of their owne parents yea they are the children of God and of his kingdome vnder his couenant of grace mercie and peace which comprehendeth both parent and child and maister and seruant Neither is there anie respect of person with God Maisters therefore ought in these respects to haue a fatherly affection toward them as vnto children in a second degree Reade Leuiticus 25.42.43.55 Why is the brute beast mentioned Not onely to the end that the cattell ordinarily vsed to dayly labour such as are the oxen or the horse to plow and to cart might haue intermission and rest and so haue a kind of mercie or pitie shewed them but chiefly that no man should presume to breake the outward rest of the Sabbath and take libertie to neglect the publike sanctification of it vnder pretence that he to serue his owne pleasure taketh his pampered beast either his Coach horse or gelding for the saddle to ride his iourney without any labour to himselfe yea though he taketh his Bible and prayer booke with him to reade as he sitteth in his Coach It is true and if this prouiso had not bene made many would haue made their cunning euasions to deceiue their owne soules thereby One would haue said I can grind in my horse-mill without any labour So also would the water-miller and wind-miller say c. But all such shifts are taken away vnlesse in case of necessitie as hath bene answered before So then that which the Lord commaundeth concerning the rest of the brute beastes both here and Exodus 23.12 it doth principally serue to restraine men Reade Deuteronomy 25.14 with 1. Corinth 9.9 10. Now in the last place why is the strannger mentioned The Equitie Partly because such strangers as vvere of the same religion with the Iewes that is to say circumcised Proselites they were equally bound by the same law of sanctifying the Sabbath like as should be all baptised Iewes or Turkes if anie vvere liuing amongst Christians And as touching other strangers such as come on ambassage to Princes or according to their ovvne priuate minds to see countries c. they must be caused at the least to obserue the bodily rest that the offence and daunger of so euill an example might be auoyded It is verie meete indeede that it should be so in somuch as we are ouer readie to take hurt by euerie euill example of libertie and licence whensoeuer it commeth in the view and sight of our eye And therefore also saith the Lord One law shall be to him that is borne in the Land and to the straunger which dwelleth among you Exodus 12 49. Hitherto of the interpretation what things are commaunded and what are forbidden in this fourth Commaundement Now what is the equitie of it Much euerie way as the due consideration of the sundrie reasons annexed to the Commandement will declare Shew which those reasons are The first is that the Lord hath left vs the free libertie of sixe dayes for the honest and lawfull businesse and affaires of this life vnto one weekely Sabbath set apart for his speciall seruice The second is the example of the Lord in his owne ceassing vpon that day from the workes of creation vvhich he finished and perfected in the sixe dayes going immediatly before The third is the institution blessing and sanctifying of the Sabbath which is as auncient as is the example of the Lord in that his holy rest The fourth reason is the ends vvhereunto the Lord did sanctifie his Sabbath that is to say for the memoriall of the Lords vvorkes of creation to his honour and glorie and for our ovvne sanctification and saluation through the blessed vse and sanctification thereof Manifold therefore is the equity of this Commandement The Blessings Now let vs come to the particular blessings which God hath promised to the obedience of this Commandement the which blessings no doubt are of all sorts in so much as in the right manner of the sanctification of the Sabbath all obedience is after a sort infolded But I only desire to heare of those that are particularly mentioned in the word of God Shew at the least which some of them be The Lord doth assure his people by this his holy ordinance that he will be their God and that he will sanctifie them by his Spirit if they vvill be carefull to santifie his Sabbath Exod. 31. verses 13. and 17. and Ezek. chap. 20. verses 12. and 20. And Isai 56. verse 2. Blessed is that man that keepeth the Sabbath and polluteth it not and keepeth his hand from doing any euill And verses 3.4.5.6.7 Euen vnto the Eunuches and strangers vvhich will keepe my Sabbath sayth the Lord I vvill giue in my house and vvithin my vvals a place and a name better then of the sonnes and daughters I vvill giue them an euerlasting name vvhich shall not be put out And againe I vvill bring them also to my holy mountaine and make them glad in my house of prayer their burnt offerings and sacrifices shall be accepted vpon my Altar for my house shall be called a house of prayer for all people And chap. 58. verses 13.14 If thou turne away thy foote from the Sabbath and not do thine owne vvill on my holy day but call the Sabbath a delight to consecrate it as glorious to the Lord and vvilt honour him not doing thine owne wayes nor seeking thine owne vvill nor speaking a vaine word Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and I will feede thee with the heritage of Iaacob thy father for the mouth of the Lord hath spoken it And Ier. 17. verses 24.25.26 If ye will sanctifie the Sabbath so that ye do no worke therein Then shall Kings and Princes enter in at the gates of this Citie and shall sit vpon the throne of Dauid and they shall ride vpon chariots and vpon horses they and their Princes the men of Iuda and the inhabitants of Ierusalem and this City shall remaine for euer And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamine and from the plaine and from the mountaine and from the South vvhich shall bring burnt offerings and sacrifices and meate offerings and incense and they shall bring sacrifice of prayse into the house of the Lord. These are the most gracious blessings of this Commandement c. But because the promises are not duly regarded of vs let vs come to the curses wherewith the Lord hath armed this Commandement against the transgressors of it These curses are likewise of all sorts in so much as God esteemeth the prophaning of his Sabbaths to be the prophaning of his whole religion But let vs call to minde those onely which are most expresly mentioned and first what was the curse of God in the ciuill course of his iustice among his people It vvas bodily death He that defileth the Sabbath
and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you These are most comfortable gracious blessings whose heart may they not worthily allure to enter into this course of true wisedome glorie and happinesse whosoeuer haue anie sparke of grace and true wisedome in them But alas it may be said that in so much as the Law promiseth not any blessing but vpon condition of perfect obedience and seeing we are all yea euen they that haue receiued greatest grace greatly behind and much failing therein that we say nothing of those that are so farre from the course both of speech and life here commanded that they reioyce in wickednesse thinke themselues to remember God the better when they sweare and rap out all the othes they can thinke on and condemne the obedience of this commandement as too great precisenesse and to be an hypocriticall holinesse c. what shall we say for our reliefe against those so great discomforts Though our failings yea though our rebellions haue bene great against this holy Commandement so as we may iustly look to meete with the curses and not to haue our part in any of the blessings yet Gods mercie in Christ Iesus is greater then our sins and his bloud shall wash away both them and the guiltinesse of them not onely from the eye of Gods iustice but also from the accusation and prickings of our owne consciences if we shall truly beleeue in his name that he hath satisfied for these our sins and fulfilled this part of obedience for vs and if we shall heartily repent and be henceforth more carefull both with the words of our mouthes and also in the actions of our liues to glorifie the name of God then hitherto we haue bene This is our onely comfort indeed according to that gracious promise of our Sauiour Christ Matth. 12.31.32 But what proofe haue you that Christ hath not onely satisfied for these our sinnes but also hath fulfilled the righteousnesse and obedience of this Commandement for vs so as the Lord will be moued for his sake to forgiue our sinnes and to accept and to blesse our vnperfect and vnworthie obedience Our Sauiour Christ himselfe Our Sauiour Christs perfect obedience for vs vvho is most faithfull and true giueth a plentifull vvitnesse of it in the 17. chapter of the Gospell vvritten by his holy Euangelist Saint Iohn The whole Chapter is notable to this purpose being a most heauenly prayer of our Sauiour Christ to his and thorough him our heauenly Father for his whole Church and people But let vs heare the principall words tending to this end In the 4. verse our Sauiour Christ saith thus I haue glorified thee on earth I haue finished the vvorke vvhich thou gauest me to do And verse 6. I haue declared thy name vnto the men vvhich thou gauest me out of the vvorld thine they vvere and thou gauest them me and they haue kept thy vvord And verse 11.12 And novv am I no more in the vvorld but these are in the vvorld and I come vnto thee Holy Father keepe them in thy name euen them vvhome thou hast giuen me that they may be one as vve are While I vvas in the vvorld I kept them in thy name those vvhome thou gauest me I haue kept c. And verses 15.16.17 I pray not that thou shouldest take them out of the vvorld but that thou keep them from euill They are not of the vvorld as I am not of the vvorld Sanctifie them vvith thy truth thy vvord is truth And the last verse of the chapter I haue declared to them thy name and vvill declare it that the loue vvherevvith thou hast loued me may be in them and I in them Here indeed we see a plentifull proofe of our Sauiour Christ his perfect obedience in glorifying the name of God by his perfect preaching and publishing of it according to his office and calling and that also euen from the beginning to the end of the time thereof vers 4.6.26 Secondly we haue a testimonie of our iustification in Christ through his obedience in the end of the 6. verse and verses 11.12 where also we see how carefull he was ouer his Disciples to keepe them in obedience to God and that his name should not be dishonoured by them Thirdly Our vnperfect obedience is for Christs sake accepted of God our Sauiour Christ prayeth for the increase of our sanctification and obedience according to the will of God and therein giueth to vnderstand that God accepteth the obedience of his seruants though it be still vnperfect Reade also a testimonie of our Sauiour Christ his glorifying of the name of God and of our iustification in him Hebrewes 2.9.10.11.12 Finally what his generall care of glorifying the name of God call to mind from his doctrine Matth. 5.16 and verses 33.34.35.36.37 Yea his whole doctrine is a most ample full declaration of it Reade also Iohn chapter 7.15.16.17 and chapter 8.49.50 Nothing remaineth therefore but that we placing our trust and beliefe in the mercies of our God in the name of Christ repenting of our sinnes do carefully and in godly maner labour to increase dayly in righteousnesse and holinesse to the glorifying of his name nothing doubting but that thus we shall be plentifully blessed of him though not for the worthines therof yet for the honour of his owne name and the praise of his rich mercies to whome be all praise and honour for euer and euer Amen And thus come we to the fourth Commandement the last of that great commandement of almightie God contayned in the first Table Rehearse the words of the fourth Commandement Remember the Sabbath day to keepe it holy Sixe dayes shalt thou labour and do all thy worke But the seuenth day is a Sabbath to the Lord thy God see that neither thou do anie worke therein nor thy sonne c. For in sixe dayes c. Wherefore the Lord blessed the Sabbath day and hallowed it This fourth Commandement concerning the speciall time of Gods worship hath some neare affinitie with the second which commandeth a speciall place to the same end and therfore they are sometimes in one common charge linked together Leuit. 19.30 and chap. 26.3 Neuerthelesse it requireth a speciall practise of all the former commandements of this first table and the seuerall duties thereof both inward outward priuate and publike to the perfecting of the entire and whole practise of Gods worship Yea it requireth also a speciall practise of all duties of loue to our neigbour both generall in affection and meditation and particular in action as the occasions shall require Diuers wayes distinguished from euery other Commandement And finally it is both the schoole-time and as it were the nurcerie of all godlinesse and vertue to be practised in the whole course of our liues and also the market or fayer day of our soules wherein the Lord doth in
most plentifull manner open his storehouse and as it were setteth out his most precious merchandize both victuall and Iewels for the nourishing and beautifying of the soule to be bought freely and without monie of all that be desirous to be fed and inriched by them althogh they be able to bring nothing worthie to be exchanged for them Reade Isa 55.1.2.3 Ho euerie one that thirsteth come ye to the waters c. ye that haue no siluer come buy and eate c. Wherefore seeing it is a commandement of so great importance so beneficiall and of so necessarie and manifold yea of so vniuersall good vse let vs continue our diligence without wearinesse to make our inquirie into the right vnderstanding and vse of the same And first of all in so much as the Lord in the manner of the publishing of this Commandement hath made it notable by distinguishing of it so as it may diuers wayes be discerned from all the rest of the Commandements Shew therefore in the first place which those differences and distinctions are The first difference whereby the Lord hath distinguished this his fourth Commandement not onely from all the Cammandements of this first Table but also from euerie Commandement of his whole Law is that he doth not onely say Thou shalt keepe holy the Sabbath day but Remember that thou keepe it holy The second difference is that he hath published and set it downe both affirmatiuely commaunding the good duties and also negatiuely with an expresse prohibition and forbidding of the contrâ—â—ie euill The third difference is that he layeth an expresse charge vpon all those that haue anie gouernement ouer others either priuate or publike ciuill or ecclesiasticall that they do not onely remember and regard their owne dutie therein but also that they looke to those which be vnder their gouernement that they together with them selues do sanctifie and keepe holy the Lords Sabbath Duties commanded The fourth difference is that he vseth more reasons to persvvade vnto the obedience of it then he setteth dovvne concerning any other of his Commandements All is true which you answere and the differences which you mention are so plaine and euident that we neede not vse many words to shew it to be so Let vs therefore proceede For what causes especially hath the Lord by these notable differences distinguished this Commandement from all the rest in the diuerse maner of the publishing of it He commandeth vs first of all to remember his Sabbath to keepe it holy partly to point vs backe to this his first and most auncient institution of it from the beginning of the vvorld euen from the very next day after that mankind vvas created and partly to admonish vs by all good and well aduised foresight to prepare our selues and to dispose of all our ordinarie vvorkes businesse in so vvise and discreet an order as vvithout all vnnecessarie disturbance and hinderance vve may sanctifie and keepe holy the same These things thus obserued let vs now come to the argument and matter of the Commandement proceeding in the same order which hath bene st downe in the beginning And first touching the sense and meaning of this Commandement What are the good duties which the Lord requireth in it The Lord doth generally commaund tvvo things in this holy Commaundement Which are they First that euery seuenth day all his people of euery estate condition do rest and cease from all the ordinary labours and exercises of their bodies and from all studies and discourses either in their ovvne mindes by themselues or one vvith another by speech and communication concerning anie vvorldly though in themselues lavvfull and honest affaires and businesse vvith anie respect of vvorldly gaine or earthly pleasure delight Secondly and that also more principally God commaundeth that all and euerie one of and amongst his people do vvith all holy care and ioyfulnesse of heart vpon euerie such day of holy Sabbaths rest exercise themselues both publikely in those partes of the day vvhich are and according to Gods Commaundement ought to be appointed to the publike duties of his worships and also priuately all the rest of the day in and about the holy things of God euen such as do directly concerne his glorie and our ovvne spirituall edification and comfort in the way of eternall saluation And in either of these respects he layeth the speciall-charge vpon those that haue gouernement ouer others as was ansvvered before It is true and we shall haue further occasion hereafter to consider of it more fully Either part of this answer is lightsome enough from the words of the Commandement The first in the 10. verse the second in the 8. verse Now let vs go forward Which are those bodily labours studies and discourses either in the thoughts and meditations of our owne heartes alone or in talke and communication with others which the Lord commaundeth all to rest and cease vpon his Sabbath daies Euerie husbandman and manuall artificer or other occupier and shopkeeper must cease their vvorke both in the field abrode or in the barne shop or vvarehouse at home for that day yea euen in seed-time and haruest must they cease or though anie vvorke-man vvere in church-Church-vvorke as vve vse to speake All fayres markets and marchandizing must cease for that day All assizes and Sessions vvith their examinations pleadings and iudgements all summoning and arresting both in Ciuill and Ecclesiasticall Courts and all their proceedings must cease for that day All Scriueners must cease their drawing and making of their instruments and writings All studies and actions of humane literature and learning in Vniuersities and all other scholles whether for reading writing or disputation must cease for that day and giue place to the highest and most necessarie studie and learning yea euen the ordinarie course of the studies of Diuines must be ceassed that the duties of Gods worship may be practised of them with the rest of the people The Phisition must cease his vsuall studying prescribing and ministring of bodily Phisicke to others that he may seeke after the health of his owne soule The traueller must cease his trauell that he may learne the way to the kingdome of heauen The victualler and tauerner of Inne and euerie other victualling house must cease their ordinarie victualling least they famish their ovvne soules All mustering and trayning of souldiers for voluntarie and offensiue vvarres must cease that vve may learne to fight the Lords battels against the world the flesh and the Diuell which are the most capitall and deadly enemies that we haue Finally euerie one must cease the ordinarie course of the businesse and labour of his vvorldly office and calling that he be not either altogether withheld or by anie meanes distracted in his mind from the the spirituall seruice and worship of God when he is bodily present For the proofe of these things read Exodus 34.21 Neh. 13.15 Exod. 31.1 c. and verses 12.13
c. and chapt 35.2.3 c. Nehem. ch 10.31 chap. 13.16 and Ier. 17.21.22 Iohn 2.14 and Matth. 21.12.13 But it may be demaunded for the remouing of all doubt whether at no hand nor vpon anie necessitie it may not be lawfull to do some bodily workes vpon the Sabbath day yea some of these workes which haue alreadie bene mentioned What answere haue you learned to giue vnto this All bodily labours together vvith the thoughts consultations and speeches thereof vvhich be of present necessitie either to further the vvorship of God for our ovvne spirituall benefite or our selues to it for the glorie of God or else be presently necessarie for the bodily safetie either of our neighbour or our selues or of anie thing of good and necessarie vse belonging vnto vs or them they are all lavvfull on the Sabbath day yea though it be for the time of necessitie vvith ceassing from the publike duties of Gods vvorship so as the mind and heart be disposed as it ought to be in the doing of the same Shew further how you haue bene taught that this ought to be I meane how the heart and mind of man ought to be affected in such cases of present necessitie which enforce vs to intermit the holy duties of Gods worship vpon the Lords day We ought to be sorie for the occasion in respect of our hinderance from the worship of God which aboue all things we ought to long after and to desire but yet in respect of our neighbours necessitie ought to be heartily glad that we may be instruments of Gods prouidence for anie speciall reliefe and benefite to him And therewithall also we ought to haue care to make as speedie expedition as the necessitie will permit that we may ioyne vvith the Church of God in the most principall duties of his holy Sabbath Shew these things yet further by some instances that we may see more clearely how we are with good testimonie of our conscience to behaue our selues in these cases The occasions are more particular as thus if our neighbour for whose comfort our attendance or seruice is necessarie be for the time of Gods publike vvorship verie sore or daungerously sicke or if anie of his cattell vvhose life I may preserue be in my knovvledge vvithout my speedie helpe in speciall daunger of decay There are also more generall and publike occasions as they may fall out thus if our neighbours house be on a fire or if the enemie do vpon the Lords Sabbath make warre vpon our countrie in such cases and the like the Lord requireth mercie to our neighbour and fidelitie and fortitude for the safetie of our Prince and countrie according to the instant necessitie and not sacrifice as the holy Scriptures teach vs. It is true So we reade the testimonie of our Sauiour Christ Matth. 12.11.12 And againe Luke 6.9 Reade also chap. 13. verses 14.15.16 And againe chapter 14.5.6 And touching the like libertie in publike daungers reade 2. Kings chap. 11. And againe 2. Chron. 23. Reade also Nehem. 13.19 And 1. Maccab. 2.40.41 and chapter 9.43 c. we haue the practise of necessarie defence by warre Now which are those holy things and businesses wherein and about the which we stand charged by Gods Commandement to spend the whole day of his Sabbath as much as we may possibly attaine vnto which he calleth the sanctifying of the Sabbaths These holy businesses and duties are the religious frequenting of the holy assemblies of Gods people in the holy places thereunto appoynted and in the holy times and seasons thereof that is on the dayes of the holy Sabbath of the Lord. They are also the excercising of our selues both publikely with the rest of the congregation and priuately apart by our selues in all the holy duties and exercises of Gods holy worship both inward and outward mentioned before in the interpretation both of the first and also of the second and third Commaundement Furthermore they are the trying of our ovvne heartes and liues hovv vve proceede or go backevvard or stand at a stay in the loue and obedience of the true religion of God and accordingly in the remembrance and meditation of Gods mercie chiefly of our redemption by our Sauiour Iesus Christ and of his iudgements eyther vpon our selues or others a stirring vp and quickening of our ovvne soules either to thankefulnesse and ioy in the Lord or to godly sorrovv and repentance vvith the increases thereof in regard of our ovvne sinnes and faylings as the matter it selfe and as the seuerall occasions shall require Finally they are the speciall exercises of mutuall brotherly kindnesse and mercifull dealing both tovvardes the bodies in outvvard reliefe and also the soules of our brethren by spirituall succour of instruction conference or prayer to the vttermost of that grace and povver vvherevvith the Lord shall make euerie one of vs able from time to time You answere truely for notwithstanding the institution of these duties of Gods worship is set downe in the former Commaundement yet the speciall practise of them all is required in this fourth Commaundement which assigneth and layeth foorth vnto vs the principall times and seasons specially sanctified of God to the same end But are these holy duties so tyed and appropriated to the Lords holy Sabbaths and on the other side are we so bound to vncessant labour in the ordinarie duties of our worldly callings for the whole space of the sixe dayes of the weeke Duties commanded Libertie of Sabbath Sixe dayes labour that we be exempt and discharged from all holy dutie of Gods worship vpon those dayes We may not vnderstand the Commaundement so for as it is lavvfull for a man to do such bodily vvorkes and labours as be necessarie euen on the Sabbath day in such maner as hath bene alreadie ansvvered so yea much rather is it lavvfull yea euen the bounden dutie of all the seruants of God vpon euerie one of the sixe dayes in the vveeke to spend so much time in the holy and spirituall duties of Gods vvorship as he shall find necessarie to keepe his heart vvith God and by prayer morning and euening to commend himselfe and all his affaires and the vvhole Church of God to the continuall protection and blessing of God Further also it is lawfull yea the bounden dutie of euerie one not hindred by some necessarie let to cease his ordinarie vvorke or honest recreation or delight to heare the sermon if there be anie on the vveeke day yea to spend the vvhole day vvhen it is commaunded either for the publike fast or for a publike thankesgiuing and holy feast to the speciall honour of God according to the speciall occasion which he himselfe shall giue thereunto Hitherto of the good duties commaunded whereunto also belongeth that speciall point of the gouernours dutie mentioned in the beginning of our interpretation but because the occasion of this consideration is expresly giuen in the negatiue part of the Commaundement whereunto we
shall dye the death Whosoeuer worketh therein the same person shall be cut off from among his people And againe Whosoeuer dath any worke in the Sabbath day shall dye the death Exod. chap. 31.14.15.16 Of this part of Gods iustice the Magistrate was his instrument There are other curses which God threateneth to bring vpon the breakers of his Sabbath more immediatly from his owne hand Which are they In the 17. Chapter of Ieremie verse 27. Thus sayth the Lord If ye vvill not heare me to sanctifie the Sabbath day and not to beare a burthen nor to go through the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall deuour the pallaces of Ierusalem and it shall not be quenched A grieuous iudgement of God and that which may point vs to the cause of the often burnings that we heare off and see among our selues euen because the Sabbaths of the Lord are so greatly profaned c. The Curses But let vs go forward What is the curse against those who notwithstanding they will peraduenture do no bodily worke or make their market on the Sabbath day yet their hearts runne after their earthly profit and gaine neither regard they to exercise mercy but rather deale hardly against their poore brethren Heare this sayth the Prophet Amos chapter 8. verse 4. O ye that swallovv vp the poore that ye may make the needy of the land to faile Saying vvhen vvill the nevv Moone be gone that vve may sell corne and the Sabbath that vve may sell foorth vvheate and make the Epha small and the shekell great and falsifie the weights by deceipt That we may buy the poore with siluer and the needy for a paire of shoes that is for a matter of small price for litle or nothing as we say yea and sell the refuse of vvheate The Lord hath sworne by the excellency of Iaacob that is to say by himselfe surely I will neuer forget any of his workes Shall not the land tremble for this and euery one mourne that dwelleth therein This iudgement also is very grieuous and fearefull as the Prophet still prosecuteth it to the end of the Chapter shewing that these euill fruites arise from the contempt of the word and the preaching thereof which is as it were the life of the Sabbath Reade also Nehem. chap. 13.17.18 The prophaning of the Sabbath is the ruine both of the Church and common-wealth Hitherto of the doctrine of this Commandement The vse is yet behind haue you perfectly obeyed it No but I beseech God of his infinite mercy to forgiue me my manyfold and grieuous transgressions against it God of his infinite mercie pardon and forgiue vs all for as often as we examine our selues we shall euerie one find that we both are and haue beene grieuous transgressors of it c. Now therefore seeing our onely succour against our owne sinnes and against the curses thereof together with all our hope of blessing resteth in our Sauiour Christ alone Christ onely hath perfectly obeyed it shall be greatly for the comfort and confirmation of our faith to see some proofe and confirmation out of the word of God that he hath perfectly obeyed this Law of God for vs. What proofe can you alledge for it The whole history of his Gospell doth manifestly and verie plentifully confirme it vnder the vndoubted testimony of all the Euangelists Shew how that is It is euident not onely that they do all and specially Marke and Luke diligently set downe and record in holy vvrit his most holy and constant labour in the preaching of the Gospell vpon the Sabbath dayes for the instructing of the soules of men in the right way of their saluation and therewithall likewise how vpon the same dayes he exercised his spirituall workes of mercy towards the bodies of all sorts of impotent and diseased men yea towards both bodies and soules of such as were wholly possessed and vexed by Diuels But also it is euident by that more particular testimony of the Euangelist Luke concerning his most holy care euen from his childhood to resort to the places of Gods vvorship in the speciall times thereof to vvorship God and to heare and inquire of the doctrine of his word at the mouthes of those which were the Doctors and teachers thereof as we reade 2. Luke from the 42. verse to the end of the Chapter So indeed we reade there that when he was twelue yeares old he went vp to Ierusalem c. But much more when he came to mans age and that he was to manifest himselfe to Israel c. It is plentifully testified that he most carefully and perfectly sanctified the Sabbath dayes By him therefore are we redeemed from the curse of this Law and iustified in the sight of God By him also if we beleeue in his name and repent of our sinnes indeuoring more and more after the true sanctifying of the Sabbath the Lord will accept our obedience though it be vnperfect yea and he will for Christs sake interesse vs in all those promises which he hath made to all such as will haue care to sanctifie them as they ought to do The perpetuity of the Sabbath though they cannot fully attaine thereunto here in this life But what particular ground or proofe of Scripture may we haue for this Euen the same which vvas alledged before out of the 9. chap. of Iohn the 31. verse that God vvill heare euery man that is not a sinner but is a vvorshipper of God and indeuoureth to do his will This one place may well serue to either purpose c. And thus might we ende the whole doctrine and vse of this fourth Commandement saue that the vnaduised contradiction of some doth occasion a further businesse as though the Sabbath that is the sanctifying of euery seauenth day were nothing but a meere Iewish ceremony But we will vse as quicke speed as may be in the rehearsall of this point What is the summe of that which hath bene said and which ought to be firmely held of vs against that opinion assertion which is against the Sabbath We haue learned that the Sabbath cannot be truly sayd to haue bene at any time a meere ceremony but that it hath alwayes bene and so is still a morall and vnremoueable Commandement of God We haue learned also that neither our Sauiour Christ himselfe nor hic Apostles haue abrogated nor euer minded to abrogate the Lords Commandement touching the Sabbath but they haue firmely confirmed and established it What proofe haue you that our Sauiour Christ neuer minded to abrogate the Sabbath seeing that it may seeme that he both taught and practised a greater libertie then the Law permitteth He himselfe speaking of the vvhole morall Law and of the doctrine of the Prophets who were the true and faithfull interpreters thereof saith professedly that he came not to destroy it or any part of it but wholly to
are now to proceede let vs consider of it there In which words therefore is this negatiue part contayned In these Neither thou shalt do anie vvorke nor thy sonne nor thy daughter thy man seruant nor thy mayde nor thy beast nor the stranger that is within thy gates From these words let vs consider first what is generally forbidden in this Commaundement and then more specially what is the charge of all gouernours Sinnes forbidden I demaund therefore in the first place what are the euill things forbidden in this Commaundement First all those bodily labours belonging to this life which not being necessarie would by our intermedling with them either altogether withhold or at the least hinder vs in the spirituall sanctification of the Sabbath yea he forbiddeth all worldlinesse of mind yea all negligence and improuidence in not preuenting euerie such hinderance so farre as we may by anie good circumspection foresee Much more doth the Lord forbid all vaine games and pastimes yea such moderate exercises of bodily recreation or harmlesse sporting and delighting of the mind which at some other times he will tollerate and beare withall Most of all doth the Lord forbid all practise of idolatrie and false worship vpon his Sabbath together with the institution of any other holyday or Sabbath by mans deuice and al that excesse wantonnesse and riot which vsually accompanieth the same Finally he forbiddeth all vnfruitfulnesse in the exercises of his owne true seruice and worship that is when we profite not thereby in knowledge faith and repentance Now let vs come to the speciall charge which the Lord layeth vpon those that haue gouernement ouer others touching the sanctification of the Sabbath And first of all seeing the Lord layeth this speciall charge vpon all gouernours aswell publike ouer common wealths churches as priuate ouer families Why doth he direct his speech and the forme of his charge more expresly to fathers and maisters of the priuate family rather then to the other Because hovvsoeuer the establishment perfection and glorie of holy and religious gouernement is in the hand of the publike gouernour yet the ground and foundation of it resteth in the wel ordering of the family vvhich also in the order of nature it selfe is before the gouernement either of the Towne Citie or Countrie This indeede is euident from the order of Gods creation and from the course of his proceeding in rearing vp a Church vnto himselfe from the beginning As the priuate family is in order of nature before the towne or citie Speciall duty of Gouernours so particular persons haue bene conuerted and turned to God before cities countries and nations Neuerthelesse so soone as Kingdomes were gathered to the Lord he gaue the principall charge to the King for the generall sanctification of the Sabbath Reade Ieremie chapter 17.20 Read also Isa 49.22 and Psalme 102.13 c. 18.21 Now let vs consider the excellent reason of this the Lords most graue and weightie charge And first why doth he beginne with the maister himselfe First that he may know whosoeuer he be whether maister of a greater or lesser family that he must giue an account of his gouernement to God of vvhome he hath receiued it vvho is the great Maister and commaunder both in heauen and in earth vvho also vvill streightly inquire not onely hovv ciuill and iust but much rather hovv holy and religious his gouernement hath bene Secondly that he may vnderstand that the Lord requireth that he do not onely commaund his sonnes and his houshold but also that he go before them in his ovvne practise and example Thirdly because if he were not brought to conscience of his ovvne dutie first he might by the abuse of his authoritie frustrate all the holy care vvhich might happily be begunne in his children and seruants by vrging them to do othervvise then the Law of God and their consciences vvould permit them Finally that both seruants and children and straungers vnderstanding hovv streight a charge the Lord giueth to gouernours herein they might be induced the more vvillingly to yeeld to this his holy appoyntment or othervvise that they might knovv that they are no vvayes iniured though they should against their vvils euen by ciuill or domesticall correction be constrained and compelled thereunto These are the reasons indeede and they are verie worthie in either respect to be diligently obserued both of gouernors and also of those that are to be gouerned euen as we would looke for anie comfort before the Lord at the great day of his dreadfull iudgement For when God will bring euerie worke vnto iudgement with euerie secret thing whether good or euill Eccles 12.14 how can we thinke that anie shall escape who shall neglect the gouernement of those that belong to their charge But here some will likely demaund why in this charge for the religious ordering of the family there is no mention made of the wife as though she had no part in this gouernement What may be the reason hereof It is easily presupposed of all that according to Gods ordinance the husband and the vvife must be one and vvithout all iarre mutuall helpers specially for the furtherance and aduancement of religion in their owne hearts and among all that belong vnto them It is true they ought to rule with ioynt authoritie howsoeuer it is the wiues part so to rule as it may appeare that she is willingly subiect to her husband And chiefely her helpe is to be yeelded for the gouernement of her daughters and maid-seruants according to the example of Queene Esther chapter 4.16 Reade also Prouerbes 31.15.27 and 1. Timothie 5.14 and Ieremie 9.20 Reade also how the Lord will haue the mother or dame and mistresse respected in gouernement Leuiticus chapter 19.3 and Deuteronomy 21.18 c. and Genesis chapter 16.5.6.7.8.9 and chapter 20.9.10.11.12 It is time that we come to consider of those that are vnder gouernement in the familie Why are parents so specially charged with their children for their sanctification of the Sabbath that is to say as touching so manie of them as be of vnderstanding To admonish them of that vvherein they ought chiefly to manifest and exercise their right godly and parent-like affection toward them This verily doth consist chiefly in their loue and desire of the sanctification of their soules and by that care which they haue in the vsing of the meanes which serue thereunto that is so farre as they be carefull to bring them to the loue and liking of the word and worship of God and to trayne them vp in the religious sanctification of the Lords holy Sabbaths We come to the seruants Why are they also expressely mentioned To shew that maisters of families ought in a second degree to extend their parent-like affection euen toward their seruants also in a tender care and desire of their euerlasting saluation Very true for not withstanding they are seruants to their maisters yet they are children still in respect
fulfill it And therefore also it must be that all is misconstrued whatsoeuer may be imagined either of the contrary doctrine or practise of our Sauiour Christ against the Commandement of the Sabbath It is true so our Sauior Christ sayth Matth. 5.17 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them And there is no boubt but as he came not to destroy loosen or disauthorise the first second or third Commandement so neither hath he destroyed or disauthorised the fourth But contrariwise like as he hath established the rest of the ten Commaundements so also hath he ratified and established this Onely he cleareth the right vse and interpretation of them all against the false glosses of the Scribes and Pharisies But what proofe haue you that our Sauiour Christ did not abrogate and take away the Sabbath seeing as some alledge they both taught and practised greater libertie then the Law of the Sabbath permitteth yea and leaue that day altogether What canne you say to this In so much as the holy Apostles did onely alter and change the day and that also to the verie next day that is to say seeing they onely translated it from the seauenth day vvhich was the very next after the vvorkes of Gods creation vvere ended to the first day of the vveeke vpon the vvhich the vvorld began and vpon the vvhich the Sonne of God by vvhom the vvorld vvas at the first made and all things therein rose againe by the mighty power of God to declare himselfe to be the perfect redeemer of the people of God and the onely meanes of the vpholding and preseruing of the vvhole frame of this transitory and decayed world And further also seeing they both by doctrine and example imployed that first day of the vveeke in the vveekely recourse of it to the religious assembling of Gods people and for the holy exercises of the Christian duties of Gods vvorship euen the same which haue been rehearsed before for the duties of the Lords Sabbath Finally seeing the same first day of the vveeke hath the name of the Lords day translated vnto it It is by all these reasons manifest that it vvas not their purpose to abrogate and abolish the Sabbath of the Lord that is to say the sanctifying of euery seauenth day but rather to establish it vvith this so neare a change to the perpetuall memoriall not onely of the first creation but also of this latter renewing of all things by our Sauiour Christ to the more cleare and full honour of God in the name of Iesus Christ in these last dayes of the cleare reuelation of the Gospell These reasons may suffice to euerie one that is not contentious for seeing the holy Apostles were most faithfull in all the house of God as was Moses how may we with any reason once call it into question as doubting whether they had their commaundement and direction from our Sauiour Christ himselfe after his resurrection or no And that the Apostles did onely chaunge the day and not absolutely take away the Sabbath reade Acts 20.7 and 1. Corinthians 16.1.2 and Reuelation 1.10 for they spent the first day of the weeke in the same holy exercises with Christian Gentiles wherein they spent the seauenth day with the Christian Iewes c. But that we may draw to an ende How can you shew that the Sabbath is not a meere vanishing ceremony now since the appearance of Christ and the cleare reuelation of his Gospell Because there should not then be ten but onely nine Commandements of perpetuall durance in the morall Lavv of God and also because this Commandement vvas ordayned for man before yet there vvas any vse of any figuratiue ceremony concerning Christ to come Hitherto therefore of the first Table of the Law concerning the seuerall branches of that which our Sauiour Christ calleth the great Commandement the summe whereof he sheweth to be the perfect loue of God The second Table followeth which our Sauiour Christ likewise calleth the second Commandement saith that it is like to the former Wherein haue you learned that they are like The second is like vnto the first in many respectes as followeth How the second Table is like vnto the first and how it differeth from it First in that it is giuen by the same heauenly Law-giuer Secondly in that it requireth perfect obedience in all the duties thereof Thirdly in that it hath like promises of perfect reward to the perfect obedience of it Fourthly in that it hath like curses not only temporall but eternall also against euery transgression of the vnbeleeuer not repenting thereof Fiftly it is of like force and vertue with the first Table to make knowne our sinne and misery yea not only to make knowne our failings in dutie to men but therewithall also detecteth our hypocrisie against God in our vnfruitfull profession of his name and religion Finally it doth in like maner shew vs the necessity of our Sauiour Christs perfect sufferings and obedience for our redemption iustification and saluation This manifold similitude and likenesse of the second Table with the first is partly cleare in it selfe and will further be more manifest in the particular handling of the Commaundements thereof But is there no difference of them like worthy of our obseruation Yes very worthy Shew wherein this difference is The second Table differeth from the former First in the subiect matter and argument of it which is the perfect loue of our neighbour but the argument of the first Table as hath bene declared before is the perfect loue of God Secondly there is difference in the maner or measure of that loue wherewith one neighbour is to loue another which is not without limitation as is the loue of man toward God for it is only in the Lord and for his sake according to that naturall kindly and well ordered loue and affection which euery man may and also ought in the Lord and so as may be most for his glory to beare toward his owne selfe and not otherwise These things thus obserued in generall concerning the second Table to shew the likenesse of it compared with the first Table as touching the author and vses of it c. Let vs vse the like diligence in seeking out the particular interpretation and vses of the seuerall Commandements of it Words interpreted which through the grace of God we haue in some poore measure vsed concerning the Commandements of the first Table Let vs therefore come to the fift Commandement which is the first of this second Table which is that Honour thy father and thy mother that thy dayes may be * Or that they may prolong c. For this verbe in the Hiphil forme is vsually a transitiue though otherwise in Cal. prolonged on the land which thy Lord thy God giueth thee In these words we haue not only the Commandement but also the blessing promised to