesse and could not have prevented nor deferred it but that wee were overtaken with present necessitie Else it is no necessitie but we draw it unto us with coards For this ende tell them abroad touching their working in harvest on the Sabbath by what authority they doe these thinges presently they will have their answer that it is not GODS will that any of his creatures should perish And it is true And therefore that which they doe is onely for the preserving of the creatures and not for their gaine Therefore for this case a proviso must bee had and there was a good proviso in the Canonicall Church made for it that because they should make a distinction betwixt the workes of that day and other as 1. Cor. 16.2 Every first day of the weeke let every one as GOD hath prospered him lay up by him c. That whatsoever was then gathered it should bee given to the poore to the Glorie of GOD. And by this meanes the Church shall come to take good order And this shall try with what heart they doe it Wee see then what is commanded and in what cases and how farre in these two points The other Sanctification by what marke it may bee knowne When wee have our rest have wee all wee should have It is sure wee have not Leo hom 3. de quadrages Our people saith hee will hene vestiri nihil agere They thinke they have got enough if they have on their best apparell and doe nothing Whereas 1. â—â—m 4.8 GOD knoweth that as it is not the labour of the bodie so not the rest of the bodie that pleaseth him Hee that can give accompt that hee hath done nothing this the Fathers call Sabbathum boum asinorum c. The oxe and the asse keepe as good a Sabbath as hee Besides there bee yet two sorts they bee neither idle nor well occupied That neither buy nor sell nor yet are idle Augustine in his Booke de decem chordis Cap. 3. and serm 1. on Psal 32. Sheweth who they are 1. Such as did vacare nugis theatris speclaculis choreis such as did spend the day in toyes in running to playes and sights and dancing and 25. hom hee putteth another kinde in Carthage that spent the Sabbath in venatione in hunting Leo. serm 3. de quadrag in this behalfe worth the reading hee putteth more to it for hee saith they did vacare chartis aleis rationibus commessationibus they spent it in playing at dyce and cardes in discourse and feasting But yet so as the LORD knoweth they were not occupied in any worke of sanctification These mens Sabbaths as Augustine alluding to the people Exod. 32. that said cras observabimus sabbathum JEHOVAE they would keepe a sabbath to the LORD it was to eate and drinke and play Sabbathum aurei vituli this is the Sabbath of the golden calfe Against this carnall Sabbath severe order was taken Concil Gangrense in Paphlagonia 5. Can 18. and last and the Councell of Agatho in France 38. Can 1. For the other it was for the worldly sabbath but this for the carnall sabbath Concil Grangren 1. Can. 18. That the people the true Christians they gave themselves so wholly at that time to celebrate the Sabbath and to the sanctifying of it that they would sit all day in the Temple praying and doing other exercises without eating or drinking any thing so as that there grew diseases amongst the people insomuch as the Councell was faine to give such an Edict that hee should bee anathema quicunque remaneret in templo in die dominico that no man should fast so sit in the Temple till night if hee did hee was given over to the Devill These as they fall not into our time so certainly they shew unto us the excellent examples of Abstinence 2. The other sort for if the affaires of our calling bee not lawfull and the recreations at other times and at other dayes beeing lawfull may not bee used then the workes of our owne nature such as Esay speaketh against Cap. 58. much lesse as Gluttonie Lust Grunkennsse and such like Where such are no doubt there is a double Iniquitie 1. Because hee breaketh this Commandement of the Sabbath
that Saul is heterogeneum amongst the Prophets it will fall against order for a Ceremoniall precept to stand in the middest amongst morall commandements For every Ceremonie or Type because it was a foretelling of the Gospell therefore must bee referred to the Gospell as the shadow to the bodie for indeed Ceremonies are Evangelicall So there is not onely this but also a Confession of the Law and the Gospell in the Decalogue Againe this being helde as a principle that the Law of Moses is nothing else but the Law of Nature revived and that a resemblance of GODs Image if that wee say that this Precept is Ceremoniall then must wee say that in the Image of GOD some thing is Ceremoniall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to abide but for a time But all things in him and in his image are eternall according to his nature And so consequently in the Law of Grace Againe when CHRIST delivereth to the Scribes the summe of the ten Commandements Thou shalt love the LORD c. It is no question but it is a summe of the Commandements Then in that part of the summe Thou shalt love the LORD c. Wee must finde the religious observation of the Sabbath and so Morall the love of GOD in which it is contained else our Saviour had delivered an imperfect summe Lastly a dangerous way is taken for bringing in one Ceremonie and the Papists as Parosius and Politian◠they will bring in another for they will have the second Commandement also to bee ceremoniall and there is no reason why there may not bee as well three as two and so foure and five and so all Therefore the best institution the best way for upholding the duties Eternall and to keepe them without blemish is to hold that part of the ten Commandements to deny all Ceremonies in the law as comming of the nature of the Commandement but they are plainly Morall 6. To come to the time of the Gospel Eph. 2.15 wee hold that all ceremonies are ended and abrogated by CHRISTS death but the Sabbath is not which is plaine by Matth. 24.20 for there CHRIST denouncing the overthrow of Jerusalem bids them pray that their calamitie befall not in the winter or on the Sabbath day Wee know this destruction fell out long and many years after CHRISTS death when all ceremonies were ended the Vaile rent c. Now then if hee should have prayed that their flight might not bee on the Sabbath and that were abrogated as a Ceremonie hee should have prayed that it might not have beene on that day which indeed should have beene no day Therefore it is necessarie that it bee counted no Ceremonie 7. Another is that to chop and change one day for another is not abrogatio but commutatio Judaismi 2. So the Seales of the Covenant of their owne nature are thinges morall though in regard of some other respect they bee ceremoniall Yet in the other that are meere typicall there is no manner of commutation but they are cleane taken away for if wee grant that the waxe candles the copes c. are not the Jewes but changed where as Judaisme is not to bee but as it is Eph. 2.15 Hee hath broken downe the wall hee hath taken away c. It is manifest that in stead of the Jewes seventh day in the Apostles dayes another seventh day was ordained Therefore it was not as the Ceremonies but as the Ministerie of the Covenant and Seales of the Covenant and the Day of the Covenant For wee see Act. 20.7 where as the Apostles called together the Disciples in the first day of the weeke which is our Sabbath now to heare the Word and breake bread And 1. Cor. 16.2 hee willeth them in their meetinges they should every one in the first day of the weeke put aside by him and lay up as GOD had prospered him that there might not bee gatheringes when hee came And Revel 1.10 it is plainelie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LORDS Day So then we see plainly in the whole time the Apostles lived it being changed by them and not taken away Therefore not of the nature of the Types of the Law But when the old Covenant ceased then ceased the Ministerie of the old Covenant The Priesthood of Levi was changed and given to all Tribes and in stead of it is our Ministerie And as the Seales of the Covenant ceased the Ceremonies of the Covenant as Circumcision and the Paschall Lambe and in their place our Sacraments Baptisme and the LORDS Supper so the Day of the Covenant is taken away and in place of it is put the LORDS Day None of them being in his first end ceremoniall but as having a continuall use the Sabbath lasteth as long as the Church militant The reason which might seeme to have moved the Apostles to change this day De ratioue mutationis Sabbath may bee fitly taken from the institution of the Sabbath in the time of the Law For as then nothing was more memorable then the day of his Creation so when it pleased GOD that old thinges should cease there was a benefit that did overshadow the former Therefore from that day wee now celebrate the memoriall of CHRISTS Resurrection and became of the other worke also concurring fifty dayes after the great and inestimable benefit of Sanctification and the people by speaking with strange tongues and the memorie of the benefit of creation being as well shewed in the first day of the weeke as in the last and so have wee it by great reason established of the Creation Redemption Sanctification of the three speciall benefites wrought by the three Persons And so much for the clearing of that place The three Verses that follow 9.10.11 they are thus divided First they give light to the Commandement thus the 9. and 10. is nothing els but an expounding what the LORD meaneth And secondly at the eleventh Verse There is a reason yeelded why they should yeeld obedience to this And in the first there is an order taken as well concerning Works as concerning Persons For works sixe dayes shalt thou labour and doe all thou hast to doe For persons thou thy sonne c. Againe in the first part there is an affirmative six dayes shalt thou labour c. and a negative In it thou shalt doe no manner of worke c. 2. There is a permission sixe dayes thou shalt worke and doe all c. Sixe dayes hath GOD bestowed on thee but the seventh day hee hath kept to himselfe hee hath bestowed sixe dayes on thee the seventh is GODS Now in these two oppositions there are two by-reasons included for the maine reason is in the 11. Verse 1. By right of Creation we are GODS and all ours for he made us of nothing and so might challenge us and our dayes so that standing in this case we could not challenge one day to our selves insomuch as if it had pleased GOD but to give us but one
Sabbathum Jehovae maneat unusquisque in loco suo neque egrediatur quispiam to morrow is the rest of the holy Sabbath unto the Lord abide ye every man in his place and let no man go out on the seventh day Which is a great abuse with us 6. In Exod. 31.13 there is a matter that goeth beyond all these neither may the contrary course be taken for there in the Chapters precedent in the 28 29 30. God having set downe this platforme for the building up of his Tabernacle and willed Moses presently to goe in hand with it yet he saith in that thirteenth verse Notwithstanding I will have my Sabbath kept which is as much to say that in that worke that might have best shew and might seeme the best and lawfullest and make most to his glory yet he would have his Sabbath kept and not broken for it because in other matters ye may refraine in this ye may not And so vers 15. he taketh order for the universall day Whosoever he be that doth any manner of worke on the Sabbath day is judged worthy of death Nomanner of worke the universall terme And Numb 15.35 it is executed upon one that brake the Sabbath Jer. 17.27 he there protesteth for polluting the places of his rest that he will visit them with a plague of fire and such a one as should burne up the Pallaces of Jerusalem and should not be quenched The Prophets are great urgers of this Commandement above all other Commandements and where this plague of fire is threatned there goeth before a prophaning of the Sabbath and we may observe that there hath not beene any strange visitation by fire but some notable profanation of this day hath gone before and it is usuall among us also So when it shall please God to visit us with the like judgement wee know where to have the cause of it Therefore to conclude this place those that goe out to gather Manna that carry burthens that buy or sell that gather in harvest or vintage that journey and travell up and downe and to speake as it is Exod. 31. generally let not them thinke it is otium or Sabbatum Jebovae that it is the keeping of the Sabbath Augusline 3. Serm. de quadrages non sabbathum Domini est sed sabbatum Tyri The 37. Canon of the councell of Ments tempore Caroli The 35. Canon of the first councell of Triburia The 1. Canon of the second councell of Mascon injoyne a holy observation of this day In the 37. Canon of Ments there is a deprivation of the Communion for three yeares against that party that goeth to pleade causes or keepe Markets belike it was their custome in those dayes to pleade causes on the Sabbath So in the councell of Triburia the like order was taken and likewise Concil matisconense it was larger for the fault milder for the punishment for it was but for halfe a yeare And as one saith God commanded the rest not for the rest it selfe but onely Quia toto die hoc Deo tantummodo vacandum and to give over himselfe body and soule to God Here then falleth in the question concerning the strict observation of the Sabbath Quest 1. which was injoyned the Jewes and whether the same also doth lye upon the Christians Unto this Commandement Resâ—l as to every Commandement there were ceremonies Two the one for not dressing their meate the other for not building their fire on the Sabbath day Exod. 35.3 which are both ceremoniall The reason for there is no externall duty of the Law but it may be performed of any man of any Nation throughout the World But it is well knowne that those that are under the Poles they cannot live one day without fire and to let their fire goe out it were the utter destruction of them all and therefore because it is such an externall action it is certaine it is not morall The like may be said concerning the provision of meate for they that are under the hot Zone under the Equinoctiall their provision will not last them but one day therefore these Acts cannot be kept in the whole World therefore ceremoniall So the Christian is released not but that they could be performed of the Jewes and therefore a peculiar precept to the Iewes because they had no hinderances To make yet a further question Quest 2. Whether all those six rests are absolutely to be holden or not and whether on the Sabbath all of those before mentioned as to gather Manna to travell c. be simply unlawfull We answer to this No no further then the precept Eth hasshabbath c. for that our rest must be a sanctification the outward rest is Destinatum sanctificationi ideo quiescimus ut sanctificemus So whereas our quies is not destinata sanctificationi where the sanctification can be cum quiete with Rest there it is lawfull where it cannot bee there it is unlawfull Certaine it is that a man may rest and not sanctifie and so he may sanctifie and not rest and therefore it is said there are many resters and few sanctifiers In these cases the sanctification standeth thus either upon the meanes of our sanctification or else in the declaring of our sanctification that is in the practice of it Whereas a mans rest cannot agree with both these the rest because it is not destinated to them may be left the rest being a subordinate end And the rule is in Logick Tantum destinati sumendum est quantum ad finem prodest so much of any thing appointed is to be taken as conduces to the end wherefore it is taken as if you will take a purge you must take so much as will serve to purge and where his end riseth there must also the destinate arise Mat. 12. for the meanes of sanctification Christ defending his Disciples against the Jewes which indeed were altogether urgers of the bodily rest he sheweth that the rest in regard of the sanctification may be broken as of the Priests in sacrificing and indeed it is the most laborious time for the Minister but hereby they are blamelesse because they are in opere cultus Domini exercised about divine worship And so shall you reade Acts 1.12 mention made of a Sabbath dayes journey out of 2 Kings 4.23 for there the Shunamite comming to het husband for her Asse he saith to her Why should you goe to him to day it is neither the Sabbath day nor the new Moone The meaning is this that the Shunamite was wont to goe out to heare the Prophet and because she had not meanes shee would ride forth Therefore where the meanes of sanctification are wanting a man may take a sabbath dayes journey he may goe where they are used to be gotten Thus for the first part of sanctification Now of this first part of sanctification the meanes is lesse acceptable to God then the second part thereof which is the practice of the worke of
the the state of a Learner and yet shewed a great gift that way above his yeares And if points of doctrine faile Luke 3.10 and Act. 2.37 what other points were to bee resolved of as there were divers questions moved by some how they might live accordingly id est by the Souldiours and by the Publicanes Now because there are no doubts it is a signe that feare is cleane extinguished out of mens hearts and if there bee any it is not of doing or leaving undone but of detracting 2. Betweene equalls Gal. 2.2 2. Kings 2.11 Luke 24.17 Mal. 3.16 When as hearers or two of like calling whether they bee Teachers as in the two first places as Elias and Eliseus went talking The word in the originall beareth a further signification and as Paul with Peter and the disciples in Luke with CHRISTS approbation and in Malachie it is accompanied with a blessing id est because that thing in the preaching of the Word doth good to one which doth not to the other by the laying together as it were a symbolum in a common shot they receive a more generall benefit As on the other side those imperfections and infirmities that hinder mee happly the same may fall into the minde of my brother and I may shew him how his case and how I was delivered out of it The third is Deuter. 11.19 Where it is sayd Of the exercise of the Law there shall bee an examination in families and the father or chiefe thereof hee shall question with the younger and that shall enter and whet them more and make it sticke faster So these three make a full member 4. Concerning the fourth and last It is not to bee passed over Aug. lib. 10. de Civit. DEI accompteth it totum opus Sabbathi as if the Sabbath was made for nothing else But onely for thanksgiving and prayse For this ende was as is aforesayd penned Psal 92. for that ende appointed Howbeit they have drawne Psalmes generally to these three points That the Church of GOD publikely that every man particularly may make use Either of those that containe generall matter or of some particular custome For generall instruction Psal 91. the generall Psal 103. of some particular benefit as Psal 68. When as wee have had too much raine and pray for faire weather or when there is too much drought the latter part of Psal 65. Then for these particular benefites particular Thanksgiving or as Psal 35.18 the neglect of which is a blemish in our Church Hee desireth deliverance and promiseth that beeing heard hee will sing His Praise in the Congregation So Psal 65.1 the very word there is due There is due to thee an Hymne The reason is because thou hast heard our prayers Tibi debetur Hymnus à SION These actions are so generall as that they may serve for every action of the Sabbath In wicked exercises wee can never bee frequent enough God requires that wee should bee as faithfull in his worke The celebration of the Sacraments Exod. 12.16 and performing of the discipline of the Church It is the Sabbath dayes worke The order doth pertaine to all and it so pertaineth to all that least any man should thinke it is enough to doe it once Revel 22.11 Qui sanctisicatus est sanctisicetur adhuc Hee that is holy let him bee holy still There is still a necessitie every Sabbath day wee must continue 1. Cor. 13.9 Our knowledge is but in part and our prophecying but in part There shall still remaine scrutamini scripturas search the Scripture Revel 7.14 That wee should still wash our Robes in the bloud of the Lambe id est Come still nearer and nearer to cleannesse so farre forth as 1. Tim. 4. If wee continue there in wee shall save our selves This for the Meanes The Meanes are for the Fruit and therefore hee that planteth a Vineyard hoc est vltimum fructus ejus Though hee hope when it is yet aframing yet last is the Fruit. This is the fruit that GOD looketh for the great ende of the Commandement that His Name may be sanctified in us We must not use the Meanes only For the Meanes the phrase is set downe Numb 20.12 Because ye beleeved mee not to sanctifie mee in the presence of the children c. Levit. 20.7 Sanctificate sancti estote Sanctifie your selves and bee yee holy Such wordes because of the two folde glorie that redoundeth to GOD have a double use GOD is glorified 1. either by us directly or 2. from us by others indirectly Matth. 5.16 That they seeing our good workes might glorifie Him Therefore commeth it to passe that these wordes as sanctification and justification c. have a double sense First it signifieth a making holy When wee are indeed made holy and that is by Meanes for this cause sanctification is a making holy Second in regard of the other a declaring of this made sanctification And of our selves The first beeing 2. Pet. 1.10 And second shewing it to all other men to bee so and so wee may glorifie GOD our selves and GOD may bee glorified in others Whereby it falleth out that because good workes make this Therefore CHRIST Matth. 12.12 sayth That a good worke is lawfull on the Sabbath day What worke soever sheweth Regeneration is lawfull 2. Tim. 2.21 for there the Apostle sayth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Prepared or made fit to every good worke But because that the day is specially instituted for the remembrance of his great Mercies as 1. Making us when wee were nothing 2. Redeeming us when wee were in a worse case and 3. The beginning of Sanctification for these three great Mercies Therefore it is that no worke doth so well agree as Thanksgiving for these Mercies Hee is so delighted in no worke as in the worke of Mercie And therefore commeth it that there is an especiall affinitie betwixt sanctification and workes of mercie Ose 6.6 When hee had sacrifice without this hee abjecteth all Therefore to compare this with the rituall sanctification of the law As you had annointing so you had the second part every thing was sanctified by two meanes First If hee were a person his hand was filled by Aaron implevit manum ejus Aaron And if it were an Altar then there was somewhat offered on it So oblation or filling the hand is the second Deut. 16.16 There is a charge to Aaron that whensoever they came to appeare before the LORD none of them should appeare emptie Therefore Levit. 8.31 There is mention made of a Basket of sanctification in which were reserved those thinges that afterward they would consecrate to the LORD The very same order was taken 1. Cor. 16.1.2 On the LORDS Day there should bee collection for the poore There is nothing that so setteth out the matter as Deut. 26. wholly The workes are either outward and performed to the bodie or inward and performed to the spirit of man For the first Matth. 25.
visitation is for justice so here should have beene merces and not misericordia not Mercy but wages but our reward doth argue non mercedem but gratuitum amorem not wages but mercy Now that it is called a work operans misericordiam and the other i.e. his justice but a visitation i. e. a thing intermitted that is also a speciall thing to bee observed the nature of his justice is restrayned to the fourth generation and his mercy is extended to thousands so here is a proportion the one containing the other two hundred and fifty times not that the mercy of God is greater then his justice but because he is more delighted in the action of the one then of the other The reward is promised to them that love him the manner of love is according to the love of God because he is jealous for us that wee might bee jealous for him that wee may say as 1 King 19.20 Elias zelo zelatus sum I have beene very jealous for the Lord God of hosts sake zelantes potiùs quà m amantes The triall of this love consisteth in keeping the commandements i. e. that if it be not a commandement it is not from him and therefore whatsoever was without them was not from love Another it is very certaine that the righteousnesse of speech and the true signe of loving him had beene the keeping of him but he saith not so but the keeping of my commandements the reason is because he is able to keepe himselfe and needeth not our keeping therefore he hath set our love to bee tryed by two things First by mandata or praecepta mea his commandements Secondly minimos istos his little ones for the commandements it is said Wee keepe him in his parâ—â—â—â—â— and his love in mandata Hosea 4.10 that they kept them not 2. for the other Mat. 25.45 quandiu uni ex istis minimis non fecistis neque mihi c. in as much as yee did it not to one of the least of these yee did it not to mee And the third thing is this that our estimation of them must be such that wee thinke them worth the keeping as Psal 19.10 David accounteth of them as dearly as of much fine Gold of Ophir and Psal 119.72 Thy law is dearer to mee then thousands of gold and silver For keeping by this word Keeper wee must understand that God hath made us keepers of his commandement Now the property and charge of a Keeper is to preserve that thing that he keepeth as from himselfe so from others and to see and have regard that it be neither lost by negligence nor cast away nor broken nor hurt but kept sound till his comming that gave them to him in charge For the losse of Gods commandements 1. King 20.40 For the breaking of them Mat. 5.19 Whosoever shall breake the least of these commandements c. shall be called the least in the kingdome of God but a contemptuous threatning is Psal 50.17 Now that they may be safely kept and as it is Prov. 4.21 it is best to lay them up in that place that is surest even in the middest of our heart For the keeping in regard of others wee must not say as Cain of Abel sumne ego custos c. am I my brothers keeper for as Caine should have beene keeper of his Brother that others kill him not so wee should be keepers of Gods commandements that others breake them not Wee must have the commandements of God not only observanda but also consenvanda not only observe but conserve them And if wee performe this duty wee shall doe as they doe Prov. 16.17 he that keepeth them keepeth his owne soule by them So much of the 2d Commandement The III. Commandement Thou shalt not take the c. THe object of this commandement is the Name of god or his glory The thing commanded is a reverent taking of his Name comprehended in this word praise And the proper place of Gods glory is in this commandement by reason of the object which is his name by the which he is glorified And this his glory is such as for it Esa 43.7 he created all things For mine owne glory I created them and for this that which was before his Creation his predestination Ephes 1.6 unto which wee must joyne our praise Now if they must be made like to their creator if the worke must be according to the minde of the maker it is well therefore that end which moved him to make us must be our end and therefore all our actions and thoughts must come to this to be as it is 2. Thes 1.12 That the name of our Lord Jesus Christ may be glorified in you In the second Commandement be these two respects First that the honour exhibited in outward behaviour is exhibited to one that is present Secondly that the honour exhibited is given to the party himselfe for to him alone it must be done Now the worship of the Tongue which wee call Praise goeth beyond these and is most excellent for it is of him that is absent and to others and not to himselfe Though God be present every where yet when wee in our actions and speeches speake of him to others there is praise and so it goeth to him And yet there commeth a further portion of glory So that it is not only true Luk. 14.8 that honour is given to the person but also to his Name Psal 29.2 Give to God the glory due unto his name which giving of glory is properly called praise for the worship of God is made an especiall glorification of God Psal 50. vers last he that offereth me praise glorifieth mee which sheweth that it is allone to give glory to God and to give him praise Now this praise hath his proper place in our mouth Psal 34.1 With my mouth will I praise thee the instrument chiefe in this office is the Tongue and by performance of this our tongues are made glorious Psal 37.30 The mouth of the righteous will be talking of wisdome and his tongue will speake of judgment The manner how this praysing is to be performed is set downe in Moses Deut. 32.3 I will publish with my mouth give yee glory to God i. e. one must report and they that heare must give glory to God Now as was said before in the word Glory accordingly as it is taken both in divinity and out of divinity there is more then either in honour praise or worship because all these are directed that the party on whom they are bestowed might be glorified And the matter of glory hath proportion to Claritas the brightnesse in glasse and in other such visible things that as they are seene a farre off so that party to whom such honour is given it is in such sort that he might have a name a farre off and knowne Therefore for this cause in Psal 66.2 the Prophet having exhorted men to praise he goeth further and
exhorteth them to make his praise glorious that is doing as he sheweth us in the booke of Prayses that is the Psalmes as Psal 71.8 First by filling our owne mouths with it and then with filling other mens eares as Psal 66.8 O praise our God yee people and make the voyce ef his praise to be heard And this is to be done Psal 34.1 continually and so continually as that there be no staying but ever more and more as Psal 71.14.15 But I will waite continually and will praise thee more and more My soule shall dayly rehearse thy righteousnesse and thy salvation for I know no end thereof In the duty of praise touching this point of it that when wee have resolved our selves thus to fill our mouthes with it it must be as it is Psal 66.16 before them that feare him and not before them alone birds of our owne feather but also before the Congregation as Psal 149.1 Let his praise be heard in the congregation of the Saints and not only before every assembly but before the great assembly as Psal 40. I have declared thy righteousnesse in the great Congregation Gather all into one place and one assembly yet this is his wish Psal 71.18 that he might fill all the World with his praise and that he might speake to a company of all Nations Forsake mee not untill I have declared thine arme to this generation and thy power to all them that shall come And that that goeth beyond all this that he is not content with this but is desirous to deliver over this affection so as Psal 22.31 and 72.17 it should continue so long as the world endureth So much of the end of this Commandement The necessity of this Precept The necessity of this was handled before and standeth upon 12. Reasons and as wee have heard before that therefore man was made and therefore consequently wee must exercise it Then he is in vaine if he have not his end 1 The Hebrue sheweth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare benedicere to create and blesse because the element added is nothing els by reason of the affixe but an effect of the Creation 2. They gather the necessity of the end out of the word Creation by Gen. 2.2 It may be better gathered out of the words following The first thing that he did after his Creation was the sanctifying of a day to that end to be wholly spent in his praise In which respect of favour Christ delivering to us a forme of Prayer though God in the first place commanded that the internall worship should be first yet having regard to the end and knowing that the end in our intention is the first he giveth it for the first petition and teacheth that we might first desire Gods name to be hallowed 3. That was said before it was the worke of the Sabbath and that is a figure and resemblance of all the actions wee shall be occupied about in patriâ i. e. in Heaven This is a third thing that commendeth it unto us that it shall be our continuall opus in our Countrey and therefore if any be desirous to participate the Celestiall exercises here let him spend his time in glorifying God while he is here 4. The setting of us while wee are here in earth being somewhat lower then the Angells in their estate Their delight is as Luk. 1. to sing Hallelujah praise to the Lord. It is the exaltation of the nature of man while he is yet in the way of corruption and while he is on earth to be made equall to the Angells in this worke of praise 5. The casting downe of a man when he is not fit to do it as Chrysostome on Psal 148. saith that seing the basest of them are called to doe it then he is baser then the vilest creatures that will not doe it 6. From the exercise of the Church militant it is best acceptable to him as Psal 29. vers ult it is the worke of the Temple and so consequently to be preferred before the work of the Market place The reason of the place as that place is the place of all places 7. This is alone the thing that distinguisheth a man from all other creatures all other creatures have but one sound they have no voyce And as he is a Reasonable soule he is distinguished in regard of the first commandement so his voyce in regard of this commandement man alone hath a distinct voyce and therefore can praise God with the tongue and therefore ought to be delighted in that wherein he excelleth all other Creatures i. e. with the glorifying of the name of God 8. Not onely because it is a proper worke of Man but that which is next that by this meanes whatsoever is occupied about it whether it be tongue lippe or penne c. it getteth a dignity by it And as James 5.8 casteth downe the tongue when it is lewdly occupied so David extolleth it when it is thus occupied It is in the highest degree of dignity 9. For the reverence of the great commendations and motives that this yeelding of praises hath Psal 147.1 It is not only good and honest but also pleasant Davids soule at the praise of God was as delightfull as his mouth filled with marrow and that it is seemly and profitable honorisicantes me honorificabo they that honour me I will honour God will bestow what he can upon him and for the reward it is to be chosen 10. Whereas the excellency of man standeth rather in dare then accipere in giving rather then in receiving and rather in facere quà m in fieri in doing rather then suffering here is only our facere dare In all other things wee are made and wee receive but this wee give glorify to God magnifie him sanctify him There is as it were magnifying and as it were an holinesse wrought in him by our praise 11. This duty lyeth so straite on us as that though Christ commands the contrary as in the man delivered from the Devill yet he must not be obeyed whereas all other precepts are such as the contrary of that commandement is not to be done there is no such thing here there can be no precept against this precept 12. That which is Prov. 12.14 A man shall be satiate with good things by the fruit of his mouth and Christ Mat. 12.36.37 not onely mens workes but even their words shall justify or condemne them The employing of our tongue will either receive fruit to life or gall and wormwood to confusion and so consequently there lyeth a necessity of this duty on us to hallow his name Wee see by the petition what is here commanded i. e. that Gods name may be hallowed inwardly by our intent making it the end and scope of all our doings outwardly by making it the matter of our speech and writing and that our tongue be an instrument of speaking his praise and that our
be thus zealous and so if it be for the name of our Father or any of those that we receive benefit by wee will thinke ill of our selves if we take not the quarrell upon us God is not to be accused to punish those that take his name in vaine To conclude as it is most certaine that Gods name is glorious in it selfe Psal 8.1 How glorious is thy name in all the World So it must be in every one of us If thou wilt it shall be glorified by thee willingly if thou wilt not in spite of thy teeth whether thou wilt or no he will be glorified Exod. 14.4 And I will harden Pharaohs heart so I will get me honour upon Pharaoh and upon all his Host Deut. 14.2 Thou art an holy people unto the Lord. We must be as the Israelites or wee shall be as Pharaoh Hee that will not glorifie Gods name with the Israelites shall glorifie it with Pharaoh that is by suffering Gods punishing hand For the Lord will not hold him guiltlesse The end of the third Commandement The IV. Commandement Remember that thou keepe holy the Sabbath day c. THE outward worship was divided into the generall or state and temporall worship The reason is this because whereas God commandeth the inward worship of the Soule in the first Commandement both of knowledge and will and in the second hee would have manifest and knowne outwardly the submitting of our knowledge wisedome and reason by reverence a worship the submitting of our affections or will by yeelding reverence of gesture and for this outward gestnre because it could be performed onely to him he would not have it done then onely but when wee were dealing with others and to others that the glory of his name might be magnified in speech and therefore the duties of the third Commandement are injoyned and these three perpetuall and generall besides these three in the fourth Commandement he taketh order that there be not onely a generall profession but also a set day a solemne profession wherein there should be a publique profession of these duties and those and wherein they should all be brought to â—ight Levit. 23.2 3. The feasts of the Lord which ye shall call the holy assemblies even those are my feasts Six dayes shall worke be done but the seventh shall bee the Sabbath of rest an holy convocation ye shall doe no worke therein It is the Sabbath of the Lord in all your dwellings The end of the Sabbath A great and holy assembly for this end either that they might be sanctified and all taught or that they might practice them to his glory in the great congregation It is true and that the Heathen man saw well Publicorum cura minor the common care is not the best care But that that is looked to of all is cared for of none and cometh to be regarded of none and so no doubt would men have dealt with God had not he provided a particuler day for himselfe and setled it by a Commandement and that in very particuler manner By that continuall and generall Sabbath they have no day of rest The drift of God in adding this Commandement shall be seene For the Commandement it selfe generally it is full out as long and longer then the second Commandement of many words and therefore moveth us to a due and no lesse consideration of it We see for the duties of the second Table foure of them are ended in a word because common honesty and writers as Philosophers politick and civill Lawes have taken order for them as in manslaughter whoredome and theft c but the fifth because God seeth there is an humour in us that will not willingly yeeld to subjection therefore it was necessary that God should fence it with a reason So likewise in the tenth there is a great particularity used in it because men thinke that their thoughts are free and not to come into judgement and therefore they may have their Concupiscence and Will free But now in the first Table every Commandement hath his reason but above them all in particular this Commandement it includeth six respects that are not found in any of the rest 1. That where the rest runne either barely affirmative as the fifth or barely negative as the rest in this both parts are expressed Affirmative in these words Remember thou keepe holy c. Negative In it thou shalt doe no manner of worke c. So that our desire and inclination to the breach of this Commandement is both wayes met withall 2. That not onely to our selves but to all others that pertaine to us which in a full ennumeration and a wonderfull kind of particularity God proceedeth here to reckon them up that with us or by us may be violators of this Commandement 3. In the other we see how the case standeth they all are imperative and they runne peremptorily the word here used though it be of the Imperative Moode yet it is rather a word of intreaty Remember and may be a note of separation from the rest this Commandement therefore imperat persuadet doth both command and perswade in the word Remember 4. Againe beside the Commandement it yeeldeth a reason and perswadeth but not with one reason as the other but with one maine reason indeed and three others so that this exceedeth all by the multitude of perswasions 5. Another is this that we see in the former Commandement the reason is fearefull so it is in the second Commandement In this it is a farre more easie and reasonable for the great and maine reason is this that we should doe no more then God hath done 6. That as we see by the preface annexed Recordare Remember when we know it is that word that we expresse an especiall charge by because we thinke that it maketh no matter that it is but a trifle whether a duty be broken or kept and therefore he wileth and chargeth us to have an especiall regard of it and not forget him The Commandement as it standeth is divided into the 1. Precept and 2. Aetiologie that is the reason or perswasion First the Precept Remember that thou sandine a day unto me a day of rest to the Lord. For the understanding of it wee must know what is meant first by day of rest or Sabbath secondly what by sanctifying A day of rest or Sabbath properly in the Originall tongue betokeneth such a rest as there hath a worke gone before it Cessaâ—iâ— such a rest is plainely set downe Levit. 25. When the Land hath beene laboured and tilled six yeares he chargeth it to be suffered to rest the seventh yeare and lye fallow a politick Law So that after a labour of six dayes this is it that God requireth that there should be a day of ceasing Sanctifying is here attributed to two in this Commandement in the end that the Lord sanctifyed the Sabbath here in the beginning that wee must remember to sanctifie it The
is that he bringeth in that thy man servant and thy mayde may rest as well as thou Another is added Deut. 5.15 the estate of servants Gods care of the Common-wealth and we know that in the Spartane and other Common-wealthes there hath beene Insurrection by reason of overburthening of servants therefore is this put in a preservation of the Common-wealth Gods providence is great in providing of this 4. So likewise of the next member of Beasts Psal 36.6 his mercy and providence is extended to the beasts so Prov. 12.10 to the soule of the beast that is he will take order that the beasts be not tired because the earth shall have her Sabbath One end of Gods providence for them is the restrayning of our covetous humour who rather then we will omit any little gaine we will put our land and cattell to the uttermost and wee care not to what paines Againe another that by beholding the beasts doing their duties we might be the more moved to the doing of ours We must therefore note that God commands not their rest as delighted therewith even as Jonah 3.5 the beasts commanded to fast not that God was delighted with their abstinence or was acceptable to him but onely this that as the Ninivites seeing their beasts pyned before them they might consider of it and be moved the more so here seeing the beasts to keepe Sabbath they might remember to keep it 5. The last is the stranger within thy gates The Gates of an House or a Citie in Scripture signifieth Jurisdiction or Defenced protection That as then he is in his Gates so he is in his Jurisdiction so whosoever commeth under anothers Gates as he cometh for protection if he be be injured so he must confesse that hee must be under his Jurisdiction that for any godly duty hee may command him and Gen. 19. Lots intercession for the Angels Therefore came they under my roofe that they might receive no harme and as he had a care that they might receive no injury so ought we have a care of their soules As Nehem. 13.19 the men of Tyrus and Ashdod so long as he had any hope to reclaime them he suffered them to bring in their Wares but after hee saw they would bring in their Wares for all his warnings and threatnings he tooke order that the Gates of Jerusalem should be shut against them in the end of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation of the Sabbath And so we see both for Workes and for Persons in severall and particuler The maine reason is vers 11. For in six dayes the Lord made Heaven c. As wee said before that a rule for discerning precepts is Ratio immutabilis praecepti facit praeceptum immutabile if the reason of a Commandement be immutable it maketh the commandement to be immutable and so consequently because the reason is to sanctifie Gods name when we shall be glorified in Heaven we shall there doe it we shall there onely intend it untill we come thither we have but finite soules and canot intend it wholly this reason being immutable that it shall there be done of us in the state of glory when we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One to One So may we likewise say of this it being a reason abexemplo from Gods owne example For concerning that this axiome The Creatour is to be followed of the Creature in that he commandeth it is an immutable reason for as much as it is the example of God nor can receive any time of exception because I have rested I propound the same to thee Therefore it pleased God to use this reason as most forcible He maketh use of others besides this Exod. 23. and Deut. 5.15 those he useth as proper to the Jewes this reason of the benefit of the Creation is here forced being greatest as well for the use as the duties which God that day cals for to be performed by us in an especiall manner the consideration of his goodnesse wisedome power and eternitie So also for the meditation of it in that day as the 92. Psalme was made for that day As for the continuance of the memorie of the Creation and keeping men from Paganisme for if it had been duly kept then that great doubt that troubled all the Philosophers so much Whether the World had a beginning had beene taken away And therefore this day being one especiall meanes that men might not fall into Atheisme is therefore sanctified of God to be a day of Rest Augustine on Genesis intreating of the Creation saith That it is true that it might have pleased God to have said Fiat totus Mundus let all the World bee made in one moment as Fiat lux let there be light in the first it had beene all one to his Omnipotencie to have made it as well in a moment as in six dayes his inquisition is What then should move God and hee findeth no reason but this that men might proceed in the musing of and meditation of the Creation in the same order that God hath taken in the Creation else they should have been in a maze Therefore Psal 104. David when he entreth a discourse of the Works of God he useth an order and Basil and Ambrose have written bookes of it that men might begin to thinke and give themselves to necessary thoughts and wholesome cogitations And this is thought to be the course that was in the Primitive Church For the substance of the reason it selfe generally to move all to doe as God hath done nothing moveth a man so as a notable example as Christ John 13.16 Exemplum dedi vobis I have given you an example When he saw his Disciples given to pride and would have them brought to Humility What way taketh he He taketh up a bason of water and a towell and putting off his upper garment washeth their feet and when he had done vers 15. he saith Wott yee what I have done Exemplum dedi vobis Yee call me Lord and ye doe well for I am so If I that am your Lord wash your feet how much more ought you to wash one anothers feet And in the 1 Cor. 11. Paul propoundeth a marveilous example Be yee followers of me as I am of Christ And therefore he himselfe may doe that I have done my selfe and because I that needed not have rested therefore must thou rest that needest it The last reason of the three Therefore the Lord blessed the seventh day he did not onely rest himselfe but he hath consecrated it also and besides his example hee hath annexed a solemne Institution So that it shall be to us a Mercatura animae the market day of our soule both for amendment of the weeke that went before and for a better life in the weeke to come But this is not the reason the force of the reason is in this because God hath blessed and hallowed it therefore this is a marveilous strange kinde of opposition Seeing
I have done it see you doe not resist me but see yee submit you selves to my ordinance that is God is resisted if his Ordinance be resisted and Rom. 13.2 he that despiseth his ordinance despiseth him therefore that God hath hallowed we must not pollute We see then how farre this rest is to be kept and what is required to the sanctification The substance of the fourth Commandement consisteth especially in these two things 1. in the outward rest of the body 2. the other the End to Sanctifie it As before we must Remember it both in the weeke before the day come partly because then we are to yeeld account of the former dayes workes to God In singultu scrupulo cordis with sorrow and trouble of heart partly also as Augustine saith Ne quid operis rejiciatur in diem festum that we put not off any businesse untill the Sabbath and when it is come as Gregorie 11. Mor. 3d. Epist because there are two things the one Aliorum exempla the example of others will make us forget duely to sanctifie it The other Ludorum spectaculorum studia the desire we have after sports and pastimes wee are therefore then the rather to sanctifie it for Esay 58.13 Delicatum Domini Sabbatum the Sabbath of the Lord is a delicate thing Because these two therefore engender a forgetfulnesse we must both remember it aforehand add then also when it commeth The thing that we are to remember is a day of rest to sanctifie it Augustine in two words comprehendeth it well Otium sanctum a Holy Rest or returning from labour And if we aske A returning from what labour the words following shew from what workes A Canon of the Church sheweth it Quod ante fieri poterat quod post fieri poterit What might have beene done before and what may be done afterward must be rested from And whatsoever is meant by the labours and works of the weeke dayes that must be ceased from of us on the contrary Ab eo quod nec ante fieri poterat nec postea poterit non est ita avertendum that which could not be done before and that which cannot be done afterward may on that day be done by us The reason why it must be thus Aug. Epist 157. ad Optatum and Jerome upon Ezek. 20. concerning that the distinction of the bodily rest is for sanctification For out of Eccl. 3. they take this for a ground that there is nothing but must have his time and consequently that we appoint certaine times for our bodies for repast as of sleepe c. in which time we take such order as that we be not let by any thing and as he saith there the more serious a thing we are to deale with the more we seeke that nothing be done with it but that onely and wholly The cheifest care to be had of the soule that nothing trouble it frō his whole meditation but to this end it is meet wee be even solitarie as Augustine saith and we thinke we take a good order in it so So in the Law of Nature there is a time for the soule and the building of the same for procuring holinesse to it for declaring holinesse in it and so consequently that wee are because it is a serious matter to use no lesse diligence in the cases thereof then that there may be no other thing to hinder us And it is a matter so plaine that we see even the councell of Trent taking order for keeping of holy dayes hath set downe Quae abhis qui humanarum occupationum negotio detinentur omnino praestare non possent that this body entermeddle not it selfe with worldly affaires So many of the Fathers as write upon that Psal 46.10 Vacate videte quod ego sum Dominus be still and know that I am God shew by the course of wisedome the same that the Philosophers require that Postulandum secessum ut melius intendamus a full Vacation from cares that a mans head be not occupied with thoughts in worldly matters but that his soule might wholly intend this day and the body might be at command with the soule therefore the forbidding of workes in this Commandement is not therefore because the workes of themselves are evill but onely because they would distract the minde and would not suffer the whole man wholly to intend the workes of the Sabbath The substance of this Commandement I sayd consisteth of these two parts Rest and Sanctification The Rest is the first part otium It is a very strange thing that the nature of man is so altogether given to be contrary to Gods will and wisedome so that it falleth out on both sides contrary Where the precepts are laborious Nota. and of travell and paine there they will be idle and where the precepts are not laborious and of no paine there rather then they will not breake the Commandement they will take paines and wee will even against our natures make our selves businesse and we will pick out that day of all dayes of the weeke that he hath chosen so that we make it a kind of pollicie to make advantage of that day and to find labour in that day which hee hath denyed us to labour in This for the easinesse of the Commandement and perversenesse of man Concerning this rest there are six Countermands The first thing that wee finde Countermanded here is Exod. 16.26 there God taketh order in Elim before the Law was given that from their very necessary labour from gathering Manna they should cease the reason is because it is mercatura animae the soules Market there is a better thing then Manna John 6.58 and 1 Pet. 2.3 speaking there of the heavenly food of that day doth preferre it before Manna 2. A second forbidding in Nehem. 13.15 not onely the gathering of Manna or the going out to gather but though it bee brought us yet a plaine countermand and execution upon it sheweth that it is unlawfull So we are forbidden as from gathering of Manna so from buying of Manna To this belongeth Buying and Selling all Markets and Faires on that day forbidden 3. From carrying burthens Jer. 17.21 22. there is a great commination against those that carryed burthens on that day that made it their carriage day that hee would bring a plague upon them and that such as is there mentioned that is Captivity So we must not carry on that day except we will that God give us a burthen that is Captivitie 4. A fourth thing forbidden Exod. 34.21 because this carriage and inninge of harvest and grapes might seeme to be a matter of great necessity therefore he saith that both in Seed-time and Harvest and Vintage his Sabbaths should be kept that is so as that the provision of the whole Common-wealth must give place to the Rest of the Lord. And that is for carriage 5. For journeying and travelling on the Sabbath day Exod. 16.29 Cras erit
Shall it not be good if peace and truth be in my dayes Tantum sit pax in diebus meis it makes no matter so long as there is peace in my dayes If that were taken away and a care were had of posterity so well as is in other things and order taken for the government there is no doubt but this must needs be seene that the observation of the Civill Law would be the better maintained by the observation of the Spirituall Law of God 3. The next is that for the maintenance of this there must be such places as where these kind of persons must be maintained Maintenancâ— that are for to spend their dayes in the ministery and for giving of oracles it is necessary that there should be order taken for education and so consequently for the education of such there ought to be institution of Schooles and Colledges As soone as the worship of God ceased in one familie in Egypt 1 King 4.31 that in Egypt these Ethan the Ezrahite and Heman and Chalcol and Darda the sonnes of Maholl foure men famous for learning and knowledge above all the rest they were raised by God Ethan as we read 2 Chron. was Judahs sonne by Thamar and the other three being his brothers children Mahols sonnes And as those were during the time of the captivity so Moses is said Act. 7.22 to have been brought up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all arts and sciences as in the Mathematickes Josh 15.15 before the Israelites comming into Canaan they came to a City called Debiroth afterward v. 49. made a City of learning it was called Debir their Oracle their places then were infinite greater then ours 1 Sam. 3.9 There were studies round about the Church to occupie themselves and 1 Sam. 10.5 there was familia Prophetarum a whole company of Prophets The first Colledge we read of there where the garrisons of the Philistines lay which the Philistines so reverently used that they passed to and fro by them and never endangered them 1 Sam. 19.18 that he himselfe built Naioth in Ramah i. the Beauty of Ramah and so consequently to the times of the latter Prophets 2 King 4.38 that Elisha had a great number of the children of the Prophets daily sitting before him and the very ceremony of powring water on Elias his hands is not pretermitted In 2 King 3.11 in the time of captivity there was Daniel and the rest afterward there was the magna synagoga called Sanedrim of the Greeke word corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that as Philo Judeus reporteth De vita contemplativa concerning students in Alexandria in Egypt Act. 13.3 2.3 6.6 that there were Colledges in Jerusalem And lastly we may see Pauls good affection Act. 19.9 that disputed daily in the Schoole of one Tiranus and that which is above all 1 Tim. 4.15 that he should be altogether conversant in the studie of those things which cannot be except there should be a place And this doth shew plainly that there should be such a calling And as this is so is the next part of it that concerneth maintenance of these both Neh. 10.33 The covenant taken that they would take order for the Tenths which standeth alwaies as of a stipend so of free oblation For a set stipend 1 Cor. 9.7 the Apostle proveth it sufficiently and the Law of the Lord for the tenth part to the Levite to be of the same part of the commandement But the Apostle reasoneth thus that every man that laboureth for another must eate of the fruit of his labours He beginneth with the oxen first then he riseth to the souldier from thence to the spirituall Sower that it is nothing to bestow of the bodily harvest upon him that worketh in the spirituall harvest And for Tenths 1 Corin. 31. lesse then a tenth part cannot be by these reasons 1. By the annexing of it to the Priesthood of Melchisedek to whom Abraham gave Tithe of all that he had Gen. 14.20 Hebr. 7.2 2. Gen. 28.21 The promise of Jacob 1 Tim. 5.3 is made morall 3. Because the reason of it was not particular to the Jewes and therefore that to pay the tenth was not particular to them but lasted to us Num. 18.3 Lastly by Christs deniall Matth. 23.23 to the Scribes and Pharisees And the Apostles bidding to communicate all things with order Non est respicienda analogia ubi non habenda Come to oblations Oblation Deut. 26.19 God hath taken order hath made it free So the practise of the godly Samuel Abner Joab 1 Chron. 26.28 And after Salomons answer to the Rabbins In the opinion of the Rabbins that whosoever did so he did certainly and the answer made by Christ Joh. 12.8 He accounted it no defrauding the poore of that that was bestowed on him So likewise Pauls testimony Rom. 15.16 That I should be the minister of Jesus Christ toward the Gentiles ministring the Gospell of God that the offering up of the Gentiles might be acceptable being sanctified by the Holy Ghost They are commanded Ezek. 48.14 not to sell nor change nor alienate their first fruits Levit. 5.25 Zach. 5.4 I will bring it forth saith the Lord of Hosts and it shall enter into the house of the theefe and into the house of him that falsly sweareth by my Name and it shall remaine in the middest of his house and shall consume it with the timber thereof stones thereof Because it is a booke against theft therefore it shall be in their families but it shall eate and consume that familie The signes are two first Esay 66. vers last save one Sâ—â—â—â— where he saith 1. The people shall be so carefull that they shall take order that from Sabbath to Sabbath from moneth to moneth they shall give of their owne From Sabbath to Sabbath all flesh shall come to worship before mee 2. Ex superabundanti If that day every nation be like mount Sion and every mans house be instar templi as a Church and the whole people every man be instar Sacerdotis as a Priest The last rule for procuring it in others 6 Rule plaine in the Commandement Thou and thy sonne c. example for families Job 1.5 and for the Common-wealth Nehem. 10.31 he would suffer no wares to be brought in Sabbato upon the Sabbath Contrary to all these is he whosoever he be that maketh many Sabbaths or holy-daies to his pleasure or that maketh no Sabbath as they of the Family but every day a Sabbath and so none If either we so account of it as the Pharisee Matth. 12. not to thinke it lawfull to do a good worke on the Sabbath or contra of we indeed do abrogate i. if either we be given to the meanes alone Ezek. 33.3 but never the better or contra if we thinke the meanes not to be esteemed Hos 6.6 or if we thinke mercie to be such that the knowledge of God is to be neglected and last for