THE DOCTRINE OF THE SABBATH, HANDLED IN FOUR SEVERAL BOOKS OR TREATISES.  

The first of which entreateth of the day of rest.  
The second, of the duties of the day.  
The third, of the persons whom these duties concern.  
And the fourth, the reasons used to persuade all persons to the practice of these duties upon that day.   
Written by G. W. Master of Arts, and Minister of the word of God in Portsmouth.  Isaiah 58. 13, 14. 
If thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, and call the Sabbath a delight, to consecrate it, as glorious to the Lord, and shalt honour him, nor doing thine own ways, nor seeking thine own will, or speaking a vain word,  
Then shalt thou delight in the Lord▪ ●nd I will cause thee to mount upon the high places of the earth, and feed thee with the heritage of jaakob thy father: for the mouth of the Lord hath spoken it.  
BY WISDOM PEACE  
BY PEACE PLENTY  
LONDON, Imprinted by Felix Kyngston for Thomas Man, dwelling in Paternoster row, at the sign of the Talbot. 1604.   

TO THE RIGHT HONOURABLE CHARLES BLUNT, Earl of Devonshire, Lord Mounjoy, Lieutenant general of Ireland, Master of the Ordinance, Governor and Captain general of the town and Garrison of Portsmouth, and the I'll of Portsey, Knight of the noble Order of the Garter, and one of his majesties most Honourable privy Council.  
RIght Honourable, and by right most worthy to be honourable, because deserts have made you truly honourable. The wisest hath said it, that much reading 
Eccl. 12. 22.  is a wearisomeness unto the flesh. And therefore in this scribbling age, wherein presses be oppressed with the number of books without number, it may seem a thing not meet any more to write, unless for the sufficiency of the work it might be in steed of all other writings, and so the reader might be eased of the labour of much reading. Notwithstanding, by the justness of the cause, which I neither might if I could (because it is just) nor could if I might (having in a public assembly taught it) forsake: I have been drawn to publish this treatise; that what I have taught, may here be made more fully to appear to any that is otherways minded.  
Now whereas it may seem over great boldness for me to press your Honour with these my labours, that are already over pressed with your own (if yet they may be said to be yours, and not rather the labours of the Church and Commonweal) yet I have presumed to do it upon these two reasons: First, in respect of the cause which I manage. Secondly, in respect of my duty unto your Honour. And first in respect of the cause, the Sabbath being a principal means whereby the seed of religion is sown in our hearts, and the holy fire as it were is kept in amongst us. It being assailed by adversaries of divers sorts, to whom should it flee as unto a Sanctuary for succour, rather than unto your Honour? who have already taken home unto your honourable family the truth, like as the beloved Disciple did the 
joh. 19 27.  mother of jesus, being recommended unto his care. Yea being your Honour have not alone taken home the truth, but also publicly in the highest and solemnest assembly of this land undertaken the maintenance and the defence of the same truth against the common adversary the Papist. In regard whereof, as the ear that heard you, blessed you; and the eye that seethe 
job. 29. 11.  you, giveth witness unto you, and the hearts of all well affected Christians (to whom the report thereof hath come) applaud it, shouting and crying as in the Prophet, Grace, grace unto it. So could I joining in 
Zach 4. 7.  heart and affection with them, do no less than testify the same by presenting these my labours unto your Honour, to whom of right they appertain, as a part of that truth which is undertaken by your Honour, but gainsaid by these adversaries. For first, they hold the Sabbath 
Rhem. in annot. in Mat. 15 sect. 3. Rhem. annot. in Reu. cap. 1. sect. 6.  to be but a tradition. Secondly, the alteration of the day to be without scripture or commandment, yea plainly otherwise than prescribed by God himself in the 2. Commandment: (for so it pleaseth them to term this fourth commandment.) Thirdly, the rest but perfunctory and slight: for they allow such works to be done upon the Sabbath, as shall be permitted by their Prelates, that is, such as please 
Bellar. lib. 10. de cultu imag.  themselves, or such as by custom (which ever declineth) have prevailed. And lastly, the holiness of the day to consist in coming to shrift, and hearing of 
Catechis. Rom. quaest. 21. the Sabbath.  Mass. Against all which falsehoods, this truth of the doctrine of the Sabbath flieth unto your Honour for patronage, and after a sort maketh supplication unto your Honour to be a means, that as by the Kings most excellent majesties proclamation it hath already, so by law it may further be provided for: at least, ut ne quid Sabbathum detrimenti capiat, for God's laws to many are but as cobwebs to the great flies, which they easily break, without they be strengthened by the Prince's laws, as with other nerves and sinews: for want of which we see that the Sabbath, the best day of seven, is more profaned in most places, than all the other seven, as though God had made it to be profaned, and not to be kept holy. And this in respect of the cause.  
Now in respect of myself also I could do no less: for being embarked in that ship, whereof your Lordship under the Kings most excellent Majesty as the master Pilot holdeth the helm, I mean your Lordship's garrison town of Portsmouth, and succeeding others a teacher in that Lecture whereinto your Lordship first breathed life, I could do no less than in duty present these firstlings of my labours unto your Honour: especially having already received favours from your honourable self, as also no small encouragements from 
Sir Benjamin Berry, and Master Anthony Ersf●eld.  these your Lordship's worthies and notable instruments of government in that place. So that I thank my God, upon the point of whose providence I have always steered on my course, I may most truly say that of them (my conscience bearing me witness that I lie not) which once Tertullus spoke with another mind of Felix, that by them we have received these two benefits, great quietness, and many worthy things have been 
Act. 24. 2.  done unto us, only that which followeth wholly and alone appertaineth unto your Honour, that this is wholly by your providence. And therefore should not I, as in particular for myself, or as the mouth of many others, wholly acknowledge it, we might yet be more ungrateful unto your Honour, than Tertullus to Felix.  
By these reasons therefore (right Honourable) I being lead, have presumed to approach so near unto your Honour, as to put forth these my labours under the livery of your honourable favour. Wherein although there be nothing answerable unto your greatness, yet if, as the finger serveth to point unto the Sun, and the juice of a Limmon to engrave aswell as Aqua fortis, so this may serve to point unto that which I would, but cannot attain unto sufficiently to make known your Honour's worthiness, and something to express the thankfulness of my heart, I wanting better means to utter it, I shall think myself not to have attained the lowest degree of happiness in my low estate.  
And thus humbly craving of your Honour pardon for my boldness, I cease any further to interrupt you from your weightier affairs: yet not ceasing in my best wishes upon my knees to pray unto that God, who is good without quality, great without quantity, infinite without place, and everlasting without time, that he would long preserve your Honour amongst us, that the Prince may long enjoy you such a subject, the Commonwealth such a councillor, the Church such a stay, the truth such a Champion, the soldier such a Leader, and learning such a Patron; and after this life here ended, there to enjoy with him another that never shall have end.  
Your Honours in all duty most bounden, GEORGE WIDLEY.   

A TABLE OF ALL SUCH THINGS AS ARE contained in the several chapters of every book.  

The first book.  

CHAP. I.  
HOw the whole law is distributed. pag. 1. 2  
How the first table hath reasons annexed which the second for the most part wanteth. pag. 3  
What force these reasons of the fourth Commandment have to persuade us to obedience. 4  
What things this Commandment containeth in it in special above the rest. 6  
How this fourth Commandment is analysed or divided. 6   

CHAP. II.  
How many sorts of Sabbaths there were among the jews. 7  
How the moral and ceremonial Sabbaths differ. 8  
What use the ceremonies had unto the jews. 10  
Whether the Sabbath be perpetual. 13   

CHAP. III.  
The time of the Sabbath or rest changed. 31  
To what day it was changed. 37  
Why the time of the Sabbath was changed. 38  
Whether it may be changed again. 53  
Whether we may still call it the Sabbath. 52  
Whether by the Lord's day, reve. 1. 10. be meant our Sabbath or day of rest. 43  
Objections against the Sabbath answered. 46   

CHAP. FOUR  
Whether the whole day natural be to bekept. 57  
How the night is to be kept. 60  
When the Sabbath beginneth and endeth. 61    

The second book.  

CHAP. I.  
That we must prepare ourselves to sanctify the Sabbath, and why. 63  
Wherein this preparation doth consist. 68 69   

CHAP. II.  
Rest commanded. 72  
This rest must be a solemn rest. 73  
What works are forbidden to be done upon the Sabbath. 74. 75. 76. 77  
What works be allowed to be done upon the Sab. 90. 91. 92. 93  
With what cautions works of necessity must be done. 95   

CHAP. III.  
Whether recreations may be allowed upon the Sabbath. 98  
Whether pastimes, as dancing, etc. upon the Sabbath may be allowed. 102  
Whether the Sabbath may be broken by our speech. 113  
Whether it may be broken in thought. 118  
Whether a man may do the things commanded to be done upon the Sabbath, and yet break the Sabbath. 117   

CHAP. FOUR  
Whether the rest of the Sabbath must be sanctified. 119. and how. 120  
What these duties are which be required to the sanctity of the Sabbath. 123  
Whether we be enjoined to come to the public assembly upon the Sabbath. 224. and how to demean ourselves there. 126. 127. 128  
Whether the word must be preached upon the Sabbath. 130  
Whether the people be bound to hear it upon the Sab. 132  
Objections to the contrary, answered. ibid.  
Whether the Sacraments and discipline be duties of the Sabbath. 136. 137   

CHAP. V  
Duties both public and private to be done upon the Sabbath, as first prayer. 138. 139  
Reading of the Scriptures. 141  
Singing of Psalms. 144  
Catechism. 145  
Works of mercy. 149   

CHAP. VI  
Private duties upon the Sabbath, which are meditation. 152 Conference. 156  
Sloth, pride, dumb ministery, let's to the sanctification of the Sabbath. 150. 161    

The third book.  

CHAP. I.  
Whether every man is bound in his own person to keep the Sabbath. 164  
Whether every man be bound to see those that are under him to keep the Sabbath. 166  
Whether the father be bound to see that the son keep the Sabbath. 169  
Whether the master be bound to see that the servant keep the Sabbath. 171   

CHAP. II.  
Whether we be bound to see that our cattle rest upon the Sabbath, and why. 177  
Whether we be bound to see that the stranger rest, that is, within our gates, and why. 179  
Whether every man be bound to hinder the iustruments of evil. 182  
Whether we be bound to labour to bring others to the knowledge of God, 186  
Whether toleration of a false religion may not be suffered. 186  
Whether the governors be bound to compel Idolaters to worship the true God. 190    

The fourth book.  

CHAP. I.  
In what manner the first reason of this Commandment persuadeth to the keeping of the Sabbath. 195. 196. 197  
Whether all God's commandments are grounded upon reason. 199  
Whether it be sin not to dispatch our worldly business upon the six days. 200  
Whether it be not lawful upon any of the six days to use recreation for the health of the body. 203  
Whether a man may consecrate any one or more of the six days to God's service. 206   

CHAP. II.  
How the second reason of this commandment persuadeth to the keeping of the Sabbath. 208  
How God is our Lord, and how he is our God, and what we thence learn. 209. 211  
To whom we must consecrate days. 215   

CHAP. III.  
How the third reason persuadeth us to keep the Sab. 216  
How far we are to follow examples. 217  
Wherein we are to imitate God, and wherein not. 221  
How God may be said to rest, and the use of the words. 222   

CHAP. FOUR  
How the fourth reason here brought persuadeth to the keekeeping of the Sabbath. 228  
What it is to bless and baton the Sabbath, namely, to bless the keepers of it. 219  
Whether the breakers be accursed. 219    
The end of the Table.   

THE DOCTRINE OF THE SABBATH, HANDLED IN FOUR BOOKS.  

THE FIRST BOOK, TREAting of the Sabbath day.  

CHAP. I.  
The distribution of the whole law, Sect. 1. The Commandments of the first Table have their reasons annexed, Sect. 2. The reasons annexed to the fourth Commandment, Sect. 3. The contents of the fourth Commandment, Sect. 4. The analysis of it, Sect. 5.  
§. Sect. 1 THe whole law (which is a doctrine requiring what men ought to be, and condemning them for not being perfectly such as they ought) being at large delivered in the whole volume of the Scriptures, is notwithstanding for the help 
The distribution of the whole law.  of man's memory abridged by God himself in those ten words, which he spoke on the Mount Sinai, and writ in two tables of stone, as it were in a book of two leaves. In the first leaf whereof, is written the duty of man to God, Thou shalt love the Lord thy God: and this Christ calleth the first and great commandment. And in the second (because God will not be loved alone, but will have man also loved with him) is written the duty of man to man, Thou shalt l●ue thy neighbour as thyself. Now in the first of these, which teacheth man's duty to God, are contained four commandments. The first whereof teacheth God's inward worship: the second, his outward worship: the third, the reverent use of them both: and the fourth, the time when his worship is especially to be performed. And in the second table are contained six commandments; in the first whereof are taught special duties; and these mutual, as of the superior to the inferior; and of the inferior to the superior; in these words, Honour thy father and thy mother. In the other five are contained general duties. And first, because life is the ground of all the rest; therefore in the f●rst of them, which is the sixth, he taketh order for the preservation of life. Thou shalt not kill: Secondly, because as life must be preserved, so he would have us live an honest life. Therefore he giveth a commandment for that, Thou shalt not commit adultery. Then thirdly, because an honest life must be honestly maintained, God takes order for that also, he will have no stealing, Thou shalt not steal. And as he hath taken order for our goods, so also for our good names: he will have no false witness borne, Thou shalt not bear false witness. And last of all, because as when we see many pipes and conduits infected, we go to the fountain, because from thence comes the corruption: so sin being conveyed by the heart, as water by the pipes from the fountain; because from the heart come evil thoughts (for it is indeed the very puddle and sink of all sin) God therefore gives us a commandment, to keep us from the first motions and tickle of sin, although neither heart consent, nor deed follow; In these words, Thou shalt not covet. And this is the general strain of these ten words, as Moses calleth them, Deut. 4. 13: upon which hang the whole law and the Prophets, Matth. 22. 40.  
§. Sect. 2 But now between the commandments of the first table, and of the second, there is great difference. For they of the first table are hedged 
All the commandments of the first table have their reasons added, so have not these of the second, except the first.  in with many reasons: The others are barely set down without any reasons added: whereof I take this to be the cause: for that these of the second table are such things, as even a natural man in a sort consenteth easily unto. For say unto him, Thou shalt not kill: content (saith he) for then shall no man kill me. Thou shalt not commit adultery: agreed (saith he) for then shall not my wife or daughter be defiled. Thou shalt not steal: I like it well (saith he) for then I shall keep my goods; and so of the rest. But come unto the commandments of the first table, it is not so: here is more ado to persuade men to obedience. Must we love God above all? We love pleasures more than God, 2. Tim. 3. 4. Must we serve God as he requireth in his word? We will not serve him but as we please; as those 2. King. 17. 41. that feared the Lord and served their images also. Must his worship be done with reverence? that is preciseness. Must we serve him on the Sabbath? why when shall we play then? God seeing this our perverseness in things concerning him; useth reasons, and those most effectual to persuade us unto the obedience of them, they being such things as a natural man doth not easily admit.  
§. Sect. 3 But amongst them all, in no one commandment hath God used more effectual reasons to 
The reasons of this commandment of great force to persuade.  persuade by, than in this: it needing indeed greater fortification than any of the rest, because the assault against it is stronger than against any of the rest. For the devil hath stirred up some that deny that there should be any Sabbath at all; but that every time should be alike. Others acknowledge a time, but cannot agree upon the day. Others confess the day; but yet deny that the whole day should be kept holy: God shall have but one hour, or two of the day. And we are almost of the jews mind, the time is not yet come, Hag. 1. it is too soon to go to Church, too soon to hear, too soon to pray. In regard of which slackness of ours, he useth four reasons, all of great moment to persuade us. And first because he knoweth that nothing will persuade so well with us as a benefit: therefore in the first place he useth this argument of his bounty; he gives thee six days to keep one: where if he should command thee to keep six days and give thee but one, thou oughtest to have done it for that one's sake: how much more than sith he hath given thee six days to keep one? Secondly, lest thou shouldest doubt of the equity thereof, he showeth thee what right he hath unto it, in that he saith it is his Sabbath: It is the Sabbath of the Lord thy God. And wilt thou then withhold the right from the owners thereof? Prou. 3. 27. Or, as the Apostle reasoneth, shall I take the members of Christ, and make them the members of an harlot: so, wilt thou take the Sabbath of the Lord thy God, and make it the devils Sabbath? which if thou keepest not unto the Lord, thou keepest unto the Devil; as the Idolaters that sacrificed unto their Idols, sacrificed unto the Devils, 1. Cor. 10. 20. Thirdly, lest thou shouldest say that he is like the pharisees, that bound heavy burdens and grievous to be borne, and laid them upon other men's shoulders, but would not themselves move them with one of their fingers: he showeth that it is no other thing that he commandeth, then that which himself did, for he kept it holy. And therefore as Abimelech said, What ye see me to do, do ye the like: so what you have seen God to do, do ye the like. Lastly, if none of these will persuade, yet let that move thee to regard it, which moveth all men, their benefit: for God's blessing resteth upon them that keep it.  
§. Sect. 4 Now this is not all, that God useth a greater number and weight of reasons to persuade by; but he hath more specially dealt in this commandment than in any of the rest. For first if you mark it, in the very entrance God setteth a 
What things this commandment containeth in it in special.  watch as it were in the gate, which all the rest of the commandments want, though never so orderly set down; Remember (saith he) the Sabbath. As if he should say, think on this day afore hand, and prepare thyself before it come: for thou art forgetful that there is any difference betwixt this and other days; therefore (saith he) remember. This is as it were the first stake. Secondly, he doth not only give this commandment, but he afterwards explains it to the full; sheing not only what works are forbidden upon this day to be done, but also unto whom, and why. Thirdly, lest thou shouldest be drawn away by the example of great men to break it, he sets before thee the example of him that is higher than the highest, who did keep it; God himself did keep it. A rare example and a thing that he specisies not in any of the rest, nor scarce again in the whole Scripture: so that in these three things this commandment is alone; and neither these nor the like things may be found in any of the rest expressed. You must think God had a meaning in it, and what else can it be, but that he would have this commandment understood and remembered, as being most necessary for us to know? because upon this day we are taught how to walk in the obedience of all the rest. Which that we may the better attain unto, let us see what things offer themselves in this commandment to be examined and considered of.   

CHAP. II.  
The diverse kinds of Sabbaths, Sect. 1. The difference betwixt the moral and the ceremonial Sabbaths, Sect. 2. The use of the ceremonies to the jews, Sect. 3. That the Sabbath is perpetual, Sect. 4. 5. 6. 7. 8. 9 10. Arguments to the contrary answered, Sect. 11. and 12.  
§. Sect. 1 THese words being thus unfolded, it now remaineth that we proceed to the handling of them. And first of the Sabbath day, or day of rest (that I may be understood of what rest I entreat.) 
How many sorts of Sabbaths there were amongst the jews.  We are to consider, that amongst the jews there were two kinds of Sabbaths: one of years, another of days. That of years was every seventh year, in which they might not sow their land, but let it rest: or every seven times seven years, which was the year of jubilee: in which bondmen went out free, and alienated possessions returned again unto the owners, Levit. 25. 10. Of these Sabbath of years we intent in this place no further discourse, we come therefore unto that other part of the division, namely the Sabbath of days. And here again I must distinguish: for the Sabbath of days was also twofold; ceremonial, and moral. Now of the first sort were all the Sabbaths that were instituted by Moses in the ceremonial law: such as were the Passeover, Pentecost, the new Moon, and the feast of Tabernacles; which, Leuit. 23. are called Sabbaths. Of the second sort, which we call moral, is that Sabbath which is commanded in the Decalogue or ten Commandments: of which here in this treatise our purpose is to write.  
§. Sect. 2 Now betwixt this moral Sabbath (which we so call, because it is a part of that law which giveth instruction for manners) and these other ceremonial Sabbaths, there is great difference, which Moses Leuit. 23. 37, 38 pointeth at: where 
The difference betwixt the moral and the ceremonial Sabbaths.  having spoken before in the chapter both of this Sabbath and of those feasts before named, he concludeth his speech of the feasts thus: These are (saith he) the feasts of the Lord, which ye shall call holy convocations, etc. besides the Sabbath of the Lord, that is, besides those Sabbaths which they were to keep every seventh day. Now the difference was: First, this moral Sabbath God himself spoke it immediately, Exod. 20. 1. and afterwards writ it in tables of stone with his own finger, Deut. 9 10. and therefore Exod. 32. 16. these tables are said to be the work of God, and this writing to be the writing of God engraven in the tables. And this he writ not once, but when the tables were broken, he wrote in the second time, Exod. 34. 1. And lest any man should say, that God also spoke and writ the rest when Moses Deut. 5. 22. had rehearsed the ten Commandments unto the Israelites, he addeth that all these words God spoke, and added no more, but wrote them upon two tables, and when he had written them, as appeareth Deut. 4. 13, 14. he commanded Moses at the same time that he should teach them ordinances and laws, which they should observe in the land which they went to possess. So that this is manifest that the Decalogue or ten words was only spoken and written by God; but all the rest added by Moses, which is the first difference. Secondly, this moral Sabbath was more ancient. For it had his institution, as appeareth Gen. 2. 2, the very next day after man's creation: yea and his observation together with his institution: for God himself rested upon it, where as those ceremonial Sabbaths took their beginning but from Moses. Thirdly, it was also more holy: for where as upon this day it was not lawful for the jews to dress their meat, Exod 16. 23. nor to kindle a fire, Exod. 35. 3. upon these ceremonial Sabbaths, it was permitted unto them to do it, Exod. 12. 16. And lastly, it was more durable: for the covenant of the moral Sabbath was an everlasting covenant, Exod. 31. 16. as also shall anon further appear: whereas the other was but a vanishing shadow, and to last but unto the coming of Christ: for it was foretold by Daniel, that the Messiah should cause the sacrifice to cease, Dan. 9 27. And that the jews knew well enough, in that john being demanded by them what he was, and denying that he was either the Christ, or Elias, or any of the Prophets. They demanded again of him why he did then baptise: thereby intimating that unless he were one of these, he might change nothing in the Law: wherein they secretly granted that these might do it. And as the Messiah had authority in himself to change the ceremonial law of Moses, so might he also change these ceremonial Sabbaths; they being a part of that law which was ceremonial; which also he did. And therefore saith the Apostle, Let no man condemn you in respect of an holy day, or of the new Moon, or of the Sabbaths: which were but a shadow of things to come, namely of our eternal rest in heaven, which we obtain by faith in Christ. Which Sabbath the jews thought did shadow out only their rest in Canaan: but the Apostle Heb. 4. vers. 8. confuteth them, for (saith he) if jesus (that is josua) had given them rest, than David would not after that day have spoken of another rest; saying, that God swore in his wrath that the unbelieving should not enter into his rest, for their unbelief sake: yet this rest in heaven remaineth now unto the children of God, that is, to the believers; although the shadows thereof be done away, the body which is Christ, being come.  
§. Sect. 3 Indeed it pleased God, in the minority as it were of the jews, to train them up like children 
The use of ceremonies unto the jews.  under the pedagogy of the law: and to this end he provided divers outward ceremonies representative, that might be always before their eyes: to put them in remembrance of the inward graces signified and represented by them. Insomuch that whither soever they did cast their eyes, there was something to teach them. For if they looked upon their bodies, than circumcision offered itself; if upon the coverings of their bodies, the fringes taught them; if upon their tables, there was choice of meats; if they came into their houses, the Law was written upon the lintles of their doors; if they went into the fields, there were the first fruits; if unto their flocks, there were the first borne to be redeemed; if they brought forth children, than the first begotten; if they thought upon the times, there were also remembrances for them. In the week, the seventh day; in the month, the first day; and in the year the seventh, and the fiftieth were to be kept holy: but if they came into the Temple, than the shadows were in number without number, there was the Altar, the sacrifice, the vail, the mercy seat, and a number such like which did most lively shadow out Christ unto them. For in all these ceremonies Moses wrote of him, joh. 5. 46. but now all these shadows are ended: for the body which is Christ is come. And he hath taken them away, and therefore now we must not any more be lead as children, but as men of a riper age. For if we should yet hold these things, it were to be feared that the Apostles and Ministers of the Gospel that have trodden in their footings, had bestowed their labour upon us in vain, Galat. 4. These feasts therefore and ceremonial rites, and rightly ceremonies, the date of them being out long ago, the writings razed, and the seals canceled; we intent not to spend any longer time in the survey of them.  
§. Sect. 4 Come we therefore now from the shadow to entreat of the substance; and from the ceremonial Sabbaths to entreat of that Sabbath which is moral: which is here commanded in the Decalogue to be kept holy. For of this only is mention made in this place, and not of the other Sabbaths. Therefore the Lord saith, Remember the Sabbath, speaking of one: and not, remember the Sabbaths, as intending to establish and perpetuate many by his command. And that he meaneth this moral Sabbath, appeareth by the reasons; where he showeth that it was that Sabbath which was to be kept one day of seven. Indeed I confess that the other Sabbaths were here by a figure called Synecdoche inclusively commanded, so long as the ceremonial law continued: even as in the second commandment were also commanded all the ceremonies in Gods outward worship, so long as the ceremonial law was to continue: but when there was another kind of outward worship instituted, the former fell away; and yet the second commandment continued a lasting precept even unto us for ever: so also might these ceremonial Sabbaths, for the time they lasted, be here in the fourth precept commanded: and yet when the ceremonies were to have an end, they were to determine with the ceremonies: the commandment notwithstanding to remain for ever; and as effectually and fully to command these other times that should afterwards be appointed by Christ or his Apostles in the steed of the Sabbaths, as ever it did command the former.  
§. Sect. 5 Hence therefore we may observe that being the Sabbath, is expressly commanded in that law which is perpetual, and is a part of that law, 
That the Sabbath is perpetual.  that therefore the Sabbath is also perpetual. Now that it is here commanded, and is a part of this moral law, I think no man will be so blunt to deny. And that this law is perpetual, appeareth, first in that it is the same with the law of nature, that is written in the hearts of all men. For 
The moral law the same with the law of nature.  what else is the law of nature, but a divine rule written in the hearts of all men, more or less, by God himself; by which they know in general what is good, and what is evil. Now that this law is the very self same with it, who seethe not? Only there is this difference, that the one is written in stone as well as in the hearts of men: whereas the other is only written in the stony hearts of men: which difference is only in the manner, but as touching the substance they are all one. And therefore the Apostle Rom. 4. 14. saith, that the Gentiles which were without the law, (understand, written in stone) yet did by nature the things contained in the law, which (as he saith) showed the effect or sentence of the law written in their hearts. Which he proveth by the working of their own consciences, that did both excuse and accuse them. And (were it not a thing superfluous in a matter so evident, and so often done by others) if a man should but a little examine the records and writings of the ancients, he might find the very self same things with Moses law, written and confessed by the Heathens themselves. And first to let pass these things which we have in common with the beasts, as that every nature seeketh the preservation of itself, and the propagation of it kind: come we first unto the first table; for if the Heathens were ignorant in any thing, it was in things concerning God. Wherein I confess the law of sin after the fall had much over grown the law of nature: yet notwithstanding God would not in this leave them without testimony, Act. 14. 17, to the intent that they might be without excuse, as he saith Rom. 1. 20: and therefore that which might be known of God, was manifested unto them: for God had showed it unto them, Rom. 1. 19 And that it was so, appeareth in the records that yet are extant, and are alleged by the Fathers to that purpose. And to begin with the very first commandment, which teacheth the true knowledge and inward worship of God. Have not the Philosophers themselves, as Plato, Pythagoras, and the rest, written whole discourses of his nature, attributes, and worship? which if a man desire to know, he may either read in their own writings, or find them urged to that purpose by the Fathers that had this controversy with the Heathen that knew not God. And for the second commandment, let Numa Pompilius by name testify what he thought of it: who, as Plutarch witnesseth in his life, would not so much as suffer an image in Rome to be erected. For (saith he) being that God is an invisible spirit, he was not to be figured by any visible image. And this was so generally received amongst them, as that for the space of 170. years there was no image of God erected in Rome. And as touching the third commandment, the name of God was with such religion regarded amongst them, as that there were some found amongst them, that did choose rather to die, than to break their oath, as Regulus: which also their laws yet extant against perjuries and blasphemies, do sufficiently testify: which, were they in force amongst us, we should not have oaths so rife as now they are, even as our steps, or as the stones of the streets: or if we had, yet we should have law to punish the blasphemer, whereas now we have none: but of this sufficient. There remaineth only the fourth commandment, that a time, all business set apart, is to be sanctified to God's service. Wherein let their Feriae and dies festi, that is, their holy days and days of rest from labour, testify that they held a time, all business set apart, to be kept holy unto the Lord. Now as for the second table I hope I shall not be put unto much business in it, seeing the Philosophers entreat most of the duties commanded therein; yea they were in the knowledge thereof so exact, as that it is possible to find amongst them some one precept that containeth in it the effect of the second table: namely, that sentence which was so rife amongst them: Quod tibi non vis fieri, alteri ne feceris, that is, That which thou wouldst not have done to thyself, that thou shalt not do to another. Now what else is this but the same with that Matth. 6. which Christ calleth the law and Prophets? Whatsoever (saith he) ye would that men should do unto you, even so do you unto them, for this is the law and the Prophets. So then the Decalogue being the same with the law of nature, is one and the same for ever. It followeth necessarily that the Decalogue is to remain for ever, and consequently the Sabbath (being a part of that Decalogue) is to remain for ever.  
§. Sect. 6 And to put this matter out of doubt that the Decalogue is to remain for ever, and is not abolished: the Apostle himself avoucheth it Rom. 3. the last verse, where disputing of justification by faith, without the works of the law; he putteth 
The continuance of the law warranted by the Apostle  this question; Do we then (saith he) make the law of none effect? God forbidden: thereby accounting it as a most sinful thing once to be conceited: yea he is so far from that mind, as that he resolveth it quite to the contrary: We establish it, saith he. Now that which is established is made more sure, than it was before. And therefore those that say the moral law is abolished by the law of faith, speak like Peter in the transfiguration, they wot not what they say. For the Apostle saith it is established, and not abolished by faith.  
Neither yet is the Apostle alone in this case; 
The law warranted to continue by Christ.  but he followeth therein the example of his master Christ, who expressly affirmeth so much, Matth. 5 17. where speaking of the moral law, he saith, Think not that I am come to destroy the law or the Prophets, I am not come to destroy them but to fulfil them. The occasion of this doctrine, as it should seem was thus, because he had found fault many times with the pharisees for their over strict keeping of the Sabbath, preferring the rest of the day before the good of man, as if man had been made for the Sabbath, and not the Sabbath for man, the pharisees therefore began to accuse him as a breaker, or rather as an abolisher of the law: And as it may seem some of his Disciples also began to drink in this opinion and to promise liberty unto themselves, as if Christ had come to put an end unto the law; especially seeing he went about to establish justification by faith; which Christ observing, directeth this speech unto them: Think not (saith he) that I am come to dissolve the law: as opposing this his speech directly unto their conceit, which they had of the abolishing of the law. Neither yet doth he here rest: but in the second place he showeth that he is so far from the destroying of it, as that he came to a quite contrary end; namely to fulfil it. Now he which doth fulfil it doth not destroy it: for these are opposed by him as being contrary the one to the other. For it were impossible for him both to destroy the law, and yet to fulfil it. Neither yet doth he here content himself to show the end of his coming, namely to fulfil the law; but when he hath done, he showeth in the third place the durableness of this law, and that there is nothing so lasting as it; no not the heavens, though never so constant in their motion; nor the earth, though never so fixed a centre: for they shall both pass away before; the whole law doth he say shall pass? Nay rather than the least jot or title of it shall escape or fall. And therefore whereas some say so much of the moral law shall stand, as Christ hath re-established in the new Testament, therein they grant the very thing in question: namely, that the Sabbath shall remain: for Christ hath established the whole law; yea and hath warranted every jot or title of it to be as durable as the heavens: and therefore unless we can turn heaven and earth upside down, let us beware to take one jot or title from the law of God. Fourthly, that we may certainly know that neither this law, nor any part of it is dissolved, he showeth, that he that shall break one of the least commandments, 
As in Luke, thou child shalt be called the Prophet of the highest, that is, shalt be.  and teach men so, shall be called (that is, shall be) the least in the kingdom of heaven: as also on the contrary, he that shall etc. And lastly, he is so far from the breaking of it, that he requireth a more exact keeping of it. For (saith he) if your righteousness exceed not the righteousness of the Scribes and pharisees, ye cannot enter into the kingdom of heaven. Now as for those that are of opinion that this place is to be understood of the ceremonial law which Christ did fulfil: though it be true that Christ did fulfil that also, yet that he meaneth the ceremonial law in this place, I cannot see how they will be able to prove: unless they will also hold, first, that the ceremonial law is not abolished: secondly, that it shall last as long as the world lasteth: thirdly, that if a man break the least ceremony thereof, and teach men so, that he shallbe the least in the kingdom of heaven: four, that if he observe and teach them, he shall be the greatest in the kingdom of heaven: and fifthly that we are more bound unto the observation of them than were the Scribes and pharisees, if we will enter into heaven. All which things Christ verifieth here of that law of which he maketh mention. All which if any dare be so shameless as to affirm of the ceremonial law, yet they shall be undone and prove nothing thereby against us, but all for us: namely, that the Sabbath shall continue; it being as they say ceremonial. But the truth is, it cannot be understood of any other law than of the Decalogue or ten Commandments, as I have already showed. And yet further to show that Christ's meaning was so, he presently falleth into an exposition of certain precepts of the Decalogue, wherein the pharisees had taught amiss.  
But now will some man say, he doth not there expound the Sabbath; and therefore the Sabbath is not re-established. Answ. Besides that he little considereth what I have showed, that every jot and title thereof is established as firm as the heavens: and that he that breaks the least commandment and teacheth men so, shall be the least in the kingdom etc. Besides all this, I say, he may abolish by this reason the rest of the commandments that are not there expounded. He must therefore know that there was another reason that caused Christ not to speak any thing of the Sabbath: for it was Christ's intent and purpose there to show how they came short in the exposition of the law, and made the commandments speak less than they did; whereas they extended the Sabbath too far, as touching the outward ceremony, and made it speak more than in truth it did. And therefore his intent being to show how they came short in the exposition of the law; it was not meet to bring in an instance quite besides his intention.  
§. Sect. 7 And that it was the mind of our Saviour Christ that the Sabbath should continue, as it appeareth 
The Sabbath continued by Christ.  by that which I have already alleged: so also by that Matth. 24. 20. (where he wills that his children which should live about 40. years after his ascension, should pray that their flight might not be upon the Sabbath) he doth sufficiently declare that he held not this commandment in account of a ceremony, but of a moral precept. For first, if it had been ceremonial, they might have fled without any care; for it had been abolished forty years before. Secondly, he should have done ill to have used this as a scarecrow, or as a bug to fray children with, when there was no such thing. Yea thirdly, if this commandment had been ceremonial, he should have contradicted his own doctrine, in establishing that which himself did take away by his death. And last of all, had he held it a ceremony, he should rather have taught them not to have stood upon the keeping of it, being it had been a great sin for them to have retained it, and made an account of it, it being abolished and done away before. Now as for those that would qualify Christ's speech, by saying that he spoke not as he meant, but according unto the superstition of the jews, that held it unlawful (as they say) to flee upon the Sabbath, and that therefore his speech was directed unto them which held this error. First, this their evasion hath no ground. For how will they make it appear that the jews held it unlawful upon the Sabbath to flee for preservation of life, being they had no ground for it in the Scriptures? Secondly, their own practice was to the contrary: for they fled out of Egypt upon the Sabbath, Exod. 12. And as for that in the book of Macchabees, that some would not fight upon the Sabbath, (besides that it is no scripture) we see them in the same place condemned for it, and the case generally resolved by their brethren to the contrary, as they might well do having such precedents in the Scriptures for their so doing; as 2. King. 11. and in the destruction of jericho, Josh. 6. and elsewhere. Thirdly, if there had been any infected with that error, he would rather have willed them to have prayed for the change of their minds, than for the change of their flight. Fourthly, be it that some held it unlawful to flee upon the Sabbath; yet what was that unto his Disciples, who were not possessed with that error? for this was spoken unto his disciples apart, as we see vers. 3. And lastly, if he had spoken to such as had held that error, he would rather have continued his form of speech which he used in the former verse; and as there he saith, Woe be unto them which are with child in these days, manifestly speaking of others: so he would rather have continued that form of speech, and have said, Woe be unto them that in these days shall hold it unlawful to flee upon the Sabbath; for than had the speech been plain. But it is certain that as the form of Christ's speech was altered, so the words looked quite another way: as namely unto the hindrances and lets that might befall unto them. And first to the bodily lets, if their flight should fall in the winter, the shortness of the day, together with the foulness of the way, might be cumbersome: Therefore pray (saith he) that your flight be not in the winter. And with this it well fitted, that having set down their bodily lets and grievances, he should in the second place set down the spiritual lets and grievances, which might befall them if their flight should be upon the Sabbath. For how could this but grieve them to see not only abomination, or desolation, in the Temple? but abomination of desolation to be set up in the high places, even in place and steed of God's worship, and that in the time of his worship also; how could this I say be any other than grievous unto them? and therefore exceeding grievous, because then also upon the sight thereof they were to be deprived both of God's word and worship, and to be driven out into exile. Yet if troubles and afflictions must needs come, a man would desire that they might not come at the worst, or in the midst of his happiness. And if a man must needs die, yet he would desire to end his prayers first, and first to be prepared thereto. In regard of which Christ willeth them to pray that their flight might not be upon the Sabbath: that is, that though it were unevitably decreed, that their flight should be; yet that the extremity of it might be something mitigated for the elects sake. And this I hope that notwithstanding these wrenches, it is evident that Christ's meaning was that the Sabbath should continue.  
§. Sect. 8 The more injury therefore they offer unto God that would nullify this his commandment, 
The moral law was long before the ceremonial.  and make it stand but as a jewish ceremony: when as yet it is more anciently descended, than to take his beginning with the ceremonial law. For in the writings of Israel mention is made of the keeping of the Sabbath by that pattern that cannot err, even by God himself, before the giving of the ceremonial law: or before Israel was a people, or called after the name of their father jacob: yea I say long before there was any promise made unto Abraham their father. Neither yet alone did God then keep it, but did also institute it to be kept. Yea but it was not kept, will some man say. What then? shall the disobedience of some make the law of God of none effect? God forbidden: though neither yet can I yield that it was not kept. For what if the keeping of it be not mentioned? doth it therefore follow that it was not kept? Were all things that were done by the Fathers written by Moses? If they should, I suppose the world itself would not have contained the books: but these things which are written are written for our leraning, Rom. 15. 4. And to this end is the institution of the Sabbath recorded by Moses, that we might thence learn the observation thereof, seeing that God did institute it to that end to be observed; unless we will say that God did institute a day for rest, which yet he would have no man to rest upon. But to take away all wrangling; the truth is, the observation of this day is also showed by Moses before the giving of the law, aswell as the institution; and so showed, as that he showeth it not once to be kept by God himself in the creation, Gen. 2. 2, but again in the wilderness; in that he ceased to rain down Manna upon the Sabbath, Exod. 16. 15. Lo thus twice he observeth God keeping of it. And to this he addeth the practice of man also: for Exod. 16. he showeth how the Israelites kept it in the wilderness, when as yet the ceremonial law was not given; by which it is certain that this law was perpetual.  
§. Sect. 9 And that it is so, me thinks I need bring no other proofs than the reasons themselves. For 
The reasons of the precept prove the perpetuity of the Sabbath.  where the reasons be general, do they not bind in general from one to every one, even from the free denizen to the stranger? And where the reasons be perpetual, do they not imply the perpetuity of the commandment? otherwise the reasons should persuade when the commandment were ended. Now the reasons that here are used to persuade unto the keeping of the commandment being perpetual; what shall we judge of the commandment, but that it is also perpetual? and bindeth us aswell as the jews: for are not these reasons to all men and at all times alike? Doth not God give unto every one six days aswell as unto the jews? and than is not every one bound to keep a seventh aswell as the jews? Is not the Lord thy God aswell as theirs? and must not thou then keep his Sabbath aswell as they? Or did he rest only for their example, and not for thine also? Or have they need only to be blessed and not thou also? Then these reasons persuading thee aswell as them, and now aswell as then; do they not plead for the perpetuity of this commandment, and prove that it is no vanishing shadow, but a lasting precept and to remain for ever?  
§. Sect. 10 But what need I to allege so many reasons to persuade in a thing so apparent? were there 
The perpetual use of the Sabbath proveth the Sabbath perpetual.  no more but this one reason, namely the continual use and need we have of the Sabbath to persuade the perpetuity of the Sabbath, it were sufficient. For if there were no time to call us back, how far would that corruption wherewith we are warmed in our mother's wombs carry us, like a mighty stream or current from all godliness? How deep would we dive into the things of this world, if we should never be pulled out? If there were no time to water that seed that is sown in our hearts, we should become as a garden that hath no water, Isai. 1. 31. where every thing dieth. Yea how easily would our hearts become like unto the sluggards garden that is overgrown with thorns and nettles, which cover the face thereof? Pro. 24. 31. And if the best men notwithstanding the best means be many times overtaken; Lord, what shall we poor men think shall become of us? If there were no time set down by God unto us for his service, and if it were left unto our own discretions, when should we find a time? would we not plead as the jews in the building of the Temple, The time is not yet come? Hag. 1. 2. And therefore I say, being we have such continual use and need of it, what doth it else but persuade the continuance of it unto us?  
To conclude therefore this point; if this law 
The conclusion of all.  be the same with the law of nature; if established by the Apostle; if confirmed by Christ; if instituted before the people was, to whom the ceremonial law was given; if warranted forty years after the ceremonial law was abolished; if the reasons be now as effectual to persuade us to the obedience thereof as ever, and the use also now as great as ever: we may truly conclude, that seeing in the institution it was not ceremonial; it cannot in process of time become ceremonial; but as it came in with the world, so it must end with the world. And from this must not a Christian be driven, no not for all the world.  
§. Sect. 11 But notwithstanding the evidence of this truth, yet there have been objections of two sorts 
Arguments pretending to prove the law to be abolished, answered.  found out to weaken the truth thereof: some whereby they endeavour to prove the whole law abolished: others, that if not the whole law, yet at least that the Sabbath is abolished. Now, to prove that the whole law is abolished, they allege that 1. Tim. 1. 9 To the just there is no law; and that Rom. 6. 14. We are not under the law, but under grace. To which to answer in a word; it is true that we are not under the correction of the law: For there is no condemnation to them that are in Christ jesus, Rom. 8. 1. Yet we are under the direction of it. For ibid. ver. 7. the flesh is condemned as an enemy unto God, in that it is not subject unto the law. Secondly, we are not under the law as it was given by Moses, but as it is warranted by Christ. Thirdly, we are not under the rigour of the law: for Christ hath redeemed us from the curse of the law, Galath. 3. 13. from the curse of the law (saith the Apostle) not from the law. And thereby it is that now his commandments are not grievous unto his, joh. 5. 3: but we willingly subject and give ourselves servants unto it; to receive direction from it, etc. But of this sufficient, it being something besides my purpose.  
§. Sect. 12 Come we therefore unto those that more nearly concern the matter in hand; amongst 
Our rest from sin taketh not away our rest from labour.  which this is one doubt, that sticketh up like a thorn in a drunkard's hand, wherewith he hurteth himself and others, namely, that every day is a Sabbath or rest from sin; and that therefore now we are not any more bound to keep any particular Sabbath. Now to prove that we must keep every day a Sabbath, they allege that Heb. 4. 10. where it is said, that he that is entered into this rest hath ceased from his own works, as God did from his: and that therefore we must every day keep a rest from sin. To which I answer: Were it so that all they that urge this did it of a desire and love they have to the Lords Sabbath, they were the less to be blamed: howbeit, it is certain that they plead this most that least delight in the Sabbath when it comes; and they do it not that they would have other days to be kept as the Sabbath; but because they would have the Sabbath; to be kept but as another day. But howsoever, yet I do not see how out of that place they may make this appear. For first, I see not how Gods resting from his works, may be a figure of our resting from our sinful works, there being no proportion between them, which always is between the sign and the thing signified. Secondly, if this rest were a sign or figure of our rest from sin, it must be so unto Adam also; for the law was given unto him. Now how could that be a figure unto him of his resting from sin, when as yet he had not sinned? Thirdly, be it that there were such a rest, yet what doth the keeping of this rest morally hinder the keeping of that from sin? nay rather is it not a principal means for the furtherance thereof? For doth not rest from worldly affairs and employment in holy duties take away all occasions of sin? Fourthly, were it granted that we must rest every day from sin; yet this their collection, that therefore we should not rest from labour to keep the Sabbath holy, followeth not thereupon; no more than because a man is bound to receive every morsel of meat with giving thanks, that therefore he should say he were not bound to receive the Lords Supper otherwise than as common bread; or rather not to receive the Lords Supper at all, because he every day receiveth bread with giving of thanks. Fiftly, that which in that place is made significant, was the seventh day from the creation: for the text saith, he speaketh in a certain place of the seventh day, not of the Sabbath. Whereby it is plain, that that which was significant was the seventh day from the creation, on which God is there said to rest; and it might be this was a sign that they should in the like manner rest upon the seventh day from their works as God did from his; to which end God's example is brought as a reason to persuade us to rest, because God rested: as also it might be a sign of our eternal rest in heaven. And that indeed the Apostle meaneth there, when he saith vers. 10. that he which hath entered into his rest, that is into heaven, hath ceased from his own works. What of sin? No, but of his calling: for this rest Adam should have entered into though he had never sinned. But (last of all) be it that in this place he meaneth this rest from sin to be shadowed out, yet that rest is in heaven: but in this life no man hath, or indeed can rest from his sinful works, as God did from his works; which the Apostle affirmeth of those that have entered into his rest. But this argument how windshaken it is, I hope every man seethe. I will spend therefore no more time to pluck this thorn out of the drunkard's hand. It resteth that I should here answer that which is urged by some out of the Epistle unto the Coloss. chap. 2. vers. 16, 17. Let no man condemn you in respect of an holy day, or of the new Moon, or of the Sabbaths. But because we shall have a more fit opportunity offered to speak of it in the next chapter, I therefore thither remit the reader.  
That which remaineth to be spoken of last of all, is the use of this, that being the Sabbath is perpetual, therefore men take heed how they suffer this truth to be wrested away from them by the cunning sleights of Satan, or be drawn on by the allurements of evil men, to abuse it to their own pleasures or profits, to run, ride, or sport themselves upon it, as if it were lawful as upon another day: or as if God had never said the word, keep it holy. And this much as touching the first point, namely that the Sabbath is perpetual.   

CHAP. III.  
The time of the rest not perpetual, Sect. 1. It was meet the Sabbath day should be changed, Sect. 2. How the Sabbath is changed, and yet perpetual, Sect. 3. The Sabbath changed from the seventh day to the first, Sect. 4. The reasons of that change, Sect. 5. 6. 7. 8. Objections to the contrary, answered, Sect. 9 10. Whether we may call it still the Sabbath day, Sect. 11. Whether the time of the Sabbath may not be changed again, Sect. 12.  
§. Sect. 1 But now as is the rest, so is not the day or time of the rest perpetual: 
The time of the rest not perpetual.  for if you mark God saith not, remember the seventh day to rest upon it, but, remember the day of rest; which is the second thing that we observe in this commandment and giveth us occasion to consider of another question. Which is, whether the Apostles might change the Sabbath unto any other day then that which the jews kept. Which they might do: first, because the seventh day kept amongst the jews was ceremonial, and did shadow out unto us our eternal rest, as appeareth Heb. 4. 4. 10. which was one cause that moved the Apostles to change the day: As also they might do it, because they found no limited day set down in the commandment. For as for that which followeth afterwards the seventh is the Sabbath, it is no part of the moral precept, but only an explication of it. For if that were a part of it, than this also must be a part, six days shalt thou labour; which to grant were absurd: because than we should make duties betwixt man and man to be taught in the first table, which only teacheth man this duty to God: and the second the duty of man to man, as Christ showeth Matth. 22. 38. as also they being two things so contrary as rest and labour, I cannot see but they must also be two commandments. Besides all this in the reasons, there be many things that concerned only the jews, as in the fifth commandment, Honour thy father and mother; the reason is, that thy days may be long in the land which the Lord thy God giveth thee. Now it is certain that this promise had only reference unto the jews, whom the Lord brought out of the land of Egypt, and whom the Lord would bring into the land of Canaan. But unto us it is as the Apostle urgeth it Ephes. 6. 3, that thy days may be long upon earth. So in the first commandment, I am the Lord thy God, which brought thee out of the bondage of Egypt: but we may rather say, which brought us out of the bondage of sin, or out of the bondage of Popery. And Deut. 5. 15. he useth another reason to persuade the jews, which doth not appertain unto us; which was, that they should keep the Sabbath, because they were servants in Egypt. All which reasons we see are urged in respect of them, as being the fittest to persuade them, being taken from the present benefit, which either they had, or were shortly to enjoy. And what letteth but that the like respect should be had in this commandment of them as in the former? You will happily say then, that there is something in the commandment that concerneth not us, but the jews. Not so neither: for though there might be some particular reasons used that might more concern them than us, yet the commandments might concern us both alike, they being the same with the law of nature written in our hearts, as also they being warranted unto us in the Gospel to remain. Though neither, yet if we should grant these words to be part of the precept, do they tie us to keep that seventh day from the creation, but only require of us a seventh to be kept, which we willingly embrace, as being the fittest time and the meetest for God's service. And the rather because the Apostles have retained, and still kept a seventh day for God's service; from whose example we may not vary.  
§. Sect. 2 But now as (I have showed) that the time of the Sabbath might be changed without any razure of the commandment: so also it is meet 
It was meet that the Sabbath day should be changed.  that it should be changed unto another day for these reasons. For first, seeing the seventh from the creation was ceremonial, and did figure out our rest in heaven by Christ, as appeareth Heb. 4 ver. 8; why should it not by the same reason be thought meet to be abolished, by which other shadows are abolished; namely, that the people might be thereby kept from judaizing; as also they being shadows must necessarily give place when the body cometh, Coloss. 2. 17. Thirdly, seeing that when Christ rose it was a new world, Heb. 2. 5. and old things were passed, and all things become new, 2. Cor. 5. 7: was it not then meet that as the old covenant had the old day, and the old feales; so this new covenant should have this new day and his new seals, especially seeing that in the contracts and covenants renewed between man and man, we require that as they be new drawn, so they be new dated and new sealed?  
§. Sect. 3 But here I know it may seem strange unto some, how this may be that the Sabbath should 
How the Sabbath is perpetual, and yet changed.  be perpetual and to remain for ever, and yet to be changed. For if it be perpetual, how is it changed? if changed, how is it perpetual? For answer whereunto, it is to be understood that there is a twofold consideration or respect of the Sabbath; either as touching the substance of this commandment, which is contained in these words, Remember thou keep holy the day of rest, which is the same with the law of nature, and is so far forth warranted by Christ, as I have already heretofore proved: or else, as it was given unto the jews by Moses, and had many ceremonies and shadows annexed unto it, both 1. in the manner, 2. in the end, and 3. in the time. 1. In the manner, first they were to keep it with offering up of sacrifices upon that day, as two lambs of a year old, two tenth deals of fine flower, etc. Numb. 28. 9 Secondly, that they were more strictly to keep the rest, so as they might not kindle a fire upon that day, Exod. 35. 3. nor dress their meat, Exod. 16. 23: which strictness of rest was ceremonial, and after the law was given, was added by Moses, and therefore is abolished; the moral rest required in the commandment notwithstanding remaining, as being a thing so unseparably joined unto holiness, as that we cannot keep the day holy without it. 2. In the end also there was something ceremonial: for the Sabbath was made unto them partly memorative; as Deut. 5. 15. it was to be kept in remembrance that they were servants in Egypt: and partly it was representative; for Exod. 31. 13. it was to be kept as a sign of their sanctification. 3. And last of all, in the time, as I have already showed, in that they kept the seventh day from the creation. As also in that they kept their Sabbath from even to even, Leuit. 23. 32. whereas the Church now keepeth the day first, and the night following. Whereof more hereafter.  
Now all these additions concerned the jews only, unto whom they were given in charge to be observed; yet no longer neither than until the coming of Christ, which was the body of all these shadows. And therefore as touching all these compliments of the jews: significations of the rest, sacrifices of the day, observation of the time from the creation; we know them not henceforth, and therefore in respect of these let no man condemn us. Yet let no man so much as imagine, that because that which was ceremonial in it is done away, therefore the day, the rest, the sanctification of that day of rest, or any substantial thing in that law commanded is done away. For as no man may say the Sacrament is abolished, because the sign is changed; no more may any man say the Sabbath is abolished, because the time is changed: for if every commandment that hath a ceremony annexed unto it, should therefore presently be done away, or should with the ceremony become also ceremonial; it should follow that most of the commandments should be done away; for they had ceremonies annexed unto them. As the sixth Commandment had the ceremony of things strangled and of blood: for as they might not kill, so they might not strangle or eat the blood. The fifth Commandment had the ceremony of writing the law upon their post, or of binding them upon their hands: for as they were to teach the law, so by this ceremony to teach. And all the ceremonies in God's worship appertained unto the second, which commanding Gods outward worship, must necessarily command these ceremonies by which he would be worshipped: yea the whole law had the ceremony of the parchment lace. Now, will you therefore say that all the law is ceremonial and done away, because these ceremonies are done away? If not, no more may you prove that this commandment is done away, because the ceremony is done away. And therefore as this law was kept thousands of years before these ceremonies were added: so I see no reason but that they may continued thousands of years after they be done away.  
§. Sect. 4 In the assured ground of which truth, the Apostles being well settled and grounded by the great teacher of the world, retaining the rest, change the time, from the seventh that the jews 
The change of the time of the Sabbath.  kept, unto the first day of the week. Which change of theirs appeareth in their practice that upon this day they did usually assemble, as we may see first, joh. 20. 19 that day upon which Christ rose they were assembled together: then eight days after, which was the next first day of the week, they were again assembled, vers. 26: and Acts 2. 1. when the holy Ghost descended upon them, they were again assembled upon this day: where although the first day of the week be not named; yet Pentecost is which fell upon the first day of the week, as appeareth by that Levit. 23. vers. 15. where they were required to bring a sheaf of their first fruits the morrow after the Sabbath in the Passeover; and betwixt that and Pentecost they were to reckon fifty days: so that the day of his resurrection falling the morrow after the jews Sabbath, which is the first day of the week; Pentecost must needs also fall the first day of the week. And as the Apostles did practise this, so did also the whole Church, Act. 20. 7. Yea and the Apostle himself doth there celebrate this day with the administration of the word and Sacraments. As also 1. Cor. 16. 1. he doth upon this day ordain collections in the Church of Corinth: like as he there testifieth he had done in the Church of Galatia. And last of all, to give the greater assurance of this, Rom. 1. 10, the Apostle calleth it the Lords day: thereby as it were upon his new institution to grace it the more, the time being changed: as he did the Sacrament, in the like manner by calling it the Lords Supper, the sign being changed. 1. Cor. 11. 20.  
§. Sect. 5 Now this they did upon these reasons. First, to put a difference betwixt the jewish Sabbath 
The reasons of the change.  and the true Christian Sabbath. Secondly, because as God the Father did sanctify the seventh from the creation, by his resting upon it from the work of the creation; so did God the Son sanctify this seventh from the redemption, by his rising again and resting upon it from the work of the redemption. Thirdly, because that this work of the redemption being a greater work than that of the creation; and his rest from affliction being a greater rest than that from labour; it better deserved to bear the name and credit of the day, than that from the creation. Fourthly, because Christ did vouchsafe also to honour this day above all the other days of the week, by his several appearings upon it, as well as by his rising again upon it. For upon this day when he rose he appeared four times: first, to Mary Magdalen in the morning, joh. 20. 1. & 14. Secondly, unto the other women as they were going to relate unto the Apostles his resurrection, which the Angels had told them of before at the sepulchre, Matth. 28. 9 Thirdly, to the two Disciples going to Emmaus; which also was the same day: for they said it was the third day since these things were done, Luk. 24. 21. And lastly, the same day at night he appeared unto his Disciples, joh. 20. 19 but afterwards though Thomas his faith wanted confirmation in the matter of the resurrection, yet he did not again manifest himself, until the return of the same day: which john noteth when he saith, he appeared again eight days after unto them, when Thomas was present. Fiftly, as Christ did vouchsafe to honour this day by his resurrection, so also doth the holy Ghost by his descension upon it; for Whitsuntide or Pentecost did fall upon that day, as before is manifest. And last of all, upon this day began the creation of the world; so that upon this day we have to meditate both upon our creation, redemption, and sanctification. Now upon all these reasons the Apostles changed the Sabbath into the first day of the week.  
Now had they done it because they might do it by their authority Apostolic, for they were lead into all truth by that spirit which could not err: or had they only done it because it was meet to be done, that the people might be kept from judaizing, which in truth inclined too much that way: or had they done it because happily the day was ceremonial; who could have justly accepted against it? But now being they have done it upon such reasons as you have heard, it were intolerable for any to call their doings again into question; especially when as yet if we should go about to mend the choice, we should certainly mar with mending, and put out a better and fit day, than we should put in the room thereof. For if we should place in the room thereof a shorter time, men would cry out we cannot dispatch our business between the Sabbaths: if a longer, than God's business should be too much slacked; let us therefore hold the mean which the Apostles have kept, and in truth which ever hath been kept, namely one day of seven holy.  
§. Sect. 6 Yea, but will some man say, all this while we see no Apostolical institution for this day. A strange case when we plead the institution of the Sabbath to prove the perpetuity of the Sabbath; then men call for the practice thereof: now we urge the practice of the Apostles, for the change of the day they call for the institution. But as Christ answered the pharisees when they accused him falsely of breaking the Sabbath: Have you not read what David did? how that when he was hungry, etc. thereby defending that his doing by the example of David in the like case: so may we answer those that accuse us for the keeping of the Sabbath upon this day, Have you not read what the Apostles and the Church did? how they did assemble upon this day to hear the word and receive the Sacraments, I say have you not read it? If you have, then what mean you yet to call for an institution, whose practice already you see, and whose example being not against the word, is a word? Although neither yet do I doubt but that they being lead by the spirit into all truth, they had a warrant for their so doing; if not then from that spirit, yet from him who was Lord of the spirits, and of the Sabbath too: who had before his departing sufficiently instructed them what to do. Which I rather think, because I see the practice of their assembling upon that day before the holy Ghost was descended. Though in very deed I take this to be very great curiousness to inquire for their word, when we see their practice in assembling upon this day; and if not the institution, yet at least an argument that there was such an institution amongst them, in that it was called the Lords day.  
§. Sect. 7 But here I know I shall be required to make good two things before I may proceed any further: the first whereof, is to maintain our translation. The second, is to maintain that by the 
Our translation justified.  Lord's day in the Revelation is meant the first day of the week. That which will be put unto me as concerning the translation, will be, how I can maintain that in the Acts, chap. 20. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the first day of the week: and that 1. Cor. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth every first day of the week. When the one should rather signify the first of the Sabbaths; and the other some one of the Sabbaths. For the justifying of our translation, thus I answer, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood either properly, as the words themselves do signify, the Sabbaths: or else they must be figuratively understood, and signify the whole week: now the first I think they will be unwilling to grant, lest these places should speak too loud for the perpetuating of the Sabbaths that should successively follow in rank and order the one after the other. It must therefore be understood of the second, that is, of the whole week; which I think they will not deny, in that elsewhere in the Scripture it is so taken, as Leuit. 23. 15. Seven Sabbaths shall be complete, that is seven weeks. And Luk. 18. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fast twice in the Sabbath, that is in the week; for it is impossible to fast twice in one day: so in this place I take it, that by Sabbath the week is meant: though to retain the proper signification would be more advantageous for us. Yea, but yet the doubt is behind: for how come we (say they) to translate it the first day of the week? when the words seem rather to signify some one day of the week. First, we translate it so, because the Apostle seemeth to note out some set time of the Disciples assembly; which if it were so translated, some one day of the week could not import that which the Apostle meant. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an hebraism: and the Hebrues use often by one to signify the first; as Gen. 1. 5. the evening and the morning are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day, that is the first day. And Gen. 10. 25. Heber had two sons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of one, that is of the first, for he nameth afterwards his brother. So, one month for the first month is an hebraism. And to translate it thus, we are lead by that Matth. 28. 1. where he saith in the end of the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, using the same phrase that here is, which we must needs translate thus as we do, in the end of the Sabbath, when the first day of the week began to dawn; for that day must needs be the first day of the week ensuing, that dawneth first next after the week past: and that this is out of question true, appeareth Mark. 16. 4. where that which he calleth vers. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one day of the week; he calleth afterwards vers. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first day of the week. And thus I hope I have justified our translation.  
§. Sect. 8 The second question is, how it may appear that by the Lord's day was meant the first day of the 
That by the Lord's day is meant the first day of the week.  week, seeing that the Lord had so many days, as some say, as the day of his birth, the day of his death, the day of his resurrection, and the day of his ascension, etc. Therefore to make this appear; first it is most certain, that as in general all the beasts of the field are said to be his, Psalm. 50. so all the days of the week may be said to be his. But more properly that day which is set apart to his service, is said to be his. And in this sense that supper (wherein Christ departing did institute the Sacrament) is called the Supper of the Lord, 1. Cor. 11. 20; the table, the Lords table; the cup, the cup of the Lord, 1. Cor. 11. 21, etc. because they were all more specially consecrated unto the Lord's service. So must it also necessarily here be taken that by the Lord's day, the Apostle meant some one day that was famously known in the Church, to be consecrated to his service, or else he would not so barely and nakedly have passed it over; especially if that were true that there had been so many Lords days at that time kept as they would thrust upon us; the Apostle had need to have made his speech plain upon which of these he was ravished in the spirit. But it is most certain that in the Scripture there is not any other day mentioned than this; and therefore it must consequently be understood of this. It being then kept (as I have showed) in the Apostles times, and the other days then not observed, but brought in afterwards: And that it was so it will appear yet more plainly, if we give any credit unto that which Master Beza noteth, which is that he found in a certain ancient Greek copy these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Lords day added in the text, 1. Cor. 16. 2. which words being added, the text must run thus, every first day of the week which is the Lords day, etc. And so it is plain that by the first day of the week, must be meant the Lords day. As also is evident by that which Master junius observeth out of the Syriac translation; which is, that whereas it is in the Greek, when ye are come together in the Church; in the syriac it is, when ye are come together on the Lord's day; which maketh the truth of this fully to appear, that this first day of the week, upon which we keep our Sabbath, was the Lord's day.  
And further to make it evident that this day 
That the first day of the week is the Lords day, showed also by the Fathers.  was the Lord's day, the Fathers who came nearest unto the Apostles times, give evident testimony. As justinus Martyr in Apol. 2. who setting down first the meetings of the Church. Secondly, the greetings of the Church, with an holy kiss. Thirdly, their prayers. Fourthly, their administration of the Sacraments. Fiftly, the reading of the Scriptures; then exhortation by the Pastor. Lastly, delivereth the time of all this their meeting, which was upon the Sunday, as he calleth it: first, because on it God began to create the world. Secondly, because on it Christ rose again from the dead; by which it evidently appeareth that this day was then kept. And Ignatius as ancient as he, showeth in his Epistle ad Magnesianos, not only that this day was chosen of the Church, but also why it was done: namely, that all occasions might be cut off from the Christians of judaizing. And August. tom. 2. ad januar. Epist. 119. saith, that the Lords day was delivered to Christians by the Lord's resurrection, and thereof it began to be celebrated. And last of all, Cyril in joh. lib. 17. cap. 58. saith, it must needs be that the eighth day on which Christ appeared to Thomas, must be the Lords day. Lo thus have you a cloud of witnesses, all testifying this day to be the Lords day: but of the other days which they call feasts, no such matter. Neither yet had these feasts been so ancient, would any of them so justly deserved the name of the Lords day as this: because in nothing he did so much show himself to be Lord, as in this his rising again from the dead: for therefore he died and rose again, that he might be Lord of the quick and dead, Rom. 14. 9 And therefore as the Lord would have the Israelites after their coming out of Egypt, there and then to begin the account of their months in remembrance of their great deliverance from their bondage, in which they were in under Pharaoh, Exodus 21. 2. so would he have us, in remembrance of our great deliverance from the thraldom of sin and spiritual bondage of the devil, by Christ's suffering and rising again, there and then to begin our account.  
The conclusion then of this point is, that seeing the seventh from the creation was not commanded in the moral law, but was ceremonial, and therefore meet to be changed, and being it might be done without any prejudice to the commandment. The Apostles did well to change the time of the Sabbath, which was kept every seventh from the creation, into the seventh from the redemption.  
§. Sect. 9 Having thus made the truth of this point evident, it remaineth now that we remove such lets, 
Objections answered.  and clear such doubts, as may any ways seem to arise in the hearts of men, whereby they might be hindered from admitting this truth. And here first may these places of the Apostle, Galat. 4. 10. and Col. 2. 16, 17. encumber some, whose minds are not so well established in the present truth: in the first of which places the Apostle seemeth to condemn all set times; and in the second, to clear men from any just imputation, or condemnation for the not keeping of them, and by name of the Sabbaths; so that it may seem we are set free from keeping any Sabbaths at all: for saith the Apostle, Let no man condemn you in respect of the Sabbath. For answer whereunto, as I will not greatly contend for the time of the Sabbath, it being (as I have already showed) done away, and the abolishing thereof may by this place justly be warranted; for he here speaking against the observation of times, especially those that were jewish, it may as justly be extended against the time of the jewish Sabbath, as any other feast amongst them; especially being that the time of the Sabbath is called the Sabbath, as in this commandment the seventh is the Sabbath; that is the time of the Sabbath: and Leuit. 23. 3. The seventh shall be the Sabbath of rest, that is, the time of rest, or the time of the Sabbath. As (I say) I will not contend with them for the day which the jews kept, it being abolished: so by no means can I be drawn so much as once to imagine that therefore the Sabbath should be together with the jewish day abolished, being that Christ hath warranted the whole law and every jot or tittle of it to remain.  
Yea, but you will say the Sabbath itself is ceremonial; for Exod. 31. 13. it is made a sign of our sanctification. A sign; what then? Is it therefore a ceremony, and shadow? Is there no difference (think you) between a sign and a shadow? For my part I have ever held, that shadows signify things to come, but signs things already come aswell as to come. Again, shadows and the body or substance of them can never be together, but when the one is come the other is gone; and where the one beginneth, there the other endeth: but the sign and the thing signified never agree better than when they go together. Indeed I confess the shadows may in some sense be said to be signs: but that all signs should be shadows, that will never be made good by the dint of any argument, be it never so sharp. As for example, the signs in Egypt were tokens of God's anger, yet they were not shadows: the Sacraments are signs confirming our faith, Rom. 4. 10. yet no shadows: the miracles that Christ wrought were signs showing forth his glory, joh. 2. 11, yet no shadows: the Rainbow was a sign, putting God in mind of his covenant that he would not again the second time drown the earth, Gen. 9 13. and 15; and then may not the Sabbath also be a sign? that is, a document or instruction to teach us our sanctification; or a sign memorative to put us in mind of our sanctification, but that it must presently therewith become a shadow? Why then become not all these signs shadows aswell as it? Indeed I confess that the strict keeping of the rest by the jews, commanded Exo. 16. 23. was a shadow as also was the seventh day: yet that the rest commanded in the precept was so, or had any ceremony annexed, that I deny. But be it so, that the rest in the commandment had also a signification added unto it; yet from the beginning it was not so, but came afterwards and was made so unto the jews, (who were to be lead on unto Christ by these things, as children by their A. b. c. and first elements as it were of religion) and may not this that is merely accidental and added unto it fall away, but that it must destroy that also with it which is substantial? If this should be granted, I see not but that the whole law must also be abolished, because there was no commandment but had some ceremony or other (as I have already proved) added unto it. Yea and the Sacraments must also be done away, because the outward signs were shadows; and so we should be without either word or Sacrament, with which this would suit well to abolish the time of them both, that there might not be so much as any speech of God or godliness. But how far much better have the Apostles done? who have abolished that which was ceremonial and added unto the moral law, retaining and keeping still the substance and law itself: as also they do in retaining and keeping the same Sacraments which the jews had, 1. Cor. 10. 3, 4, though they change the signs which they had. And what I pray you hath this commandment deserved why it should not find the like favour with the rest, to remain, although the day be changed; but that together with the day it must be quite cashered from the rest of the commandments, as unprofitable? This it is, the devil knoweth that by the keeping of this commandment, his kingdom is most of all shaken; and therefore he laboureth above all to shake at least, if not to overthrow this time appointed for the worship of God.  
§. Sect. 10 Yea, but in that place of the Galatians the Apostle seemeth altogether to disallow set times, 
That of the Galatians falsely urged by some, answered.  in so much as he saith, he is afraid that he hath bestowed his labour upon them in vain, because they observe days and times. But of those that urge this, I would know whether they think that the Apostle in this place condemneth all set times, or some only: if they shall say all indifferently; than it shall not be lawful for the Church at all to appoint any set times, no not for the delivery of the word and Sacraments: which whosoever maintaineth is an absolute Atheist, and seeketh no less than the ruin of Christ and his kingdom, and of all religion amongst men. How be it, this I know those that urge this will not allow of it, to have a day set for God's worship, being a thing both tending to edification, and good order. Now if they will say, that it condemneth but some set days, than it either condemneth those which the Church then kept, or those which the jews kept; for there were not a third sort of days at that time. If they shall say those which the Church then kept, I would know of them whether the Church might not then as lawfully appoint days for God's service as now, the Apostles being then of the Church, and lead by that spirit that could not err. And secondly, whether they might not appoint the first day of the week as well as any other, all days being (as they say) indifferently alike. Both which things if they will grant, I see not how the Apostle might justly blame them for using their christian liberty, in making choice of some day for to keep the Lords Sabbath upon. Whom if he might not justly blame for using their liberty, much less than might he so sharply rebuke them, as to stand in fear of them for the keeping of such a day, as if by it all his labours had been to none effect, or purpose. Yea, if the keeping of such times had been so bad; he should have yet done much worse, himself to have kept it with them, which yet he doth Act. 20. 7. But this he should have added above all, that he should speak against times set, and yet should himself set times, as we see he did (in the Church of Corinth, yea and in this very Church of Galatia) appoint collections to be made every first day of the week, as we may see 1. Cor. 16. 1: all which things or any of them once to conceive of so great an Apostle, were intolerable. It remaineth therefore necessarily, that they must be understood of those jewish days and times and years. And that they were such, appeareth evidently Col. 2. 17, where he showeth that these days were shadows of things to come, which only was proper to those jewish days, and no other. And indeed the truth was thus, there were crept into these Churches certain false Apostles, that laboured to join Moses with Christ, and to enthrall their consciences with the ceremonial yoke, as though they were in conscience bound yet to keep the ceremonial law: the retaining of which was no less than in effect to deny Christ to be come, who was the body of all those ceremonial shadows. Which he observing, beginneth to be afraid of them, as he saith, lest they should by this means have made his preaching of Christ jesus to have been of none effect unto them. Now as for our parts we are so far from judaizing, as that we retain neither any conscience of their days, nor yet the days themselves. And therefore we observe the Sabbath upon the first day of the week, whereas they kept it upon the seventh (as hath been heretofore sufficiently declared) that thereby we may be sure to avoid all judaisme.  
Moreover being the day is changed, it will 
§. Sect. 11.  be demanded, and of some is, whether we ought not for the avoiding of judaisme, to forbear to call it the Sabbath day? Whereto for my part I answer, that although I know that all things ceremonial in the Sabbath be abolished, yet I could never learn that the name was any ceremony, and therefore I see not but that it may be used with that indifferency as we use other names, it being fit and apt to express the nature of that which we would signify by it. Secondly, being the rest is perpetual (as I have proved) why should it not carry with it the perpetuity of the name of rest? But why then were new names given unto it? Not because the old names were abolished, or might not be used, but they were enforced to use other names for distinctions sake: for if they had not called the Sabbath by some other name, they could not have been so well understood whether they had spoken of the jews Sabbath that was to be abolished, or of ours; therefore to avoid this ambiguity they call it by another name, that they might thereby be the better understood. But now being that the jews Sabbath day is quite abolished, and that custom hath made it familiar, and use carried it unto our Sabbath: I see not but that we may indifferently use the name of Sabbath, even as any of the rest of the names of the day: especially then when we do desire most to express the rest of the day, as when we would express the change of it, to call it the first day of the week; and when the reason of the change, to call it the Lords day: so when we would express the rest, to call it the Sabbath day. And this much as touching the change of the Sabbath unto the first day of the week.  
§. Sect. 12 But now upon this which I have showed that the time of the Sabbath might be and was justly changed by the Apostles, it will be demanded, and of some is, though over busily I confess (for we should be more ready to keep, than to alter the constitutions of the Apostles; yet I say it will be demanded) whether the Church may not change the day of the Sabbath unto any other day of the week? To which I answer, that although the Church hath power, Gods warrant going before, upon some extraordinary occasion, as plague, famine, sword, or such like, upon any of the week days to institute a fast, as in joel. 2. 15. Sanctify a fast: or a feast, as Hest 9 The feast of Purim is instituted: or to turn a fast into a feast, Zach. 8. 19 The fast of the fourth month and the fast of the fifth shall be unto the house of judah joy and gladness. Yet to change this day, they may not: for this were to become as the Princes of judah to change the landmarks, Hos. 5. 10, and to pluck up God's stakes and bounds which he hath set for his Sabbath: yea to take away his Sabbath, and to appoint a day of our own in steed thereof, were yet to come near unto the fact of Nadab and Abihu, who in steed of fire from heaven brought strange fire, Leuit. 10. 1. which sin God punished with death; and may not we fear the like at his hands, if in steed of that day which he hath appointed, we shall institute unto him a day of our own? for which if he punish us not, yet he may justly return it upon us with this reproof; Who required this at your hands? Isai. 1. 12. But be it granted, were it so that the Church might alter this; yet they must be lead thereto by some great reason that may overwaigh that, for which it was instituted to be kept upon this day: but greater reasons cannot be yielded for any day than for this of which we have spoken before, which being considered, there cannot another day be placed in the room thereof; neither yet if another day might be placed could a fit day be placed, and therefore not another so well. And therefore being it is so that this day is set apart by the church, I say more (though yet that were sufficient) by the Apostles to be kept holy; let us be contented to keep it holy, as the Apostles have left it: knowing that although we may sometimes sanctify that which is common; yet we have no power to make that common which is sanctified. For that is a destruction or a snare unto a man, to devour that which is sanctified, Prou. 20. 25.  
Now that which may seem to make against 
That place of the Romans chap. 14. explained.  this which I have written, is that of the Apostle, Rom. 14. 5, 6; where he seemeth to make all days alike, either to be observed or not observed. True it is that he saith some men count them so, but yet the Apostle maketh no such account: for the question moved there, being, not betwixt the jew and the Gentile, as some would have it, but betwixt the stronger and the weaker, as appeareth chap. 15. 1. about eating of herbs and keeping of days, which arose as may seem upon this occasion, that forasmuch as the restitution of our former estate was now wrought by Christ: therefore we, as in the beginning our fathers did, should eat herbs, and no flesh. Now as in these controversies he setteth down their tenants on both sides, both what the stronger held, and what the weaker; so he showeth either of them their duties towards other. Now the tenants were thus; The stronger believed that they might eat all things, the weaker he eateth herbs. He doth not say believeth, as to the former, but eateth, thereby distinguishing it from the other. So again vers. 5. This man esteemeth one day above another, that is the stronger, which appeareth in that there was a day both commanded, received, and approved in the Church, as I have already showed: and therefore that must be the stronger, than the weaker must needs be to hold every day alike. So than if men count all days alike, it is an argument of their weakness: yet we that are persuaded that one day is above another, as the Lords day above all the rest, ought not to despise the weaker, but to bear with their infirmity, so long as it may be for their good to edification, chap. 15. 2. And this is our mind towards those that through ignorance or weakness account of the Lords day but as of another day. So long as it may be for their good to edification, we will bear with their infirmity: which yet if they shall hold obstinately and defend with an high hand, we are to rebuke them sharply, that others may fear. Now if any man to avoid the point of this argument shall say, that the jews are they which are meant by the weak, because they did eat herbs and observe days. First, I would have them to show me, where it may appear, that they were restrained of eating flesh. Secondly, if they were those whom the Apostle meant that kept and observed days: I would know of them also whether they think they kept them to the Lord, which the Apostle affirmeth; which if they say, I see not how the Apostle might be afraid of them so far, that he might think he had laboured amongst them in vain, in that they kept a day holy unto the Lord. And this much touching this question, whether the day of rest may be changed again, or not.   

CHAP. FOUR  
That the whole Sabbath day is to be kept, Sect. 1. And the night also, in a sort, Sect. 2. When the Sabbath beginneth and endeth, Sect. 3.  
§. Sect. 1 But now there is another sleight of Satan, and that is when he cannot 
The whole day must be kept holy.  lead us beyond the mark, than he labours to have us come short of it. And to that end he beareth thousands in hand, that they are not bound to rest the whole day and keep the whole day holy; but only the time of the public exercises. But for this they are to know, that God requireth in the commandment that we rest the whole day, and that we keep the whole day holy: for if he had meant but a part of the day, he could have said so much; but in that he requireth a day in the commandment he putteth it out of question. If thou thyself shouldest hire a man to work with thee a day, wouldst thou not look that he should work with thee a whole day? Or a servant to dwell a year with thee, wouldst thou not look that he should dwell a whole year with thee? How is it then that thou understandest God to halves, when his word is as plain as thine? Dost thou not think that Ananias was justly punished, because he brought but a part, when he should have brought the whole? And shall not God as justly punish thee, if thou keepest but a part, when thou shouldest keep the whole? Indeed this word whole is not expressed, but yet it is implied and necessarily understood, in that he requireth a day. And that his meaning is so, appeareth evidently also by the reasons he bringeth afterwards, to persuade thee thereunto. For first thou knowest the whole week consisteth of seven days. Of these he gives thee six, and keeps one for himself; now such days as he gives thee to do thy business in, such and so long a day he reserves for himself; but every one of thy days hath four and twenty hours: and therefore he must have so many to his day, or else thou hast more than six days given thee; or if not given, than thou takest it as Hophnie did the flesh: and then thou robbest God of part of his day, and so thou committest theft; which, were the case thine own, thou wouldst not endure. For if thou having seven pounds in thy purse, shouldest give six of them to some debauched soldier; if he should wastefully spend that thou gavest him on harlots, and then afterwards should come and take from thee all the remainder saving two or three shillings; wouldst thou not think that he did encroach two much upon thee? wouldst thou not say he hath rob me? And be not these as great thieves that rob God, as those that rob men? Doubtless they be greater; and therefore take no part of this day from God to spend upon thy lusts; for it is the Sabbath of the Lord thy God; and take heed how thou wrong him, and curtal his day, as Hanun did David's servants garments, 2. Sam. 10. 4: for he will not take this wrong at thine hands. Again, in the third reason where God proposeth himself unto thee for an example to follow; look how long a time God rested, so long a time must thou rest. But he rested the seventh day wholly, for he made nothing the seventh day, but finished all in six days: and therefore must thou rest a whole day as he did. Lastly, in the last reason, look what time God blessed and sanctified to be kept holy, that time ought in right to be kept holy, (for this is the nature and property of things sanctified, they being set apart from the common use, may not otherwise be employed than unto his honour, as appeareth Levit. 27. 28. Yea Nabuchadnezzar as very a beast as he was, yet would not put the vessels of the house of God to a common use; but put them in the house of his God, Dan. 1. 2.) but now (I say) God blessed and sanctified the whole day which he rested on, and therefore the whole day must be kept holy. And in very truth is not a whole day needful for the performance of a whole service and worship of God? to hear the word, and minister the Sacraments, pray, read, meditate, confer, instruct? And why then do men think that they have sufficiently kept the Sabbath if they hear divine service, as they call it, in the forenoon, and in the afternoon? thinking that they may do all the rest of the day what they list; as though God forsooth would take that at man's hands, which a man will not at his servants; to work an hour or two, and to play all the rest of the day. But the Apostle, you will say, willeth that we should condemn no man in part of an holy day, Col. 2. 16. True; neither in respect of an whole holy day, such as he there meaneth; that is, a jewish holy day; which, as I have showed before, you are not bound unto. But this is the Lords day, and it is the Lords Sabbath which you must keep holy, and wholly holy unto him; as you have seen already proved: for 1. the day, 2. preparation thereunto, 3. rest, and 4. holiness; these four things being in the commandment expressed, we must observe for ever, as being moral and not ceremonial.  
§. Sect. 2 Though neither, yet is this sufficie to keep the Sabbath day from morning to night (for they are deceived that think that the Sabbath is ended when the Sun is fet) but we must keep the night also, for it is a part of the day natural, of which here is mention: for so Moses Gen. 1. accounteth the evening and the morning but one day: so that the artificial day and the night make but one day natural, which is the seventh part of the week, and is Gods: and therefore the night must be kept holy aswell as the day, for that is a part of the Sabbath. Therefore Psalm. 92, which is called a Psalm of the Sabbath, David saith, not only that he will declare God's loving kindness in the morning, but his truth also in the night. And Paul being at Troas, taught until midnight, and then celebrated the Lords Supper, which was a Sabbath days exercise, thereby showing that the night was a part of the Sabbath also. Though neither yet do I speak it to this end, that we should keep it in the same manner as Paul did, I know it well it was extraordinary, but yet nevertheless in the nature of a night we are more holily to repose ourselves that night, than at other times. A fault in those that other nights pray with their families, but this night overpass it, esteeming it sufficient that they have prayed at the Church.  
§. Sect. 3 But here I know it will be demanded when the Sabbath beginneth, and whether we must keep the night before the Sabbath, or the night following. Answ. True it is that the jews kept their Sabbath the night before the day; for Leuit. 23. 32. from even to even shall you celebrate your Sabbath; but we begin our Sabbath at the dawning of the day, for these reasons: first, because Christ rose in the dawning it was necessary (our Sabbath being to be kept in remembrance thereof) that our day should then begin. Secondly, to put a difference betwixt the jewish Sabbath, and the true Christian Sabbath, it was needful that ours should begin at morning, when by the resurrection of Christ the world began to be renewed: whereas the other began at night, when the world in the creation was finished. Thirdly, that the night following is accounted a part of the day precedent, we see Act. 20. vers. 7. where it is said that Paul preached at Troas until midnight, being the next morning to departed, having stayed there, as the text showeth, vers. 6. seven days: but if the last night had not been a part of the seventh day, than he had stayed at least a night longer than seven days, and so more than seven days, for he should have stayed part of another day. But that this night was a part of the Sabbath which they then kept, doth yet further appear, in that the Apostle keepeth this night in the manner of a Sabbath, with performing the exercise of holiness therein; as also in that being to departed, he would not departed till the rest were ended. Which I observe in that it is said, ver. 11, that he communed with them till the dawning of the day, and so departed; both which circumstances concur well with this, to prove that he held the night following to be a part of the Sabbath. Now if any man will say, that by this reason we may justify the delivery of the word and Sacrament in the night; I grant it, the time being as this was, a time of persecution: otherwise not. But this, to keep the night of the Sabbath in the nature of the night, I take to be no extraordinary, but an ordinary thing, such as is now also required of us; and I press it no further than to show the practice of the Church, from which we ought not rashly or unadvisedly to dissent. And this hath been observed ever since the Apostles times to be just, who keep the day first, and call the night following by the name of the day precedent. And so much for the day of rest.    

THE SECOND BOOK, TREATING OF THE DUTIES OF THE SABBATH.  

CHAP. I.  
Of the preparation unto the Sabbath, by remembering it before hand, Sect. 1. 2. The things to be remembered, are, to settle our affairs, Sect. 3. And our affections, Sect. 4.  
§. Sect. 1 IN the former discourse we have seen these four things handled: First, that the Sabbath is perpetual. Secondly, that the day is changed. Thirdly, that it cannot again be changed. And four, that the whole day must be kept holy. All which things being discussed, it remaineth that we proceed unto the handling of the duties of the day. And first I will speak of the preparation unto the Sabbath, which we are put in mind of when he wills us to remember this day: which words import so much as if he should have said, Thou art by nature forgetful, and negligent in the performance of any holy duty; and therefore thou hadst need to think upon this day before hand, and to remember it, that thou 
Why the word remember is placed before the commandment.  mayst be prepared to keep it holy. And me thinks God deals in this like a Master, that giving many things in charge unto his servants, yet one thing in special; above all (saith he) remember this. So dealeth God in this case, Thou shalt have none other Gods, Thou shalt not make any graven image, Thou shalt not take my name in vain; these commandments thou shalt observe; but especially remember this to sanctify my Sabbath. And although this word remember be placed but in the beginning, yet it hath a reference unto every word in this commandment: for he requireth not only that we should remember the day when it is coming, but also we must remember to rest upon it when it is come. Neither is it sufficient that we rest on that day, but we must remember to sanctify that rest; and that thou must remember to do thyself, and not that alone, but that thy children and servants also do it. Indeed, were it not that we were more negligent in this than in any other duty, God would not have used this special remembrance: but seeing in good things we are like the Disciples that slept, though thrice admonished, when the pharisees could wake well enough without any admonition at all; God therefore willeth us to remember the Sabbath, thereby as it were stirring us up to the performance of our duties. And as God willeth us to remember in regard of our forgetfulness in good matters; so doth he will us much more to remember in regard of the easiness that is in our nature, to be drawn away to that which is evil, from God's service. When Balaam heard a messenger sent with that embassage, I will promote thee to great honour; what haste made he to be gone to Balac, though he went upon the point of a sword: Numb. 22. 21. The young man as soon as ever he heard that Siren in the Proverbs sing, Come let us take our fill of love, he follows her strait way, though as an ox unto the slaughter, Pro. 7. 12. Which easiness of ours to be ensnared and enticed, God observing, as a most loving friend willeth us to be advised, and before hand to remember, that we who by nature are so facile and easy, be not abused.  
§. Sect. 2 But much more doth he will us to remember in regard of our manifold lets and excuses which we pretend; and to let pass those lets which one once sported himself merrily with, as the coverlet, the partlet, the philet, and the frontlet: which things many times be let's unto us; as when we lie too long in bed, or stand a good part of the day in trimming; yet they be not the greatest lets. How say you to those lets which kept those that were bidden unto the wedding, that they could not come? as merchandise, a farm, five yoke of oxen, a wife, and such like? Are not these things many times let's unto us that we cannot keep the Sabbath? Now for the preventing of all these, God willeth us to remember that it is his Sabbath; thereby showing us that the very respect of the Sabbath must weigh down all our worldly lets. O but faith the master (when he should go to Church) I must needs go talk with my servants, and tell them what they shall do the next week. Yea but thou must remember to go to Church; for God will talk with thee, and tell thee what thou shalt do the next week. I but (saith the servant) my master commanded me, and I must go do my master's business. Yea but God saith, thou must go do his business, he commands both thee and thy master too: and therefore remember the Sabbath, saith he. Yea but, will some man say, I must needs go do a thing I forgot to do the last week. The more shame for thee; for doth not God will thee to remember it? Yea but I had forgotten it, and therefore now I must go do it. Indeed as if because▪ through negligence thou going from home, and leaving thy cloak behind, if it should chance to rain, and thou wanting thy cloak, shouldest therefore meeting thy neighbour take away his; were it therefore lawful because thou hadst forgotten thine? So, wilt thou because through thy negligence, thou forgettest thy business, when thou shouldest have done it; wilt thou (I say) therefore take God's time, and employ it about thy business? Well, I dispute not whether it be lawful to do it; but this I am sure it is sinful for thee to forget to do it before: for thou shouldest have remembered it; and indeed this doth nothing but argue thy unto wardness unto good things: for thou usest not so to plead in the week days, when thou shouldest go about thy worldly business. Sir, I have forgotten this day to pray with my family, to instruct them, to read some part of the Scripture, etc. Thou never remember'st this in the week; or if thou dost, thou presently dispensest with thyself for the omission of it: but on the Sabbath thou easily remember'st any of thy worldly business, and thou wilt not omit to do them, though holiness itself attend thee in the mean season. Which easily showeth what it is that runneth in our minds, namely our worldly affairs, for these we remember at every turn: and not only so, but we forecast all inconveniences before hand. As for example, is a man going to a market or fair? before he goes, he sits down first and forecasts what things he lacks, where and of whom he may buy them at the best hand; yea he remembers all his wants, and rather than he will forget any of them when he comes thither, he will set them down in writing tables; or bind a thread about his finger, to put him in remembrance; or else command some of his servants to remember him when he cometh thither, that he may be sure to dispatch all his errands. But in God's service no such care, it is the easiest thing in the world to forget that, we are so slack, so cold, so frozen, that we forget any thing. In regard whereof our memories may not unfitly be compared unto sives, which easily hold the chaff, when they let the good corn go by; which weakness God observing in us, willeth   

only so far they use them as their beasts to do their business, and no more. But what shall the poor seaman do in this case? Surely, first to importune the Merchant for instruction: which if it will not be granted, let him not deprive himself of God's blessing for a warm sun, let him tarry at home. Or if it be so that he will needs go, yet let him have a special care in some measure at least as he may, to sanctify that day unto the Lord. And this much as touching the rest in general, that must be kept both at home and abroad.  
§. Sect. 13 But yet I know there be some particular doubts that trouble many men, and often lead them to the breach of the Sabbath. For sin is spun many times of a fine thread, and hath such a glass set upon it, that we cannot easily discern it. Sometimes the devil pleadeth unto us the smallness of the sin, as thus, Thou mayst do this upon the Sabbath well enough, this is but a small matter; and, I pray God you never do worse, etc. Indeed I confess all sins be not of one size, some be gnats, and some be camels; some be moats, 
No breach of the Sabbath is to be counted small.  and some be beams; they being compared betwixt themselves; but yet the majesty being considered against which they be committed, they appear in their own shapes every one of them infinitely great: and they be not as they seem unto us light (being weighed in the balance of our own private conceit); but being weighed in the balance of the Sanctuary they are infinitely weighty, every sin deserving death: and therefore we must not account sin light, because it seemeth so unto us; but we must reckon and account of them as God hath taught us to account of them, in his word. Cast we our eyes upon the Israelites in gathering Manna upon the Sabbath: what great matter think you was it for them upon the Sabbath day in the morning to stoop and gather Manna, that lay before them at their feet? they might have done it and kept the Sabbath too; yet God takes this most heinously, How long (saith he) will this people break all my commandments? reckoning that breach of the Sabbath, as the breach of his whole law. Again, what great sin was it for a man to step over the threshold of his doors, and to gather a handful of sticks to make a fire with? would any of these men that reckon sins small have accounted him worthy of death, though happily he had done it presumptuously? yet God adjudgeth him to die for it; and therefore that work which thou presumest to do, is it servile? is it forbidden? Count it not light then, for the breach of God's law is no small matter, especially if thou presumest to do it because it is a small sin, or disorder.  
§. Sect. 14 Yea but, will some man say, this which I do is very requisite and meet to be done, and I 
No pretence of meetness must make us break the Sabbath.  know not whether I shall again have a time to do it if I neglect this: as for example, in the time of harvest, the weather is catching, the corn is ready to grow in the gripes, and the hay to rot in the swath: and now the Sabbath is a fair day, and is it not meet to gather it up? Yet I say for all this, thou must let it alone; for in seed time and in harvest thou must rest, Exod. 34. 21. Yea, but I know not whether I shall have another time so fit to take it up. Why who taught thee to distrust? especially when thou seest fair weather coming. Doth not the same God give the second day that gave the first? and didst thou hang upon his providence so long as it reigned; and now it shineth will't thou presently unclasp thy hold by thy carnal distrust? Yea but the weather is very catching, and the scarcity is great; and therefore it is best to take the opportunity. What? still, is thy soul buried under a loaf of bread? and wilt thou have bread, or else thou wilt make it of stones? If thou dost remember what Solomon saith of the bread of deceit, it is sweet, but afterwards it filleth their mouths with gravel; Such shall this bread be unto thee that is gotten with the breach of the Lords Sabbath. Yet it were better to be without it than to have it in his anger, lest he smite thee whilst the meat is in thy mouth, and make it come forth again at thy nostrils, for thy contempt of his law, as he did the Israelites, Numb. 11: yet rather so long as it perisheth not by thy default, throw thyself upon the Lord, and resolve that as he gave, so if it please him to take it thou wilt be content, knowing that he is able to give much more. If not, yet in thy obedience is his love, joh. 15. 10. and in his love is life, Psal. 35. And last of all, let this rather make thee to erect a new Sabbath, than to destroy the old, as in joel's time in a great scarcity they did, as appeareth joel. 1. 14. Sanctify a fast, call an assembly. What is the matter? see before vers. 10. The field is wasted, the land mourneth, for the corn is destroyed. So that God's punishments must lead us to the keeping of his Sabbath, or rather unto the erecting of a new: but by no means unto the breach of the old.  
But, will another say, that which I do is a good 
No pretence of the goodness of the work, must cause us to break the Sabbath.  work, and it tends to the glory of God, and to his service; and therefore I trust you will not deny but that a man may do such works upon the Sabbath. To which I answer, is it a work of thine ordinary vocation? and is it servile? I say then for all this glorious show thou mayst not do it; for God would not have them work about the Tabernacle upon the Sabbath day, Ex. 31. 13, though the business were no less than to make a house for him to dwell in. And the women that followed Christ out of Galilee, would not imbaulme the body of Christ upon the Sabbath, though it might have been thought a work of great consequence; but how great soever in the eyes of men, yet they would not do it; and lest they should be blamed as being over curious and strict in not doing of it, the holy Ghost defends them, and shows they did well in forbearing; for they rested (saith the text) according unto the commandment, Luk. 22. 56.  
§. Sect. 15 But now upon this which I have written, it will happily be deemed that I hold it utterly unlawful upon the Sabbath to do any kind of work at all. Which, that I may not be mistaken, I will now set down what kind of works upon 
What works may be done upon the Sabbath.  the Sabbath be lawful to be done, and in what cases. For this we must know, that there is no commandment so general but it hath some exception; especially those which are affirmative, for they are always more mild, and bind not always and at all times; of which sort in the Decalogue there be two, the fourth, and the fifth, both which have exceptions; as in the fifth, Thou shalt honour thy father and mother, this is generally true: yet it may so fall out in some cases that thou mayst be exempt from thy duty, if the honouring of them may dishonour God: and therefore thy honour is limited in the Lord, Ephe. 6. 1. So here thou shalt do no manner of servile work: yet (saith Christ) which of you is it that having an ox, or an ass, fallen into the ditch on the Sabbath, doth not presently help him out? Matth. 12. 11. Where Christ doth not, as some foolishly surmise, abolish the Sabbath as a ceremony; but showeth that he did no more in healing upon the Sabbath, than they themselves did in plucking the ox or ass out of the ditch: thereby indeed making a tennis ball of their argument, and retorting it upon themselves which they banded at him. But had Christ held the Sabbath to have been abolished, when they charged him with the breach thereof, he might easily have answered, it is abolished: but he showeth quite contrary that he did no more break the Sabbath in healing, than they did in plucking the ox out of the pit: so that he doth not here abolish the Sabbath, but rather establish it by showing the right observation thereof. And to speak the truth, Christ neither did, nor could abolish the ceremonial law, but by his death. Therefore he is said, Coloss. 2. 14. in his cross to take away the handwritting which stood in ordinances, and to nail it unto the same his cross: but in his life he was obedient unto it even in all things: which I think no man will be so impudent as to deny. This therefore being plain, let us return unto the exceptions which this commandment admitteth: for notwithstanding that the Lord commandeth that ordinarily a man may do no servile work upon the Sabbath; yet this commandment admitteth three exceptions.  
First, if God extraordinarily command us to 
1. We may work if God command us.  work upon the Sabbath, we may work: for he is Lord of the Sabbath, and therefore may give a dispensation when he list. And therefore the man did well, joh. 5. 11. that at Christ's commandment took up his bed and did walk. So also did the jews that compassed jericho on the Sabbath: for they were commanded to compass it seven days, whereof then the Sabbath must needs be one, Josh. 6. 14, 15. This is the first exception.  
The second is, that if the work be necessarily 
2. If the work be necessarily required for the performance of God's service.  required to the performance of the service of God, servile or not, it must be done. As Circumcision on the eighth day, if it fell upon the Sabbath it was to be done, joh. 7. 22. And the Priests on the Sabbath killed the sacrifice, and were blameless, Matth. 12. 5. And in this respect the Minister on the Sabbath is allowed to go to preach, as Christ did upon the Sabbath, Matth. 12. and the people are to go to hear. An example whereof we have in the Shunamite, that went ordinarily upon the Sabbath and new Moon to the Prophet: For when she demanded leave of her husband to go to the Prophet, Why wilt thou go (saith he) seeing it is neither Sabbath nor new Moon: intimating thereby that upon those times she went to hear him. And in this regard was the Sabbath days journey allowed, Act. 1. 12. And therefore whosoever shall break the rest of the Sabbath in this respect is blameless. For, the Sabbath was made for man, that he might keep it holy unto the Lord. Now, if it may so fall that the rest itself should any way be a let to the keeping of it holy, than the rest itself is to be broken: and they that so do are blameless. For the end of the law in this respect is to be regarded, and not the letter. For the Sabbath was made for man, that is, for the good of man; and not man for the Sabbath, that is for the rest. And this is the meaning of that place, Mark. 2. 27. The Sabbath was made for man, and not man for the Sabbath.  
Thirdly, if it be a work of necessity; that is, 
3. If it be of necessity we may work upon the Sabbath.  a work which the time present doth necessarily require to be done, and cannot be deferred unto another day, without loss or hindrance; that same work, whether it be for preservation of life, health, or goods, must be done upon the Sabbath. All which I will show. And first, for preservation of life it is lawful to break the rest of the Sabbath: for Elias continued his flight from jezabel many Sabbaths together, 1. King. 19 8. And this was the fault of the jews; but afterwards corrected by judas Macchab. that they would not fight on the Sabbath, for the preservation of their lives: for the Sabbath was not made for the hurt, but for the good of man.  
And as it is lawful to break the Sabbath for the 
Labour lawful for preservation of health upon the Sabbath.  preservation of life, so is it for the preservation of health. Therefore the Physician may go to visit the sick. Christ himself did so, joh. 5. 3. He went unto the pool of Bethesda, where lay a great company of sick folks. And it is not only lawful to visit, but also to cure; for he cured the blind man upon the Sabbath, joh. 9 14. The same is also warranted unto the Chirurgeon by Christ's example to dress the wounds, and temper the salves, joh. 9 6. He spat on the ground, and made clay of the spittle, and anointed his eyes. And as these things may be done for the recovery of health: so also may a man do that which is convenient, for the preservation and continuance of his health: for God would not allow that a man should live, but also that he might live cheerfully: & therefore the ox was to be lead to the water, Luk. 13. 15. though he might have lived one day without water. Now if this may be allowed for the good of the beast; then how much more for the good of man? In this case therefore it is lawful upon the Sabbath for a man to do works of comeliness, as to clothe himself. Secondly, to do things for our present use, as to dress his meat, which is also warranted by the Disciples pulling and rubbing of the ears of corn. Wherein also respect may be had of his place and degree, as Nehemiah had daily an ox and six sheep, besides birds provided for him, Nehem. 5. 18. Now if every day, then on the Sabbath: yet here we must take heed that we make not the Sabbath a day of feasting, as in many places in the country they do, keeping their feasts not like jobs children every one his day, but every one his Sabbath day. A good rule therefore for the ordering of this, will be upon the Sabbath not to exceed our ordinary. Thirdly, this also giveth liberty for the dressing of our cattle, milking of our kine, and such like; without which things life itself is not so comfortable unto them. Last of all, as all these things may be done for preservation of health; so also may we labour upon the Sabbath for the preservation of 
Labour upon the Sabbath for preservation of goods, lawful.  our goods, being in danger of losing them. Which of you is it (saith Christ) that having an ox or an ass fallen into the ditch, doth not pull him out? All which things as they may be done upon the Sabbath, so if necessity be, they must presently be done; and the exercises of the Sabbath neglected for the doing of them; for Christ will have the ox pulled presently out of the pit, Luk. 14. 5. And in regard of this it is that he requireth mercy and not sacrifice; not but that he will have both: but if the case so stand that he cannot have both at once, but must content himself with one, he had rather have mercy than sacrifice. And therefore Paul when Eutiches was fallen down dead, left preaching to recover him to life: and the Israelites, though they were commanded not to touch a carrion, yet they must take up joseph's bones, Exo. 13. 19 And Mat. 5. though he commands thee to offer sacrifice, yet if thy brother have aught against thee, thou must first go and be reconciled, and then come. So that in all these respects, howsoever the law commands a precise rest; yet as we say, Necessity hath no law; so truly may we say, it hath no Sabbath days.  
§. Sect. 16 But yet in doing these works of necessity, three things must diligently be taken heed of. 
Cautions to be observed in doing the works of necessity.  First, that we send not for excuses, and make matters of necessity, when before hand we might have prevented the necessity. As for example, if a man own a sum of money upon a band, and neglect the taking of order for the payment of it, until the day be so near that he must needs travail on the Sabbath to discharge his band. Also when a man is served with process to appear on such a day at Westminster, he having time enough deferreth it so long, that he must needs travail upon the Sabbath to come there by his day, and by this means bringeth a necessity upon himself, which God never laid upon him; all which necessities, if men did well consider before hand, might be easily avoided. Well, but when a man hath negligently run into this necessity, whether may he then travail upon the Sabbath? I say, if it be of necessity to be done, thou mayst do it: but thou must withal remember to cry to God for mercy for forgetting his Sabbath, which thou shouldest have remembered. The second thing that must be taken heed of is, that no recompense be taken for the labour which thou dost upon this day: for by that means thou makest it a servile work. Secondly, it will be a means to lead thee on to this sin of Sabbath-breaking: for rewards do blind the eyes. And thirdly, be well assured that God will never bless that hire, but it shall be unto thee like the Manna that the Israelites gathered more than needed, that rotten and stunk, Exod. 16. The last caution is, that when we are thus forced by necessity to break the Sabbath, that then we have an especial care sometime of the week to repay that time, which we took on the Sabbath, by employing so much of the week unto holy exercises; so that although God hath not the precise time prescribed which he requireth, yet he may have at least the equity thereof; so much time.  
Now there be, I know, that unto these works 
All works of mercy may not be done upon the Sabbath.  which God hath in his word dispensed with to be done upon the Sabbath, do add moreover all works of mercy, which I take may no further be done upon the Sabbath, than they come within one of the foresaid limitations, that is, that they be either in special commanded, as 1. Cor. 16. 1. As first, collections for the poor; of which kind also are visiting of the poor, and sick, and such like: or such as godliness requireth, as a man may travail to bring others unto the exercises of religion, or necessity enforceth us unto; of which before. But if neither of these lead us thereunto, though they be works of mercy, yet they must be deferred. As for example, a poor man hath an acre of corn to be cut, who is not able to pay for the cutting of it, neither yet to cut it himself. Now to help such a man, there is no man but will say it is a deed of charity to cut his corn; yet if his neighbours should, some six or seven of them, every one take his sith, and cut down his corn upon the Sabbath, they should break the Sabbath, and should clean contradict God's commandment, that forbiddeth them to do any servile work upon the Sabbath; for this charity to our neighbour must not take away our duty to God, nor hinder it, unless as before.  
The conclusion then of this point is this: That no kind of ordinary or servile work may be done upon the Sabbath; neither in the house, nor in the city, nor in the fields; nor upon the seas, be they never so small, or never so meet, or never so glorious in show, except either God command it extraordinarily; or that the work tend directly to God's worship: or be of necessity either for the preservation of life, or health, or goods; in which respects God hath given us allowance upon the Sabbath to work, and not otherwise. And this much touching the first kind of works here principally and by name forbidden.   

CHAP. III.  
On the Sabbath we must rest from recreations, Sect. 1. And pastimes, namely dancing, Sect. 2. Also from worldly words, Sect. 3. And thoughts, Sect. 4. But above all from sin, Sect. 5.  
§. Sect. 1 But now doth God mean that these works of our ordinary vocation 
Pastimes upon the Sabbath unlawful.  are only forbidden, and no others? Surely no: for as I will never think that when David prayed, Lord turn away mine eyes that I behold not vanity, Psal. 119. 37; he meant that his ears should stand open to hear vanity: no more will I think that when God did forbid works of our ordinary vocation; that he meant to allow works of pleasure, such as are our works of recreations, and pastimes, as we call them. Which will the better appear, if we consider the reason why these works of our ordinary vocation are forbidden us upon the Sabbath: which is, not that they are unlawful in themselves, but because they destroy the rest, and take up the mind that it cannot be employed in God's business; now these doing the same things, are by the same reasons forbidden. We must understand therefore that this commandment is of the same nature with the rest, and as in them by one sin forbidden, are understood all of the same kind: (as by murder is forbidden all cruelty, whether inward, or outward: and by adultery all wantonness, and uncleanness: as offending against chastity, Matth. 5.) so by these servile works named, as breaking the rest of the Sabbath, are forbidden all works that break the rest of the Sabbath: only those excepted which God hath dispensed with, of which before. And therefore all such works as are done for recreation, as bowling, shooting, hunting, hawking, wrestling, playing at cat, and such like; howsoever in the week they may be allowed, yet are upon this day utterly unlawful and forbidden. Yea and me thinks the reason standeth more strongly against them; for as from that, Levit. 19 15. Thou shalt not favour the poor in judgement; A man may imply a portion from the stronger, that he must then much less favour the rich. So here thou mayst not do any work of thine ordinary vocation upon the Sabbath, which yet at other times thou art commanded to do: then much less mayst thou do the works which no where are required of thee, but only by way of permission are at sometimes allowed. And surely if you mark it, you shall find more danger in these of the last sort, than in the other: for that they more carry away the mind from God, than these of our ordinary vocation do: for who is it that had not rather go to Church, than go to work? but who is it (I speak of the multitude) that had not rather go to play, than go to Church? But when then (will some one demand) shall we have time for recreation, if not upon the Sabbath? If thou wilt have time for that, allow part of thine own, for that is thy work, and therefore thou must allow part of thy time to do it in, but God's time thou mayst not, for that he hath reserved for his own business. Let me ask thee one question; If thou shouldest allow unto thy servant of thy six days, five whole days to do his business and to recreate himself in them, and shouldest reserve unto thyself but one; wouldst thou take it well at his hands, if thou chiding him for neglect of thy business upon that day, he should answer, when should I use recreation if not now? Which answer if thou wilt not take at thy servants hands, dost thou think that God will accept of it at thine, that hath dealt more liberally with thee than thou with thy servant? And therefore out upon it, that thou shouldest offer this unto him upon his Sabbath, to plead thus for liberty and recreation, when yet in truth all the recreations in the world cannot be answerable unto the recreations of the Sabbath: for what can recreate or refresh a man more, than to drink of the waters of life? What can glad a man more than to hear of the forgiveness of his sins? To one that is in prison fast bound in fetters, what greater recreation than to hear of his enlargement? and what greater comfort than to come unto the sealing of his pardon? And are these things offered unto us upon the Sabbath, and yet do we like children run after butterflies, and let these things alone? If we do, it well shows that since we were created we never were yet recreated and borne again: for if we were, the enjoying of these things would be unto us above all the recreations in the world.  
But then here it will be demanded of me, 
Not all recreations at all times upon the Sabbath unlawful.  whether I do utterly disallow all recreations upon the Sabbath. Not so neither; for it may sometimes come so to pass, that recreation may be more necessary for a man than his meat, (as also it may so fall in the week days) yea, and sometimes the settling of a man's mind free (such is partly the corruption and partly the weakness of our nature) may be a furtherance unto us in the performance of the duties of godliness, as well as in other duties of our own. And therefore so far forth as it is either of necessity for the present preservation of our health, or of necessity for the present furtherance and fitting of us unto the service of God, we may use it. But by this allowance, will some say, evil men will take liberty unto themselves under these pretences to profane the Sabbath by their sports. Answ. It may well be so, that they which stumble at Christ to their ruin; and they that wrist his word to their own condemnation; will also wrest this liberty to bring themselves into the bondage of sin: yet must not this let us, to give that allowance unto God's children which he hath left him in his word. But as for such as abuse their liberty, I admonish them in the fear of God, that they make not Gods commandments like chevril laces, to stretch them every way to their own bents and purposes. For if they do, I appeal unto the highest judge of all the earth, that they have no such liberty given them. And therefore if they take it, their blood be upon their own heads, if they bring themselves by their liberty to be the sons of bondage. But as for the children of God, I know they will and shall finish their salvation with fear and trembling. And thus we have seen how these works of recreations are also forbidden us upon the Sabbath.  
§. Sect. 2 The third sort of works which are here forbidden us, are our sports, which commonly we 
Pastimes unlawful upon the Sabbath.  call pastimes; which indeed though they be but recreations in their own nature, yet as wine by his long standing becometh vinegar; so do these sports and recreations by the excessive use, or rather abuse of them, become sinful: that is, when we use them not to make ourselves thereby fit to redeem time, which the Apostle requireth, but rather to spend time and vainly to pass it. And therefore if the former were unlawful which did after a sort build up a man; then how much more these that destroy a man, who by the excessive use of them is made unfit unto the performance of any duties? of which sort of pastimes are stageplays, cards and dice-playing upon the Sabbath; as also Bear-baitings, Cockpits, and such like. All which in particular to confute were infinite, the mystery of vanity is so large. Yet there is one above the rest, (which because it so much troubleth the ministery of the word, and because it hath gotten her a whorish forehead, so that though we have spit 7. times in her face, yet she blusheth not, but walketh like a daughter of Zion with a stretched out neck, and a wandering eye, mincing it, and making a tinkling with her feet as she goeth) me thinks I have named her already (it is wanton dancing); I can not choose but speak of it, the rather because she is degenerated so much from that manlike kind of activity, and nimbleness, into a nice and effeminace wantonness; as also because she seemeth now to get her a shelter and covering under the lap of David's garment: Did not David (say they) dance? True, but yet David did not thus dance as they now do. For first, it was in those times extraordinary, and not used, unless upon some great deliverance, as when the damsels met David and Saul in a dance, 1. Sam. 18. 6: or upon some great rejoicing, as at the bringing home of the Ark, 2. Sam. 6. But as for our dancing, there is nothing so common as it: no sooner can the fiddler sound, but strait we fall a frisking, as if we had never felt our feet before that day. Secondly, David danced before the Lord, 1. Sam. 6. 14. that is, to glorify him; we before our mates, with whom we seek to grace ourselves. Thirdly, David danced to abase and humble himself; I will yet (saith he) be more vile than thus, and low in mine own sight, 2. Sam. 6. 22. But we dance to advance and set forth ourselves. Lastly, David danced alone, as the manner amongst them was, the men by themselves, and the women by themselves, Exod. 15. 20. First Moses and the children of Israel sang and danced, vers. 1: then vers. 20. Miriam the Prophetess came forth with a timbrel in her hand, and all the women followed after her, with timbrels and dances, and they answered the men. And so 1. Sam. 18. 6. The women met Saul and David singing and dancing. But we dance promiscuously men and women together, nay good and bad together (if peradventure there be any good amongst them.) These differences than I see not how any man is able to make to agree: which if he cannot, he can no more justly allege his example to prove our wanton dancing by, than if he should bring the conjunction of man and woman in Paradise, to prove the conjunction of them in the stews lawful: and therefore if any shall draw any dart out of David's quiver, I doubt not but I shall be able to return the point upon himself; as Amos upon those that alleged David's example for the inventing of instruments of music to this purpose, alleging that they did it like David, or as David did: but though they held out David for a buckler in this case, yet it would not bear off the woe he pronounced against them, Amos 6. 5. Yea but, will they say, can I show any place in the Scripture where dancing is expressly forbidden? no more can they show me in the Scripture, where it is expressly forbidden a man should rob upon Salisbury plain: yet he which saith, Thou shalt not steal, doth consequently say, thou shalt not rob upon Salisbury plain. And when as the Prophet Amos saith, that for three and for four abominations God would not turn unto Damascus; he saith as much as if he had said for seven abominations; so when God forbiddeth wantonness, Rom. 13. 13. when he forbiddeth foolish, nay pleasant jesting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephe. 5. 4; doth he not then forbidden our wanton and pleasant dancing? You will say, dancing is not wantonness, though wantonness be in dancing. Be it so, because it pleaseth you thus to run between the bark and the rind; yet I perceive that the body is sick that hath such evils accompanying it, and I fear me when you shall seek to sunder dancing from evil (I speak of it as it is commonly used) you shall find them like thorns folded one in another, that will hardly be sundered. But be it so that dancing is but a thing indifferent; yet for my part I have always been of this mind in things indifferent, not to fetch the good or evil of them from their nature, but from the use or abuse of them. I know well it cannot be denied, but that wine is good in it own nature, but yet we give it not to one that is sick of a fever, not for that it is nought, but for that it agreeth not with the body so affected. It is no good standing for one that hath a giddy head upon a pinnacle, that is no fit place for such a one: Pleasure is not comely for a fool, Pro. 19 10; and ambitious men we say are not fit for honour, because after too much desire follows abuse; and a man that is very thirsty oftentimes drinketh till he be drunken: therefore in respect of the great desire that is in many of this, so far as they know no mean in it, on the use there followeth abuse, and they add drunkenness to thirst; as the Prophet speaketh: And this (as I take it) was the reason why God would not permit Lot to see the smoke of Sodom, because he delighted in the soil too much; which yet he granted unto Abraham, a man not so addicted thereunto. Young heads for the most part (which are the greatest dancers) are so unruly and wayward, by reason of the corruption wherewith they are warmed in their mother's wombs, as that they turn grace itself many times into wantonness; how much more will they turn this dalliance into further wantonness? A safer way therefore shall be to keep them and it asunder. For, cast a coal into flax, or a sparkle into tinder, or a burning match into gunpowder, bring fire into the wind, and you shall see how easily it burneth and bloweth up all. Now as the coal is unto the flax, a sparkle unto tinder, a match to powder, wind to the fire; so are these sports to their nature, which is as soon set on fire, as flax, or tinder, or gunpowder. It is therefore the rule which the Wise man giveth to such as are wanton given, Pro. 5. 8. that they come not near the door of an harlot. He speaketh, me thinks, as though the plague or some infection were in the house, which we use to avoid: I say not all that go unto them be nought; but yet let them take heed of the infection. And I think verily that these Sommer-houses and Maypoles may deserve more justly to have plague-bils written upon them, than any house that is infected with the plague: for the infection and plague of sin is greater in them than in these. Said he well that said, Have no fellowship with the unfruitful works of darkness? Ephes. 5. 21. By works of darkness he means the works of evil men, as appeareth vers. 8. Ye were once darkness. Now that it is a work of evil men, appeareth, in that the worst men for the most part most desire it, and that it is unfruitful (I mean as touching any fruit unto godliness) who seethe not, seeing no man is made the better, the wiser, the holier, or more religious thereby. No man is drawn thereby to reform any evil in himself, no corruption reproved, no sin abated, no repentance wrought, no fear: Seeing then no grapes grow on these thorns, nor figs upon these thistles; but that as the tree is, so is his fruit, and as his fruit is so is the tree: it followeth that as the Apostle willeth, we have no fellowship with these unfruitful works of darkness, but rather reprove them. Which we shall the sooner do, if we consider how disagreeing they are with the profession of a Christian, who is willed to be sober, to gird up the loins of his mind, Luk. 17. to crucify the flesh with the lusts thereof, Galath. 5. 24. to seek those things which are above, Coloss. 3. 2. All which, or any one, how doth a Christian practice in his wanton dancing? But were there no other reasons but this one, that it is offensive unto good men, and especially unto God's ministers; it ought to be left. For as the Apostle would never eat meat while the world stood, rather than he would offend his brother; so doubtless, had they the Apostles mind that use it, they would never dance whilst they live, rather than they would offend their brethren. Indeed were it a duty that were commanded, than they were to do it whosoever said to the contrary; and the offence was not given but taken, but being a thing indifferent, which we may do or not, we ought to leave it, in that our brethren are offended at it. And yet further to show the evils of dancing, I might allege the evil of the punishment that is oftentimes upon them. First in their bodies, by their unmeasurable toil, aches, surfeits, and so consequently deadly fevers; are engendered; in their souls, that whatsoever they have composed and ordered in the day or time before, they shall find it all troubled and out of course; in their goods, a thriftless and prodigal wasting and spending of them; as also loss of their time, that can never be recovered. If they think that I speak not the truth herein, let them no more but when they lie down upon their beds examine their own consciences, whether it he not so. As also oftentimes, the wrath of God lighting upon them in the midst of their sports. In a dance the daughters of Shilo were all deflowered, judg. 21. 21. In a dance the men of Siglag were all slain, 1. Sam. 30. 16. Whilst the Israelites danced about the calf, the wrath of God grew hot amongst them, Exod. 32. And job showeth how the wicked go to hell in a dance, job. 21. Is not all this sufficient to prove it evil▪ if not, yet it is certain that it hath an appearance of evil, and therefore we must abstain from it. For 1. Thess. 5. 22. the Apostle willeth us to abstain from all appearance of evil. But howsoever at other times it may be held (circumstances considered) an exercise not so evil: yet upon the Sabbath I will justify it to be a notable evil. First, because by this the rest is broken, as far forth as by any other labour. Secondly, the mind is distracted and lead away to pleasures, when as it should be wholly intent to God's worship. But they serve God (will some say) although they dance. Surely no more than they can go two ways at once, or indite a letter, and tell a tale: no more can they mind their pleasures and serve God too. It is Christ's rule, a man cannot serve God and riches, no more can he serve God and pleasures. Yet my soul weary in secret, to see, that whereas God hath appointed his Sabbath to be sanctified and kept holy, and his word then to be taught; this wantonness hath miserably encroached upon him, and taken his right, and part, and given it to sports and pastimes; to kiss and embracings, and wrung his righteous sceptre out of his hand, and given it unto Lords of Misrule, even so far forth, that now the striving is for these things. For this sin of wantonness hath set up a monarchy in the minds of men, and beginneth now to strive with God for his day: for when (say they) should we do these things if not upon the Sundays? But as for the preaching of the word, catechizing and instruction, these are but the lesser things of the law, they are but mint and cummin; but the great things of the Sabbath are their sports; though God requireth that his kingdom should first be sought, and that all other businesses and delights too, should be set aside for his service. And therefore as here he dispenseth with our works for a day, so 1. Cor. 7. 4. he dispenseth with the very duties of marriage itself for a time, that the married may give themselves to prayer: yea joel. 2. 15. he calleth the bride and the bridegroom out of their bed chamber, who though he would not have sundered the first year, for any affairs of war, yet they must come forth into the assembly: and doth he not then call us much more from these foolish vanities? Will he restrain the bride, and the bridegroom, from delighting one in another's love for a season, that his service may be performed? and will he then (think you) allow these foolish vanities upon the Sabbath? Of which I may say as jonah; They that wait upon them forsake their own mercy, jon. 2. 8. But you will say, all do not this. Tell not me what some do not, but tell me what the most part do: to prove a disease contagious, it is sufficient to show that many be infected by it, and in matters of peril what cometh often, not always to pass; though in this I dare say, it fareth as in a common plague, in which it is no wonder to see many die, but it is a wonder to see any escape the infection. For show me almost one that is a common dancer, that preferreth not his pleasure before God's service. Yea but, you will say, be it that dancing is evil, yet were not a man better to dance upon the Sabbath, than to do worse? Answ. First, I would know of such whether there be a necessity laid upon them to do nought? must they needs do this, or else will they do worse? Are they jeremies' Negroes that never will be washed white? And have they so accustomed themselves to do evil that they can do no good? jere. 13. 23. Secondly, if it be so, I would know of them because they will do bad, or else they will do worse; whether the Magistrate must therefore suffer them to do bad? were it not to give the way unto all sin and iniquity? But thirdly, how in this reasoning is goodness and badness tied by the tails like Sampsons' foxes, to work mischief withal? Better (do you say) to do this, than to do worse? Indeed I know that of evils some are worse than others; but for their degrees in goodness I think of them as of the fox's whelps, there is never a better: for there is never a good; but they be all nought. And therefore this thou mayst truly say, it is not so bad to do this, as to do worse: but this cannot justify the doing of either. Indeed we use to say of evils, the least must be chosen; but if the evils be sins, than I say of evils neither must be chosen. And therefore this is a foolish kind of reasoning to justify evil by worse; as whoredom by the stews. Tell me if a thief should set upon thee in the way, and should use this argument: Sir, it is better to rob you, than to kill you, and therefore give me your purse; wouldst thou be so sheepish, unless he brought club arguments to beat thee down with, to yield thy purse? or if thou didst let him have thy purse; might he not be hanged for all his Logic? But if this be a good kind of reasoning, I dare undertake to maintain and justify any sin in the world by that which is worse, the worst sin only excepted. But I am weary of turning this dung, and therefore I end.  
To come therefore unto a conclusion of this point, though dancing be not expressly in the Scripture forbidden; yet if wantonness be, if foolish iessing, if it be an unfruitful work of darkness, if not agreeing unto our Christian profession, if dangerous in regard of the corruption of our nature that is soon set on fire; if hurtful to our health, and to our wealth, a spending of our time, an offence to our brethren, an appearance of evil, a breach of the rest of the Sabbath, a distraction of the mind from holy duties, nay a fighter against holiness; then I pray you leave it and plead no more for it: for will a Christian plead Baal's case, even against the ministers of God? who have so often beaten your ears (I mistake) the air with these arguments that I have now alleged against it, who although they have been heretofore unto you as Physicians of no value, prescribe what they will, yet you will do what you list; and you have snuffed in these words as the wild ass doth the air, that will not be taken; for who can turn her back? jere. 2. 24. Yet my comfort is that there are twelve hours in the day, and though you cannot be taken in the first, yet you may in the last hour, which I now come unto you in, and that at least for all your wildness, yet you may be taken in your month, ibid. that is, when you shall find God's hand heavy upon you. And then I pray you at least think upon it, as joseph's brethren, when they were in misery, remembered that they had sinned against their brother, and there thought that that trouble came upon them. For they said one to another, We have sinned against our brother, in that we saw the anguish of his soul, when he besought us and we would not hear him, therefore is this trouble come upon us, Gen. 42. So should you say, we have sinned against God in breaking his Sabbath; and when we saw his ministers in anguish of their souls, beseeching us that we would not break his Sabbath, we would not hear them, and therefore is this trouble come upon us. For even for breaking of the Sabbath in this manner, doth God often plague you. And this much of pastimes, and especially that dancing is unlawful upon the Sabbath.  
§. Sect. 3 Now as I have showed hitherunto how the Sabbath is broken, by doing upon it either the 
The Sabbath must not be broken by our words.  works of our ordinary vocation, or else the works of pleasures; so let us now see how the Sabbath is broken by our words: for our tongues also are bound unto the good behaviour upon this day, that they speak not a vain word. And good reason it should be so: for when as all the other commandments take order for the tongue; as the first forbiddeth Atheism; the second, making mention of our Idols; the third, blasphemy; the fifth, cursing of parents; the sixth, brawling; the seventh, wanton speech; the eighth, deceitful speech; the ninth, false speech, &c: may it be thought that this commandment only giveth the rains unto the tongue? or may it be thought that when the Lord giveth a quietus est unto all the members, as to the hand, and foot, yea to the whole body, that it rest upon the Sabbath, that it giveth liberty to the tongue, which hath more need to be restrained than any of the rest; because it is an unruly evil, and therefore cannot be ruled unless he charm it; and full of deadly poison, and therefore cannot be emptied unless he purge it, jam. 3. The Psalmist maketh as it were a proclamation after a man that desireth to live and see good days. Then as if some man had answered him, that do I, he presently directeth him what he shall do; Keep thy tongue from evil, saith he, Psal. 34. And that which here he teacheth others, Psal. 39 he resolveth to practise himself, namely, to keep his tongue, and to hold it back as it were with a bridle: and lest he should not be able to curb the unruly beast, he prays God to help him; Keep the door of my lips, saith he, Psal. 141. 3. And it hath indeed great need to be kept; for death and life are in the power of the tongue, Prou. 18. 21. But as it must be kept in all the commandments, so above all in this commandment: because in any one vain or sinful speech upon the Sabbath, we sin twice: first, against the commandment that forbids that sin: secondly, in that it is a breach of the holiness of the Sabbath. Therefore Esay, the best expounder of this law, when he showeth wherein this commandment is broken, among other things forbiddeth a man the speaking of a vaineword, Isai. 58. 13.  
And therefore here are first condemned all such worldly men, who although upon the Sabbath they will not for shame be seen to work, yet they make it an ordinary day of accounts and reckonings with their workmen, and to direct them what they shall do the next week; are there not six days allowed for men to do these things in? and yet must God's day be made a day of our accounts?  
Under the like condemnation also come all those that upon the Sabbath talk of nothing but their pleasures and sports, that rehearse and tell nothing but gossip's tales, and news, that love to have their tongues to run through the world, and to be meddling in other men's matters; if any question shall be put as concerning religion, they grow as mute as fishes. But let these men and women know, there is a time when they shall answer for every idle word, especially for those that they shall thus vainly babble forth upon the Sabbath. And so much touching the outward breach of the Sabbath.  
But yet here is not all for a man to cease from 
§. Sect. 4.  these outward works, for these concern the very beasts as well as man: we must therefore consider that as a man doth consist of two parts, a body and a soul; so God hath a regard unto them both: and as he requires of the body an external rest, that no labour may hinder holiness; so he requires of the soul, an internal rest from all sin, and that rest indeed is proper to man; and it is to rest from the works of the flesh, which Esay. 58. 13. are also called our ways or works, and these are properly and indeed servile; and the worst kind of servile works of all others. And therefore as other thy works are here forbidden which are servile, because they hinder holiness; so these kind of servile works above all others are forbidden, because they not only hinder holiness, but are opposite unto it, so far forth as he which is subject unto them is free from holiness, Rom. 6. 20. Against these therefore it is that Esay so bitterly inveigheth; I cannot abide your Sabbaths, etc. Esai. 1. 13. But why so? vers. 15. he giveth a reason; for your hands are full of blood. And Esai. 58. when they come unto him in hypocrisy, and seemed to find fault with God that he would not accept their fast, which had the nature of a Sabbath, and as appeareth in the end of the chapter is called his holy day: God yieldeth them a reason why he did not accept it; Behold (saith he) ye fast to strife and unto debate, to smite with the fist of wickedness, vers. 4. Having thus showed their fast, than he rates them for it: vers. 5. Is it such a fast (saith he) that I have chosen, that a man should afflict his soul for a day? call ye this a fast or an acceptable day unto the Lord? etc. And having thus rated them, than he shows them what a true fast is; to lose the bands of wickedness, to take off the heavy burdens, to take away the yoke, and putting forth of the finger (understand, to any evil work) and wicked speaking; if any man do these things, he keeps a true rest. I know well this rest from our sins must be kept in the whole course of our lives; yet upon the Sabbath above all we must take heed that sin enter not upon us, because it is opposite unto the sanctity thereof.  
§. Sect. 5 And as we must have a special care of committing any sin, because that is truly servile; so must we take heed that we do not make the duties of holiness servile also, by not regarding the manner of doing them, which is, that they be done in faith, and in obedience to God's commandment. For if we shall do these works to that end that we may merit by the doing of them, either the favour of God, or man; then they become servile works also, and we have our reward. Or if we do them in hypocrisy, the manner of doing them aright not observed, than God regardeth them not. For he that in this manner killeth an ox, is as if he slew a man, and he that sacrificeth a sheep, as if he cut off a dogs head, his oblation is as swine's blood, and his incense as the blessing of an Idol, Esai. 66. 3. And therefore Matth. 7. Christ calleth such workers of iniquity, because though they did good works, for they prophesied and cast out devils: yet they did them not well, but in hypocrisy: for God doth not only require at a man's hands that he do good, but also that he do it well: for, if thou dost well (saith God to Cain) shall it not be accepted? He doth not say, if thou dost good it shall be accepted; but if thou dost well, to show that good things must be well done. And that he meaneth so, appeareth in that which he presently addeth. But if thou dost not well (saith he) sin lieth at the door: thereby putting it out of doubt, that if a good thing be not well done, it is sin; and in regard hereof it is that Esai. chap. 58. reckoneth the hypocrite a Sabbath-breaker, though he did humble himself by fasting, etc. And therefore let the hypocrite and popish meritmonger be well assured, that though they dig deep to cover their sins, and dissemble deeply with God at the Church; yet let them be well assured I say, that their own sin will find them out, Num. 32. 23. and that it will wait and tarry them like their dogs at the door, yea and will hunt them and never leave them, until it have brought them unto destruction, if they learn not to serve the Lord aright.  
And lastly, as the soul must keep this Sabbath or rest from sin upon this day especially; so must we look also that our minds and thoughts be not carried away with the meditation of worldly matters. For God requireth not only thy body, but thy soul, yea thy very thoughts, Luk. 10. 27. And howsoever upon the week it be lawful for thee to ponder these things, yet upon the Sabbath thou must not think thine own will, Esai. 58. 13. A man must not therefore busy his head upon the Sabbath about his worldly business, nor about the effecting of his delights in the week following; but he must be wholly as it were another man from that which he was in the week before; and he must upon the Sabbath let fall the care of these earthly things, as Elias did his mantle, when he was rapt up into heaven.  
To conclude therefore this point of the rest, whosoever upon the Sabbath doth no servile work of his ordinary vocation, neither in his house at home, nor in the city, nor in the fields abroad, nor at sea (saving only such as are of necessity to be done, or are for the performance of God's worship commanded, or else warranted by his extraordinary command) and also forbeareth all recreations, sports, plays, or pastimes, keeping his tongue from vain words, and his heart from wickedness and worldly cares, he truly and in deed keepeth the rest of the Sabbath. And this much touching the first duty required in the observation of the Sabbath, which is to rest.   

CHAP. FOUR  
The rest of the Sabbath must be sanctified, Sect. 1. What it is to sanctify a thing, Sect. 2. The duties of the Sabbath are public, private, or mixed, Sect. 3. On the Sabbath there must be a public assembly, Sect. 4. How we are to behave ourselves in it, Sect. 5. The public duties are, preaching and hearing, Sect. 6. Administering and partaking the Sacrament, Sect. 7. Execution of discipline, Sect. 8.  
§. Sect. 1 THat rest is here commanded we have already seen: but that is not all, this 
The rest of the Sabbath must be sanctified.  rest must be sanctified. For it is not enough for us to forbear our works and so to keep it idly, but we must rest to keep it holily: therefore it is called a holy Sabbath, and a holy rest: and here remember to keep holy the rest. It is true that the first thing that is here commanded is rest: but it is not the principal thing. Rest is but the husk, but sanctification is the almond; rest is but the shadow, but sanctification is the body; rest is but the means, but sanctification is the end; and if we do but cease from our labours, and do no good, it is nothing but the ox's Sabbath; if we come to Church for nothing but to sleep, that is Eutychus Sabbath; if we cease from our labours and follow riotousness, that is worse, that is the golden calses Sabbath; they sat down to eat and drink, and rose up to play, Exo. 32; or if we keep it only upon constraint, that is the Prince's Sabbath and not Gods. Lament. 1. 7. it is said that the enemies of the Church of God seeing their Sabbaths', they laughed at them, how justly I know not; but this I am sure, if the devil see us keep such Sabbaths he will laugh at them: but the Lord will say, Go your ways I know you not, nor your Sabbaths: and, Who required these Sabbaths at your hands? Esai. 1. 12, 13. It behoveth us therefore to do that which he exhorteth us unto in so many places of the Scripture, namely to sanctify his Sabbath.  
§. Sect. 2 But here I know it will be demanded; how is this day sanctified, seeing all days are alike, and 
What it is to sanctify a thing.  one hath no more holiness than another, in themselves? The bread and the wine in the Lord's Supper have no more holiness in them, of themselves, than other bread and wine; the water in Baptism is in itself but as other water: the trees in Paradise, of life, and of the knowledge of good and evil, in themselves were but as other trees; what is it then that maketh them holier? namely this, that they are put apart from other things unto a holy use; and so are the bread and wine holy in the Lord's Supper: so is the water in Baptism; so were the trees in Paradise; so were the Priests holy; so were their garments holy; so was the Temple holy; and so is this day holy.  
But this way the day is rather said to be holy, in regard of the institution which is from God, who hath only power thus to sanctify; but there is another holiness which is in the observation, and in that respect we are said to keep it holy. The manner of which sanctification the Prophet Esay expresseth thus: If thou turn away thy foot from the Sabbath from doing thy will upon mine holy day, and call the Sabbath a delight to consecrate it as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word, then shalt thou delight in the Lord, etc. Esai. 58. 13. In all which words he doth nothing else but set down the keeping of the Sabbath. And first, to show the rest of this day, he calls it a Sabbath. Secondly, to show it must be sanctified, he calleth it his holy day. Now as touching the rest of this day, first he requireth a bodily rest of thee, to turn away thy foot from it, that thou break it not, viz. by any bodily labour. Secondly, he requireth a spiritual rest from sin also, thou must not do thine own will upon it. Having thus showed the rest, than he showeth the sanctification of this rest. First, it must be called a delight: so that we must take comfort in the approaching of it, and our hearts must leap within us, as the babe did in Elizabeth at the approaching of Mary. For this is the day of our provision; this is the market of the soul, wherein we must furnish ourselves of that spiritual Manna, the food of our souls, in the strength of which we must walk all the week following, as Elias did after his refection by the Angel. Secondly, it must not be our delight, as some delight in that day to spend it on their lusts; but it must be a delight to consecrate it; and that not unto our Whitsun Lords, and Ladies; unto our groves, and hill-altars, unto our May-bowers, and shreenes of pleasure; not unto our theatres to gaze in, nor unto our fields to walk in; but it must be consecrated as glorious unto the Lord. And therefore as Hanna desired her son that she might offer him up unto the Lord, 1. Sam. 1: so must we this day that we may consecrate it unto the Lord. Lastly, because the nature and property of things consecrate unto the Lord is, that they may not be other ways employed than unto his honour and use; therefore he addeth, that thou shalt honour him upon this day, to serve him, and to give worship unto his name: and that we may the more safely keep it, he shows how we break it. For danger is not well avoided, unless it be foreseen, and known; he setteth down therefore three things, which must be looked unto that we break not his Sabbath, our works, our thoughts, and words: and first, for our works, we must not do them; not doing (saith he) thine own ways. Secondly, for our thoughts we must not think them: thought is not free, neither are our tongues our own; for we must not speak a vain word. So then to conclude, will you know who keepeth holy the Sabbath; Esay telleth you, he that keeps the rest of this day, that keeps it as the Lords holy day, that calls it his delight, that consecrateth it as glorious unto the Lord, that doth not his own ways, that thinketh not his own thoughts, that speaketh not a vain word; he is the man that keepeth the Lord's Sabbath, and he it is whom the Lord will honour and make to mount upon the high places of the earth, and heaven also.  
§. Sect. 3 Hitherto hath the Prophet given unto us the true pattern of a Sabbath, which every Christian is bound to observe, as being both the sum of this, and the same with this precept of the Sabbath which we have in hand, the keeping of which holy consisteth in the performance of the duties of holiness; which are of three sorts, public, private, or mixed: of all which we will severally speak, and first of the public. And because these duties cannot be well performed without the helps and means conducing thereunto, we will therefore first show the things required to the performance of these public duties, which are in this precept commanded, as well as the duties themselves; and they be these four: First, that we assemble ourselves; for there can be no public exercise without a public assembly. Secondly, that the assembly must be timely. Thirdly, our demeanour whilst we be in the assembly. And four, our continuance in the assembly.  
§. Sect. 4 And first, that upon the Sabbath day there ought to be an assembly, is more evident than 
We must upon the Sabbath be assembled together wi●h the congregation.  can be denied, the word sounding it with shriller trumpet, than that wherewith the congregation was wont to be assembled every Sabbath day, and new Moon, Num. 10. 10. For God himself requireth, Levit. 23. 3, that there be upon that day an holy convocation. And Luk. 4. 16, we see it was their practice this day to assemble, and to that end they had houses built them which were called Synagogues, borrowing their names from their assembling in them. And Paul showeth that at Antiochia he found the whole city assembled upon the Sabbath, Act. 13. 43▪ 44: which assembly, Psal. 110. ver. 3, is called God's army, God as it were taking a muster of them there: and as this was in the time of the law solemnly assembled, so was it in the Gospel; when though the ceremonies of the law were done away, and the Sabbath changed into the first day of the week, yet they retained their manner of assembling as a moral duty to be kept for ever. Of which meeting there is not only mention made, 1. Cor. 11. 17, 18, but also the time set down, every first day of the week, 1. Cor. 16. 1. Then, if this assembly be commanded of God, practised by Christ, and the faithful also in the time of the law, and since the law most religiously observed; I marvel with what face these timeserving, and place-seruing Papists, and these statute-protestants (I may say Atheists well enough: for they are without God in this present world, being without his worship) will stand up before God to answer, whose feet seldom or never tread in the Lords courts, or wear the thresholds of his Sanctuary: but only when the law binds them thereunto. It was David's desire when he was banished, and that above all things he did desire, Psal. 27, that he might dwell in the house of the Lord for ever. And Psal. 87. when he showeth it no● his desire longing as of women, but even fainting as of the hungry soul, or chased Hart, that is falling for thirst: yea he thinketh the sparrow in better case than himself, that might lay his young near the Lords altar. The jews came early unto jerusalem, though dwelling in the uttermost lists and bounds of the land. The Queen of Sheba came out of her own country, to hear the wisdom of Solomon; yea the beasts came to the Ark to be saved, but these will not come to the Church to be saved. It was well wished of good Master Latimer that men would come to the Church, though it were but to sleep, for these he thought happily might be caught napping: but these men will not do so much. Well, let them know that as Saul marked David's place when he was absent, 1. Sam. 20. 27: so will God much more mark their empty seats, and solitary pews when they are absent. But they that are so cold when God and Prince require their presence; what would they do, think you, if the line of France should be stretched over our land▪ when men should be killed with Bibles in their hands, and their blood should be sprinkled about the seats they sit on. Well, I desire not to be ominous; but if it should come so to pass (which God forbidden) how easily would they conclude, as that evil messenger, 2. King. 6. 33. cometh not this evil of the Lord, and do we wait on him any longer?  
Though neither yet is this sufficient for them 
We must come timely to the church.  that they come, but that their coming be timely, that they may prevent the preacher, as Cornelius and his kinsmen did Peter, Act. 10. 33. Now we are all here present before God, to hear all things that are commanded thee of God; and that they might stay as the cripple waited for the moving of the waters at the pool of Bethesda: considering that God hath promised, that they that seek him early shall find him, Prou. 8. And that it is a note or a mark of true Christians, that they come willingly at the time of the assembling, Psalm. 110. 3: which if they did, they would as timely come unto it, as any should make haste to see a show, or to come to a good market. But let them know that are late comers, that as they come, so they shall speed: and as they do Gods work to holiness, so they shall find comfort to holiness.  
The next thing is, how we ought to demean our 
§. Sect. 5.  selves when we be assembled, which consisteth in these three things, reverence, attention, and consideration. 
Reverence, attention and consideration required in hearing.  Reverence in regard of the majesty before whom we stand; attention in regard of the thing which we hear; and consideration in respect of ourselves, whom those things so much concern. All which 3. things are taught Eccl. 4. 17. When thou interest into the house of the Lord, take heed unto both thy feet; there is reverence. Secondly, Be more near to hear, than to offer the sacrifice of fools; there is attention. Thirdly, Be not rash with thy mouth; there is consideration. All which if they will not prevail, yet hear the reason; God is in the heavens, but thou art on the earth: thou a base silly weak worm of the earth, standest before the greatest majesty, which the world is not able to comprehend. This should make thee to fear and quake, as it did jacob at Bethel, that is, at the house of the Lord, if thou didst consider. How fearful is the place? saith jacob. Surely it is none other but the house of God, and this is the gate of heaven. This (I say) if thou didst consider, would make thee to be ready as Cornelius, to hear whatsoever is commanded thee of God. But it befalleth to the most part of men as it befell to jacob while he slept; The Lord was there, but he was not aware, Genes. 28. So the Lord is there, but they witted it not: they stand gazing about the Church, as if they should be asked that question when they come home, What went you to the Church to see? and not what to hear: their eyes are on every one, save on the teacher, on whom they should be fastened, as the peoples were on Christ, Luk. 4. 16: but as for the Preachers, though they sit before them, yet as Phineas wife they neither ask nor regard, though they speak comfortably unto them. But do these men think that God is present? that they stand before his Angels? Surely they witted it not; if they did, they would not do it. Neither would others so sound sleep, as though the Preacher came to make their funeral sermon, if they witted that God were there; lest in his wrath he should make them sleep their last, and should make them fall down dead in the place, as he did Eutychus, for their profanation of his Sabbath, Act. 20.  
The next and last point is our continuance, 
We must not departed before the public exercise be ended.  which the Prince himself is bound unto. For the Prince shall be in the midst of them, he shall go in when they go in, and when they go forth, they shall go forth together, Ezek. 46. 10. Neither yet was this a duty other than became a King to do; which made David desire to be a doorkeeper in the house of the Lord. Now a doorkeeper is first in, and last out. Such a one (saith David) would I be in God's house. Neither was David alone in it, but the people. When Zachary saw a vision in the Temple, though he stayed long, yet they waited for him, Luk. 1. 24. they would not departed without the blessing, which the Priest was to pronounce, Numb. 6. 24. We see in the Court great men will not departed without the Princes leave; but out of God's court every whistle of pleasure is sufficient to call us away: and it fareth with the Preacher oftentimes while he is in the pulpit, as with Christ while he wrote with his singer on the ground; they go out one by one, till he be left alone: especially if he chance a little to sting them (as indeed if he preach well his words be like goads, Eccl. 12. 11.) then up they start as if their seat had been shaken under them, and away they fling as if the stout had taken them. One moves this question, what should be the cause a man should talk so long about worldly matters and never be weary; but in matters of godliness should so soon give over? As for example, let a man read a story he will sit up all night to read it; and we can sit a whole afternoon and talk of nothing but of worldly matters, and never complain of being weary: so can we spend whole days and nights at cards and dice and never give over: But come we unto matters of religion, come we unto a sermon, go we to prayer; good Lord what a business is there to keep open our eyes one hour, it is even the very time of tediousness unto us; and we think of such a time as those in Amos of the new Moon, Amos 8, which was the first day of every month: which they accounted as a whole month, When will the new Moon be gone, say they; as if the day had been unto them so long as a whole month. What is the reason of this? Surely Satan knoweth well that if he let us alone in these things, down goeth his kingdom; therefore he setteth upon us as soon as may be, and our corruption, which unto good is less than a will, but unto evil more than a will, presently like a traitor giveth over any longer to resist. Now to stay us against these temptations, let us bethink ourselves when we are assailed by them, as Peter; Lord whither shall we go? thou hast the words of eternal life; and promise as David to go into the house of the Lord, and that our feet shall stand in his gates, Psal. 122. 2. yea that we will dwell in the house of the Lord all the days of our lives, Psal. 27. 4. And this if we did once set down with ourselves, we should not so soon be weary of these things. And this much touching these helps and means conducing to the keeping of the Sabbath in public.  
§. Sect. 6 Now it remaineth that we entreat of the public duties themselves, which are three: the first whereof is the preaching and public reading 
The word must be preached upon the Sabbath.  of the word, being sanctified by the public prayers of the Church. The second, the administration of the Sacraments. And the third, discipline: of all which in order. And first, that the word is to be preached upon the Sabbath is evident, Act. 15. 21. in that Moses had of old time in every city those that preached him, seeing he is read every Sabbath in the Synagogue. For it was their manner after they had read it to give the sense, and cause the people to understand the reading, Nehe. 8. 8. And at Antiochia after the lecture of the Law and the Prophets, the Rulers of the Synagogue requested Paul and Barnabas to preach, Act. 13. 15. If ye have any word of exhortation for the people, say on. And after they had taught the jews, the Gentiles requested them to preach the same things the next Sabbath, which they did, vers. 44. Yea and this Christ did ordinarily, for it was his custom, Luk. 4. 16. Neither was it ordinary amongst the jews only, but at Troas the first day of the week (which is our Sabbath) they came together, and Paul preached unto them, Act. 20. 7. And good reason that it should be so: for if the word be the seed of regeneration whereby we are begotten again, and we cannot enter unless we be borne again, joh. 3; how can we be without it? If it be that milk whereby we are fed; how can we grow without it? 1. Pet. 2. 2. It is a question that yet in the memory of man was never assoiled, how a man might be saved without the preaching of the word. For, how can we believe in him of whom we have not heard? and how can we hear without a preacher? Rom. 10. 14. And therefore let them that hold faith and deny preaching, answer the Apostle, and I will lay my hand upon my mouth, and plead no more for preaching: otherwise I cannot but hold it the ordinary means unto salvation; yea and such a one, as that the world (though it count preaching foolishness) cannot be saved without it, 1. Cor. 1. 12. Indeed some say, is not reading of the Scriptures and Homilies as good as preaching? Indeed they are good we deny not, and a good means also to salvation; yet not matchable with the word preached: which if they might be thought so in the judgement of men, yet must we not appoint God means by which he shall save us. But you will say, the word may be preached at some other time. I grant it; but then much more on the Sabbath, the day being set apart thereunto, and his blessing being most upon his own ordinance; we ought most to expect it upon that day.  
But as by this it appeareth that the Minister is bound to teach, so on the Sabbath the people are 
The people are bound to hear the word upon the Sabbath.  bound to hear. For he that saith, the Priest's lips should preserve knowledge; saith also that the people must seek the law at his mouth, Mal. 2. Yea the King himself is bound thereunto, although the distractions of his affairs might seem to let him. And therefore away with these excuses; It is too far, it is too soon, it is too late, it is too cold, it is too hot; every excuse will easily let us; and we can better away with it to sit at cards on the Sabbath by a hot fire, than to sit at a Sermon with God in a cold church. Tush, it is enough to serve God in the forenoon; but to serve him again in the afternoon is too much: though in the law the sacrifices were doubled that day, Num. 28. yet now to go twice to the service and sermon is too much holiness. But whilst we will not be too holy, we are grossly foolish and profane, keeping back half, as Ananias, when God requires the whole.  
Yea but the world was never so bad as since 
Objections removed.  there was so much preaching, and there are none so bad as they that run after sermons. Indeed these are the voices of them that have sold themselves to work wickedness: and it is no marvel to hear them disclaim preaching; for they whose eyes are sore cry out against the light; yet is there no fault in the light, but their eyes be bad: so is it with these men, they are evil themselves, but the word is good, Esay 49. 8. And therefore they cry out against it, because as the light it maketh all things manifest; and therefore it is as welcome amongst them, as a torch is amongst a company of the eves, which they willingly labour to put out, lest their dealings should be espied; so true is that which our Saviour saith; Every one that evil doth hateth the light, neither cometh to the light, lest their deeds should be reproved, joh. 3. 20. And this is the cause why the Papists, and the Atheists are so much against the word; because it maketh their dealings to be seen: therefore they put out the light, that they may sin the more greedily in the dark. Secondly, I answer as the Apostle reasoneth; What if sin shall take an occasion by the law to be more sinful; shall we therefore blame the law? God forbidden. So, if iniquity hath never been so rife, as now it is in the rifeness of the Gospel; shall we lay the fault upon the Gospel? we may not do it, no more than the Apostle might upon the law; for it is most certain, the word is as a light unto our feet, and it showeth us what is the will of our Master. Now whether think you is more likely to stumble, he that seethe, or he that is blind? and whether is likelier to do his master's business, he that knows his will, or he that is ignorant of it. Thirdly, I see not how it may come to pass that men should be the worse for preaching. For doth the preacher teach it? or doth he not cry out against sin, against adultery, oaths, Sabbath-breaking, oppression, and such like? These cockle and weeds are none of their planting: they sow good seed, faith in Christ, repentance from dead works, etc. But will you know how this cometh to pass? look Matth. 13. 28. The envious man hath done it; the jesuite hath done it; the Papist hath done it; the Atheist hath done it; the Devil the father of them all hath done it: for this is their cockle and darnel that they have sown amongst the wheat; and these are they that make men twofold more the children of hell than they were before. Lastly, as for those that truly embrace the Gospel, howsoever they may and do a thousand times condemn themselves of sin before the Lord, and go mourning and hanging down their heads that it is so; yet they may easily compare with these Blackamoor's, these Papists, and Atheists, that have nothing white besides their teeth. And therefore I conclude with Solomon, Eccl. 7. 12. Say not that former times are better than these, for than thou dost not wisely. Inquire, for it is certain that sin was as rife heretofore as now; but not so much seen: for than they lived in blindness and ignorance, whereas now they live in the sunshine of the Gospel. Now, let a man come into a house at midnight, he seethe nothing out of order: but let him come in at midday, he shall espy many faults. So in the time of Popery, we lived in darkness, even as gross as that of Egypt, we could not then (as we say) see the wood for trees, nor know sin for sin: all almost was venial, or rather commendable, (for the Mass an abominable Idol was counted the highest point of religion:) but now the Sun is risen, we see things to be as they are: and therefore howsoever they blame preaching; yet must we lay hold upon it, as the light that must guide us through this world full of dangers.  
But, will some say, we have not the word preached where we are. The more is the pity: but what shall we do in the mean time? we must do as beggars, we must seek it, the law cannot restrain them but they will beg rather than they will starve. Or else as it was said of the people of God in the famine, that they sighed and sought their bread, and gave their pleasant things for meat, Lament. 1. So must you, the soul being more worth than the body; ye must do so much for the soul at least, as ye would for the body. Give then your pleasant things for meat. How many Ministers stand idle, I say not in the market place, but in the Universities, that no man hath hired; send for them, show yourselves christians, honour God with your riches, Prou. 3. 9 let him have the first fruits of your increase. The Israelites for their Calf plucked off their earrings and frontiles; and Michah hired a Levite for his Teraphim at his own charge. And shall these Idolaters rise in judgement to condemn you? But the cost would be great. But if it were a greater matter, were it to have thy fourth, against thy neighbour thou wouldst bestow it; and wilt thou not bestow so much to do him good? no, nor thyself neither? Out upon that money and that treasure that shall lie and rust by thee, when thou shouldest dispend it to the advantage of thy soul; the rust of it shall bear witness against thee in the day of vengeance; and then what will it advantage thee to have a fat purse, and a lean soul? Buy therefore (now whilst thou mayst) the truth, but sell it not; buy the field where the treasure is. The good Merchant will do so; be thou therefore the good Merchant, thou canst be no loser by it: and therefore buy it. And this much touching the first public duty, namely the preaching and hearing of the word.  
§. Sect. 7 The second public exercise of the Sabbath, is the right and due administration and receiving 
The administration of the Sacraments a duty of the Sabbath.  of the Sacraments, which being part of the Ministers duty, Matth. 28. 20, is to have a place in the Sabbath: and therefore when Paul preached at Troas, they broke bread also. Yea and this is so set down that it is made the end of their coming together; namely, to break bread, Act. 20. 7. And 1. Cor. 11. 18. Paul reproving their faults in their public assemblies hath these words: When therefore ye come together into one place, this is not to eat the Lords Supper. And hereupon doth the Church define a Sacrament to be a public action. And in the primitive Church it was usually delivered upon the Sabbath; therefore it was called dies panis. In regard of this no complaint can sufficiently bewail the backwardness of this age whereinto we are fallen, that some scarce once in a whole jubilee of Sabbaths; nay if law had not provided to the contrary, scarce once in a whole jubilee of years would be partakers of the Sacrament: which we see evidently in that they come no oftener unto the Lord's table, than they are compelled. Moses was like to have been slain for the neglect of circumcision. What shall we think the neglect of this will bring upon us? And if unworthy taking make us liable unto judgement. 1. Corinth. 11; what shall we think of this not taking at all? When Christ talked with the jews of a bread from heaven, every man would have it, joh. 6. 34. This is so, and yet no man calleth for it, though the price be unvaluable, and the virtue no less than the communion of the body and blood of Christ. And if the very hem of his garment had virtue to heal uncurable diseases; how much more shall this his body heal us, if we be truly partakers of it? But surely for such as take it only by constraint and compulsion, well they may find the clothes where Christ his body was, but not his body. And because they receive it not worthily, and with comfort, but of constraint, therefore in steed of a seal of his mercy, they may receive a pledge of his wrath. And so much for the second duty.  
§. Sect. 8 The third public duty, is the administration of discipline, admonition, reprehension, excommunication, 
The execution of discipline a duty of the Sabbath.  etc. A public work also of the Sabbath to look unto the manners of men, to admonish them that are unruly, 1. Thess. 5. and to deliver the obstinate sinner unto Satan, that his soul may be saved. And this the Apostle showeth also to be a work of the Sabbath, 1. Cor. 5. 5. where he willeth them that when they were gathered together in the name of the Lord jesus, they should deliver over the incestuous person unto Satan. Now their assembly was upon the Sabbath, as before hath been showed: and therefore that should then also be done as a work of the Sabbath.   

CHAP. V.  
Of mixed duties, Sect. 1. Namely prayer, Sect. 2. Reading the Scriptures, Sect. 3. Singing Psalms, Sect. 4 catechizing, Sect. 5. And showing mercy, Sect. 6.  
§. Sect. 1 THE next duties that follow to be handled are, such as are mixed: of which sort are prayer, thanksgiving, singing of Psalms, catechizing, alms, etc. which I term mixed, because they are such as may be done in public or in private: which also are to be performed upon the Sabbath, as they shall be best fitting with the time and place. Now, many men when they have been at Church, they think they may do all the rest of the day what they list; As the harlot when she had paid her vows, she thought she might play the harlot, Prou. 7. So do many, they serve God in the forenoon, and the flesh and the devil in the afternoon. But they must know that God doth require the whole day to be spent in holy duties. And therefore as thou mayst in no part of the day break the rest by labour; so much less mayst thou break the holiness: for God commandeth the one aswell as the other; holiness aswell as rest: nay rest should not have been commanded, but for holiness. And therefore as I have showed before it was a sin to break the rest, so is it much more to break the Sabbath, by omitting the duties of holiness. Indeed thou art not tied to spend the whole day in the public exercises before mentioned, neither were the jews: for they had but their sacrifice evening and morning, Numb. 28. and prayers with their sacrifice, as appeareth Luk. 1. 10, in that the people prayed whilst the incense was a burning. Then they had a lecture of the Law and Prophets, Act. 13. 15: after that preaching. For when they had read the Law, they gave the sense thereof, and caused the people to understand the reading, Nehem. 8. 8; and then thanksgiving. All which continued not the whole day, but the congregation was dismissed at midday, Nehem. 8. 10. 12. And they returned at three of the clock: at what time Peter and john went up to pray; which is called the ninth hour, answering unto our third, at what time also was the evening sacrifice. But yet the interim, before, betwixt, and after, was spent either in private exercises of godliness, or else in these which are both private and public; which are therefore noted and observed in the practice of the Church, that we might draw them also into imitation: which being at other times of the week to be done, so much more were they on the Sabbath: and the exercises of religion being upon that day doubled, Numb. 28; why should God be now less served under the Gospel, than he was under the Law?  
§. Sect. 2 To come therefore unto these duties which we call mixed; first of prayer. Which that it is an exercise 
The mixed duties are, first Prayer.  of the Sabbath, is evident in that his house is called the house of prayer, joh. 2. and the word cannot be without it. Therefore Neh. 8. Ezra before he preached praised God. And though Christ would have us to pray in private, Matth. 6. yet God requireth the same to be done also in the assemblies, Psal. 107. 32: and that not alone by the teacher; as David in the midst of the congregation would praise the Lord, when he did declare his name, Psal. 22. 22. but by the people also. Therefore when Zachary was burning of incense within, the people were in prayer without, Luk. 1. 10: which as it must be done in the morning; so also at night. For David would have his prayer as the incense, which was the first thing the Priest did when he came into the Temple: and the lifting up of his hands as the evening sacrifice, Psal. 142. which was on the Sabbath at night offered: so must our prayers be. It maketh me the more to marvel at some kind of men that think if they have been at service (as they call it) in the forenoon, that God is beholding unto them for that; and that they are not bound to return again in the afternoon: but that they consecrate unto some pastimes, as though they had been at Church in the morning to ask God leave to go to play in the afternoon. Now as this is a public exercise of the Sabbath, and must go before and after the word, so also at other times; or else why are we commanded to pray continually? 1. Thess. 5. 17. and in all things to give thanks. Yea God, to show how well he likes it, compares it to incense. And lest we should plead ignorance, that we know not how to pray, he giveth us his spirit to help our infirmities, Rom. 8. yea and promiseth that his ears shall stand open whensoever we pray, Psal. 34. 15. This then maketh against those that on the Sabbath, or else never pray. But let such know, that it is a certain token unto them that they are wicked men. For David going about to describe wicked men, giveth this as a special mark of them, they call not upon the Lord, Psal. 14. 4. Secondly, it stirreth us up to perform this duty, especially seeing Christ requires it: Cant. 8. 13. My love let me hear thy voice. And so much for prayer.  
§. Sect. 3 The second exercise that is both private and public is the reading of the Scriptures: which 
2. Reading of the scriptures.  appeareth in that Christ willeth us to search the Scriptures: and Matth. 12. Have you not read in the law? as though we were bound to read it. And in very truth the King himself is bound to do it, Deut. 17. 19 Which we will yet do so much the sooner, if we consider that he is blessed that readeth, etc. Reu. 1. 2. Which reasons lead the Bereans, Act. 17. 11. when they had heard Paul, to see whether it were so or no. And as we must read the word in private, so must it be read in public. Paul would have his Epistle read in the Church of Laodicea, Coloss. 4. 16. And Nehem. 8. the Priests first read the law, and then afterwards gave the sense. So Act. 13. they had a lecture of the law. And Act. 15. Moses was preached seeing he was read. Now, it may be, many would read; but as the woman answered Christ when he would drink, thou hast nothing to draw; so they would read, but they have no books. Of those that come to the assembly, how many can read? I mistake, I would say of those that can read, how many have books? If a man have taken a piece of ground, he is never quiet, till he have his lease or copy or deeds. If he doubt in any clause, he will either look in it himself, or go to him that can read. But in these things we pass not; we think we shall stumble upon salvation well enough, though we never seek it. It is reported of the jews that they 
josephus.  knew the Scriptures as well as their own names; but amongst us many scarce know the names of the Scriptures. When a book is named they know not where to find it. This was the policy of popish times, to keep the people in ignorance; having herein followed the policy of the Philistines, who because they would keep the Israelites in slavery, would not allow the use of any weapons unto them, (jonathan and his Armour-bearer, and Saul, only excepted, whom forsooth they would seem to grace) nor permit a Smith among them: the reason was, lest they should make them swords: and as for their tools they must come down to the Philistines to sharpen them. So deal the Papists, they clasp up the book of God in an unknown tongue, and wrest out of lay men's hands the sword of the Spirit, which is the word. Only they vouchsafe it to some few of their faction, for a mischief: but as for the people, they must come down to the Pope's Decrees, and Church-traditions, unwritten truths, and untrue writings; and there they must sharpen their tools: but Smith must they have none, no Preacher, lest he make them swords.  
Yea, but they will say, many grow into errors by reading of the word. Answ. First, I know no greater heresy than Popery, that is an heresy of heresies. Secondly, if this be a good reason, that because many abuse it, therefore others may not use it; I see not but that men must forsake their meat and drink also, because some be drunken, and some surfeit. So the Sacrament should be banished, because some receive it to their condemnation. Nay, so the word, yea Christ himself should not be received, because he is put for the fall of many, Luk. 2. They must therefore know, that in things indifferent in themselves, though the abuse doth take away the use; yet not so in things commanded us: yea, but shall we give holy things to dogs? No; but will you withhold the children's bread, because the dogs catch at it? Should a Captain, because some be always quarreling, stabbing and killing, therefore presently command that all his soldiers should lay aside their weapons? No, but rather that they take arms to beat down the quarrelers. And so we say that the wearing of weapons breeds peace, and so must we use our spiritual weapons: but whereas they pretend a fear of running into errors, God hath promised to give his spirit unto his that shall lead them into all truth; and better they cannot be lead than by the word: for that is a glass wherein a man may see what is amiss. Friends dare not tell a man his faults, for fear of displeasing. Enemy's will not. But read the word, and thou shalt see there is no fault which thou hast committed in all thy life, but either Moses, or David, or Solomon, or Peter, or Paul, or one of the Prophets, or of the Apostles, will tell thee of it. And therefore being that reading shows a man his error; how can it be that it should bring him into error. And so much for the second duty that is mixed.  
§. Sect. 4 The third duty is singing of Psalms, which also is an exercise of the Sabbath; as appeareth in 
The third is singing of Psalms.  that all are exhorted and stirred up thereunto: Kings of the earth and all people, Princes and all judges of the world, young men and maids, old men and children, all must praise the Lord. And again, Psal. 147. 1, 2, Praise the Lord. Of which he giveth divers reasons. First, it is a good thing: then, what better time than to do it upon the Sabbath? Secondly, because in good things we are soon weary, unless we delight in them: therefore he saith, it is a pleasant thing; so that it is as it were the Sabbaths recreation. Lastly, because there are many things pleasant, which yet are not seemly; therefore he shows, that it is such a pleasant thing that is also comely. There are good things that yet are not pleasing; as afflictions, which are grievous for the present, Heb. 12. 11. And there are pleasant things that yet are not comely; as foolish jesting, Ephes. 5. 4. But this hath all three; it is good, pleasant, and comely. Good in it own nature; pleasant to the hearers; and comely to the user. It is good, there is no evil in it; it is pleasant, there is no harshness in it; it is comely, there is no affectation in it. In regard hereof Paul and Silas sang in prison, Act. 16. 25. And Christ after supper sang a Psalm or Hymn, Matth. 26. It was their exercise, and that in public, as well as in private: as appeareth Coloss. 3. 16. and Eph. 5. 19 To that end also were the Psalms made to be sung at any time. Amongst all others the 92. Psalm is called a Psalm for the Sabbath. But in our congregations, for the most part, they sit as by the rivers of Babylon hanging up their haps, and holding down their heads as in the days of mourning, not caring to sing these songs of Zion, though we are in the midst thereof; we are not affected with the goodness, pleasantness, and comeliness thereof; but a wild morris, or a wanton ballad affect us a thousand times more, though neither good, pleasant, nor comely. And this much for the third mixed duty.  
§. Sect. 5 The next duty is catechizing, a thing wondered at by many, for so great is the neglect, that duty it 
4. Catechism  self is a wonder: yet in the word taught most plainly. Hebr. 6. 1, the first principles of religion are called the foundation, and the teaching of them the laying of the foundation, and there he rehearseth up certain principles, as repentance, faith, baptism. Now that to catechize is required, both privately and publicly, and that as at all other times, so especially upon the Sabbath I will make to appear. And first that it ought to be performed in private is evident, because that all which have understanding are bound to teach others: Heb. 5. 12. the Apostle blameth them for that when as concerning the time they ought to be teachers, they had need themselves to be taught the first principles. And 1. Pet. 4. 10. Let every man as he hath received the gift, minister one to another: but yet more specially this is required at the Minister's hand in the congregation; and at the parents and master's hand in the house. That it behoveth the Minister to catechize, appeareth in that he is not only required to be diligent to know the state of his flock, Pro. 27. 23, but much more to feed it, 1. Pet. 5. 1. and not alone to feed the sheep, joh. 21. 16. but first to feed the lambs, ibid. vers. 15. And that Christ requireth them to do even as they love him, vers. 17. which made Paul to do it openly, and from house to house, Act. 20. 20. And this he did continually: and therefore out of question upon the Sabbath. And to do this is the Ministers duty; for the love of Christ enforceth them, 2. Pet. 1. 12, 13. And that this duty may take the better effect, husbands and parents and masters must do the same. The husband must do it: therefore their wives are sent to school unto them, they must learn of their husband at home, 1. Corinth. 14. 35: then their husbands must teach them. Parents must do it; for they must bring up their children in the nurtriture of the Lord, Ephes. 6. 4. And Deut. 6. 7. Thou shalt rehearse these words continually unto thy children, etc. Continually, for it must be precept upon precept. For children come not unto grace at an instance; but by degrees. They are like narrow mouthed cups; a man cannot power in all at once into them: but a man must teach them as Christ taught his followers, as they were able to hear, Mar. 4. 33: or as jacob drove his cattle according unto their pace. And although I now said that wives must learn of their husbands; yet wives must teach their children. Tit. 2. 3. it is required of a woman that she be a teacher of good things. And Prou. 31. it is said, the law of grace is under her lips. To what end (I pray you) if not to edify and teach, her children especially, as Eunice taught Timothy, 1. Tim. 1. 5. And the wisest child that ever was, only Christ excepted, was taught by a woman, Prou. 31. 1. What my son, etc. Our children are models of ourselves; and we desire to leave them good portions: now what better portion than the Lord? King's rejoice in it, The Lord is my portion, saith David, Psal. 119. Let us therefore labour with them so soon as ever God hath given them for sons unto us, to make them his sons: and so soon as they are come into the world, to take them again out of the world by instruction. And what time can be fit therefore than the time appointed, which is the Sabbath?  
Neither are we to think ourselves free, if we perform this duty to our sons only or daughters: but it must be done unto our whole family; that salvation may not alone come unto us, but unto our whole household, Luk. 19 9: which made josua to undertake for his household, I and my household (saith he) will serve the Lord, Ios. 24. And Cornelius feared God with his household, Act. 10. 2. It should seem he had taken good pains amongst them, in that they wanting the ministery of the word (for they were Gentiles) yet were converted unto the faith by his industry, and laboursome instruction. And lastly, this is the cause rendered by the holy Ghost why God would acquaint Abraham with the destruction of Sodom, for that he knew he would teach his household to walk, etc. Now, are not these things written for our instruction, that we should do the like? Why then do we it not? Indeed there be many that are careful to provide meat and drink for their household; but what great thing is that which they do? Do not the Publicans the same? Do not the Infidels the same? Nay, dost thou not the same things for thine ox, and thine ass? I speak it to the shame of many, they better provide for their dogs than their servants. And if this be all, then as one said of Herod, when he spared not his son that he might be sure to kill Christ, he had rather be his swine than his son, because his swine he did not kill, but his son he did: so if that be all they provide for them; better be their dogs than their drudges or servants; because their dogs be better provided for than they.  
But I now speak unto you children, and servants, and people: Must the Minister, Master, and Parents teach, and you not regard or learn that which is taught you? I take it that he that said, the Priest's lips should preserve knowledge, appointed the people to seek the law at his mouth also, Mal. 2. 7: and that not only to hear him, but also to answer him. For you must always be ready to give an answer to every man that asketh you a reason of the hope that is in you, 1. Pet. 3. 15. It sufficeth not to answer sometimes when we please; but we must always do it. And that not to some special men whom we please to make choice of in our own private affections; but to every man to give a reason. And lastly, because he knoweth our untowardness unto these things, that we come unto them as a Bear drawn and lead as it were by the nose unto the stake; he therefore addeth that we must be always ready to do this, etc. which notably meeteth with the backwardness of this generation, that hardly can be drawn to learn that which in truth they cannot be without. And so much of the fourth mixed duty.  
§. Sect. 6 The fifth and last of these mixed duties is, the showing of mercy unto our brethren: for as this is a 
5. Duties of mercy.  day wherein God showeth the greatest mercy unto us, in that he bestoweth upon us his word, a rare and singular blessing, and therefore a singular blessing because it is so rare. For he hath not dealt so with every nation, Psal. 147. 20: As, I say, he hath showed us this mercy, so should we show mercy one unto another. And here first order must be taken in public upon the Sabbath, that collections be made for the relief of the poor Saints, 1. Cor. 16. 1. And as in public, relief must be made for them; so also in private it behoveth us to visit and to go unto them, as Christ did to the sick and lame folks lying at the pool of Bethesda, joh. 5. that by that means we might the better be acquainted with their wants; as also the more stirred up to yield them some relief, and of our superfluity to send unto them, as in Nehemiahs' time, upon a Sabbath after they had heard the word they did eat, and sent part unto them for whom none was provided, Nehe. 8. 10. But now upon the Sabbath, what is our manner so soon as we have dined? No regard is had, but presently we call for cards or tables, or else away we haste to bowls, or to dancing, or some such like exercises: but unto the poor, whose bowels sound like shaulmes for want of food, and whose faces gather blackness through famine, we have no bowels of compassion, notwithstanding the pitiful child half starved and hanging upon the mother's breast crieth out ready to give up the ghost, where is bread, and where is drink? and that the hearts of the parents fall in sunder like drops of water, because they have not to give unto them. Be moved with this my brethren, you that are fed with the fattest of the stall, and more than the flower of wheat; spare something of your excess to relieve their penury. Behold, shall the mother eat her fruit, and child of a span long? shall they perish and die at your doors, and in their houses? (for some had rather starve at home, than go abroad to beg) shall they perish (I say) without compassion? Will you spare no dishes from your tables, nor morsels from your mouths, to relieve them? no not though Christ command it, and reckoneth what is done unto them as done unto himself, Matth. 25. Shall he send them unto you hungry, pitiful, naked, and miserable; and will you do nothing unto them for his sake, that did so much for yours? If he would, he could have made you poor, and them rich, or provided riches enough for all, or made no more than he had riches for; or he could have made that the Ravens should feed them, as they did Elias; or that they should have needed no food, as Moses in the mount. But he would have it thus, to try what you would do for him: and therefore to this end he saith, Ye shall always have the poor with you; why then give them of your bread to eat, and of your wool to cloth them. At least if you will not do it for the poors sake, yet do it for Christ's sake. Lo he will accept it as done unto himself: for, Matth. 25. 4. when the righteous shall deny that they had either clothed him, or fed him, etc. what is his answer? In as much as you have done it unto one of the least of these my brethren, ye have done it unto me.  
But, will some man say, I am a poor man, and I have nothing for myself; and therefore nothing to give. Neither had the Apostle; Silver and gold have I none, saith Peter, Act. 3. 6. yet such as he had he gave: so, hast thou no silver nor gold; yet thou hast instruction, admonition, consolation, and such like; give these then, for they be alms and duties of mercy, and are most agreeing to the nature of a Sabbath. The other do good to the body, but these do good both to the body and soul; and this thou oughtest to do. For, if thou must help up thy brother's ass that is down under his burden; then how much more thy brother that is down under the burden of sin? And if thou must pull a beast out of the mire; then much more a man out of the mire of sin, 2. Peter 2. 22. And if it be a duty to make peace betwixt man and man upon the Sabbath; then much more betwixt God and man. And therefore help thy brother with this alms, and relieve his wants: but this if thou hast not to give, than thou art poor and needest it thyself, and therefore must seek it of others. And so much touching these mixed duties upon the Sabbath.   

CHAP. VI  
Of private duties, namely meditation, Sect. 1. And conference, Sect. 2.  
§. Sect. 1 THe exercises that are only private follow, and they are two; meditation, 
We must upon the Sabbath meditate upon that we hear.  and conference. That we are bound to meditate upon the Sabbath, appeareth by the practice of one of the best Sabbathists that ever was, the Prophet David, that professed it to be his exercise continually, Psal. 119: and if continually, then on the Sabbath much more. As also it appeareth in that God enjoined it to josua, that he should meditate in the book of the law day and night. I trust then that there is no man but will say that then he was commanded to do it upon the Sabbath; and that we have need to do it, it appeareth by the weakness of our memories, which may well be compared unto ashes, as job saith, that easily lose any impression that is made in them; and if we never rehearse that which we have heard, but suffer all to run out like leaking tubs, as fast as it comes in, and that the Preachers words make only a thoroughfare in our heads, coming in at the one ear and going out at the other: when shall we profit by it? No, no, it is the hiding and not the hearing of the word that makes us wise. Otherwise, as it was said of the widows, 1. Timoth. 5. that they were always learning, but never comen unto the knowledge of the truth: so may it be said of many hearers, that they are always hearing, and never profiting, because we meditate not on it. Well, the stomach that receiveth meat, and presently putteth it up again, we say is sick. As it fareth with the body, so is it with the soul: if it draw no nourishment out of the spiritual food of the word, it is a sick soul.  
Yea but, will some man say, my memory is 
An objection removed.  short, and I cannot remember what the Preacher said. I think so, unless you meditate upon it. But sir, as short as your memory is, if a man anger you, you will hardly forget it. But tell me (I pray you) this one thing, as short as your memory is: did you ever forget where you laid your treasure? No, no, the ass himself doth not forget his master's crib, Esai. 1. 2. and these things which we take care of we can easily remember, be they done never so long since. And therefore blame not thy memory but thy will; thou givest not thy heart unto these things, as David that hide the word in his heart, Psal. 119. 11. and as Mary that kept and pondered the sayings which she had heard of Christ in her heart, Luk. 2. 19 They kept it as it were under lock and key. But didst thou indeed desire to remember these things, thou wouldst use all means to conform thy memory, and to help it. Amongst the which there is not a greater than this, oftentimes to meditate on it. For, as Solomon saith, If the iron be blunt, put to the more strength, Eccles. 10. 10. (he speaketh as if he saw a man cutting of a stick with a bad hatchet, that he can hardly make to cut, he must strike the oftener or the stronger to cut off the log) so must we do when we feel the bluntness of our memories, we must recompense it by the diligence of meditation, often recalling and repeating the same thing, by which at the last they will become unto us as the principles of Grammar unto the schoolmaster, we shall have them by heart. Another means also to help thy memory, will be to bring thy heart to the practice of that which thou hadst floating in thy head; and by that means thou shalt be sure to make it thine own. Another is to take delight in the things we hear, as David saith, Psal. 119. 16. I will delight in thy statutes, and I will not forget thy word. We forget not the things we delight in. Last of all, if thou hast found thy memory so slippery that it will hold nothing long, than set it down in a notebook, there laying it up as in a storehouse. For if we be careful in our worldly matters, that we will not trust our memories with our accounts, but will be sure to note them down to a farthing, yea and will keep servants to that purpose: what a shame is it that we should be so negligent in better things.  
Though neither when we have done all this, is our meditation done, but we must meditate 
We must meditate upon the works of God.  upon his works aswell as upon his word. The Psal. 92, which is entitled, A Psalm of the Sabbath, is nothing else but a meditation of the works of God. And this it seemeth that God would teach us by his own example; who when he had finished his works in six days, in the seventh he rested to consider the goodness of them, Gen. 2. Now this we may do, if we follow the example of Christ, who drew every thing of which he talked unto a spiritual instruction: joh. 4. 10, when he talks with the woman of Samaria that was drawing of water, he falls into a discourse of the water of life. When the Disciples talk of meat, he gins to talk with them of another meat, vers. 4. When he sat at dinner, Luk. 14. 15, he turned his speech unto a spiritual banquet. So mayst thou in the beholding of any of God's creatures, consider some one thing or other therein. As when thou lookest upon the grass, consider thy frailty that all flesh is grass. When upon the dust, thy baseness; that thou art but as dust, and dust will return to the earth, Eccl. 12. 7. When upon the darkness; the time of thy ignorance. Ye were once darkness, Eph. 5. 8. When upon the light; the time of the Gospel, and therefore ibid. walk in the light. It is not so much as the Ant, but thou mayst learn something from her, namely diligence: therefore God sendeth the sluggard to school to the Ant, Pro. 6. 6. Go to the Pismire O sluggard, etc. And here I wonder how these earth-worms, whose mouldy souls are buried under their loaves, and whose hearts are pinned and glued unto the things of this life, though they nothing but poor upon the things of this life, yet never make any spiritual use of them, no not upon the Sabbath; doth not the Lord see it, and will not his soul be avenged for these things? But I had forgotten myself, I speak unto the belly that hath no ears. I will therefore overpass them.  
§. Sect. 2 Come we now unto the last duty, which is conference. For after meditation that must next 
We must conferee with others, especially those of our famil●e.  follow: for when David said he had hid God's words in his heart, he addeth, that with his lips he declared his judgements, Psal. 119. 11. So that as Solomon saith, If the clouds be full, they will power forth rain, Eccles. 11. 3. And if our heart be inditing a good matter, the tongue will be the pen of a ready writer; and it will far with us as with the Bereans, Act. 17. who when they had heard Paul, they sought whether it were so or no. And as with the Disciples going together to Emmaus that conferred together on the way as they went, about the Resurrection, Luk. 24. 13. And in the Prophet Malachies' time, though the words of the wicked were stout, yet they that feared God spoke every one to his neighbour, Mal. 3. But were there not any scripture to enforce this, yet very reason would prove this meet. For two eyes see more than one, and many torches put together burn lighter, many hands make light work, and many adventures a full fraught: even so also cometh it to pass, that either conferring with other, either's portion is made others; and so one portion is made a double, by making a double portion one. For as firebrands put together either giveth heat to other, and they burn the better, that the green wood also may take fire; whereas if they be sundered they presently go out as quenched: even so it fareth with christians in this business. Though neither yet do I speak this to this purpose that men should run into private corners to make conventicles, as the Brownists; but with their families and household to confer and reason; or with the Minister that is able to direct them in the truth; or with their neighbours that are better able to instruct them, who thereby also themselves are bettered: for knowledge in a man is like the widows oil, a man may power out, and yet the vessel will be never the emptier. But is this lawful (will you say) for every cobbler or tinker, for every butcher and butcher to talk and confer about the Scriptures? Doubtless it is, God himself hath commanded it. Deut. 6. 6. The words that I command thee (saith he) this day shall be in thine heart. Nothing else? Yes, presently he addeth, and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest at home, and goest abroad, etc. vers. 7. And so much touching the exercises of the Sabbath.   

CHAP. VII.  
Of those things that hinder the sanctifying of the Sabbath: namely sloth, Sect. 1. Proud and curious decking ourselves, Sect. 2. And the dumb ministery, Sect. 3.  
§. Sect. 1 IT remaineth that we speak of the lets that keep us from the sanctifying of the Sabbath. For these also are here forbidden, as is manifest by that exposition which Christ giveth upon adultery, Mat. 5. where he doth not alone forbid adultery, but also looking upon a woman to lust after her: whereby he showeth, that the occasion must be shunned, aswell as the sin itself. Now amongst many lets whereby we are hindered from keeping the Sabbath holy, these four ensuing be specially faulty: first, sloth; secondly, pride; thirdly, idle and dumb ministery; four, forgetfulness of our business that is left undone until the Sabbath. Which vices, although they be forbidden in other commandments, yet as they be the occasions of the breach of this, they be here also forbidden: as in another case to call thy brother fool is a sin against the ninth commandment, and is a kind of false witness; yet as it proceedeth from anger, it is a breach of the sixth, and Christ reckoneth it murder, Matth. 5. 21. In the 8. of Luke sin is compared to thorns: now the property of thorns is, not only to wound and prick, but also they are folded one in another, Nah. 1. 10. As is sin, which is the transgression of the law, 1. joh. 3. 4: so is the law; a man can hardly break one commandment and not all, jam. 2. 10. And so although these be sins directly forbidden in the other commandments, yet as they be occasions of the breach of the Sabbath, they are here also forbidden.  
And first of all, that sloth is an occasion of the 
Sloth a let that we keep the Sabbath no better.  breach of the Sabbath, appeareth in that men cannot be plucked out of their beds upon the Sabbath, but they turn themselves upon their beds, as the door upon the hinges, Prou. 26. 14. and say, as it is Prou. 6. 10. Yet a little more sleep, a little slumber, as though God had given us one sleeping day in seven. And so indeed we account of that day as an idle day, and that then we may sleep, because we have nothing to do therein. But Christ was of another mind on the Sabbath; for he rose early in the morning before it was light, and went forth to pray, and then returned again into the Synagogue to teach, Mar. 1. 35. 38. And David saith, that his eyes did prevent the morning watch. It behoveth us therefore more timely to arise upon the Sabbath, that we may both prepare ourselves to the exercises of religion, and come timely.  
§. Sect. 2 Well, but will some say, they lie the longer in bed, because they be not well, but when they be 
Pride a let that we keep the Sabbath no better.  up then they do better demean themselves then I speak of. Surely no: for then another let doth presently encounter them, and they be not ready to go to Church; and this way the women especially break the Sabbath, in that they take more pains in tiffing themselves on that day, than in the whole week beside; their hair forsooth must be laid out like rams horns (I mistake, it was the fashion indeed, but now it is like goats) their ruffs must be laid out upon wires, like post and rail; and their farthingales bearing up their cloth like a round table. If God should see his creature, would he know it to be any of his making? And I assure you their attire is so strange, that it puts sober matrons to their wits how to go in their attire, and yet to go like women of their sort and calling. Now all this while that these gallants are a trimming, holiness itself must wait for them, for her devotions must not be solemnized till they be ready. At last in comes Bernice and Agrippa with great pomp to hear; and then must every body's eyes be borrowed to look upon these trim guilded weathercocks. For this is their folly, or pride shall I say? Surely it is their foolish pride, or their proud folly, to love to be noted; and so they be, though it be but with a black coal: for whereas they think others wonder at their beauty, because they stare upon them, they wonder at their folly. Well, it was salomon's fault that he was fourteen years a building of his own house, and but seven in building the Lords: but I think when God shall come to examine them, they will not be able to give such an account. I think he shall not have one of three, but scarce one of twenty years, and hours. Well, these sails of pride they be too big, they will overturn your barks; their philactaries be too broad, they hinder your entrance; for the way is narrow, and the gate is strait. Will you stand all day a trimming when God calls you to the sermon? Doth he require these things at your hands, to come thus guised, or disguised rather? No, no, it is your hidden apparel that he requires, an uncorrupt heart, a quiet spirit, that is it that before God is much set by, 1. Pet. 3. He looks upon the inside, and not upon the outside. And therefore throw away these things, as David did saul's armour; he could not fight with it; no more can you well pray with this, yea if you be truly touched with the zeal of religion, these things will fall from you: but if they do not, there is one that hath promised to pull them away, Esay 3. 18.  
§. Sect. 3 well, but notwithstanding when they become to the Church and set, than they behave themselves 
The dumb ministery, a let that we keep not the Sabbath. joh. 5. 7.  better. Surely then that excuse of the lame man must serve them; they have no body to put them into the pool when the water is troubled. Their Minister is some hungry Legate, or wandering Levite, that will serve for ten shackles by the year. For the most think if he be best cheap, he is best; and they require no more at his hands but that he should say nothing: and this is an especial cause of the breach of the Sabbath, in that the leaders are dumb, and stand in their places only for a cipher in Augrum, and no number. Well they may wear a black garment to deceive, but he is no Prophet. More than read he can do nothing, and that peradventure the Clerk or his boy can do better than he: It is well for them that the law hath ordained common prayers and chapters and Homilies to be read; but if these should be taken away from them, they were no more able to go on in the work of the ministery, than a lame man were to go without his crutches: they are, or they should be, the salt of the earth, but if the salt season not, you know it is good for nothing, no not for the dunghill. What think you then of the Church? is the Church worse than a dunghill, that you season it with such unsavoury salt? The Ministers should feed and give the milk of the word unto the people; but these are more cruel than the very Dragons, for they give suck unto their young, Lament. 4. 3: but these starve and famish them. Well, they are cruel Nurses that take a man's child to nurse, and have dry breasts. But what are these that take Gods children to nurse and have no breasts? What shall we do for them when they shall be spoken for? There is no father but would say of such a nurse, she hath murdered my child. And doubtless God our father, when he shall make inquisition for the blood of his children, will account them no less than murderers.  
I know what will be answered, they are men and they must live, they cannot dig, and they are ashamed to beg: what then, must they rob? must they kill? I say more, starve the souls of God's people? Rather let them return to their occupations whence they came, and let them that ways shift, if at least they doubt of God's mercy towards them, or think that he will not regard them: but it were a thousand times better for them to dig, or beg, or starve, than thus to starve the souls of God's people, and to sell them for morsels of bread and handfuls of barley, Ezech. 13. 19 But I know my words are too weak to prevail in this case. Well, yet let them know, that their sins are written before the Lord with the point of a Diamond, and that he will never forget them, until he be avenged of them unto the full, unless they repent. And so much touching the lets, by which we are held from the duties of holiness on the Sabbath.    

THE THIRD BOOK, TREATING OF THE Person's that must keep the Sabbath.  

CHAP. I.  
We ourselves must keep the Sabbath, and those that are under our charge, Sect. 1. The father must see that the son keep the Sabbath, Sect. 2. And the master that his servant keep it, Sect. 3.  
§. Sect. 1 OF the keeping of the Sabbath holy, we have already heard; it remaineth that we consider the persons whom these duties do concern: which are either, thyself, or those that are under thee. And first he requireth it at thy hands: 
We must first observe the Sabbath in our own persons.  because he would have reformation always to begin where love doth, that is, with itself; and then with those that are at our elbows. And of this there is great reason. For if a man be not himself reform, either he is remiss in reforming of others, because they are like himself; or if he be forwards, yet he shall be challenged, because he is in his practice unlike himself, and is like the boatman that fetcheth his stroke one way and looketh another. Therefore God speaketh in the second person of the singular number; the reason of which is, that every man may know that God speaketh unto him directly. When Princes make a law they use general terms, as no man shall do such a thing, or every man shall do such a thing; but these laws we use to shift off, as if they concerned us not. For say we, that which is spoken to all, is spoken to none. This God wisely preventeth and speaketh to thee directly, thou shalt do no manner of work. The reason why God speaketh in this manner is, because sin hath gotten her a whores forehead, jer. 3. 3. it will not blush nor be ashamed, unless it be pointed at, and unless a man speak unto it, as the voice unto Nabuchadnezzar; To thee be it spoken. In deed a good man when he readeth any thing in the Scripture spoken in so general terms, doth sometimes apply it unto himself, as David, Psal. 40. 7. In the volume of thy book (saith he) it is written of me that I should do thy will: which though it be no where in particular written of David, yet he being a man applies it in particular unto himself, as if it had been spoken unto him. And there be (I confess) some like David, but this sect hath not many disciples. For the most are of mind that it concerneth any man rather than themselves; of which mind David also was when Nathan came unto him with a parable: which stiffness of ours God observing speaketh in particular to every man, Thou shalt not do any manner of work. So that this every man when he readeth it, must needs confess as David, it is written of me; and so must the King say, this is written of me, that I should keep the Sabbath; so must the master say, this is written of me that I should keep the Sabbath: so the Minister, so the husbandman, and so of the rest; for this is spoken unto every man of what place or calling so ever he be, of what sex or age so ever he be. And unto that purpose in the word we shall find precepts of every sort to enforce so much. Isai. 56. ver. 5. the Eunuch must keep the Sabbath. Neh. 13. 15. the victualler must keep the Sabbath. Exod. 31. 3, 4. the artificer must keep the Sabbath. Nehe. 10. 31. the buyer and seller must keep the Sabbath. jerem. 17. the carriers and porters must keep the Sabbath. Exo. 34. the husbandman must keep the Sabbath. Exo. 44. 24. the Priest must keep the Sabbath. And what shall I more say? if any might except, than the Prince, either by reason of his authority, or his distractions in weighty affairs; but the Prince himself must be in the midst of them, Ezech. 46. 9, 10. And therefore we see none is exempt from this duty; but thou, whosoever thou art, must keep the Sabbath.  
Though neither yet art thou alone bound in 
Those that are under us must keep the Sabbath.  thine own person to keep it; but also in thy place to see it kept. Art thou a father? then thou must see that thy son keep it. Art thou a Master? then thou must see that thy servant keep it. Art thou a Prince? then thou must see that thy subject keep it: for the commandment runneth thus, thou must keep it and thy son, thou and thy seruint, thou and thy cattle, thou and thy stranger. But why is not the husband also in joined to see his wife keep the Sabbath? The reason is, first, because she is a part of her husband, and they twain be but one man, Rom. 5. 19 Secondly, she is a governor in the family with the man, and therefore she is to see that others keep the Sabbath. Thirdly, all are not mentioned in the commandment, but it is figurative, and a part is put for the whole. For as the master is over the servant, or father over his son; so is the husband over the wife, so is the Captain over the soldier, and the master over the scholar: and so of the rest. The reasons wherefore this is enjoined to the governor are two. First, because the governor in his place should go before those that are under him in good example, as Paul would have Timothy to do, 1. Tim. 4. 12. For as one coal maketh another burn, and wood a fire, Prou. 26: so doth one man's good example in religion bring forward another, especially if they be men of sort and place. For, as the Loadstone draweth the iron, and the jet the straw; so draw they others of all sorts to follow them. As when josiah kept the Passeover, all the people would keep it with him, 2. King. 23. When Asa swore to seek the Lord, all judah swore with him, & rejoiced at the oath, 2. Chr. 15. 15. God would therefore have them take on in a good way, lest they turning aside to wickedness they should corrupt others; as Rehoboam when he forsook the law of the Lord, lead away all Israel with him, 2. Chron. 12. 1. And jeroboam beareth the memory of his defection until this day, and shall be known by it while the world standeth, as a man is known by his surname; jeroboam that made Israel to sin. One therefore not unfitly compares them unto great oaks, that when they fall, beat down all the under wood with them; so do these. And surely there is no poison nor pestilence that so infecteth the air where it is, as these great ones do the whole country, towns and cities round about them where they are, if they be evil. Those therefore that are above others, had need to learn David's lesson, to be wise. For if they be evil, they shall not be evil alone; and if they fall, they shall carry a great number with them to hell, as the great devil did when he fell, jud. vers. 6. Therefore first God would have those that are over others to keep the Sabbath, that by their example others might be brought to do the like.  
Secondly, he layeth the care of those that are under them upon their shoulders, that they might see them to keep the Sabbath, and if otherwise they will not, to compel them. And so much the more need was there that this should be put upon them, because of their backwardness to do it; for they let them run to all excess of riot, and to do whatsoever seemeth them good in their own eyes: they think as Cain; Am I my brother's keeper? So they, Am I my servants keeper? am I my sons keeper? am I my stranger's keeper? Yea thou art, and God will not alone ask thee where thou art, as he asked Adam: but also where is thy brother, as he did Cain; where is thy son? where is thy daughter? where is thy servant? for he requireth at thy hand that they keep the Sabbath also: the reason is, because in matters of religion there is no respect of persons with God, Act. 10. 34. He will have all within the covenant, even from the drawer of water, and hewer of wood, unto him that sitteth upon the throne, Deut. 29. 10, 11. And jere. 17. 10. he requireth all that enter in at the gates should keep the Sabbath. And therefore as Moses when he went to sacrifice unto the Lord in the wilderness, would not leave a hoof behind him, Exo. 10. 26: so here also he requireth not only thy son, thy daughter, thy servant, and the stranger to keep the Sabbath, but also that thine ox and thine ass keep it; he will not have a hoof to break it.  
§. Sect. 2 But that we may the more plainly understand this, those of whom thou hast charge in this place given thee, are either such as thou must see to keep the Sabbath in the same manner thou art commanded to keep it thyself; of which sort are thy children and servants; or such as if they rest not, may be an occasion unto thee, or those that are under thee, of breaking the Sabbath, as thy cattle; or an offence, as the stranger. But of these in particular: and first of the first sort. That the father 
The father must see that the son keep the Sabbath.  is here charged with his children to see that they keep the Sabbath, appeareth in that he wills thee to remember that thy son and daughter keep it aswell as thyself. And therefore thou canst no more except against that part of the commandment that concerneth them, than that which concerneth thyself. Indeed if he had said, thou shalt see that thou thyself keep the Sabbath, and that thou warn thy son to do the same; then when thou hadst warned thy son thou hadst discharged thyself, but now he willeth thee to remember that thy son keep the Sabbath aswell as thyself, thou canst by no means avoid this charge. And in very truth of this there is great reason, because many though they be ashamed themselves to go so far as in jere. 7. 18, to kindle the fire; yet they can be contented that their children should gather the sticks, and that their women should knead the dough to bake cakes to the Queen of heaven; I mean they can be contented to suffer their children to run into all lewdness, though themselves be ashamed to be scene doing the same things. But God to prevent this, chargeth them here with their children that they observe the Sabbath. And therefore as yourselves do rest upon the Sabbath, so must your children; as yourselves do keep it holy, so must your children: when you go to the sermon, they must go with you; when you repeat, they must repeat with you; when you go to prayer, they must to prayer with you. See not my face (saith joseph) if you bring not your brother: so, see not God's face, unless you bring your children: if they be wanting, God will ask you as he did Cain; Where is thy brother? so, where is thy child? where is thy son? where is thy daughter? What make they a dancing when they should be at the sermon? why are they at play when I commanded them to rest? If God (I say) should demand these questions of many parents, how mute would they stand? Well, assure yourselves there is a time of account, when (poor souls) they shall stand shivering before the greatest Majesty, and quaking not being able to answer him these questions.  
Yea, but what would I have you to do? your children (you will say) will not be ruled. No will: then chastise them, and let not thy soul spare for their murmuring, Prou. 19 18: for if thou set them at liberty, they will shame thee, Pro. 29. 15. Oh (but you will say) you are loath to beat them. Alas, and are you so cockering? I perceive than you would be loath to cut their throats, if God should command you, as he once commanded Abraham. Yet Abraham would have done it, rather than have disobeyed God; and hadst thou rather disobey God, than chastise thy son? Yea, hadst thou rather let him stand under the heavy wrath of God, which burneth unto the bottom of hell for breaking his Sabbath, than to correct him? then woe worth the time, may thy child say, that ever he knew the, that lettest him thus to die for want of correction. And this much shortly concerning the duties of parents towards their children, in compelling them to keep the Sabbath.  
§. Sect. 3 The next duty is of Masters towards their servants, who are so far forth bound to see 
The master must see that the servant keep the Sabbath.  their servants keep the Sabbath as themselves. For God will have them his servants aswell as theirs, and to do his business upon the seventh day, aswell as their masters upon the six days. And this in truth we ought to do, if not in this regard that God commandeth us, whose command should be of greatest authority with us; yet at least that we may show ourselves good governors, and that we govern them as tendering their good over whom we are set: and wherein can we more tender them, than in bringing them unto the knowledge of the chief good, even unto the saving knowledge of God in jesus Christ? And if we will not yet govern as tendering their good; yet at least let us do it as tendering our own: for be ye well assured that he that is not faithful to God, will never be faithful to thee; and that he that will not serve God truly, will never serve thee truly. Well he may serve thee so long as thine eye is upon him, but when thy back is turned his service is ended. But the servant that feareth the Lord will be as faithful unto thee when thou lookest off, as when thou lookest on; for he knows well that a greater than thyself looketh upon him; to whom he must answer for his service done to thee. Let this therefore at least teach thee thy duty to thy servants.  
Yea but, will some Master say, my servants will not thus be held in by you. No will? who holds them in then to their work in the week days? If any shall then start aside from your business, you will easily find means to enforce him; and can you find no means to enforce him to God's business? Yea but they will not upon the Sabbath be held in, but they will then have their liberty. Then let them have it altogether, and discharge them. For, wilt thou have him that will not serve God to serve thee? thou oughtest at least to be as careful for God's service as for thine own. Now thou wilt not keep a servant that will not faithfully do thy business; how much less then shouldest thou keep one that will not serve the Lord? David would never have done it: for, saith he, a wicked person shall not dwell in my house, Psal. 101. Yea, but how shall my work be done then? Get thee such servants as do fear the Lord; that was it that David purposed first with himself; Mine eyes (saith he) shall be unto the faithful of the land: And, He that walketh in a perfect heart he shall serve me, vers. 6. ibid. And they indeed be the best servants: for they serve not with eye service, but as the servants of Christ, as serving the Lord in thy business, and not thee, Ephes. 6. 6. Yea, but we cannot get such. It may be so, because you do not walk, as David did, in the midst of your house with a perfect heart, vers. 2. Therefore they will not dwell with you: which if you did, you should not need to seek: for servants would seek you fast enough. Yea, if you did so walk, by God's blessing, though you did not find them such, yet you would make them such: but this is the misery of it; our servants must be sent abroad every Sabbath in errands and trifling businesses, riding, and running, and posting as if it were for life, as if it were on other days in the week, as if no commandment were from God to the contrary. So our own turns be served, we care not how God be served, we show thereby that we love ourselves more than God. And our servants seeing us not to make conscience of God's business, they grow to make as little conscience of ours: especially they being by this means deprived of the benefit of the word, whereby they should be taught better to discharge their duties towards their masters. And thus much for that that the master ought to see that his servant keep the Sabbath.  
And as this instructeth the master in his duty to his servant; so also it containeth in it matter of comfort for the servant. For they may hence observe the kindness and love of God towards him, that notwithstanding their servitude, yet he is mindful of them; they think (poor wretches) that because God hath laid this state of servitude upon them, therefore he regardeth them not: no, no, it is not so, but he thinks upon them, and remembers them every Sabbath, vouchsafing as it were to look down from heaven upon them in giving them a rest, promising them as it were in that rest, that one day they shall thoroughly rest from their labours, and rest with him in heaven, where they shall be no more in servitude, but shall be the Lords free men. Therefore you servants think of this, and learn to serve him on his Sabbath, that hath not alone in his flesh served you; but will assuredly in that flesh save you, and give you a perpetual rest if you serve him. And behold this he requires at your hands, then do it, for you cannot serve a better master. Lay aside then your foolish vanities, your idle delights, and impertinent sports: be no more the servants of sin; but as in the whole course of your lives, so on this day especially be ye the Lords servants: lo he offers it. Now who is it that would not serve his Prince, if he might? but their service is nothing to this; for even Princes themselves sue to be God's servants; as David, though it were but in a mean place, as to be a doorkeeper, yet he would think himself happy: let this therefore be your resolution to serve the Lord. You will say (peradventure) you would, but you cannot, your masters lay such burdens upon you. And surely this I know, many masters lay greater burdens upon their servants on the Sabbath, than in any days of the week beside; they deal therein like Pharaoh, when the people desired to go to serve the Lord, than he laid more work upon them, Exod. 5. 9: so when they should go to hear the word of the Lord, than they lay more business upon them. In this case what shall the poor servant do? shall he do God's business or his masters? Surely whether it be better to obey God or man, masters judge you? Act. 4. vers. 19 Though neither herein do I intend to exempt the servant from being subject to his master, in such works as upon the Sabbath be lawful to be done: but if he shall ordinarily upon ●mall, or no occasions be deprived of the public ministery of the word, let him in such a case rather venture his master's displeasure than Gods. And surely in my judgement if he be beaten for it, he suffereth for well doing, and therefore let him take it patiently, for it is acceptable unto God, 1. Pet. 2. 20. yea and let him in this put it up, not answering again. For that is required at the servants hands, Tit. 2. 9: or if he answer, let it be thus in the spirit of meekness; for a soft answer turneth back wrath, Prou. 15. 1. Master, I pray you have patience this one day with me; I have served you faithfully these six days; and I would also do your business this day, but that my great Lord and Master commands me this day to serve him; and therefore as you would not blame me if when my Prince commands me, I should leave your business undone, to serve him; how much less should you blame me if I let alone your business for a while, when God commands me to serve him? Thus if servants would answer their masters, I doubt not but that they would stay their wrath, and call back their sentence of displeasure gone out against them. But if they will not hear this so reasonable a request, his servant can judge no other ways of his master than Nabals' servant did of his master; Surely some evil will surely come unto my master, and upon all his family, for he is so wicked that a man cannot speak unto him, 1. Sam. 25. 17. And so may such masters think of themselves, if they will not hear their servants entreating them for that which they should enforce them unto, if of themselves they would not. And thus much of that the servant should do.   

CHAP. II.  
Our cattle must keep the Sabbath, that they be not an occasion of labour unto us, Sect. 1. And the stranger, Sect. 2. The reasons why the strangers were to keep it, Sect. 3. Diversities of religions not to be tolerated, Sect. 4. All to be compelled to the true religion, Sect. 5.  
§. Sect. 1 THat which remaineth to be spoken of, is, of those that must rest, least by their labours they should be unto us, either an occasion of the breach of the Sabbath, as the ox: for if the ox or ass 
The cattle must rest upon the Sabbath.  work, man must work also: or else an offence; as if the stranger should work, he should be a stumbling block unto the keepers of the Sabbath; of both which here we have occasion given us to entreat. And first of the cattle that they must rest: for the Lord commandeth here that thine ox must rest. What, hath God care of oxen? 1. Cor. 9 Yes, he hath. And mercy is to be showed unto them; which the righteous man will do, for he is merciful unto his beast, Pro. 12. 19 But that is not here commanded, but elsewhere in the sixth precept; Thou shalt not kill: where all cruelty is forbidden even unto the creature. But the reason why here he commands rest unto the beast, is, not for the beasts sake, but for the man's sake; lest he should be employed in setting the beast to work, and so should break the Sabbath. So that God dealeth with us like as a loving father dealeth with his children, who forbids him not only to hurt himself, but forbids him also knives and edge tools, whereby he might chance to hurt himself. So he dealeth in every commandment. And in the sixth and seventh commandment by name he forbids the means of evil: as when he saith, Thou shalt not kill, he forbiddeth anger, the whetstone of cruelty: when he saith, Thou shalt not commit adultery; he forbiddeth wanton looks the stall of lust, Matth. 5. And so here the ox is forbidden to labour; to which there is no law; neither is it sin to the ox to work on the Sabbath; but it is sin for man to set him to work; and in that respect labour is forbidden the ox. Like as Exod. 21. 29. If the ox push and kill through man's negligence, the owner shall answer for it: So here, if the beast break the Sabbath through thy default, thou shalt answer for it: for God requires it at thy hands that he rest upon the Sabbath. To conclude this point then, if any shall come unto thee upon the Sabbath, to borrow thy beast to ride to a Wake, or Fair, or such like, wherein the breach of the Sabbath is apparently seen; thy answer must be unto them, that thou art commanded to see that thine ox and thine ass keep the Sabbath, and that therefore thou mayst not lend them about such business.  
§. Sect. 2 Now as the ox must keep the Sabbath, that by his labour he be not an occasion of labour unto 
The stranger must rest upon the Sabbath.  to thee: so also must the stranger within thy gates keep the Sabbath, that he be not an offence unto thee. But here it will be demanded, what is meant by this speech within thy gates? By it is meant those that are within thy power, as Mat. 16. the gates of hell shall not prevail against the church; that is, the power of hell: so then, so far as thy power and authority extendeth, so far extend the limits of thy gates. As for example, the whole family is Abraham's gates; the whole city is Nehemiahs' gates; and the whole country is Iehosaphats gates. And as the Master in the family, and the Magistrate in the city; so is the King in the country, to see the Sabbath kept. And in very truth this speech concerneth Princes and Magistrates especially: for in this speaking within thy gates; and not, within thy authority or power, he alludeth unto their manner of sitting in judgement, which was in the gates, and doth thereby as it were secretly admonish them that sit in the gates, above others, that they see that the Sabbath be kept. And that which we hence note, is, that the Magistrate must not alone see that the home-born and free Denizen, but also that the stranger keep the Sabbath.  
But of strangers there were two sorts: some converted to the truth, and are called Proselytes, Act. 2. 10: others, that were opposite unto the Israelites in religion, but yet did traffic with them, as, Nehe. 13. those of tire that brought wares to sell. Now this commandment concerned them both, convert or other. Was he a stranger? was he within their gates? they were to see that they kept the Sabbath; or else to shut them out, as Nehemiah shut out those of tire, Neh. 13. But notwithstanding that both these sorts of strangers were to be compelled to keep the Sabbath, yet after a different manner. For the Proselyte was bound to keep the Sabbath as far forth as any jew, Numb. 9 14. there was but one law unto them both: but the other sort of strangers, though they were bound, I confess, by nature unto the moral law (which is nothing else but the law of nature refined as it were by God) and they had the effect thereof written in their hearts, Rom. 2. 15: yet the Magistrate was not to compel them unto the outward ceremony thereof, for that was left free 
Num. 9 14.  unto them, but they were only to restrain them from practising any thing to the contrary; or if they would not be restrained, to punish them for the same accordingly. And for both these points we have the word plain and evident. For, that they were restrained in the outward ceremony, appeareth Exod. 12. 19 where the strangers were enjoined to have no leaven in their houses; and here they are commanded to see the stranger keep the rest. Now if this inhibition would not be sufficient to keep them from the breach of this commandment; then they were to be punished for their offence, according unto the civil law of the jews; as appeareth Levit. 23. 16. The stranger that blasphemed was to be stoned. And the Moabitesse suffered for her adultery aswell as the Israelite, Num. 25. vers. 8. And in this very commandment Nehemiah (had not the strangers ceased to break the Sabbath) would have laid hands upon them and punished them, Nehem. 13. 16. Which must teach the Magistrate this profitable lesson; not to suffer or permit any thing to be practised or done, that is contrary unto religion or holiness, no not by strangers. And if they may not suffer strangers; then much less their own people. But of this more anon.  
§. Sect. 3 In the mean time let us see the reasons why strangers were restrained. Which was, as I take it, for two causes especially: first, in respect of the jews: secondly, of themselves. In respect of the jews, lest the liberty of the stranger might have been an occasion of stumbling unto the jews, and so their manners corrupted. For it is the nature of men, when they see others do evil, they presently plead unto it, Why may not I do so aswell as such a one? But in good things, they have not this plea: for grace hath not such force in them to draw them from evil, as corruption hath to draw them to evil. And hence it is that they are so soon drawn into the imitation of evil in any, but especially in strangers. Examples whereof we have in the Israelites: so soon as ever they saw the new fashions and attires of the Galdeans, that were strangers unto them, they were in love with them presently, Ezech. 23. 15, 16. As we here in England are in love with the fashions of other countries, and we can no sooner see a new cut, but we must have a new garment of the cut, or our garment cut anew, that we may be in the fashion; which is hard to be and not to be in the abuse also. Which proneness unto evil God observing in us, forbiddeth the stranger to work upon the Sabbath, lest his children should take occasion thereby to grow into imitation of them, and so should break his Sabbath.  
And hence we are taught a profitable lesson, 
We must hinder the instruments of evil.  by the example of God himself: namely, so much as in us lieth, to hinder and let such evil men (be they strangers or otherwise) as do by their evil manners corrupt others. And therefore Asa was commended that took away the Sodomites out of the land, 1. King. 15. 12, lest by their evil, they might draw others to evil. For this is the nature of sinners, they cannot be evil alone, and their sleep departeth, except they cause some to fall, Pro. 4. 16. therefore they draw on others; as the harlot the young man in the Proverbs; Come, let us take our fill of love, Pro. 7. 18. And the eves call their mates; Come with us, Pro. 1. One sinner (saith Solomon) destroyeth much good, Eccles. 9 8; then what do many, think you, especially if they be suffered? We see in a city, if one house be on fire, if it be not quenched, it will fire the whole; and one man infected with the plague, is enough to infect a whole town; one drop of coloquintida marreth a whole tun of oil; and a little leaven soureth a whole lump of dough, 1. Cor. 5. All this we know as well as we know the joints of our fingers. And we are ready enough to quench this fire, lest it burn our houses: and to shut up those that be infected. But this fire of sin is not quenched; neither are men pulled out of it, jud. 23. Nay rather men become colecarriers, like the Adulemite to judah, Gen. 38. 20. and gather sticks to kindle this fire; as in jere. 7. 18. the children gather sticks, and the fathers kindle the fire, the women make the dough, to bake cakes to the Queen of heaven. Every one helpeth forward other to evil; and there is no shutting up in this infection, nor shutting out these lepers out of the camp that are infected with sin. Nay, we turn not from them; we avoid them not; we pass not by them, which we should do, Pro. 4. 14. as we do by those that are infected with the plague: but we take the most wicked by the hand, although we know their sins aswell as if they were stamped in their foreheads. And by this doing we strengthen them, lest they should return from their wickedness, jerem. 23. 14. The brothel and the harlot have free scope to allure and entice most flourishing and towardly wits; and no man saith unto them, what dost thou? Upon the Sabbath, Lords of misrule, fiddlers, jesters and such like are suffered to profane the best day of seven, and to lead our youth into all excess of riot; and no man letteth; nay rather we thrust them forward unto it. But if any man shall be more forward in restraining them, that shall be turned upon him as a note of a Puritan, he is factious, he is contentious, and he loveth no good fellowship; as though a man could not love good fellowship, unless he will suffer God's Sabbath to be broken: or as though that were good fellowship to break God's Sabbath. But what do I complain of these things? seeing it is the time that the Apostle speaketh of 2. Tim. 3. 3. that men shall be despisers of them that are good, traitors, heady, high minded, and lovers of pleasure more than lovers of God. And so they be; for they prefer their sports before the Lords Sabbath: and therefore though they have a show of godliness (for they will be called Christians) yet they deny the power thereof: for it shall not allure them to walk in the obedience thereof. And therefore we pass unto the second reason.  
Now as the former reason was in regard of the good of the jews; so there was another reason in regard of their own good; and that in respect of the principallest part in them, their souls; of which (though they were strangers) they were to have a care. For if a man must have a care of his enemy's beast, Exod. 23. 4; must he not much more have a care of his soul? And how could they better show their care than in this, that they might thereby be lead forward to the hearing of the law? For as we see many worldly men, when they have nothing to do will go hear a sermon with their neighbours, when yet they will not neglect the least worldly business, for the best sermon of them all: so doubtless fared it with these strangers. And therefore in regard hereof, God upon the Sabbath commandeth them a rest from all their labours; and enjoins the jews to look unto it that they keep the Sabbath, that at least they having nothing to do, might go hear the word for company. And so we see many of them did. For, Josh. 8. vlt. the law was read unto the stranger that was conversant amongst them.  
And from this reason we are taught another duty: namely, to labour to bring others, so far 
We must labour to bring others to the knowledge of God.  forth as we may, to the knowledge of God. As Andrew brought Simon Peter to Christ, joh. 1. 42. and Philip brought Nathaniel, ver. 46. So Matthew, when Christ was to dine with him, had many publicans and sinners there, Matth. 9 And Cornelius, when Peter was to come unto him, called his friends and kinsfolks together, Act. 10. 24, that they might hear Peter's sermon. And herein should Christians be like unto those that brought the man sick of the palsy, that could not go; that brought him (I say) upon their shoulders unto Christ: so should we endeavour upon our shoulders to carry them, and to lend them as it were our legs, to bring them to Christ that have no legs of their own. It is the manner of men when they come unto any that is sick, if themselves have been sick, and received health by the hands of any Physician, presently to will the sick to send unto them, by whose hands themselves have received comfort: or if they know any medicine that did them good, they will acquaint them with it; and thereof grew that proverb partly, either a fool or a Physician; because every one almost be he never so simple, yet will be prescribing something to the sick. But in the sickness of the soul, why do we not will them to come to our Physician Christ? to whom if they come, it skills not how dangerous the disease be; for he will ease them, Matth. 11. And why do we not acquaint them with our medicines, and show them the tree of life, which is our physic; the leaves of which tree will cure all diseases, Revel. 22. 2. Surely if we ever have been rightly touched with our own sickness, we will be ready to help others. And in the mean time let us know it is a duty. And so much for the reasons.  
§. Sect. 4 Having thus in particular showed the reasons why the strangers are restrained; let us now see lastly what all these words in the general, contain in them to be observed. And first, in that he saith, that thou, thy son, thy daughter, thy servant, the stranger; even all, must keep the Sabbath; note 
Toleration of a false religion may not be suffered.  that diversities of religions are not to be suffered in one kingdom, city, or family. For that were to make it to stand upon feet partly of iron, and partly of clay, and to bring in such a confusion of religions, as there was of languages in Babel; which God who is but one, cannot endure. For either we must worship another besides him; or else there be more ways than one to worship God aright by. But that a man should worship another, that he can in no sort abide: for that were to despoil him of his glory. For his worship is his glory, Psal. 50. 23. and therefore he will not part with it, it being one of the three things which he hath reserved unto himself: first, his vengeance: secondly, his judgement: and thirdly, his glory. Now as for his vengeance he craveth that; vengeance (saith he) is mine, Heb. 10. 30. So also is judgement, he hath appointed a day for that, and it is not in man to know the time, Act. 1. 7. But as for his glory, he will in no sort part with that; for he will not give his glory unto another, Isai. 42. 8. and to ask it were to take from him his kingdom. And what could a man desire more to be God? and therefore he will not part with his worship. And to say that there be more ways than one to worship God aright by, is most false. For as there is but one truth, so there is but one faith, and one hope of our calling. The hope of our calling is heaven; that is but one, the entrance is by the Lord jesus Christ, Ephes. 2. 18. which is the door, joh. 10. And there is but one Lord jesus Christ, Eph. 4. 5. And the means by which we enter is by faith: for we have entrance by him through faith, Rom. 5. 2. and that also is but one, Ephes. 4. 4, 5. Then if there be but one heaven, and but one way into it, and but one means to enter by that way; it cannot be that there should be more ways to serve God aright by, than one. And therefore diversities of religion cannot be suffered: unless also in his worship he will now endure that which in the time of the law he would not; for than he would not endure them to plough with an ox and an ass together, Deut. 22. 10. or to sow their fields with mingled seeds, or to wear a garment of divers stuffs: all which though they were ceremonies, lead them directly by the hand to this that now we treat of, namely that they should not endure diversities of religion. And if he did then dislike halting between two opinions, will he allow us now, think you, to profess judaisme and Christianity, Gospel and traditions, true religion and Popery? No, no, it cannot be. For betwixt the Ark and Dagon, God and Mammon, Zion and Babylon there is no agreement: but they are like poisons in the stomach, the one still sick of the other: and how then should that body be healthful that contains them both. Revel. 2. Pergamus is blamed for maintaining the doctrine of Balaam, ver. 14. Thyatyra for suffering jezabel to teach, ver. 20; and will not the same expositor even the holy Ghost carry the same with as ready a hand against such as are Protestants and Papists, Vters and Neuters, Omnifidians, Solifidians and Nullifidians? Or was it Paul that would not so much as endure any copartnership in the Church of Galatia, not so much as to tolerate jewish ceremonies? Gal. 5. 2; and will he, think you, endure that these beggarly rudiments of Popery (I say more) intolerable blasphemies should stand up by the sceptre of his word? No, no: his sheep will hear his voice one degree further: and another they will not hear, joh. 10. And therefore if we be God's sheep, we will hear his voice: but another voice we will not hear. And therefore as Elias said, Why halt you between two opinions? if God be God, follow him; if Baal of Rome be God, follow him: but both you cannot follow, for a man cannot serve God and Mammon, but he must forsake the one, and cleave unto the other.  
Wherefore we disclaim their opinions as pestilent, that would sow our field with the mislen of Popery; and would mingle the pure wine of the word with the water of their inventions. No, let them persuade this to their Catholic King of Spain, as they term him; let him first practise this, that will not now endure so much as a book to be brought into his country by our Merchants; if it stand any thing against their superstition; let them (I say) persuade him that the Christians may have toleration of their religion, and then when they have persuaded him, let them ask us that question afterwards. In the mean time, we will believe that then the body is strongest, when the multitude of believers are of one heart, and of one mind, Act. 4. and not as the jesuits would persuade us, that dividing in religion would be an uniting in policy. Yet lest they should think we are not able now to return them an answer; this I say that I see not but that they may with as good reason sue to have a toleration to murder, commit adultery, and steal, as to demand this, for than they should sin but against man; but this is a sin directly against God, and against the good both of body and soul; this against the first table to suffer any other religion than the true religion; the other but against the second, and not so grievous. Yea but this would be a quieting of all stirs. Nay, it would be a beginning of all strife; yea it were the way to rend the kingdom in two. An example whereof we find in Solomon, who suffered two religions, a true which himself professed, and a false which his concubines held. But what followed? a rending of his kingdom, that as he suffered them to be divided in opinion, so afterwards by God's just judgement, his kingdom was divided and rend in two. And surely this is it that the jesuits be sick of, that either they might bring the Spaniard to be a lawgiver in England, for they hold him the Catholic King, that is by their own interpretation universal; or else at the least that they might bring his triplicity, I mean the Pope, to share again with the Kings in England; and to overtop them. And this is the reason wherefore they so much labour this matter to bring in a toleration. From which we ought to be so far and so wide, as that we must compel them unto the truth; which is the second thing here to be noted.  
§. Sect. 5 For in that he saith, thy son, thy daughter, thy servant, the stranger must keep the Sabbath, he 
All must be compelled unto the true religion.  doth therein manifestly enjoin thee to see that they keep the Sabbath. And although I said even now that there were some strangers that were not to be compelled unto the duties of God's religion; yet that was in this respect, in that they were without the covenant: for then the time was when God would be worshipped but of whom and where he did appoint: then indeed he chose amongst all the hills Zion, amongst all the rivers jordan, of all country's jewry, of all cities jerusalem, of all houses the Temple, and of all people the jews: but now every hill is Zion, every river is jordan, every country jewry, every city jerusalem, every faithful company, yea every body the Temple. And his covenant is to all that are a far off, even as many as God shall call, Act. 2. 39 And we are to enforce all unto the service of the true God, and to go out into the high ways and to compel them to come in; which yet chief is the duty of the Prince or Magistrate, who is God's minister to take vengeance upon them that do evil, Rom. 13. 4. And therefore Nehemiah, when he saw men of Tyrus, which brought wares on the Sabbath, though first he reproves the rulers of the jews, vers. 17. for suffering such an abuse; for they should have looked unto it, that no stranger nor other should break the Sabbath: yet when he had so done, he commandeth the gates to be shut against them, vers. 19 Thirdly, he sets aguard at the gates of his own men to keep them out, ver. 19 Fourthly, when he sees all this will not prevail, but that they stay about the walls all night, than he sets down an order against them; that if they tarried all night about the walls once again, they should be punished, for he would lay hands on them, vers. 21. And this I take it must every Magistrate do aswell as Nehemiah; for he hath the charge of both the Tables committed unto him; of the first, aswell as of the second. Which thing was figured in that in the Coronation, the Testimony, and the Crown were given both together unto the King, 2. King. 11. 12. that he might know the Crown was given him for this end and purpose, that he might maintain Religion. And therefore we are willed to pray for Kings, that we may live aquiet life under them in all godliness, as well as honesty, 1. Tim. 2. 2. So that Kings must study to do both these. They must not be like unto Gallio, which had no care of religion, Act. 18. 15. Such are no better than beasts, and so the Prophet reckons of those four Monarchies in Dan. 7. that cared not for religion, he compared them unto four beasts. And David saith, that man that is in honour and understandeth not, is compared unto the beasts that perish, Psalm. 49. vlt. Neither is this alone for Kings, but also for our great Lords, that are (as I may say) little Kings; these must be nursing fathers also: and that was signified, as I take it, when the heads and chief of the Tribes were placed about the Tabernacle, Numb. 2. As on the East side, were the rulers of judah, Isacher and Zebulon. On the South, the rulers of Reuben, Simeon, and Gad. On the West, the rulers of Ephraim, Manashe, and Benjamin. And on the North, the rulers of Dan, Asher, and Nepthali. Lo thus did the chief of the people surround and hem in the Tabernacle. But this is not it that is so much striven about, the question is how far Princes may meddle in matters of religion to compel: for Papists say that the Pope hath both swords; and that Princes must not meddle in matters of religion; no not to punish any until they be delivered over unto the secular power. So then they make belike Princess nothing but the Pope's butchers, to cut the poor lambs throat when he will have it so; or rather the Pope is indeed the butcher, and the Prince but his boy, to hold the sheeps legs whilst the butcher cuts his throat. I will not dispute this question neither; but I come unto that which I proposed: that is, how far Princes may meddle in matters of religion to compel thereunto. First therefore the Prince must especially see that his people be taught the law of God, and that was the reason why josiah caused the law to be read unto all the people, 2. King. 23. 1. Secondly, in the same place (for that almost teacheth a King his duty) when he hath caused them to be taught, he bindeth them by covenant unto the same; yea and himself also, vers. 3. Thirdly, having thus done, than he goes to reformation, and there he gins with the Priests. First, he makes them bring out of the Temple all the vessels that were made for Baal, vers. 5. Then he destroys their Idols, and their houses, vers. 6. When he hath so done (for this was not all, for he had a greater toil with them, than ever King Henry had with the Abbeys in England) he comes to the King's houses, and there first he breaks down the Altars of the Kings of judah, ver. 10. He breaks down Manasses altar, vers. 12. Then the high places that Solomon had built for Asteroth and Chemos. And lastly, the Calves of jeroboam, vers. 15. Now having taken away all these abominations; then four, he brings the people back again unto the observation of the true worship of God, and commands all the people to keep the Passeover, vers. 21. Thus far went josiah. But now, what if they had refused this, what then? Surely he would then have ran a further course with them, he would no doubt have enforced them by punishment, which is the fifth duty and the last in a Prince, when no course will serve, then to enforce, by laying punishment upon them, either in their goods, as Saul; Those that come not forth after me (saith he) thus shall his oxen be killed, 1. Sam. 11. 7: or else he would have laid hands of them to have imprisoned them, Nehe. 13: or if all this would not have served, he would have punished with loss of life itself. And so Asa decreed that those that would not seek the Lord, that is, that were obstinate; they should be slain, 2. Chro. 15. 15. And thus far, I take it, a Prince hath power to proceed against an obstinate contemner of God's truth. And so much for this that we are to compel others unto the observation of the Sabbath, as well as to keep it in our own persons.    

THE FOURTH BOOK, TREATING OF THE REASON'S MOVING TO THE sanctifying of the Sabbath.  

CHAP. I.  
The first reason: because God hath given us six days to labour in, Sect. 1. Whether it be lawful to use recreation upon any of those six days, Sect. 2. Whether it be lawful to consecrate any one or more of those six unto the service of God, Sect. 3.  
§. Sect. 1 YOU have heard in the former book of the persons that must observe the Sabbath. Now it remains that I show the reasons which are used in the commandment to enforce thereunto, and there are four delivered in this commandment. The first is in these words, Six days 
The first reason of the keeping of the Sabbath.  shalt thou labour, etc. and it is an argument à fortiori, persuading from the greater to the less thus: If I have given thee six days to work in them, than thou oughtest of conscience to rest one day: but I have allowed thee six, and therefore rest the seventh. This is the manner of this argument: but me thinks it is proposed by way of answer as it were, unto some question that might be objected upon the former words: for where as God had in the commandment required to rest the seventh day, some might object (as many do) that it were very hard to rest a whole day. To which he answereth, that they ought at least to rest one whole day, being that God had bestowed upon them six to their own uses. So that here I might take an occasion to answer those that think it sufficient on the Sabbath if they come to the public exercise, though they spend the rest in sports: but this nail I have driven before; come we now to the words: Six days shalt thou labour, etc. First, in that that he gives us six days to do our business in, therein he lets us see that six days are sufficient for us to do our business in, and for the dispatch of all our works; and if that he had seen that we should have needed more, he would have given them; but seeing six were sufficient, he gave no more, though in respect of himself as he is Lord of the Sabbath (and so is he also of all the rest of the days of the week) he could have given us more. And therefore as he saith, Psal. 50. 10. All the beasts of the forest are mine: so may he say, All the days of the week are his; by which right he might have craved of us every second or third day. Yet he deals more liberally with us, and requireth but the seventh. Then hence to persuade you to keep this Sabbath, let me reason with you as Naamans' servant did with his master; What (saith he) if the Prophet had commanded thee a greater thing than this, wouldst not thou have done it? how much more than when he saith, Wash and be clean? 2. King. 5. 13. So I say; if the Lord had commanded thee a greater thing than this, wouldst thou; wouldst thou (do I say) nay oughtest thou not to have done it? how much more than when he saith, keep the seventh? And if we refuse this to keep one of seven, what would we do if he should require one of three or four? So that God's liberality in this case doth much aggravate the sin of man, when restraining him but in one, and giving him plenty of others, yet he will not be restrained from that one. This was it that made Adam's sin out of measure sinful, that having plenty of all the trees of the garden, both for variety and satiety, Genes. 2. 9 yet he must needs taste the forbidden fruit. So was this also that which made David's sin a notable sin, that having many wives of his own, yet he could not be content with all these, but he must take the wife of poor Vriah, 2. Sam. 12. 9 Well, I know not how deep this argument sinketh into the hearts of Sabbath-breakers, their consciences are so seared and so hardened with the custom of that sin, and their hearts so covered as it were with a shield of brawn, that they are grown past feeling of it: but I am verily persuaded at the day of account it shall stick unto them nearer than the marrow cleaveth unto the bones; and it shall be more sensible unto them, than the tenderest bile in the world. When (I say) they shall hear God out of his law to reason in this sort against them; I gave you six days to do your worldly business in, to labour, to ride, to run, to buy, to sell, to sow, to reap, to solace yourselves, to see your friends, to make merry, etc. and yet cannot you be contented with them, but that you must encroach upon me to take my holy day also, and to spend it, I say not upon your labours, but that which is more untolerable, upon your lusts and delights. This (I say) cannot but strike them through, and make their hearts to fall in sunder like water, when they shall consider their great ingratitude towards him, that when he of seven could afford to give them six, they of seven cannot afford to give; (give do I say? out upon it) nay cannot suffer him to enjoy one. The scar of churlishness sticketh like a star in the forehead of Nabal, and shall to the world's end, 1. Sam. 25. 3. that David when in regard of his kindness showed unto his shepherds in the wilderness, requiring him to give him a present of any thing that came next unto his hand, the churl refused to do it. Now Nabal how soever churlish, yet this was his own, it was in his power, and it was provided for his shearers: yet for all this, is he justly condemned for a chrule, in that he sent not a present unto David, that had so well deserved it. With what words then may this sin of ours be sufficiently aggravated, that whereas God of his bounty of seven hath given us six, if we also should take away from him that one? If a poor man on the way as thou travelest should come unto thee, and crave of thee for God's sake to bestow upon him something to relieve him, and thou out of thy liberality and compassion towards him shouldest give him all the money in thy purse, reserving only a very little for thine own use to bring thee home; if he (I say) should catch thy purse and that also, and run away with it, wouldst thou not account him very ungrateful? Yet thy ungratitude to God is as great as his and more; for in very truth thou art so bound unto God, as that if thou shouldest give half of thy days, yea all of them back again unto him, thou couldst not sufficiently recompense him.  
To conclude therefore this point, let that reason which moved joseph not to consent to his Mistress prevail with thee; My master hath committed all into my hand, and hath kept nothing from me, but only thee, because thou art his wife; how then shall I do this great wickedness and sin against God? Genes. 39 So shouldest thou answer thy companions, when they shall allure thee on the Sabbath to sin: The Lord hath given me all the days in the week to do my works in, saving only this one he hath reserved unto himself; how then can I do this great wickedness, and sin against the Lord in breaking his Sabbath? And thus much for the manner of the reason, how it enforceth us to the keeping of the Sabbath.  
The doctrine that we learn hence is, first that the commandments of God stand, all of them, and are grounded upon good reason, and therefore that all his commandments are not only true, Psal. 119. 86, but righteous also, vers. 106. Yea they are all most just, vers. 128. And there is nothing in the world that standeth with such reason as the service of God; which maketh the Apostle to call it our reasonable serving of God, Rom. 12. 2. And therefore Ezec. 18. 25. God blames those that say his ways are unequal; and no less worthy of blame are such as think that it is unreasonable to keep a whole day holy unto the Lord. Why then how should their business go forward? why then when should they have any time for recreation? What is all this but to find fault with God's law, as if it were not just, as if it were not equal. But what sayst thou, is it not equal? and is it not meet that thou shouldest have thy six days to do thy business in, which God hath allowed thee? And is it not as meet that God should have one? Let this therefore cease thy murmuring against God's law, seeing it standeth with such good reason.  
The second doctrine that we note in these words, Six days shalt thou labour, is this, that as it is sin for us ordinarily to work on the seventh day; so also is it sin for us through negligence or idleness, not to dispatch our worldly business in the six days, seeing he hath allowed them unto us for that purpose. And therefore on them we ought to labour; and it behoveth us so much the more carefully to labour in them, seeing that God hath enjoined man to labour in the sweat of his brows, Genes. 3. Yea seeing, as job saith, he is borne to labour as the sparkles fly upward, job. 5. 7. And hence it is that God hath left him so many precedents of labour before his eyes; the ox is made to till the land, and tread out the corn; the ass is to stand under the burden; the heavens are still in their motion as it were still a working; the Angels are ministering spirits, Psal. 104. 4; and when man was in the state of perfection God would not have him idle, Gen. 2. though God had no need of his work, nor the garden; for it brought out all things without planting; yet he would have man to labour, because man had need of it; and therefore sets him his task to dress and trim the garden. Nay, God himself in his own person wrought six days in making of the heavens and the earth. He could indeed have finished it in one, or at a words speaking; but yet he would work six days, to leave unto us an example to do the like.  
Then here are those slow bellies and idle Abbey lubbers condemned, that spend whole days in doing nothing; that are like paralitique and gouty members, lose and untied in the joints of obedience; that say unto the head command us not, for we will not move, neither will we stir. But shall not God curse them as he did the fig tree that bore no fruit? cut it down, why cumbereth it the earth? And were it not that these words did stand up so pregnantly against these men, yet the very evils that accompany idleness were sufficient to make it to be detested: for what sin is it almost that groweth not out of this, as out of a nursery of all sin? Idleness causeth to fall asleep, Pro. 19 15. then idleness is the cause of drowsiness. So is it of beggary; He that will 〈…〉 in winter, shall beg in summer, Prou. 20. 4. Idleness is the cause of ill husbandry, His land cries out against him, and the furrows thereof complain, that have not their water courses, job. 31. 38. Thorns and nettles cover the face thereof, Prou. 24. 4. So is idleness the cause of drunkenness; Amos 6. They live at ease: and what followeth? vers. 5. They drink their wine in bowls. Idleness causeth wantonness: David after his sleep in the day time lusteth after Bathsheba, 2. Sam. 11. 12. Idleness causeth talebearing; for they being idle, go about from house to house, and become prattlers and busy bodies, 2. Tim. 5. 13. like Bishops in another man's diocese. What shall I say more? in a word, they are inordinate walkers, as the Apostle calleth them, 1. Thess. 3. and therefore what good may be looked for from them? Then to conclude, seeing such a legion of sins wait upon this one sin, let us shun and avoid it; and let us walk in that vocation wherein God hath called us; considering that as the iron that lieth still, rusteth; the water that runneth not, corrupteth; and the field that is not manured, bringeth forth weeds: so it fareth with the soul of the sluggard; in steed of the good graces of God which rust and decay every day in him, there ariseth nothing but the affections of an idle brain, as weeds in a land untilled. Let us therefore betake ourselves unto some honest vocation, wherein we may profit either Church or Commonwealth; and let us know that it is not left in our power to labour, or not; but let us assuredly know that God enjoins us labour: for, Six days shalt thou labour.  
§. Sect. 2 But here two questions arise to be discussed: First, whether it be not lawful for a man upon any of the six days, to use recreation for the health of his body, being he commands him to work six days. Secondly, whether it be not lawful to consecrate any one or more of the six days to God's service.  
Touching the first, it is true which the Apostle saith; Bodily exercise profiteth little, 1. Tim. 4. 8. he speaks of fasting, the best of these exercises: yet something it doth profit, and for that profits sake we are allowed at some time to use it, seeing that God allows a time thereunto; as Eccles. 3. There is a time unto every purpose, a time to laugh, a time to dance, etc. Yea, and if we consider the weakness and corruption of our nature, we shall find that we have need of such times; for we are not of such a temper as to hold out still, if our natures be not repaired and refreshed: but it is like unto a bow, if it stand long bend, it will cast aside; and therefore it is allowed unto us sometimes to unbend as it were our wits, and to refresh our spirits; and as in a great combat, to breath a while that we may return with a fresh encounter. And to that end God hath allowed us exercises both for the body and mind; for the mind, as Samson used riddles, jud. 14. 12. and David his Harp, 1. Sam. 16: for the body, as jonathan his bow, 1. Sam. 20. and Esau used hunting, Gen. 27. And this a man may do, if he consider these things: First, that the mirth be allowable, or that it be not corrupt or scurrilous: for foolish jesting is condemned, Eph. 5. 4: or dangerous, as Pro. 20. 18. The fool feigneth himself mad, and casteth firebrands and arrows and mortal things, and saith, Am not I in sport? Secondly, that we use them with moderation. We must do as Solomon; when we give ourselves to these things, we must be sure to lead our hearts in wisdom, Eccl. 2. 1. And though we taste of the honey comb with jonathan, yet we must not eat too much, Prou. 25. 27. And therefore if we much desire it, than we must remember Salomons watchword; Put thy knife to thy throat, Pro. 23. 2. In the use of these things therefore a man had need do as Ulysses, when he heard the Sirens, first to bind himself fast unto the main mast, that he might not be drawn away by them: for though these be not the devils cartropes, yet they be made dangerous cords of vanity oftentimes to draw a man to further mischief; especially if he consider not the end of these recreations; that we use them in respect of a greater good; and to make us fit unto better things; even as a man useth sauce to sharpen his stomach, because it is weak. But many men in their sports know neither end nor measure; whole nights or days are not sufficient, but that they must change and alter God's covenant, and turn the nights into days, to extend their sports unto the uttermost limits, yea and to leap from one sport unto another, as the fly doth from one scab unto another. When will these men (I think) be weary? will they never have done? mean they to make it the end of their life, to live to play? Woe worth such a life, ten times worse than death; because living they die, as the widow that lived in pleasure was dead whiles she lived, 1. Tim. 5. 6. And shall they not then dying die eternally, as the rich man that went to hell, for all his pleasures? Luk. 16. 25. But what speak I? I know my words are too weak to persuade these, they are so deeply set. Well, yet let them remember the voice that will come at midnight, and happily may speak unto them in the midst of their pleasures, as the hand-writing appeared unto Baltasher in the midst of his pleasures. I say no more, but think upon it. And last of all, weigh well the circumstances of time, place, & persons, with whom thou usest these recreations: for there is not the least of them but may make thy recreations sinful. As for example, other things considered, it may be lawful for a man to shoot or bowl: but is this lawful to do it when the preacher is in the pulpit? or is it lawful to play in the time of prayer? or to use it with those whom a man would disdain that they should sit with the dogs of his flock, they be so vile and profane? But what power or force circumstances have in things indifferent to make them lawful or unlawful, I have abundantly showed in the beginning of the chapter of rest. Let this therefore suffice for answer to the first question.  
§. Sect. 3 The second question is, whether it be lawful to consecrate any one or more of these days unto the Lord's service. The answer is, that upon some extraordinary occasion the Church and the Magistrate may appoint one or more of these days unto God's service. For although a man may not profane or make common that which is consecrate, unless in case of necessity, as David did the show bread, Matth. 12. yet he may consecrate upon a just occasion that which is common, as appeareth every where. Yea even of these six days we find some consecrate unto the Lord, as two days in Hester called the feast of Purim, Hest. 9 And the feast of Dedication instituted by the Macchabees, and observed by Christ himself, joh. 10. 22. So also did they consecrate of these days unto the Lord by keeping their fasts upon this day, as the Israelites kept a fast in Mispeh, 1. Sam. 7. And Hest. 4. 16. there is a fast kept of three days long: yea Daniel keeps a fast of three weeks of days, Dan. 10. 3. Neither in so doing is there any breach or alteration of God's ordinance, but rather an observation. For as Christ broke not the commandment when he neglected his duty to parents to perform his duty to God; so neither do we break this ordinance of God, when we on any of the six days neglect our own business to serve God, the cause and necessity so requiring: for if necessity may cause us to break the Sabbath for the good of man; may not necessity aswell dispense with our days, and cause us to sanctify a Sabbath for the good of man? Nay further, I take it that this commandment being a Synecdoche, and but a part put for the whole, (as are all the other commandments) doth warrant; yea and command such time convenient in the week days to be set apart unto God's service. And we see that Christ and the Apostles preached on these days as well as upon the Sabbath; which they would not have done if it had been unlawful for the people to hear. And as I think that any of these days may by the Church be set apart to God's service, the cause so requiring; so also do I persuade myself that some part of every one of these days should be set apart to holy exercises, as morning and evening to pray with our families. And of these we see Isaac had one, he went out in the evening to pray, Gen. 24. 63. Daniel had three, for he prayed three times a day, Dan. 6. 10. And David prayed seven times a day, Psal. 119. 164. And thus much as touching the second question, and so consequently of the first reason to persuade to the keeping of the Sabbath: for as for such things as be here observed about the rest, I have handled them before in the discourse of the rest of the day.   

CHAP. II.  
The second reason; because it is the Sabbath of the Lord thy God, Sect. 1. Holy days are to be consecrated only to the Lord, Sect. 2.  
§. Sect. 1 THe second reason followeth, and is drawn from the end and institution of the Sabbath, contained in these words; It is the Sabbath of the Lord thy God. And it may be thus gathered: If the Sabbath be consecrate unto the Lord, and his worship, than you must rest on it from your works: but the former is true; for it is the Sabbath of the Lord thy God, and therefore it followeth that you must rest from your works. And here mark with me, first the workmanship of this reason, how fitly it is framed: for first, lest any man should be so bold as to ask him for his commission, as Exo. 2. one demanded of Moses; Who made thee a judge? or as Mat. 22. 23. the Priests demanded of Christ, By what authority dost thou these things? Therefore he shows his authority, namely that he is authority itself, and he may command, for he is Lord, and no man will say unto him (unless he be a devil) What hast thou to do with us? Matth. 8: for he hath to do with us, for he is thy Lord; and that divers ways. First, he is thy Creator, he made thee; and therefore look how the vessel is in the potter's hand, so art thou in his, Rom. 9 This David knew well enough when he said; Come let us fall down before the Lord our maker, Psal. 95. 6. Secondly, as he is thy Lord by creation, so also is he by redemption; He hath bought thee with a price, 1. Cor. 6. 20. a price not of gold and silver, but with his most precious blood, 1. Pet. 1. 18. And therefore this is rendered as a reason of his dying and rising again, that he might be Lord over us, Rom. 14. 9 Thirdly, as by his redemption, so by his sovereignty, rule and authority, in that he is absolute in his command, and doth whatsoever he will both in heaven and in earth, Psal. 115. 3. No man can stay his hand, neither dare any say unto him, what dost thou? Dan. 4. 32. for he is Lord of Lords, Rom. 17. 14. and his hests stand like the laws of the Medes and Persians that cannot be recalled, Dan. 6. 12. Yea a degree further, he is the Lord of spirits, Num. 16. 22. and therefore will command not as other Lords, thy body only, but thy soul too. Matth. 21. 37. Thou must serve him with all thy soul; and if it please him he can cast both body and soul into hell fire, Mat. 10. 28. Now than if he be thy Lord and master in so full and so absolute a manner; what then? why then, where is his fear? Malac. 1. 6. He calls for that, and good reason; for if there be no master but will have some service; shall God, so great a Lord and master, be without it? No, he will not, and therefore he here requireth it of thee on this day to serve him. Now there is one thing which the master oweth unto the servant, and that is protection, and every man haps upon that string; if he stands in need of his help, than Master save us, we perish, Matth. 8. 25. But there is another thing that the servant oweth to his master, and that is obedience; and there we break with him, He saith go, and we go not; come, and we come not; do this, and we do it not; we keep his commandments with notes, as the Atheist beleene the Articles of faith. But may it not be that there is cause, as that he is a hard man; or he will not stand by his servants to defend them; or else he gives not so good wages as others? Surely it is not so: for first David tells us, that he will not always chide, nor keep his anger for ever, Psal. 103. 8. Yea if he see us once to fall down before him, and to crave him to appease his anger; he forgives us all, Mat. 18. 27. then he is no hard master. And as for defence, he will suffer no man to do us wrong, but will reprove even kings for our sakes, Psal. 105. 14. And as for his hire; there is no service like unto his; no not the service of the King. You cannot say of him as Saul said of David; will he give every one of you fields and vineyards? will he make you Captains over thousands, & c? Yea he will, and more than that, he makes all his servants Kings, Reu. 1. 6. and gives every one of them a crown of life, 2. Tim. 4. yea an everlasting kingdom, that withereth not; reserved in heaven, 1. Pet. 1. 4. All this he giveth; and he giveth it liberally, not reproaching and casting men in the teeth with it, as Saul did his followers; why then what shall let us to serve such a master? Yet behold and wonder; let a flattering devil a little entice us, with a show of any matter; or pleasure of sin, though it be but for a season; yet we are presently in love with it, and forsake our old Lord and master to serve him; like children, that though they have good things in their hands, yet they will cast them away for toys and trifles; doth not God behold this? and is not this our sin of disobedience written even with the point of a Diamond before him? Surely he will not forget it, neither shall it be put out until we die, if we repent not, and learn to serve him better who is the Lord of all flesh by creation, but by a more near band, the Lord of his elect even by redemption: and therefore much more to be served by them.  
And this is another motive to move us to serve him: for though as a Lord he might only command, and we ought not therein to disobey him; yet as a merciful God in Christ, he had rather persuade; and to that end he useth an argument drawn from the covenant of grace that he hath made with man, in that he vouchsafeth to be called (to be called do I say) nay in that he vouchsafeth indeed to be his God: for he saith not that it is the Sabbath of the Lord, but in a more particular sort he addeth thy God, pleading as it were thy possession in him, and his interest in thee; and indeed in this the very bowels of God's mercy and compassion are as it were wound up, in that he saith he is thy God. And it containeth in it plenteous redemption; yea and assurance also. He is able to save, for he is God; and he is willing, for he is a God unto thee. Therefore he calls himself thy God. Were he a Lord, a God, a Christ, a jesus; what is that to thee, if he be not thy God, thy Lord, thy Christ, thy jesus? It would not much profit us to know that meat is eaten an hundred miles off, if we perish for hunger. As little would it avail us to know that Christ is a God and a Saviour, unless he be thy Saviour. And this is indeed the very marrow and honey comb of the word, to know that the promise is made unto us, and to our children, Act. 2. 39; that a child is borne unto us, Isai. 9 6; that Christ is unto us wisdom, and sanctification, and redemption, 1. Cor. 1. 30; and that he died for our sins, and rose for our justification, Rom. 4. 25; and here, that he is not ashamed to be called thy God.  
But the greatness of a benefit can never be conceived, unless we conceive first our great need, and our great unworthiness. And first for our baseness and unworthiness, may we not say as David; Lord what is man, or the son of man, that God should be mindful of him? Psal. 8. that he should vouchsafe to be called his God. Man is a very grasshopper of the earth, Isai. 40. 22. yea all men together are but as a drop of water, and as the dust of the balance, Isai. 40. 15. and as little goodness have we as greatness. The best is but as a brier, and the most righteous as a hedge of thorns, Mich. 7. 4. What were the Israelites themselves? they were but brickmakers and pioneers in Egypt; their food was but onions and garlic; their worship but Idolatry, Gen. 12. their father but an Amorite, their mother but an Hittite, Ezech. 16. 3: then what are we, who in respect of them are but the wild branches of the Olive, and they the natural? Romans 11. vers. 21. Now, as David saith, seemeth it a light thing unto you to be the King's sons, seeing I am but a poor man and of small reputation? So may we a thousand times more justly say in respect of the highest Majesty; Seemeth it a light thing unto you that God should vouchsafe to be called our God, secing we are poor men and of no reputation? But this was not all; we were not only mean, but miserable also: we were by nature the children of wrath, Ephes. 3. and the fire of God's vengeance did burn against us unto the bottom of hell for our sins. Yet then doth he step in, and becomes unto us a saving God, by his blood to cleanse us from all our sins. And not only so, but in this that he vouchsafeth to be called our God, to give unto us the assurance of the forgiveness of our sins, the assurance of the resurrection of our bodies, the assurance of life everlasting; yea the assurance of all graces whatsoever. That all this is promised in these words, shall appear: first, that it containeth in it the forgiveness of sins, appeareth in that David saith; The man is blessed whose God is the Lord, Psalm. 33. 12. Now there is none blessed but he that hath his sins forgiven him, Psal. 32. 1. And therefore he whose God is the Lord hath his sins forgiven him. Secondly, as it containeth in it forgiveness of sins, so also doth it contain in it the promise of the resurrection of the body. And that Christ showeth, Mat. 22. 32. where he proveth against the Saducees the resurrection of the body by this; God is the God of Abraham, Isaac and jacob: now he is not the God of the dead, but of the living. The reason holdeth thus; whose God the Lord is, he is their God by an everlasting covenant, and they shall live for ever: but he is the God of Abraham, Isaac and jacob, therefore they shall live for ever: and so consequently if he be thy God, thou shalt live for ever. And that it containeth the promise of life everlasting in it, is manifest, Heb. 11. 16. God was not ashamed to be called their God: for he had prepared for them an heavenly city. The reason is thus concluded; If he had not prepared for them a city to come, he should have been ashamed: but their God cannot be ashamed, therefore he prepared a place for them; and so consequently he will for thee, if he be thy God. In a word, in this one word thy God, are all the promises of God, Yea and Amen: for as the Apostle reasoneth, He which gave us his son, how shall he not with him give us all things also? Rom. 8. 32. And if God vouchsafe to give us himself, how shall he not with himself give us all things also? Let us then seek to make this sure, that God is our God, and all things are ours, whether Paul; or Apollo, or Cephas, or the world, or life, or things present, or things to come; even all things are ours together with him, and that shall we know by this, if we be his, 1. Cor. 2. vlt. And his we are assuredly if his law be written in our inward parts, to do it, than I say are we sure that he is our God, and we his people, jere. 31. 33. So then to conclude this point; if in thy baseness God advanced thee; if in thy misery he relieved thee; if he forgives thee thy sins; assureth thee that thou shalt rise again unto life; and living to give thee everlasting life, and with it all happiness, (all which he doth assure thee of, when he calleth himself thy God) than I say keep his Sabbath. For this he requireth at thy hands, who is thy God, and hath done all these things for thee in becoming thy God. And thus much for the motives that this reason containeth in it to persuade us to keep his Sabbath.  
§. Sect. 2 One doctrine hence I note, in that he saith, it is holy unto the Lord; we are therein taught to whom to consecrate holy days, namely unto the Lord. Therefore Isai. 56. he calls the Sabbath his holy day; and Ezech. 20. 12. his Sabbath. So doth he call the place of his worship his house, Luk. 19 46. And indeed being his service is there and then performed, and that he will have no partners therein (for he will not give his glory unto another, Isai. 42.) ought not the day, and so the place to be consecrated only unto him?  
The more shame than for the Papists; that consecrate days and Churches, to Saints, Angels, Apostles, Martyrs, men, women, of which their Calendar containeth above an hundred; certainly they are herein worse than the Israelites: for though they set up an Idol, yet they would not consecrate a day unto it; but they said to morrow is holy unto the Lord, Exod. 32. 5. not unto the Idol: but these institute days unto them; yea and power forth prayers unto them: Hear us Mary, and pray for us Peter, etc. But doubtless did these Saints know it, they would cry out, as in the Psalm 115. 1. Not unto us, not unto us O Lord: but unto thy name give we the glory. Yea I say, howsoever these men give this worship unto them, did they know it, they would even rend their long white robes in an holy zeal, as Paul and Barnabas did their garments: and they would cry out unto them from heaven, as those did to the Idolaters upon the earth; O men why do ye these things? Act. 14. 15. But what needed they when as their practice in the primitive Church standeth up against them? There were I am sure holy men in old times patriarchs and Prophets: yet did neither Christ, nor any of his Apostles ever institute any day, or make any prayer unto them. Which doubtless they would have done, had they held it a matter meet to be done: only when they did consecrate a day they called it the Lords day, being lead thereto by this, in that it is called the Sabbath of the Lord thy God. And thus much as concerning the second reason.   

CHAP. III.  
The third reason is taken from God's example, who rested the seventh day, Sect. 1. Wherein we are to imitate God, and wherein not, Sect. 2. How God can be said to rest, Sect. 3. The use of these words, Sect. 4.  
§. Sect. 1 THe third reason followeth to be considered in these words; For in six days the Lord made heaven and earth, etc. And it persuadeth from an example of the like, thus; That which I did for thine example, thou oughtest to do the like: but I laboured six days and rested the seventh for thine example, and therefore thou must do the like. So that the force of this reason standeth in the example of God himself, the best precedent that the world or word itself can yield. Now of what force examples are, we see in that men are lead by example, rather than by law, and hold it a good warrant for the doing of any thing for that others do so: but if they be great ones that do it, than it is put out of question. For would such men do so, say they, if it were not lawful? Now God seeing men so to be carried by example, and that this commandment is so commonly broken by the example of great men especially, who esteem of the Sabbath but as of another day; therefore he opposeth against their examples, his own example, who is higher than the highest of them, whose breath is in their nostrils: and his example alone is able to weigh down all the examples or reasons that can be brought to the contrary. And if a man will be lead by example, it is meet he should be lead by the best example, and if it may be by such an example that cannot err. Now all the examples of men be they never so holy, have much weakness in them, and in one thing or other they miss. Let us make proof of some of the best of them. As for example, Solomon had a wise and an understanding heart, so that there was none like neither before nor after him, 1. King. 3. 12. a very high commendation; yet he had his blemish, he loved outlandish women, 1. King. 10. 1. Asa did right in the eyes of the Lord: but will you know his fault? he put not down the high places, 1. King. 15. 14. David was a man after Gods own heart, that did what was right in the sight of the Lord, and turned from nothing that he commanded all the days of his life; yet in one thing he is challenged, in the matter of Vriah the Hittite, 1. King. 15. 5. So then we see the best men come short, and, in many things we sin all, I am. 3. 2. And therefore the best dare propose themselves for examples to be followed no further than they follow Christ, 1. Cor. 12. 1. If a man be just, another may be as just as he; if a man be learned, another may be as learned as he; if a man preach well, another may preach as well as he; if a man write well, another may write as well as he; and often we see the scholar to exceed the master. Now if these be the best examples we can propose unto ourselves, than the best come short of that they should be, and another man may possibly do as well as they, and so he may have occasion of boasting: but God his example is an example propsed without example; it is so exact, so full, and so absolute, that all the world cannot yield the like example; neither can a man take any exception against it: and therefore this is an example above all to be followed. And this his example he so proposeth here, as first setting it down for a law, and then afterwards keeping the same law in his own person: so that if either law or example will do any thing with us, he would by both of them persuade us to keep the Sabbath Nay further, whereas in the other commandments, you shall not see the example of God observed in the keeping of them; yet in this one you may observe a double example given by God. For twice in the Scripture his keeping of the Sabbath is observed: first, in the beginning when he created the heavens and earth, than he rested the seventh day. Secondly, when he reigned Manna in the wilderness every day, yet when the Sabbath came he ceased. Exo. 16. 26. 27. Well then, hath the lawgiver himself gone before you in keeping this commandment, let me then exhort you as the Apostle doth, Ephes. 5. 1. Be you followers of God as dear children, and walk as ye have him for an example. Now, loving children will follow their parents; then if you be children, I say if loving children, you will follow him. Now I know in general that every man will subscribe unto this, that they must follow God in keeping his Sabbath: but yet come and press them to yield obedience in the particular duties, there you shall have them as the young man in the Gospel; they then departed sorrowful, that makes them to scratch where it doth not itch. What must they do nothing but hear, pray, meditate? etc. Nay, if it had been only to forbear the doing of some worldly business, which they greatly cared not for the doing of at any time, they would have forborn; but now upon this day to forego their afternoon sports, and plays, and to sit (as they term it) moping in a corner; this is too hard. Well, but I say, if you be God's children you will follow him; yea and more than any son imitateth the father: for the father begetteth his son but like unto him in substance; but God begetteth his children like unto him in qualities: They be holy as he is holy, merciful as he is merciful, and will imitate him in all his doings: and therefore in this they will keep the Sabbath as he kept it; otherwise they are no children but bastards; I say bastards on the mother's side, but not on the fathers; for were they his true children, they would be also his dear children, as in this place, and would follow him.  
§. Sect. 2 Yea but (will some man say) what a stir is here about following of God? what would I have them to do? and I think I would have them assail to make a new heaven and a new earth, because God made them both. Not so neither, but I would have them labour six days, and rest the seventh as God did. But that they may be the more fully answered, the works which God hath wrought are of three sorts. Whereof the first are such as are miraculous, as to give sight unto the blind, to fast forty days, to walk upon the waters, to raise the dead, etc. Now these are to be wondered at, but not to be imitated; because the gift of working miracles ceaseth in the Church, and it is a note of Antichrist now to work wonders, 2. Thess. 2. 9 The second sort of works are works of our redemption, as the son of God to become the son of man, to be borne of a virgin, to bear our sins, to die for us, to rise again and to ascend into heaven. Now these are works to be believed, but not to be imitated, unless it be in a certain similitude or resemblance; that as Christ was conceived and borne, so he should be conceived and borne in us, Gal. 4. 19 And as Christ died for sin, 1. Cor. 15. 3. so we should die to sin, Rom. 6. 2. As Christ in his flesh was crucified upon the cross; so should we crucify the flesh with the lusts thereof, Galath. 4. 24. As Christ being dead for our sin was buried; so we being dead to sin, should also be buried with him by baptism, Rom. 6. 4. As Christ being buried rose again; so must we being buried with him by baptism, rise again to walk in newness of life, vers. 5. As Christ being risen did ascend; so must we risen from the grave of sin ascend, by setting our affections on things above, Coloss. 3. 2. And hereupon grew that rule, that whatsoever Christ did for us, the same he did in us. Lastly, the third sort of duties are moral duties commanded in the law: and these are the works wherein he is to be imitated by us. Examples whereof he giveth us, Mat. 11. 29. Of meekness, Learn of me that I am humble and meek. In john, of love and brotherly kindness, joh. 13. 15. I have given you an example. And in this place of working six days, and resting the seventh. Indeed he could have finished all his works in one hour, or with a word speaking; but he would work about them six days, and rest the seventh for our example. And therefore as Christ said, Have you not read what David did? how when he was an hungered, etc. So, have you not read what the Lord did? how when he made the heavens and the earth, he laboured six days and rested the seventh: have you not read it I say? if you have, than again I say, as Christ in another case, Go and do the like, Luk. 10. 37. that is, rest, as he did. For not the work, but the rest is that which is proposed unto thee.  
§. Sect. 3 But here is one doubt more that may be moved in this place; and that is, how God can be said to rest, that is a pure act in himself and always worketh; or how he can be said to work that always resteth in his action. The answer is, he always worketh, and always resteth in himself; but in this place he is said to rest or to work in respect of his creatures. To rest, I say, in that he ceaseth to make any more creatures; yet not to rest from preserving them being made. For God was not idle on the seventh day, but did sustain and preserve the creatures which he before had made; otherwise they would have come to nothing. And therein we are taught, that though on the Sabbath it be not lawful to labour to increase that we have; yet it is lawful to save and preserve that we have: and this he teacheth us here by his own example. And so much touching the sense and force of these words.  
§. Sect. 4 Now the use of these words is fourfold. First they serve to confute those that stand so much upon the examples of others; let a man demand of them why they do so profane the Lords day by their unlawful games & sports; by their riding and running abroad in errands; by their trudging and posting to Fairs and Markets: they will answer, they do but as others do, and they that are better men, and have more knowledge than they, do so; and, if it were not lawful they would not do it; would such a justice, or such a Preacher bowl or banquet, or ride about upon the Sabbath, if it were not lawful? And when they have thus answered, they think they have spoken to the matter passing well. But I wonder, seeing they will be lead by example, why they do not look unto God, and follow his example, which is the best of all: for I am sure that there is none of those which they follow is worthy to be named the same day with him; none so learned, none of such authority as he: may not a man then return this their answer upon them, when they shall say, such and such that are learned, and of authority do break the Sabbath? may not we answer them, I say, and that justly that their betters do keep it; and that therefore they should keep it? David kept it, the Prophets kept it, the Apostles kept it, Christ himself kept it, when he was here in the flesh; nay God kept it, as here we see. Now if they can bring examples for the profaning of the Sabbath greater and better than these, let them show them: but certain it is they cannot; and therefore hence forth let them be ashamed thus to reason; and to offer that measure unto God, which they would disaine their servant should offer unto them. For let them answer me in the like case; would they be contented, if sending their servants in their business, their servants should neglect the doing of that wherein they were employed, and spend the time at cards or dice, or dancing, or serving their own turns; would they (I say) be contented? if when they should expostulate the matter with them, they should answer, that they did not play alone; but others did play aswell as they. Or if thou shouldest reprove thy child for swearing, or lying unto thee, wouldst thou take it well that he should answer; others lie and swear as well as I? But thou art too cockering of thy child: I propose therefore another case; If a thief should answer a judge thus, that others did steal as well as he; would not the judge reply, that therefore he should be hanged for example unto others. And how is it then that we think so basely of God, as that the example of such profane men (for so I may justly term them that profane God's Sabbath) should be able to match, yea and overmatch the example of God himself with these men.  
Secondly, this also serveth for our comfort, that when others shall upbraid us as precise and curious, for that we will not do upon the Sabbath as others of our neighbours do, as to go to bowls with them, or cards, or to dancing, or such like vain sports; I say, when we shall be thus upbraided, yet here is our comfort, we are not alone in this, but God is with us, and he hath trodden the way before us in his own person, resting upon the Sabbath, that we might do the like.  
Thirdly, in that God wrought six days and rested the seventh, to teach us to do the like, we are thence to learn this instruction, that the end of our doings must not be ourselves alone, but we must have regard of others also, that they by our good example may be moved to well doing, Mat. 5. 16. Let your light so shine before men, that they may see your good works. And for this cause it was that Christ paid tribute, though he were free. And for the example of others it was, that he went to hear john, he had no need to be taught of any, for the spirit was given him above measure: yet he would go hear john, to give an example unto us to embrace the gifts and graces of God in our inferiors. But of this sufficient.  
Fourthly and lastly, in that God within the compass of six days was able of nothing to create the heavens, and the earth, and all things that are in them contained; we may learn that God is able in a short time to bring wonderful things to pass. When we read the acts of Alexander, we wonder to see how that in a short time he did subdue the greatest part of the world: but what was that to this? it is easier by far to pull down and to destroy, than to build up; to take away life, than to give. And therefore that God should so soon of nothing make a world, how great was this his power? The jews thought it an incredible thing that Christ should say, he would rear the Temple in three days, that was a building six and forty years; they misunderstood him I know: but if he had said it of the material Temple, it had been nothing to this, to the frame and workmanship of the world; the Temple was but as the rearing of a molhill, in comparison of the greatest mountain in the world. Yet see how soon he dispatches this great work, in six days he dispatches the whole frame, though he had not any matter wherewithal to begin to build: So true is that in the Psalm. 115. 3. he doth whatsoever he will. And therefore it skills not how difficult the work be, so he be the builder; how troublesome the seas, so he be the Pilot; how doubtful the conquest, so he be the Leader; nor how dangerous the sickness, so he be the Physician. And as he is powerful in saving, so is he also in destroying, it being as easy a thing: and therefore let his enemies look unto the rod of his power, who is able at an instant to destroy them all. At an instant he disgards Nabuchadnezzar, and turns him out of his palace. At an instant he smites all the first borne in Egypt. At an instant he overwhelmeth Pharaoh and his host, rendeth ten Tribes from jeroboam, overturneth Sodom, maketh a world, drowneth a world, and saveth a world again. What shall I say more? as he knoweth all things, so he can do all things, both in heaven and in earth, in which he hath all means to serve his turn: the very Angels themselves are his ministering spirits, Psal. 104. 4. and the devils cannot go without his leave, Mat. 8. 32. And as for men he commands them much more, for he is the Lord of hosts, Isai. 1. And he hath not only these of men and none other hosts, but he hath armies of frogs and flies and lice to fight against his enemies, Exod. 8. When he will, the heavens shell take his part, 1. Sam. 7. and the Sun shall stay his course till he be avenged of his enemies. So then he hath all means at his command. And were it so that he had but small means, yet he can make it serve and hold out. If he say the word, the meal in the barrel shall not waste, neither shall the oil in the cruse diminish, 1. King. 17. 14. If he will have it so, one suit of apparel shall last forty years, and yet shall not wax old. With five loaves he will feed five thousand men, Matth. 14. Were it so that means should fail, yet he can work without them as well as with them. Asa had said little if he had said it had been all one to God to save by few as by many, if he had not added, or by none, 2. Chro. 14. 10. For he is not tied unto the means, as a Carpenter is unto his tools; but he can work aswell without them as with them. For when there was no rain, yet he made the earth fruitful, Gen. 2. 5. when there was no Sun to shine, yet there was light. Then God can work we see without means; and so he can against means. Who would not think that clay put in a man's eyes should put out a man's eyes? yet tempering it he giveth sight thereby, joh. 9 6. Who would not think that if a man should strike a rock, that he should rather make fire come out of it, than water? yet he strikes the rock and the waters flow, Exo. 17. 6. Who would not think that Coloquintida should rather poison a man, than be healthsome meat for him? yet he blessing it, there is no evil in it, 2. King. 4. 40, 41. Who would not think that the fire should not burn? yet the three children put into the furnace were not only not burned, but had not so much as any smell of fire about them, Dan. 3. This therefore hath this use, to comfort us, that when comfort shall seem to stand a far off, like Abraham in the heavens, yet we be not dismayed; for God is stronger than the Duiell: and therefore though we be troubled, yet we may be still: comfort is on foot, and in the midst of them we shall find help; in the midst of the wilderness we shall find water, as the Israelites; in the Lion's belly an honey comb, as Samson; in the prison an Angel, as Peter; and in the midst of the fire, one like the Son of God, as the three children. And so much for the third reason.   

CHAP. FOUR  
The fourth reason; because God blessed the seventh day and hallowed it. What it is to bless and hollow, Sect. 1. The use of this, Sect. 2. The sum of the whole book, Sect. 3.  
§. Sect. 1 NOw followeth the last reason to be discussed in these words: Therefore the Lord blessed and hallowed the Sabbath day. In which let us first see what is meant by blessing and hallowing: which two words that I may speak of them to our purpose, have a double sense and understanding in the Scripture. For first, blessing is used to signify the setting apart of some thing to a holy use, in which sense the wine in the Lord's Supper is called the cup of blessing, when it is set apart to that holy use; and the setting of it apart to that use is called the blessing of it, as 1. Cor. 10. ver. 16. The cup of blessing which we bless, etc. And to the same purpose also is this word sanctifying or hallowing used, as Exod. 13. 1. Sanctify to me the first borne that openeth the womb: that is, set apart to my service. This is plain, I need not to show it further. The second sense of blessing or hallowing is, when as some gift is bestowed upon any one, he is said therein to be blessed, and so gifts are called blessings, Gen. 33. 11. I pray thee (saith jacob to his brother) take this blessing, that is, this gift. And judg. 1. the daughter of Caleb prayed her father to to give her a blessing; and what was that? springs of water, judg. 1. 15. The same sense also hath sanctifying, when God shall bestow some gift of sanctification upon us that day. Now both these ways God doth bless or hollow this day: first in instituting this day unto his service. Secondly, in that in this his service he doth effectually bless us; us, I say, and not the day: for all days in their own nature are alike, and not one more holy than another, more than in regard of the institution, in that it is set a part to holy uses, or of the blessing that is this day bestowed upon us above any other. Now God doth consecrate it in the first respect; and we must in the other, that the blessing may be upon us: but take it in which sense you will, yet it standeth as a strong argument to persuade. And if in the first sense, than it is thus gathered: To what end God did bless and hollow this rest, to that end it must be kept: but God did therefore bless and hollow this day that it might be kept holy: and therefore so it must be kept holy.  
The equity of this reason is grounded upon the right and authority that God hath to command or institute any law; which if he do, it is like unto the laws of the Medes and Persians, which cannot be altered but by himself: for, thou must put nothing to his word, Deut. 12. 31. The reason is, Pro. 30. 6. Lest he reprove thee, and thou be found a liar: neither must thou take any thing therefrom: there must be no clipping. The reason also is yielded, Deut. 4. 2. That thou mayst keep his commandment; which thou canst not do, if thou take any thing there from: and as thou mayst not add, so thou must not alter; but thou must keep his Sabbath as he commandeth, Deut. 5. 16. Yea thou mayst not so much as vary from it; for thou must turn neither to the right hand, nor to the left: the reason that is given is drawn from the benefit that comes thereby, namely that thou mayst prosper, Ios. 1. 7. As who should say, if thou turn either to the right hand, or to the left, thou shalt not prosper; but if thou keep it and turn not aside, than thou shalt prosper; for he will bless thee, as here thou seest. For this is the second signification of blessing or hallowing, and is the thing that God especially here intendeth, to show, namely that he will power forth his blessing upon those that keep his Sabbath. And that blessing he most fully promiseth, Isai. 58. If thou wilt turn away thy foot from the Sabbath, not doing thine own ways, nor seeking thine own will, nor speaking a vain word; these three things on the Sabbath must be avoided: but what followeth to be done? First, we must call the Sabbath a delight. Secondly, we must consecrate it as glorious unto the Lord. And thirdly, we must honour him upon that day. But than what shall they have that thus honour the Lord? Why God will honour them again, and make them to mount upon the high places of the earth; and like a tree planted by the water's side shall they prosper: and not only so, that they shall be blessed with worldly blessings, which might persuade worldly men; but much more with spiritual blessings (which may persuade Christian men) he will feed them with the heritage of jacob: as if he should have said; they shall enjoy all the privileges of his Church; lo thus shall the man be blessed that shall keep his Sabbath. And therefore Isai. 56. 3. Let no man that keepeth the Sabbath say, The Lord hath separated me from his people. Why so? For he will feed them with the heritage of jacob, as now you have heard; neither let the Eunuch say, Behold I am a dry tree. No, for if he keep his Sabbath, and choose the thing that is good, and take heed of his covenant, he shall mount upon the high places of the earth; as there he promiseth. Yea, and as it followeth; he will give him a place in his house, and a name better than of sons and daughters. But can all this be true? Yea certainly make account of it, for the mouth of the Lord hath spoken it, Isai. 58. 14.  
§. Sect. 2 Now, the use of this is twofold. First, it notably meeteth with the error of the multitude, that think if a man serve God, he shall never thrive; as though God were like an evil master that useth to reward him worst that doth him the best service. But these blind bayards that thus beat their heads against the wall, little think upon this that God here promiseth, that those which keep his Sabbath shall be blessed; if they did, they would never go stumbling on. But to the keeper of the Sabbath this is a most sure word, that if a man keep it, the Lord will make him to mount upon the high places of the earth, and will feed them with the heritage of jacob. And therefore by this a man shall know when he is at the sermon how well he thriveth at home: for if he truly serve the Lord in the Church, God will truly bless him at home; for he hath promised it, and he cannot go from his word, no more than he can deny himself: happily he may sometimes deny some worldly blessings, when he seethe it not good for thee to have it; but then assure thyself he will give thee that which is ten times better; and that thou shalt in this life find and assuredly know. And therefore think not that if thou lose an hour, or a day, that thou shalt be undone; but wait upon the Lord, for it is his blessing that maketh rich, and not thy labour. And if he blessed the Manna that was gathered on the sixth day, that it should be enough for the seventh also: and if he made the earth in the sixth year to bring forth food sufficient for two years, Leuit. 25; why shouldest thou distrust his bounty towards thee? Therefore cast thy care upon him; for if thou wilt keep his Sabbath, he will care for thee.  
The second use is to inform the Sabbath breakers of their estate in which they stand; (and I would to God they would take notice of it) that they are in a cursed estate: for if the Sabbath keepers be blessed; then the Sabbath breakers by the law of contraries must be accursed. And so they are indeed. And Nehemiah is not afraid to tell them so much to their faces: Did not (saith he) your fathers thus? (that is, break the Sabbath) and did not God therefore bring all these plagues upon us? and will you yet increase the wrath upon Israel in breaking the Sabbath? Nehe. 13. And as Nehemiah told them what they had already felt; so jer. 17. vlt. tells them what they shall further look for; If (saith he) you will not hear me, to sanctify the Sabbath, and to bear no burden; What then? then the Lord will kindle a fire in the gates of jerusalem. Yea but it shall not come into the high streets. Yes, (saith he) for it shall devour the palaces thereof. But we will quench it first before it go so far. Nay (saith he) it shall not be quenched; as though the fire thereof should burn like wild fire, or rather like hell fire that is unquenchable, Mat. 3. And of this there is good reason. For if for the neglect of the building of the Lords house, the Lord cursed his people, so that when they sowed much, they brought in little; that when they eat, they were not satisfied; when they drank, their thirst remained, etc. If (I say) the Lord cursed them thus for the neglect of the building of the material Temple; what will he do for the neglect of the building of the spiritual Temple? which is certainly neglected where as the Sabbath is neglected. And although happily it sometimes come to pass that the Sabbath breaker may prosper in worldly matters, yet they are but blessings of Gods left hand, Prou. 3. 16. which many times he gives to the ruin of the owners thereof, Eccl. 5. 12. He giveth them as he gave a King to the Israelites in his anger, and in his wrath he takes them away again. But how soever, this is certain, that though he gives them their heart's desire, yet with the gift he sendeth leanness into their souls, as Psal. 106. 15. and they shall find one day the evil of their riches, when they shall weep and howl for the miseries that shall come upon them; when I say their consciences shall cry out against them, We have gotten this money by breaking the Lords Sabbath, and when the rust of the same shall testify so much against them; then shall they find that true which even now I cited, that their riches was given them for their evil.  
§. Sect. 3 Lo thus as you see, that I may conclude, have I trodden forth before you the path of the Sabbath, that was (I confess) hard and difficult to find, by reason of so many bypaths and ways of error. And herein I have showed first the perpetuity of the Sabbath. Secondly, the change of the time of the Sabbath. Thirdly, that it may not again be changed. Fourthly, that the whole day must be kept; and this in the first book. In the second I have showed the duties of this day; which consist first in preparation to the Sabbath. Secondly in observation, which contained two things: first, to rest upon it when it is come, from all works, words or thoughts that might be a let to the performance of the holy duties that were required of us; which duties were of three sorts, either public, or private, or mixed: and this was the sum of the second book. In the third I have showed the persons to whom these duties do appertain; which were either unto us, or those that were under our government. And last of all in the fourth, the reasons that might enforce us to the keeping of this day holy; that which remaineth, is, that every one of us in regard of the time past, fall down before the Lord in the feeling and acknowledgement of this great sin of Sabbath breaking, and that with purpose of heart henceforth we endeavour with all our might, both in our own persons, and by all means we may, to provoke others also to keep the Sabbath with us: and then shall the Lord even our God assuredly bless us, with the riches of his mercies reserved from everlasting in heaven for us; which the Lord grant unto us for Christ his sake. Amen.     
FINIS.  

The Errata.  
Pag. 16. lin. 4. read which is one. p. 50. l. 10. put out not. p▪ 7. vlt. read Reu for Rom p. 93. vlt. r. our. p. 99 l. 15 r. à fortiori. p. A 1. ●. 9 r. setting. l. 26. read them. p. 117. l. 3. r. not to commit any s●● p. 126 l. 25. & 26. r. halves.