glory though their confusion that oppose it as seene in Pharaoh Herod Sennacherib and all Tyrants and who art thou in his hand that art so hellishly disposed that thou carest not to despite and despise God and blaspheme though thou goe to hell with shame and confusion 56. What the commination That they shall not be held guiltlesse but so guilty and beare the insupportable burthen of their sinnes that will presse their soules to hell as the most fearfull estate curse and punishment so signified and so too plainly seene in such blasphemies who commonly are as it were 1. Given over to a reprobate sense in lying filthy talke drinking and prophanenesse and vanity with this abuse of Gods name 2. Insensible of their sinnes by Gods just judgement in neglect of all holy duties of prayer and Gods honour with scorning and mocking at his Sabbaths or any reproofe though most just 3. Set downe in Gods booke for damned persons even condemned already bearing that palpable marke of prophanenesse like Cains marke in their foreheads that he that hath an eye to see may see them stand guilty and the sentence that they may reade in their conscience of heavy condemnation even written in their foreheads that every one may read it to their shame who shamed not to dishonour Gods holy name 57. Whence this so fearfull commination More fully to manifest the Lords fierce anger and jealousie as against idolaters and those that prophane his worship accounted to hate him in the second Commandement so here against all other prophane wretches that shall abuse his most holy name and any other way derogate from his glory which hee is most jealous of and will not give away or part with to any other much lesse lose it with contempt he chiefly standing on and above all things highly prizing his honour 58. But what followeth The fourth Commandement in a fourth respect also in regard of the due celebration of his Sabbaths aiming at the setting forth of his honour SECT 6. The fourth Commandement The Analysis of the 4. Commanaement shewing the parts and duties therein commanded and abuses opposite so prohibited whether intimated or more fully expressed where first the duty of sanctification of that day of rest called the Sabbath and of thh Christian Sabbath or Lords day with the reasons of the difference and alteration thereof but perpetuall necessity of the substance and duties of the same and our Christians Sabbath or Lords day proved to be established by many reasons and arguments as by the Lords oweâ— doings the Apostles preaching and doctrine or constitutions as received from the Lord himselfe to be understood as well as the practice of the Church directed by his Spirit according to his promise and who oppose it but troublesome and unquiet spirits or fanatick and fantasticke Schismaticks too commonly to be sound So of the rest and right use and observation thereof on the Lords day in holy duties and workes of piety and charity or of necessity on truly urgent not every frivolous occasion The factious schismaticks overnicenesse here as well as others loose prophanenesse deserving worthily to be taxed that on both sides disturbe the peace good order and peace of the Church the one of them prophanely with negligence contempt the other sedititiously with malice and disdaine to avoid both which extrenes and keepes an even and equall course betweene them we are carefully to distinguish betweene the morality and ceremony in this Commandment how far forth in the substance of it for the morall duty to God-ward perpetually to be observed and how for the ceremony and legall observances many of them interwoven with the said duty with which to the Iowes-ward in that Churches nonage as it were before Christs appearance in the flesh It was burdened but as now freed of them it ought to be discharged and so in that particular for the time among many others with them respecting the creation the greatest benefit ever till then manifested to be remembred by and in it now altered and the duty yet unchanged to the remembrance of a greater our redemption in that change of the ceremony not duty by us now principally respected and thus as we see by the Churches authority and power with sufficient warrant from holy Scriptures ordered and established whose power in that point to change it and wisdome in so well ordering it guided by Gods own president and direction of his blessed Spirit is here amply demonstrated and to be justified against the malevolent oblatrations or detractations and calumnies of any factious humorist and separatist whatsoever and thus the substance of the duty in the morality of the Commandement remaining entire to all holy intents and purposes the onely the illegall shadow removed is by them into a more divine respect and better for us Christians as more suting with our Church altered or changed and divers objections against it of no great moment the truth well weighed are hereby and withall answered as especially the Iudaizing faction and fancies confuted and so next for the due observing and sanctification of it we are to take notice of the rest and holy exercises commanded and others permitted for recreation and comfort of our weaknesse nature not to make a riotous revell or drunken Bacchanalia of that day as neither otherwise to prophane it by ordinary worldly labours or other Iewish superstitions or vain unlawfull and wicked exercises of any sort spending that so set apart and sanctified time to remember that rest and sit our selves to the same by removing the impediments using the helps studious to fit our selves to both private and publiqus duties of the day as well Minister as people the opposite which is here farther deciphered and in divers points particularized or especially the more common and enormous offences The use and reason of other Sabbath or holy dayes ordained and appointed by the Church as well in the times of the Old as New Testament as in particular many both feasting and fasting dayes set apart for divine worship the farther explication of the Commandement in the permission command of the six dayes for labour and works of our vocations whereby the Sabbath may be the better sanctified which as most necessary is sostrictly urged for the honour of God the generall good and besides other reasons even the very example of God himselfe so resting on it and blessing and sanctifying it 1. VVHat is the fourth Commandement Remember that thou keepe holy the Sabbath day six dayes shalt thou labour c. 2. What contained herein The Commandement in these words Remember c. The explication and illustration of the duty Six dayes c. The reasons of the duty and Commandment taken both from the Creators own example actions as well as the creatures profit necessity and duty But the seventh day is the Sabbath of the Lord thy Lord c. 3. What is the order of this Commandement to the rest A fourth duty as fourth in
and shadowes and so have already had their solemne funerals and obsequies as dead and buried and new in their roomes substituted but as the appointing other feasts and Sabbaths both by God himselfe as well as the Iewes Church besides this seventh the Lords Sabbath and other houses of prayer their Synagogues besides the Temple even whiles the Temple stood as well as since were held no breach of the Commandements concerning them rather inlargement and illustration of either in making the worship and duties more publique and generall or for satisfaction and recompence of the neglects in the due observation visiting and sanctification of them that was required so the Christian Sabbath and Churches thus substituted and succeeding the former and in place of them might well bee accounted no breach but enlargement of the Commandements with the dispensation and illustration of Gods graces in more ample manner and measure shewed and bestowed on the whole world the duties made more publique and illustrations and the morality more illustrated by it 37. How shew you this Cleerly and plainly enough both in the Temple where for a particular one or a few Synagogues besides now so great a multitude of Christian Churches over the whole world are seene with Gods solemne worship in them most religiously promoted and in this particular of the Sabbath where the creation and onely temporall deliverances were by it remembred though spirituall ones that were hoped shadowed in it now the spirituall ones that are performed in it and by it remembred and that great worke of redemption so graciously promised and performed on this day the new and Christan Sabbath consummate and shewn to the world in the glorious resurrection of our blessed Saviour and the comming of the holy Ghost and thereby as demonstrated and honoured as it were universally published and both duty and morality of it more illustriously declared And thus we see how the strict observances servitude and legall types doe not concerne us or our Sabbath nor in all respects and circumstances to bee pressed on us as some prone to Judaizing have done yet though not the ceremony the morality to us fully extended and the Commandement though not literally and punctually in all points by us to be observed nor our Christians Sabbath so in it expressed yet expresly included for the substance and all due observance virtually intended whence what is done is so done and on so good grounds by the Church that were it to doe again the order and change of what is therein changed the Church could well doe no other then as is therein already established so little reason have our Novellists in their clamours raised against it and study of contradiction and thus much of the scruples cast in the way concerning the same it followes how wee Christianly ought to celebrate it and conceive of it in the rest and true sanctification of it 38. How is it ordained a Sabbath or rest Not onely for the servants and cattell though for their sakes also ordained but much more for the rest of the soule to be thereby fitted for spirituall exercises of the day 39. How the rest 1. From sinne the best Sabbath and spirituall rest of the soule else in vaine to rest with the body and the soule busied in sinne or vanity 2. From perturbations of minde better to attend the Lords businesse and that dayes duties 3. From ordinary workes both we our selves and all that are ours Whether of Speciall times as sowing reaping c. Or speciall callings c. Or generall import for the Commonwealth that may be done other times 4. And from all disturbance of this as Fayres Markets Courts c. 5. From worldly speeches words and works better to attend heavenly things and Gods service 40. How the sanctification of this rest By holy duties such as besit the Lords day to be exercised and our duties thereon imployed 41. What duties are they The chiefest best and holiest that can bee done on earth so best beseeming that day viz. pertaining to I. Gods honour immediately 1. Prayer or speaking to God c. All such holy and common service 2. Reading and preaching and hearing it which is Gods speaking to us 3. Singing Psalmes and thanksgiving 4. Administration and receiving the Sacraments 5. Holy meditations conference c. II. Men and so Gods honour secondarily workes of 1. Mercy to releeve the poore 2. Peace charity and love to visit the sick comfort the distressed and to make peace c. 3. Necessity as of wars or in First helping the oxe or asse from perishing much more a soule or Christian in any deepe necessity or Secondly casualty as of fire and helping out of danger a woman in travaile and the Lord healing the sicke c. which are accounted sit Sabbath dayes workes and duties and not onely permitted but even commanded to be done and so as the Priests must labour in sacrifice the Ministers greatest taske this dayes exercise 42. Are there not other workes of necessity Yes but permitted onely for avoiding inconveniences as necessary workes that cannot bee shunned for natures necessity as dressing food setting things in order and such houshold businesse which not to doe with decency were to offend in the Jewes or Iewish superstition not considering the Sabbath was made for man and not man for the Sabbath 43. How are they then permitted For the better and more carefull celebration of the Sabbath with more decency and conveniency and so a Sabbath dayes journey 44. How is that Not for any worldly occasion at all allowed but for the performing of any the foresaid duties so to goe to Church or about any such godly workes and without disturbance of the greatest or best duties or as may best further them and the service and honour of God 45. May not the poore then be suffered to worke for necessity Nothing lesse for all are bound and they also must as labour the 6. dayes in the seventh rest in obedience expecting his blessing on their honest labours which shall thereby bee either sufficient for their content or his mercy will stirre up charity for their farther reliefe 46. Js the whole Sabbath to bee spent in such holy exercises Yes to our weake ability the best wee may especially the principall times allotted to Gods publique service and duties by the Church enjoyned not to be neglected and for the resting in godly sort as may beseeme Christians and the Lords day so in godly meditations singing Psalmes and other good exercises 47. But this may seeme burdensome and make the Lords day grievous It may be to the raw and unexercised Christian but to the best it will be most comfort the holiest and best spending of that day and most glad will they be of ability to performe both the best exercises and most of them as comming nearest Saints and Angels doing Gods will and the best things with willingnesse and alacrity 48. But is no relaxation of such exercises
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
the prohibition of all worke in amplification of the command 78. Wherein the amplification chiefly 1. In that the six dayes are allotted commanded and by Gods example also established for labour and workes that the seventh may be a Sabbath a holy and festivall day of rest 2. In that all worke is thereon forbidden not onely to the Master or Magistrate but even 1. To the son and daughter and servant 2. To the cattell Oxe Asse c. 3. Nay the very stranger whatsoever with us in company 79. Why so That it may be the better sanctified by all That the cattell and servant may rest with us That the stranger draw us not away by evill example from God nor we accessory to others offences 80. Why this so strictly urged 1. Because Parents and Masters being in Gods stead are to see inferiours trained up in godlinesse 2. As the head receiveth comfort in the good of the other members so should the superiours from these 3. It is a sin and shame for Parents to bring up children not servants of God but vassalls of the Divell and firebrands of hell or masters of such servants 4. What blessing can be expected from their labours if they sanctifie not the Sabbath with us 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchednesse or misery or miscarry as they cannot chuse in neglect of Gods service and their duty nay what corrasive to their conscience by suffering it to be accessory to their wickednesse and how shall they be taught if not brought to Church to learne their duties 81. What then the end of the Sabbath 1. For the sanctification of Gods name in holy and publique duties 2. For the rest of even the servant and cattell 3. For the type of the spirituall rest both from sinne by the Messiah and perpetually in the Heavens 82. What reasons of this duty urged here Divers both 1. Interlaced and intimated by the 1. Antiquity and excellency thereof 2. Equity and justice of it 3. Propriety of it to God belonging Expressed by the 1. Reduplication of the Commandement 2. Example of God himselfe 3. His blessing annexed 83. What are the reasons intimated 1. The antiquity and excellency of that day and duty instituted by God himselfe in Paradise in time of mans innocency sanctified first with his owne example intimated in the serious remembrance and reiteration of the command as well as in the example of God Secondly the equity and justice of it that having allowed six dayes to us he may well require the 7. with our best duty and care to sanctifie it Thirdly the propriety the Lord hath to it it being his day or Sabbath not onely made by him as all the rest but the day of his rest besides 84. What reasons expressed 1. The often reduplication of the command as both the day to be remembred rested upon sanctified and no servile worke done not by any person thereon 2. The example of God not onely working the six dayes to appoint that our exercise but also resting and sanctifying this for our instruction and to perswade us 3. His blessing annexed who both rested and sanctified and for that use blessed it so the holy use of it shall procure us a blessing in the blessednesse thereof both to our labours in this to our comfort and rest hereafter to eternall happinesse What more learne you from the sanctifying the Sabbath day With it may be noted the setting apart to holy uses other things whereby the sanctification of the day may be better performed and observed and thereby as it were depending upon the sanctification of the same Which are they With the sanctification of the time may bee well understood to be inferred the sanctifying 1. Place or places for Gods service such as his Altars in the most ancient times the Tabernacle Temple and Synagogue of the Jewes afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings and actions principally on that day 2. Persons as of the first borne and eldest of the families for Priests to attend Gods service before the Law and since by Christ appointed the Evangelicall Priests and Ministers of the Gospell who all were principally to attend that day and service 3. Maintenance of those persons and this ordinance tythe offerings and the like consecrated and set apart to this use and maintenance of them that attend his service and consequently maintenance of his honour upon earth whose morality and so perpetuity of institution may abundantly be shewed both before under and since the Law under the Gospell 4. Other things consecrate and set apart to holy uses and performance of Gods service especially on this day both which the Fathers in the Jewes Church and now since in ours abundantly to be shewed as both the sacrifices Arke Cherubins Shewbread Candlesticke and ornaments of the Temple and such things for practise of devotion ornament order or decency in our Christian Churches appointed And Lastly the very bringers offerers of the sacrifices themselves and those that joyne with the Priests in performance of the holy duty the Saints on earth and such as excell in vertue or the communion of Saints a people holy and acceptable to the Lord and no lesse with the holy actions practises and performance of those knowne duties in Gods service and worship on that day of rest such as hearing praying preaching or the like and their comming and presence at them the rites orders ceremonies used in the performance of that duty of publique sanctification of the day all of them included sanctified with it they with the day and the day the better by them But these things are not to be found perpetuall and at all times in the Church Yes the most essentiall of them and for the others as the infancy or growth of the Church did obtaine to more maturity and perfection whereby Gods appointment and for the more accomplished and orderly performance of his service in their due time left to the wise governours discretion instituted What difference between Gods sanctifying the Sabbath and ours His sanctifying it authoritative have full power to constitute and ordaine the setting apart of it to holy uses our sanctifying of it either imitative so appointed to follow him our patterne in the setting of it apart to such holy use or obedientialiter and executive in performance of those holy services and duty therein by him commanded This duty it seems of sanctifying it is vehemently and often here pressed and urged Yes as principally inforced and so five times at least therein urged in memento both of the prevention of the neglect preparation to the duty being by the neglect of it many other good duties are neglected which by it might and ought to bee learned and by the practise of it all other good duties are practised or renewed and recalled to minde by hearing the word then read and preached
place appointing and establishing the time allotted to his publique service and worship his honour being the maine scope of the first Table And as it is to be set up in our hearts the intent of the first Commandement And as his outward worship rightly performed the intent of the second The glorifying of his name in all things the intent of the third The rightly observing of his Sabbaths the appointed times of his worship the intent of this fourth Commandement 4. What manner of Commandement An affirmative inferring and enforcing his opposite negative viz. to remember to sanctifie the Lords Sabbath and not negligently to let it passe or prophane the same 5. What the affirmative part 1. Our duty to sanctifie the Sabbath by setting a rest apart sanctifying the rest by holy exercises 2. Our duty to be mindfull and carefull of it so to remember to sanctifie it by preparing our selves using all good meanes removing impediments 6. What the negative part The forbidding of the prophanation of it by not setting apart a rest misspending it in any superstition idlenesse vanities sin c. The passing it over in forgetfulnesse by unpreparednesse neglect or contempt 7. How the parts and duties opposite seene opposed The sanctifying opposite to the prophanation of the Sabbath and holy exercises to the mis-spending it in ill actions The minding it opposite to forgetfulnesse and drowsinesse therein as the preparing the soule to that holy and fit celebration thereof opposite to neglect contempt or unpreparednesse 8. What is the duty of sanctification of the Sabbath The setting apart a day of rest and exercising our selves therein in such holy duties as the Lord requireth 9. What day is so to be set apart The seventh day so he appointeth and alloweth the six dayes for our labour whereby we with more chearfulnesse and readinesse may sanctifie his Sabbath the seventh 11. How is it that our Sabbath differeth from the Jewes Sabbath For divers reasons as to shew that the old Law hath given place to the new and so the Jews Sabbath to this of Christians That the ceremonies are vanished and what was ceremoniall in this vanished as the time altered though the morality remaine That the Sonne of Man indeed is Lord of the Sabbath and so hath power to alter it 11. How prove you this Commandement to be merall and perpetuall For that it is ranked there among the rest of the Commandements that are morall and to endure as well as from the necessity of it no lesse to us and to the worlds end for Gods honour then it was to the Jewes and all the holy Patriarkes and Fathers from the beginning and therefore vaine and impious is their assertion that as a ceremony would have it passed and vanished or account it needlesse or a burthen whereas it is indeed to all good Christians comfort and the especiall honour of God 12. What necessity of a Sabbath For divers and weighty reasons such as these 1. That the faith and obedience of men may hereby be exercised more particularly in setting themselves apart from worldly businesse what haste soever and dedicate themselves and this time holy to the Lord. 2. That concord and unity Doctrine and Gods service may be maintained which without this meanes would hardly be effected but confusion would follow every one let loose to his own will or fantasie as commonly so many heads so many opinions 3. That love and charity and all graces were encreased by publicke teaching the duties required and reproving the vices as it is done by Gods word preached then whereby the good and vertuous encouraged the vitious shamed 4. That Gods service and publicke worship may be thus upheld that else were like to decay if men left to private devotions had not such publicke meetings some forgetting others nelecting all duty and most that did not ignorantly or superstitiously performing the same 5. That more acceptable service to God performed when prayer and holy duties so publickely exercised by all as many brands making a great flame so the prayers of many with greater fervency ascending up to God and every good servant of his more enflamed by joyning with others in these holy duties 6. That it may be for rest to the very servants and cattle that else groning under their yoake may be too much grieved by unmercifull minded masters without relaxation 7. That it may be a difference between Gods servants and the heathen that know not God by such sanctifying the Sabbath and so be a signe to us of that eternall Sabbath and rest in Heaven wherein as we are taught we may meditate how with Saints and Angels we all doe enjoy Sabbath dayes recreations of singing hymnes and Hallelujahs as we shall the prayses of God for evermore 13. But is not a Christians Sabbath every day Yes in spirituall rest from sinne and private satisfaction of the soule in practising of holy duties sitting a godly life not to forget thereby or neglect the publicke service of God on his appointed Sabbath whichevere to dishonour God most of all and bringing in confusion and iâ— religion 14. But since the Jewes Sabbath altered may not any Christian make or set out what day he please for Sabbath Nothing lesse for it were not onely temerity and presumption to break the Lord and his Churches institution as may be shewed but the high way to Atheisme and Irreligion when if every one might set out what Sabbath he pleased one setting out one day and another another there would be no day in effect kept holy and so not onely no order and uniformity but even no unity or charity and likely much uncharity jangling and dissention and consequently irreligion 15. How then is our Sabbath to be shewed or proved or established instead of the Jewes Sabbath Most firmly against all obstreperâ—as clamors of gainsayers 1. By the Lords owne approving and sanctifying it who is the Lord of the Sabbath 2. By the Apostles doctrine and continuall practice and keeping the same 3. By the whole Churches and all holy mens uniforme practice and consent ever since 16. How by the Lords owne doings Most plainly by his 1. Naming or giving his name to it in holy Scripture as Apocal. 1. 10. called the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the Lords supper the Lords people and his Church or the like so his day 2. Sanctifying it by and with his First resurrection thereon and finishing the worke of our redemption and resting on the new Sabbath as God the Father the creation on the former Secondly presence and divers appearances to the Apostles on the same day at their holiest and Sabbath dayes exercises as I. To the women and the Disciples and Mary Magdalen at the first II. In the morning John 20. and to Simon III. And to the Disciples in the way to Emaus Luke 24. 34. IV. And to the Disciples and Thomas with them John 20. V. And at other times and to Saint Iohn in
no more now safe to alter it and shew such lenity nor well indifferent having been already so solemnly chosen concluded on and decreed on though absolutâ potestate they may or with more shew of reason they might have done it yet thus limitatâ dispensatione and congruè they may not with which we may well stop the mouth of inconstant curiosity and hold our selves relgiously and christianly resolved 35. This is then your resolution It is and of all the gravest Divines moderne or ancient keeping the morality of the Commandement and letting the ceremony passe or so much of it as not concerneth us and had a rollish of the legall pedagogie and servitude so whereas the morall law was written in the tables of our hearts in more plaine characters at the creation but by the fall was so defaced that we now want discipline in most things or divine revelation to instruct us yet thus farre even depraved nature straight sees the morality of this Commandement that as God is to be worshipped so a time as well as place is due unto it but then that it should be on the seventh day onely divine revelation or Gods instruction can shew us wherefore as not else knowne God addes that reason from the creation which now by his will revealed is the secondarily morall and positive part of the Commandement with the sanctification of it and the rest so far as serves to the sanctification of it the rest of it involved in ceremony with the particularity of that seventh examplar'd by the creation the greatest benefit then to be remembred and God praised for it though a greater our restauration by Christ in expectation and promised and now chiefly to be remembred on it and the no small cause or reason of the change which thus followes on the former reasons for that when God had so portion'd it nature enformed by grace cannot but acknowledge God the wisest and his wisdom best so follow his choise of the seventh rather then any other number and Christs honouring and so demonstrating this seventh by his blessed actions performance of that our restauration resurrection preaching and apparitions on it even shewed his election and confirmed the change which his Church by such directions of him and his holy Spirit stedfastly embraced so the first seventh with the strictnesse pedagogie and servitude under legall ceremonies as the ceremoniall part of it expiring the morall part remaining that second seventh our Christian Sabbath was so chosen and decreed in imitation of the former as many things else corresponding in the Christians and Jewes pollicy conveniently enough acknowledging Gods instruction by patterne where expresse precept not found or plaine and punctually existent which so now decreed many offences in the breach of it for Gods precept is wrapt up in the precept of the Church which if broken both Gods fourth Commandement and his precept to obey the Church and i withall the Churches precept and power are with t in breach of the Sunday despised broken and contemned 36. It seems then as strict if not stricter and heavier then the Jewes Sabbath In the offence as heavie at least though in the performance easier as the burthen of ceremonies vanished with which it was overrated and that strictly to the letter that even no workes might be done as they interpreted it and the rest as scrupulously burdened by their traditions whereas now the rest is fitted to the service and sanctification of the day more then to the ceremony and the workes more spirituall in prayses that then in sacrifices and for the scrupulosity of other works even good workes by them as they by our Saviour reproved we are so allowed works of 1. Necessity of our selves 2. Charity or mercy for the necessity of our poore brother 3. Piety in the sanctification of it for God or workes of Necessity for our selves though not of our callings but fitting us to the better sanctification of the day Mercy and charity for the necessity of our poor brethren fitting the day and our devotion as honouring God with our substance Piety proper to the day for God and sanctification of it to God as honouring him with our selves and soules and with all such laudable recreations allowed by the Church and Christian Magistrates as may make it a joyfull feast not sorrowfull fast which is not the nature of it or a festivall of rejoycing before the Lord wherein to be seene a Christian liberty from the legall servitude and burden of the ceremonies as well as the threats and curse laid on it and other traditions like those of Touch not taste not handle not not to kindle fires dresse meat and many more like cumbring it but now removed besides allowance of more comfort in gracious manner to celebrate it as a joyfull and solemne festivall to the Lord and so a liberty of grace to more alacrity in piety not out of licentiousnesse to prophanenesse though moderate recreations approved in the eye and judgement of the Church and State to avoid some else worse inconveniences are allowed that yet shall not hinder the duties of the day required of which more hereafter And whereas some object why then is the Epiphona or prayer for enclining our hearts to the keeping of it added to the end of it as well as of the other Commandements if it be not punctually in all respects as they to bee understood The answer is plaine from that before taught that it is so added for that part of it that it agreeth in with them for the morality of it so far as that extends which is as it is now by the Church enjoyned it being as we see in all points so fully by the Church delivered demonstrated and explained how farre it is morall and how and in what manner it is in force and by us to be observed Nor boots it them to say Why was the time so punctually commanded and determined more then the place both circumstances being equally materiall to the worship if not wholly morall in the Commandement and so precisely and punctually to be observed for that it appeares the time was present and in their power to observe it and so determined besides that that it was a signe to difference them from other nations then appointed whereas the place that was to be appointed was not yet attained unto as appeares by that so often repeated in the Law When you shall come to the place which the Lord your God shall chuse to put his name there viz. the Temple at Jerusalem in Canaan they being then in the wildernesse or at most the plaines of Moab but had the Temple as well as the Sabbath beene there expresly mentioned and determined yet both Temple and Sabbath being in effect for that particular but types and shadowes of better things to come with other ceremonies of servitude and legall observances then and there to be performed were to expire in the Messias so farre as they were types
and service of God at the Church and in that great congregation 64. What of the Minister As the chiefe actor in this dayes sanctification publique prayer and calling upon God in the behalfe of the congregation Reading and preaching the word and catechising Administration of the Sacraments 65. What of the people Their yeelding their presence in the holy assembly and both Comming duly Staying to the end Behaving themselves religiously being present in hearing the word Praying and using the Sacraments Doing all other convenient workes of sanctification as in their assisting the Minister and congregation collections for the poore c. 66. What the opposite offences In generall all carelesnesse and contempt remisnesse and negligence forgetfulnesse and sloath drowsinesse and sleeping or sleepinesse in any of the persons in any of these foresaid devotions and private or publique duties arguing unpreparednesse and backwardnesse in rendring to God the honour due to his name or sanctification fitting to his Sabbath 67 How more in particular I. In the Ministers carelesnesse negligence absence or idlenesse c. II. In the People 1. Absence from Church in carelesnesse negligence contempt obstinacy or any pretence or cause whatsoever arguing unwillingnesse or unpreparednesse 2. Departure without necessary cause 3. Irreligious behaviour in the Church and worship of God 4. Other negligence or vanities before or after 68. What else may be said to offend thus I. Those who are mindfull of the Sabbath to prophane it as 1. Who provide not to be free that day 2. Who provide businesse against that day 3. Passe over extraordinary businesses or journeyes to it 4. Make bold with God to borrow part if not all to their owne use which wisedome is not from above but from the divell II. Observe it but for fashion sake III. Observe the outward rest onely IV. Are dainty Sabbath keepers or rather prophaners V. Account putting on gay cloathes costly fare or other excesse that dayes worke VI. Absent themselves from publique duties or thinke on private which may bee done every day sufficiently VII Are weary of it and wish it gone VIII Unwillingly performe the duties of it and the like as Separatists Recusants and Nonconformists 69. What say you then of other holidayes appointed To be understood as a second sort of Sabbath and even by the Lords example and institution warranted as also by holy men practised from all antiquity as is apparant in the Old Testament How were such Sabbaths The very Passeover and Penticost feast of Weekes and Tabernacles by God himselfe besides his ordinary Sabbaths and so likewise the feast of Purim and Dedication and like deliverances and blessings with peculiar Festivals as on other great occasions solemne Feasts also and holy assemblies which were in effect extraordinary Sabbaths of the which some holy and festivall with joy as the other holy but fasting daies 70. What use of these our holy dayes For the honour of God and remembrance of some extraordinary and great blessings on that time conferred on his Church as in those feasts remembring our blessed Saviour whether his Nativity Circumcision Incarnation or some holy mystery and likewise the Saints dayes those vessels of grace Gods especiall and extraordinary instruments for the illustration of his Church whom we so remember and praise him for the same 71. But how doth this agree with the Commandement that appointeth the six dayes for labour Very well for if part of the seventh upon necessity may be taken to our use as aforesaid much more part of the six for his honour who is to bee honoured all our dayes in some convenient sort as Daniel three times a day praying and David seven times a day to teach us some weeke dayes exercise which commonly can never countervaile our negligence on the Sabbath if no other duty did binde us to this daily sacrifice 72. What rules for weekly or daily devotion Such as any good man may propose to himselfe remembring Gods blessings and benefits bestowed on him as especially to use 1. Prayer morning and evening 2. Blessings and thanksgivings before and after meat and receiving the creatures 3. To give thankes at all times for benefits blessings or deliverances received 4. To pray often and more instantly as our necessities may require 5. Tolet no day passe without some reading or divine meditation 6. To take benefit of weeke day Sermons if opportunity be fitly offered and may bee without palpable wandring Pharisaicall pride and shew of hypocrisie or neglect of our calling 73. What further warrant have wee for holy dayes or fasting dayes As that example of God himselfe and holy men in the Old Testament so since 1. Primitive times institution and practice most of them 2. Authority of the Church commanding and constituting 3. The benefits themselves and mercies of God therein requiring a thankfull remembrance 4. All the former reasons and authorities together with our owne necessities and sometimes urgent and extraordinary occasions as before enforcing some ordinary fasting dayes sometimes also extraordinary fasting and festivall dayes 74. Are these to be observed as strictly as the Sabbath There is no reason for that for though sometimes celebrated with extraordinary joy or solemnity yet as secondary Sabbaths assuredly in a second degree and also among them degrees may be observed yet all of them in some measure for holy and festivall dayes and to the honour of God as the mystery or memoriall doe require and so these may be Sabbaths dedicated to the Lord in memory of his blessings but this peculiarly the Sabbath of the Lord. 75. What was that farther explication of this Commandement In the permission or injunction of labour the six dayes In the duplication of the Commandement and 1. Naming the Sabbath the seventh day and againe enjoyning it 2. Amplifying it by forbidding all servile work both of ones selfe and all that pertaine to us 76. How is the permission of the six dayes to labour Not onely a bare permission but even an injunction to worke in the same commanding moode that the Commandement it selfe is and that both to avoide idlenesse hatefull to God and nurse of vices and also thereby the better to sanctifie the Sabbath As 1. rest after labour is sweeter 2. We better prepared by vicissitude and change may 3. More cheerfully entertaine it 4. More sensible of it and thankefull for it 5. Better abled for it and fitter to rest Provision being made for the rest and sanctification by the weekes labour and Gods blessing and so the Commandement againe repeated 77. Why is the Commandement then doubled 1. For ratification of the stability of it as first not onely commanded but to be remembred and here againe redoubled 2. For specification of the very day the seventh and so determined and by no humane ordinance but only by divine to be altered and so in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek the seventh day not only a seventh the Sabbath ordained and in it farther
personall proprieties are attributed and common to all three persons 49. Why is it here particularly so applyed In the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is alsufficient though here rendred by omnipotence and referred to God as placed before Father yet conveniently enough in our Westerne languages referred and attributed to the Father 50. How so As the fountaine of all power grace goodnesse and sufficiency and by him with his essence communicated to the other persons in Trinity 51. Are not all other divine attributes so too Yes but this more especially as belonging to him and his person as the foundation of the Trinitie fountaine of goodnesse and founder of all things else by creation which seemeth to have a more particular limitation and determination to his person as salvation and redemption to the Son the Truth Wisedome and Word of God and sanctifying comforting and strengthning to the holy Ghost though indeed opera Trinitatis ad extra sunt indivisa and all three Persons concurre in all these and the like actions and have them attributed secondarily howsoever to one of them in regard of person or office more particularly and principally referred 52. How is the Omnipotency chiefly seene In that effect of Creation that action attributed to the Father principally 53. Jt is then also attributed to the other persons It is secondarily but to the Father primarily so the Father by the Son his Wisedome Word and Truth did create the world Gen. 1. and without it nothing was created Ioh. 1. and the Spirit also of God in the creation moved on the waters Gen. 1. 54. What then is principally attributed to the Father The originall spring fountaine and beginning of all things and workes yet working by the Son and by the holy Ghost 55. What to the Sonne The dispensation of all things in wisedome and truth yet from the Father and by the holy Spirit and more particularly Redemption 56. What to the Holy Ghost The finishing and perfection of all Gods works and so especially sanctification yet from and with the Father and Son 57. How is Gods omnipotency seene in the creation By his alsufficiency of Power wisedome will and thence proceeding Justice mercy goodnesse 58. In what order is the Creation considered 1. In the originall decree from eternity so were all things appointed and decreed 2. In the execution of that decree so in time and in the beginning of time the Creation began in the beginning God created heaven and earth 59. What are the principall points considerable in the Creation The production of all things out of nothing The preservation of the things so produced 60. What in their production The wonderfull manner of it in regard of both the 1. Action it selfe creating all things out of nothing which not only passeth mortall power but even almost understanding 2. Instruments used none but his will and word commanding and all things were made 3. Facility of his actions though never sogreat he only spake the word and they were created 61. What else observable therein The time wherein created six dayes not that the Lord needed any such time to consummate his worke that could be in an instant if he pleased finished but for our learning and good 1. For order sake and to consider their excellent order 2. For distinctions sake that we distinctly and particularly might enter into consideration of the same 3. For manifestation of his soveraigne power over all that could make light be without the Sun and Starres trees to grow without their influence that we may know that though he useth meanes ordinarily yet he is not tyed thereunto but can doe what he pleaseth without meanes and so when we are destitute of meanes to rely on his power and trust in him Lastly to give us example to worke in our ordinary callings the six dayes and sanctifie the seventh to his glory 62. How is the prescrvation herewith considered As an effect of his almighty power and consequent of his creation who did not create them so to leave them but still governeth conserveth and guideth them to that end wherefore they were decreed and created viz. for his glory 63. What learne we hence Humble submission of our selves to his almighty hand and of our will to his will who created us of nothing and ordained us and all things to his glory 64. What meane you by heaven and earth Literally the very heavens and earth the works of his hands or figuratively and Metonymice all things therein contained Angels Sun Moone Starres orbes and all things flies birds fowles or creatures in Sea or Land or whatsoever comprehended by likenesse of nature in that notion of heaven and earth 65. In what sense By heaven understanding all spirituall invisible eternall and heavenly substances by earth all corporeall visible materiall and corruptible things so all bodies and soules Men and Angels Spirits and Intelligences and Orbes of heaven and earth Sun Moone and Stars and whatsoever creatures in the same contained whether of heavenly and eternall or earthly and corruptible condition 66. And were all those so excellent creatures created out of nothing Yes and but for his almighty power and grace preserving them must straight wayes againe fall to nothing so the whole world and all things therein founded in grace are by his grace and goodnesse to his glory continually upheld and preserved 67. What are Angels and all Saints so likewise They are and it is their glory to be in his grace and eternall joy and comfort to set forth the same in the certainty of his decree which hath confirmed that glory of his so to be in them and by them shewd and set forth for ever What learne we hence Both in body and soule by his grace created to seeke to set forth his glory that we so honouring him with all blessed Saints and Angels continuing in his grace may be honoured by him and possesse glory to all eternity 68. What followeth in the Creed The second Article and second part of the same concerning the second person in Trinity the person of God our Saviour and Redeemer SECT 4. The second part of the Creed concerning Christ. The Analysis of the second Article of the Creed and concerning Christ and therein his name and nature person office and action severally and in order described his name Iesus Saâ—â—our and so consequâ—â—â—ly Emanuel God 〈◊〉 or God 〈◊〉 us or in our nature whence his divinity showne perfect God and perfect man The word made flesh and man or humanity assumed into God in his humanity fit to suffer for sinne by his divinity able to beare it whereby scene Gods love and mercy to man yet justice and hate of sin in Adam and all his posterity The hainousnesse of whose sin and guilt in that his fall is here described both in the venemous nature and quality of sin and disobedience and extent of the same reaching to all of usâ— and 〈◊〉 so 〈…〉 blood of that
Pathmos inspiring him this day c. 3. Resting the Jewes Sabbath as it were finishing it by his Resurrection and other appearings and as it were hereby appointing and approving this new Sabbath to his honour as Lord of the Sabbath 17. How by the Apostles doctrine and practice Most evidently 1. By their meetings that first day of the week when Christ arose and appeared to Simon and Mary Magdalen and the Disciples and after Thomas and others with them Luke 24. and Iohn 20. c. 2. Continuall practice of it and preaching and ministring the Sacraments that day Act. 20. 7. 1 Cor. 16. 1. 3. Constitution of it in the Churches as 1 Cor. 16. 1. is set downe where both First the day first day of the weeke named and appointed Secondly every first day so appointed Thirdly instituted both there and in the Churches of Galatia Fourthly instituted and there taught for the Churches instruction generally as we see at Troas and other places also Fiftly the duties of the Sabbath or Lords day plainly exercised then gathering together the congregation and gathering for the poore 4. Constant observation continued forty years after performed by Saint John in Pathmos in holy meditations as sitting especially that day had his illumination and holy inspiration from God to the instruction of the Church by propheticall revelation when Christs farther presence apparition and blessed illumination of him and the Church by him seemes further confirmation of that holy institution and Sabbaths sanctification as Estote imitatores mei sicut ego Christi 18. How farther confirmed By the continuall and continued practice of it ever since proved by all Ecclesiasticall histories ever since without any interruption to these daies and so by The primitive times and Church Holy men that lived and succeeded next to the Apostles times the learnedst and wisest ever since and so consequently as from thence both at and to this day and none found to oppose unlesse some idle turbulent and fanaticke spirits wanting learning judgement and discretion that who seeth not this must be wilfully blinde 19. The Sabbath then is certaine and fixed The seventh day at the consummation of the worke of the Creation the Jewes Sabbath till Christ and his consummation of the ceremony of it a new Sabbath now by him consecrated at the consummation of the worke of redemption so to remaine to the worlds finall consummation as the first to Christ from the creation so this from Christ to the end and finall consummation of all things to continue after with a new and third Sabbath perpetuall in the new Jerusalem in the Heavens 20. What use or end of these renewed Sabbaths To consider and magnifie the name and glory of God more and more expressed and made knowne to men 1. As in the first Sabbath remembred his works of creation mighty acts and glory 2. In the second Sabbath or Lords day both all that and further the workes of his mercy and redemption in the worlds restauration 3. In the third Sabbath both all them and further his excellent justice and glory most amply more then ever demonstrated to all creatures over all the world and for evermore 21. How summe you up these collections For full illustration or confirmation of the doctrine of the Christian Sabbath or Lords day may be considered 1. How estote imitatores mei sicut ego Christi implies a command from Christ of what the Apostles teach and practise 2. How Christ promised the Comforter who should instruct them in all truth and bring all things to their remembrance c. 3. How Christs example and apparitions evincing the same or shew the ground for the following doctrine and practice 4. How the Apostles doctrine and establishing the Lords day by power delegate from him 5. How dies Dominicus Rev. 1. 1. sheweth that prime and primitive appellation as well as doctrine and practice more to confirme it his and not only Domini as Mal. 3. 1. or Amos 5. 18. or Jo. 8. 56. but Dominicus also all which besides the authority of primitive times Fathers and Councells though the Churches instruction might be enough to any devout Christian doe more dignifie the Lords day as raising it to the highest degree of sacred and Apostolicall or divine institution and what was then so ordained hath beene since by continuall and constant practice of all succeeding ages and all good Lawes Ecclesiasticall and Civill confirmed never by any unlesse such as were publickly noted or branded for schisme spoken against or oppugned also further if not this instituted so primarily it may seeme that there was no Sabbath or Lords day for a while in the Church or but the Jewes Sabbath which were to leave the Church too naked of so holy and necessary a point of Christianity 22. But the Apostles sometimes used the Jews Sabbath Yes and for divers good reasons both to instruct them in the same To draw them to Christ and his Church To confesse a Sabbath and the like and so they refused not the Heathen Temples or their assemblies as at Ephesus Athens or Feasts or Schools as in the Schoole of Tyrannus but tooke all good occasions to instruct them and of this it came to passe that both the Lords day and Jewes Sabbath were by many kept and observed from their use and example a good while after in primitive times 23. What other arguments or reasons of convenience are brought for our Christian Sabbath or Lords day As upon this day many excellent things were and greatest benefits that ever happened to mankinde or the people of God so in his new Sabbath to remember them and praise him for the same as on this day 1. The worlds creation began Elements framed Angells created 2. This day Christs resurrection the worlds new creation or restauration 3. This day manna first fell and the Israelites passed through the red sea 4. This day Christ baptised turned water into wine and fed five thousand miraculously 5. This day Araon and his sons consecrated c. 6. This day Christ often appeared to his Disciples and others after his resurrection 7. This day the holy Ghost descended and Saint John in Pathmos enlightned 8. This day Christ we hope at last shall come to judgement to begin the perpetuall Sabbath after the night of this Sabbath ended 24. What course then to be used and held for the due sanctification of the Sabbath and rightly to understand or interpret the fourth Commandement Rightly and duly to remember and consider how the Christians Sabbath or Lords day though not literally commanded for the whole ceremony and circumstance or punctually in all things to be observed yet is virtually intimated and for the morality and substance of it exemplarily propounded to us there in the fourth Commandement without which heed taking and observation or right understanding moderation any may be apt and ready to fall into Thomas Brabornes and others judaizing errors concerning the same however otherwise we cannot