time of this distresse did he trespasse yet more against the Lord This is that King Ahaz XLV PROPOSITION As the sanctifying and religious observing of the Sabbath day doeth not exempt and excuse Christians from the performance of some religious duties upon the sixe working daies as it hath beene shewed and proved above Proposit 7. so neither doeth the performance of some religious duties on the sixe working daies morning and evening usually and at other times of the day or whole daies occasionally give any exemption or liberty unto them from their sanctifying oâ— the Sabbath day wholly But they are bound to keepe the Sabbath day holy both in a forbearance of all civill works recreations and also in an applying of themselves to pious services throughout the day either in publick or private or secret as occasion and opportunity serveth PROOF This is the maine scope of the fourth commandement of the Decalogue Exod. 20.8 10. Remember the Sabbath day to keepe it holy In it thou shalt not doe any worke thou nor thy sonne nor thy daughter nor thy man-servant nor thy maid-servant c. And thus the godly have been wont to approve themselves both in the old and new Testament See this in the religious Eunuchs and sons of strangers who kept Gods Sabbath and did not pollute it Isaiah 56.4 6. The Apostle John being in the Isle called Patmos was in the spirit or spiritually exercised on the Lords day Revel 1.10 The disciples at Troas observed the first day of the weeke or Lords day comming together to the word and Sacrament and conversing therein throughout the day I. REAS. Because the Lord hath blessed and hallowed the Sabbath day unto religious exercises and propounded his owne example to be a president herein See Exod. 20.11 And he rested the seventh day Wherefore the Lord blessed the Sabbath day and hallowed it II. REAS. Because such families as keepe the Sabbath day holy doe thereby declare themselves to be the people of God forâ— hallowing the Sabbath is an indicant signe of acknowledgment of respect unto the affirmative parts of the three first commandements of the first Table viz. of having the Lord to be ones God and worshipping and honouring him c. See Ezek. 20.19 20. I am the Lord your God walke in my Statuteâ— keepe my Iudgments doe them And hallâ—â— my Sabbaths and they shal be a signe betweeneâ— and you that ye may know that I am the Lorâ— your God III. REAS. Because the Lord hath made very precious promises to all such as doe conscionably keepe and sanctify the Sabbath day See Isa 58.13 14. If thou turne away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine owne waies nor finding thine owne pleasure nor speaking thine owne words Then shalt thou delight thy selfe in the Lord and I will cause thee to ride upon the high places of the earth anâ— feede thee with the heritage of Jacob thâ— father for the mouth of the Lord hath spoken it This goodnesse of God shoulâ— prevaile with his people to feare him anâ— keepe his commandements See Hos 3.5 IV. REAS. Because of the severity of God against profaners and breakers of the Sabbath day manifested by his threatning and executing of punishments See Jerem. 17.27 But if you will not hearken unto me to hallow the Sabbath day and not to beare a burden even entring in at the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall devoure the palaces of Ierusalem and it shall not be quenched Exod. 35.2 Whosoever doeth worke therein shal be put to death Numb 15.36 And all the Congregation brought him the Sabbath breaker without the campe and stoned him with stones and he died as the Lord commanded Moses This terrour of the Lord should perswade men See 2 Cor. 5.11 I. OBSERV The law of the Sabbath day is one of the ten commandements Exod. 34.28 It is one of the lawes of nature written in mens hearts that sufficient time be taken unto Gods solemne worship which God according to his infinite wisdome hath appointed determined shal be one of seven See Rom. 2.14 15. Eccles 3.1 compar Exod. 20.10 11. Act. 20.7 II. OBSERV The doing of the works of piety mercy and necessity on the Sabbath day in a due way are not any breach or profanation of the day but rather such duties as ought to be done which doe also tend to the sanctifying thereof as being agreeabâ—â— to the minde of God who is the Lord 〈◊〉 the Sabbath day and will have mercy anâ— not sacrifice inasmuch as he made the Sabbath for man and not man for the Sabbath See Math. 12.1 2 3 4 5 6 7 8. Mark 2 2â— Luk. 13.15 16. III. OBSERV It is a vaine sinfull pretence of Anabaptists and Libertines that iâ— these daies of the Gospell our Christian lâ—berty freeth us from the strict observation of any one day of the weeke unto the Lord more then any other of the sixe pretending that every day ought to be a Sabbath day to Christians alledging and objecting Coloss 2.16 Hebr. 4.10 in defence of their errour and so for want of understanding learning and stability doe wrest these other places in the Apostle Pauls Epistles to their owne destruction as the Apostle Peter sheweth 2 Pet. 3.15 16. The text Coloss 2.16 Let no man therefore judge you in meate or in drinke or in respect of an holy day or of the new Moone or of the Sabbath daies is to be understood of Jewisâ— festivities in their severall kindes and not of the morall Sabbath day But if the morall Sabbath day be at all meant then it is only in respect of observing the last day of the weeke sith the first day of the weeke was now appointed to be observed for the Sabâ—ath day in the daies of the new Testament â—ee Act. 20.7 1 Corinth 16.2 Revel 1.10 The text Hebr. 4.10 For he that is entred â—nto his rest he also hath ceased from his owne â—orke as God did from his is to be understood â—ouching the state condition of the people â—f God that did live and were under the old Testament aswell as of their state that doe â—ive and are under the new Testament and â—herefore ought not to be restrained unto â—hese daies and times of the Gospell For so â—he scope and coherence of the text doeth â—asily and plainly make manifest to any considerate and judicious reader thereof XLVI PROPOSITION The religious duties and services which Christian families ought to observe and attend on the Sabbath day are cheifly those which ought to be performed conversed in in the publick and solemne assemblies of the Church or Congregation assembled together to such end PROOF The members of the Church at Troas and other brethren occasion there assembled on
that I may daily performe my vowes So the Christians in the new Testament had respect not only unto the Lords day to keepe it holy Act. 20.7 Vpon the first day of the weeke the disciples came together to breake bread c. but also to religious exercises daily Act. 17.11 And searched the Scriptures daily I. REAS. Because God is the absolute soveraigne Lord of every day to order and dispose of it as seemeth good unto the will of his divine pleasure Psal 74.16 The day is thine the night also is thine thou hast prepared the light and the Sunne And therfore he hath authority to command and appoint such service to be done as he pleaseth either in our generall or particular callings II. REAS. Because in the old Testament there were sundry times set apart unto divine worship by Gods owne institution and appointment besides the morall Sabbath day Levit. 23.4 c. These are the feasts of the Lord even holy convocations which ye shall proclaime in their seasons viz. The Passover The feast of the first fruits of Pentecost of Trumpets of Tabernacles the day of atonement c. So that the keeping of the morall Sabbath should be no prejudice to religious service at any other seasonable times OBSERVAT. The meaning of the argument used to perswade unto the religious keeping of the Sabbath day in Exod. 20.9 Sixe daies shalt thou labour doe all thy worke c. seemeth to be that the works of mens particular callings may ought to be done only within the space of the sixe daies of the weeke and not on the seventh or Sabbath day But it doth not follow hence as if men were not allowed to serve God religiously at any time within the sixe daies And this will further appeare if it be also observed that labour in mens particular callings is not commanded in the fourth commandement of the Decalogue sith it is in the first table which enjoyneth our duty towards God but it seemeth to be required in the eight commandement which is in the second table directing our duty towards our selves and our neighbours VIII PROPOSITION The worship and religious seâ—vice which ought to be perfoâ—med unto God every day is tâ— Prayer 11. Some exercise in thâ— holy Scripture and III. Godlâ— Meditation The Proofes and Reasons of this Propâ—sition are to be seene in the declaration 〈◊〉 these kindes of religious services distinctly as followeth IX PROPOSITION Prayer unto God is a princâ—pall part of such religious woâ—ship service as is taught in thâ— holy Scriptures in which the people of God ought to spend somâ—time every day PROOF This Proposition is by goodâ— just consequence implied in the Lords prâ—yer as it is usually styled in that fourth â—â—rection or petition Math. 6.11 Give us 〈◊〉 day our daily bread which is also expressed the same effect Luk. 11.3 For hereâ—â— we are given to understand that it is our duty to seeke unto God every day for a supply of daily requisites for subsistance in this life And this is manifest the rather if we doe observe that the terme or adverbiall particle of time This day or To day implieth Every day as it shall succeed other day by day continually I. REAS. Because whereas the evills miseries of sinne punishment are every day incident Math. 6.34 Sufficient unto the day is the evill thereof Prayer to God is a most effectual meanes to prevent or stay or remove the same See this Amos 7.2 3 4 5 6. 1. Chron. 4.10 Amos and Iabez by their prayers prevented stayed and removed invading evills God accepting them And thus much may also be gathered from the following directions and deprecations in the Lords prayer Math. 6.12 13. Forgive us our debts Lead us not into temptation but deliver us from evill For God is able to keepe from falling Iude ver 24. to subdue iniquity Micah 7.19 to deliver out of temptation 2. Pet. 2.9 to uphold in weaknesse 2. Cor. 12.9 and to stay the course of evills 2. Chron. 30.20 Yet notwithstanding he wil be sought unto therein Ezek. 36. vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to doe it for them II. REAS. Because Prayer to God that most powerfull way and meanes whicâ— God hath ordained and sanctified for thâ— obteining of such blessings as he purposeâ— to bestow upon his people As it is directâ— taught Math. 7.7 8. Aske and it shal be givâ—â— you seeke and ye shall finde knock and it shâ—â—â—â— opened unto you For every one that asketh â—â—ceiveth and he that seeketh findeth and to bâ— that knocketh it shal be opened Ierem. 29 1â— 13. Then shall ye call upon me and ye shall go 〈◊〉 pray unto me and I will hearken unto you Aâ—â— ye shall seeke me and finde me when ye shall seâ—â—â—â— for me with all your heart III. REAS. Because Prayer giveth 〈◊〉 sanctified and comfortable use of such blâ—â—sings and mercies as are already possessed aâ—â— enjoyed by the people of God See 1 Tiâ— 4.4 5. Every creature of God is good c. for 〈◊〉 is sanctified by the word and prayer OBSERVAT. When God is sought unâ—â— every day by prayer for a bestowing of daâ—â—â— requisites it is a good testimony that theâ—â— is an acknowledgment and dependance tâ— his gracious providence fatherly dispeâ—sation continually as it is implied in Psal 6 2. O thou that hearest prayer unto thee shall 〈◊〉 flesh come The Psalmist David in time of thâ— famine which lasted three yeeres soughâ— unto God for daily bread 2. Sam. 21.1 c And having received an answer of peace he penned as may be probably conjectured the 65th Psalme to expresse his gratitude and to teach others how to demeane themselves in time of straits and wants namely to goe to God that heareth prayers when he is sought unto and called upon X. PROPOSITION The best and most acceptable way and course for the people of God to approve themselves in the performance of the service of prayer is that having a gift of knowledge and utterance they doe not limit stint themselves unto a set forme of words but rather that they doe conceive their Prayer as cause occasion shall justly require PROOF The holy servants of God mentioned and approved of in Scripture in their course of praying have beene wont usually for the most part to coÌ„ceive their prayers Daniel greatly beloved wheÌ„ he understood by his reading in the booke of the prophesy of Jeremiah the number of the yeeres to be accomplished in the desolations of Jerusalem conceiveth his prayer accordingly See Dan. 9.1 c. The booke of God is plentifull in instances of this kinde as may be seene in the booke of Psalmes and otheâ— historicall books I. REAS. Because every gift of God Spirit and consequently the gift of prayer ought to be stirred up and exercised according to just occasions offering themselves See 2 Timoth. 1.6 I
otherwise cannot be brought to passe An instance hereof is rendred by our Savioâ— Christ in the case of some possession by tâ—â— Devill See Mark 9.29 This kinde can 〈◊〉 forth by nothing but by prayer and fasting OBSERV A putting on sackcloth 〈◊〉 ashes a renting of clothes a falling dowâ— to the ground on the face c. used by soâ—â— in their fastings were such customes 〈◊〉 fashions as some people in some countreâ—â— in former ages did many times use to 〈◊〉 presse their greife by but were no way peculiar to Gods worship nor yet appropriated thereunto See 2 King 5.7 8. chaâ— 11.14 And therefore Christians in thâ—â— daies of the Gospel are in no sort boundâ— the use thereof who yet are bound to exâ—â—cise fasting and prayer according to ocâ—â—sion sith it is a divine ordinance aswell 〈◊〉 the new Testament as it was for the old XLII PROPOSITION Religious fasting being such aâ— excellent and quickning helpe 〈◊〉 devotion as hath beene decâ—â—red in the former Proposition may and ought therefore to bâ— exercised by godly families and sometimes with their assistant as hath beene shewed likewise formerly according to the extraordinary causes and occasions â—hat doe move call thereunto PROOF Queene Esther as is seemeth was very well instructed and grounded in the â—nowledge of this practicall point of docâ—rine as appeareth by her prudent and religious direction and charge she gave to her â—ncle Mordecai touching the same See Esther 4.16 Goe gather together all the Jews that are present in Shusan and fast yee for me and neither eate nor drinke three daies night or day I also and my maidens will fast likewise and so I will goe in unto the King which is not according to the law and if I perish I perish I. REAS. Because if heavy judgments overflowing calamities doe invade and take hold on a nation countrey or family â—hrough a generall neglect of being seriously humbled and seeking the Lord as being â—he meanes of preventing or removing the â—aid judgments and calamities yet notwithstanding godly Christians that doe walke in their families religiously mournfull as becommeth them shall have the mourners mark set on their foreheads consequently shall prevaile for the sparing of their famâ—â—â— and friends or at least for their owne deâ—â—verance See Ezek. 9.4 And the Lâ—â—â— said unto him Goe through the midâ—â—â— of the citie through the midst of Jerâ—â—â—lem and set a marke upon the forehâ—â—â— of the men that sigh that cry for all 〈◊〉 abominations that are done in the 〈◊〉 thereof This may be seene in a few inâ—â—â—â—ces of some blessed effects of such coâ—â—â—â— I. Noah walking with God in evill timeâ— he and his family was saved from perishâ—â—â— in the universall deluge Gen. 7.1 〈◊〉 II. Lot with his was spared in that feaâ—â—â— destruction of Sodome 2 Pet. 2.7 8. throâ—â—â— the intercession of his friend Abraham 〈◊〉 Gen. 19.29 III. Baruch walking mouâ—â—â— fully had his life given him for a prey inâ—â—â— places where he should come Jerem. 4â— â—â— II. REAS. Because if families professâ—â—â— godlinesse doe not humble themselves 〈◊〉 the sinnes of the times and for judgmeâ—â—â— which are the fruit of sinnes then they 〈◊〉 in great danger to partake of the puniâ—â—ments and to receive of the plagues wheâ— with transgressors are wont to be scourgeâ— as may appeare at large Amos 6.1 2 3 â— 5 6. Woe to them that are at ease in Zion c. 〈◊〉 they are not greived for the affliction of Ioseâ—â— that is to say Such in the Church as 〈◊〉 â—â—t to heart so as to walke mournfully â—e sinnes of the Church and miseries overâ—king it shal be exposed to woe and judgâ—ent OBSERV It seemeth to be more then â—obable that there were so many Jews in â—â—usan See Esther 9.15 as could not â—â—semble or gather together in any one place â—ccording to Esthers appointment Esth 4. 〈◊〉 6. specially considering the danger that in â—â—l likelihoode might have ensued at that â—â—me matters standing as they then did But â—ther their meeting was private in some â—onvenient houses or families where least â—otice might be taken of them and yet that â—â—ere were competent numbers assembled â—â—gether both to excite and also to assist one â—â—other in that weighty and serious exercise â—â—f religious fasting and humiliation XLIII PROPOSITION Extraordinary causes and occasions of more solemne seeking of God by prayer and fasting and of being more seriously humbled before him are either I. When â—ome notorious wickednesse and grosse sinne is committed in the land or family II. Or when soâ—â— fearfull and greivous judgment 〈◊〉 imminent and ready to surpriseâ— III. Or when some heavy calamity is already inflicted and executed IV. Or when some important and weighty affaires aâ—â— to be taken in hand and goâ—â— about V. Or when some choyâ—â— and speciall blessings are desired 〈◊〉 and sought after PROOF I. The notorious and odioâ—â— sinne of the Jews in making strange manâ—ges after their returne from the Baby lâ—nish captivity was a cause and occasionâ— Ezra his approved solemne humiliation 〈◊〉 he himselfe professeth Ezra 9.3 5 â— When I heard this thing I rent my gâ—â—ment and my mantle c. I fell on 〈◊〉 knees and spread out my hands unto thâ— Lord my God And said O my God 〈◊〉 am ashamed c. II. The good King Jehoshapat saw speciall cause of an extraordinary seeking thâ— Lord by prayer and fasting when he heaâ—â— of certaine potent enimies that were conâ—â—derate and came against Judah See 2 Chron. 20.2 3. Then there came some that told Jehoshaphat saying There commeth a great multitude against thee from beyond the sea on this side Syria and behold they be in Hazazon-Tamar which is Engedi And Jehoshaphat feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Judah c. III. God complaineth of the Israelites againe and againe sundry times that he haâ—ing executed judgment after judgment â—pon them even famine drought mildew wormes pestilence sword fire c. yet they were not deeply humbled See Amos 4.6 8 9 10 11. Yet ye have not returned to me saith the Lord. IV. Upon occasion of weighty affaires there is ground for such course as these instances doe shew First Ezra going from Babylon to Jerusalem to reedify the Temple which was an important businesse proclaimed a fast See Ezra 8.21 Then I proclaimed a fast there at the river Ahava that we â—ight afflict our selves before our God to seeke of â—im a right way for us and for our little ones and for all our substance Secondly when the great worke of the ministery was to be specially gone about See Act. 13.2 3. The holy Ghost â—aid Separate me Barnabas and Saul for the worke whereunto I have called them And 〈◊〉 they had fasted and prayed and laid their hâ—â—â— on them they sent them away V. Gracious hannah the wife of Elâ—â—nah in the want of a speciall blessing whâ—â— she much desired even a sonne it