An Abstract of the Doctrine of the Sabbaoth. Briefly, yet fully and plainly set forth; Together with the uses of the same Doctrine; with the usual Objections and Answers thereunto. All which for the help of Memory, are drawn into sundry chapters. AT LONDON, Printed by V S. for Nicholas Ling. 1606. To the right Worshipful and religious Knight, Sir Francis Knolys, one of the Lieutenants, and justices for the Peace in Berkshire; and to the virtuous Lady his wife; W. B. wisheth increase of God's favour in this life, and full fruition of the same, in the life to come. RIght Worshipful, having had so long experience of both your sincere affections to true religion, and your religious dispositions, to the exercises of God's worship, both publicly in the holy assemblies, and privately in your family, I knew not to whose Patronage I might better commit this short Treatise of the right observation of the Lords Sabbaoth, than unto you both. It is for matter, substantial and sound; for memory, short and methodical; for understanding, perspicuous, and plain; for use, most necessary and profitable; and in all, like unto the meat that jacob provided for his father Isaac, which was so savoury, that his father both loved it after a more special manner than he did other meats, and also blessed him that brought it unto him: So will this doctrine of the Sabbaoth be unto the religious taste of your inward man; so savoury, yea, so savouring of the spirit of God, that I am assured your souls will delight in it, and bless God for them that have prepared it for you. As for my part, I have but gleaned in the fields of other godly and learned men, who have more copiously laboured in this argument: neither is this my Abstract, any other than the fragments of their sumptuous feasts: yet, through the blessing of God, it may prove like the remainder of the five Loaves and two Fishes in the Gospel, which being reserved at Christ's appointment, to the glory of God, filled twelve baskets full; that is, were abundantly blessed to a greater quantity than the former. And as for your parts, (without flattery be it spoken) seeing God hath given you both the hearts to honour him, by a more careful and constant observation of his Sabbaoths, than many other; (yea, than any other I might say) of any note amongst us; I see no reason, but notice should be taken thereof, that as God by you is glorified, and his Church by your good examples edified: so others also, hearing of the same, may, by your examples, be stirred up to the like zeal, and to give you that commendation, that is due to those that love the truth. For him that honoureth me, (saith God) I will honour. And sith God hath awarded you Honour, for honouring him, by walking in the religious steps of your honourable father: How can I deny it you, or others envy you for it? And as the blessed Apostle tells Philemon: so I may (not unfitly usurping his words) say unto you; That both thanks and prayers, are, and shall be rendered unto God for you, by many which hear of your love and faith, which you have towards the Lord jesus, and towards all his Saints; that so the fellowship of your faith, may be made fruitful, and that whatsoever good thing is in you, through Christ jesus, may be known; for we, yea all we in this populous Town of Reading, and the Country about, which unfeignedly fear the Lord, and desire in truth of heart, to make straight steps to godliness, and to profit in his ways, have great joy and consolation in your love, to the Gospel of Christ; because by you also the Saints hearts are not a little comforted. It is pitiful to see in diverse places, how many which are advanced by the bountiful providence of God, unto places of dignity and honour, in the Commonwealth of our English Israel, do bear themselves in hand, that having been at the House of God, to hear common Prayer, or a Sermon, are for this their eare-service, and lip-labour, notable Sanctifiers of the Sabbaoth. And whereas they ought to sanctify it also at home, by conference with their families, prayer, and meditation, singing of psalms, and other holy duties, both of piety, and charity; yea, and to carry themselves in all grave and sober manner, as having authority in their hands to terrify vanity and profaneness, and not to countenance them, do suffer themselves to be made companions to all vain men, a thing which holy David detested: * Psal. 15. Psal. 26. Psal. 101. and like Esopa block, to lie drenched in the love of vain sports, and smoky recreations, (vexations indeed to a sanctified heart) with the loss of precious Time, and check of their own conscience. Whereby it oftentimes cometh to pass, that their base desire of winning other men's money, is recompensed with the loss of their own substance, to verify God's Proverb by Solomon; Pro. 21.17 He that loveth pastime, shall surely be a poor man: their hearing of Sermons is also accursed, their souls grow barren in holy knowledge, and heavenly wisdom; and when time serveth, they have not so much as one arrow in their quiver, to shoot at a treacherous Papist, or a wicked Atheist, or any other heretical depraver of the Truth, which are too rife in every corner, with popish persuasions, and devilish sophistications, watching where men are weak, or fainthearted to resist, there to break in, and make spoil of all: or if they have a piece of any argument in store, to give an assault withal, or can make some answer to repel the illaffected in religion: yet, through their want of practice, or through their inexpertnesse in the word of Truth, either they have no heart to encounter with them, or else they want strength to continue the conflict; or for want of holy wisdom, they utterly shame themselves, and the Lords cause in the handling. But you (right Worshipful) have not so learned jesus Christ. And if I have found favour in your eyes, (as I am sure in times past, with thanks I acknowledge, that both I, and my poor ministry have) let me be bold in the Lord to exhort you, still to continue constant in your holy courses, for the honouring of God in the sanctification of his Sabbaoths, and by your godly examples and zealous persuasions, to be a means to stir up others, that lie securely asleep, in the opinion they have of an outward formality in religion, and to draw on others amongst us, that be Masters in Israel, yet too backward in these holy duties, and are in danger of losing their first love to holy religion, if ever they had any; whereby the fame of our Town beginneth to be at a low ebb, in comparison of that it hath been; yea, we begin to be like the Church of Sardi, that had a name of living to God, but indeed was dead: Revel. 3. ● many keeping the Sabbaoth to the halves, in the fore noon at the Temple, in the afternoon at home; in the forenoon prayers, in the afternoon plays, etc. resembling those monstrous pictures, which being looked upon one way, show very beautiful faces of men and women; but another way, bruit beasts, and ugly birds. I writ not this as doubting of your constancies, but because I have learned of Saint Peter; 2. Pet. 1.12.13. That a sound faith hath need of a strengthening, a wary heart of a warning, and a pure mind of a stirring up: and therefore I use this boldness in the Lord towards you. Wherefore, though you see some amongst us with the Rubenites, abide like earth-worms, jud. 5.16, 17, 18. amongst their sheepefolds, and some with Gilead, lie hover beyond jordan, and looking which way the world will sway: and others with Dan, lurking cowardly in ships prepared for flight: and others with Ashur, lie skulking on the sea shore, expecting a day, and ready to entertain some foreign arrival of Italienated wild Boars, to root up the Lord's Vineyard: yet I doubt not, (and to that end my prayer shall be) that you may with worthy Zebulon and Nephthalie, be (as you have been) most forward in the high places of the Lords field, and that all of us may jeopard our lives in the defence of the lords quarrel, against the Canaanites. You, even the Kings of Canaan: the God of heaven give you both increase of his holy spirit, and prosper you in all well doing, and sanctify all our hearts, that we may so show forth the power of his Gospel, in our holy conversation, that the adversary may be ashamed of his gainsaying, and depraving humour, and we may have comfort and boldness in the day of the Lord, which approacheth apace, and slacketh not. Your Worships in all good affection, William Burton. To the Christian Reader. COnsidering that the profanation of the Lords holy Sabbaoth is one of the general and capital sins of the land, which not a little provoketh the high displeasure, and deep vengeance of God against our whole Nation, for that wheresoever it goeth, it is accompanied with the contempt of all religion, piety, and good order, to the letting in of Popery, Atheism, impiety, and all iniquity. I doubt not (good Reader) but thou wilt easily confess, that it is high time for every man to put to his helping hand for the removing, or at least, for the abating (if it may be) of this high contempt of the Lords day. And to use all good means, whereby those which yet sin of ignorance, and weakness, rather than of any settled wilfulness, may be brought in some measure to the sound knowledge, and holy obedience of this most glorious commandment of God. That so (at the least) for their sakes so fearing God, and in his fear drawing near unto his true worship (which yet are likely, no doubt, to prove the smallest number) the Lord may in his mercy spare the whole land, as he spared ripe sinning Sodom, for just Lot's sake. To which end and purpose, it hath pleased God to stir up many of his servants, both godly and learned, to travel, both by speaking and writing in the former argument. And among the rest, D Bound. Ma. Grenham. Ma. Widly. some have laboured as I suppose (without prejudice to any be it spoken) more abundantly than the rest, and that both learnedly and godly, having sound proved the doctrine by authority of the word, and consent of the best Writers, and consent both of antiquity, and of later years, as also urged the same by many religious and pathetical persuasions unto the conscience. For whose painful travels I must acknowledge myself (the least of all) amongst many other most highly bound to give God praise. But such is the corruption of our nature in general, (but especially of the sluggard, to whom a few lines more than ordinary in spiritual matters, seem to be so many Lions lying in his way to keep him from reading the same) that few of many will hardly take the pains to travail to the end of any learned discourse, though it be likely to prove never so profitable unto them at their journeys end And many again are induced rather to read such things as are short and compendious, like men that love to go the nearest way home with a light burden. In which respects I have presumed to offer unto thee this short abridgement of the doctrine of the Sabbaoth: partly to thrust on the sluggard, and partly to toll on the weary and faint, and partly to help the memories of those that have read and forgot again: but chief to stir up them with myself to a more careful and conscionable practice of the same. Herein know that I have but imitated those travelers, who having been in other countries, have made a brief collection of such things as they have observed, and deemed memorable: telling the world of many a fair City which they never builded, of many a goodly Orchard which they never planted, of many stately Monuments which they never erected, and of many curious works which they never invented, etc. And all this yet, not without some comfort to themselves, and some delight to others, & not without some provocation perhaps unto some to take the like, or greater journeys to their further benefit and delight: having learned, that if a man do but even speak the same things again, which have been spoken before, it is not altogether a fruitless labour. If I have added of mine own (as in some places I have) though very little, and followed mine own Method and order in the contriving of this poor ahridgement. I have not done it without the approbation of many godly and learned, both in the ministery, and otherwise, (whose judgement I must, and do every way prefer before my own) who having perused the same, have not only afforded thereunto there good approbation, but have also earnestly entreated me (many of them) and encouraged me all of them, to publish the same. Whatsoever it be, I do humbly submit both myself and it to the charitable & Christian censures of the reverend Fathers and Brethren of the Church of Christ, and to the gracious blessing of the Lord our heavenly father, who will witness with me against all that shall be contrary minded, that my principal care and desire herein hath been, and is, the advancement of his own glory, in the edifying of his church: but especially of that people, and congregation, amongst whom I have (through his merciful providence) my standing and abiding. Make thy best use of it, & assist me with thy prayers: Thine in Christ, W. Buiton. ❧ Of the manner and matter of the fourth Commandment in general. CHAP. I. THe fourth Commandment layeth forth the doctrine of the Sabbaoth, and is duly to be considered of every one: First, for the manner of commanding: Secondly, for the matter commanded. For the manner of commanding, this Commandment differeth from the other Commandments three ways; and yet every way it is most forcible to persuade and move the conscience. For, 1 The Lord saith here: Remember, etc. that is, think of it before hand: to show, that except it be thought upon before it come, for the ordering of our business accordingly, we cannot keep it as it should be kept. 2 Those things which in the other Commandments are understood, are expressed in this. For first, in this Commandment, both the good is expressly commanded, and the evil expressly forbidden: in the other Commandment it is not so. Secondly, here we are expressly charged with ourselves, and those that belong unto us: in the rest it is not so. 3 Hear be more reasons used, than in all the rest: & they be in number 3. 1 The first is drawn from the equity of the thing commanded: for seeing as God giveth us six days for our own business, reason requireth, that we should keep the seventh day for his majesties use. 2 The second is drawn from God's example: that we may be like our Creator, in that point of resting the seventh day. 3 The third reason is taken from the end of that blessing which the Lord bestowed upon that day: for he blessed this day with a special blessing, to this end only, (viz. to his service,) and to no other. From this multiplicity of reasons here used, we may gather four things. 1 The greatness of God's goodness, who persuadeth us by reasons, when he might compel us by his only and absolute authority. 2 The excellency of that duty which is here so many ways enforced. 3 The necessity of it. 4 How rebellious our nature is, (especially against this Commandment) that must be drawn to the liking of it by so many reasons. So much for the manner of Commanding. Now of the matter that is Commanded: and that is double. 1 That a day of rest must be kept. 2 That this rest must be sanctified. Concerning the day of rest, four points are to be considered. 1 That a Sabbaoth day, or day of rest, must of necessity be continued in the Church of God, unto the end of the world. See chap. 2. 2 That this rest must be upon one certain day: and what day that must be. See chap. 3. 3 What manner of rest it is that must be kept. See chap. 4. And what works may be done that day, See chap. 5. 4 To whom the observation of this rest is enjoined. See chap. 6. With objects answered. chap. 7. Concerning the sanctifying of this rest, four points are to be considered of. 1 What is meant by sanctifying the Sabbaoth day. See chap. 8. 2 By what means the Sabbaoth day must be sanctified, which must be by performing of duties. 1 Public, and they be of two sorts. 1 Of Piety. See cha. 9 2 Of Pity. See cha. 10. 2 Private, and those are also two fold. 1 More private, & such as are to be done by every man alone. See chap. 11. 2 Less private, or such as are to be performed with others. See cha. 12. and 13. 3 By whom those means must be put in practice, whereby the Sabbaoth is to be sanctified See chap. 14. 4 What objections commonly are made against the sanctification of the Sabbaoth, or any part of the doctrine thereof. See chap. 15. Of the Continuance of a Sabbaoth. CHAP. II. THe Continuance of a Sabbaoth must be granted, and not be doubted of, or else in vain do we exhort to the keeping holy of a Sabbaoth. Now the Continuance of a Sabbaoth, or day of Rest, may be proved two ways. 1 By the antiquity of the Sabbaoth. 2 By the ends, for which it was first ordained. The antiquity of the Sabbaoth day, is very great: for, 1 So soon as there was a seventh day created, so soon was it made a Sabbaoth day, and sanctified to ᵃ holy uses. 2 From the first institution of it, it was kept among the Hebrews by tradition, until the ᵇ Law was given. 3 From the law, until Christ's time, it was kept by the jews, according to the fourth Commandment of the moral law. 4 Our Saviour Christ, at his coming, by his practice, did establish it, ᶜ and his Apostles after ᵈ him. 5 The christian Churches ever since the Apostles time, have kept a Sabbaoth day, according to the practice and writings of the Apostles. So much of the antiquity of the Sabbaoth day. Now of the ends for which a Sabbaoth, or day of Rest was first ordained: and those were two. 1 The first was, a more principal end, and that was to further both Adam at the first, and Adam's posterity for ever, in the true worship of God. Now, so long as the worship of God must continue in the Church; so long must the Sabbaoth continue, which was made a subordinate means and help unto the same. But the worship of God, must continue for ever in the world. Therefore also, while the world standeth, a Sabbaoth day must be continued. 2 The second end of a Sabbaoth, was less principal, and that was to help Nature, and to maintain bodily strength: Exod. 23.12. And in regard of these two ends, it is still most necessary, which may appear by reasons. 1 General, and those may be drawn; 1 From the greater to the less: For if Adam in his best estate, had need of a Sabbaoth day, wherein he might serve God, by meditating upon his works, by praying unto him for the continuance of his grace, and by praising his name for benefits received, etc. and all because he might fall; then much more need have we of a Sabbath day, being so grievously fallen, that so we may recover ourselves again. 2 From the effects of sin. For after sin had entered, the first strength decayed: then came in corruption and weakness, pain and weariness, and all forerunners of death, with death itself: in regard whereof, we all crave help of ease and rest, without which we cannot long endure. And therefore, look how much we are weakened & broken, more than our forefathers were, and Adam in Paradise, so much more need have we of a Sabbath, (that is, a rest) than they had. 2 Special, and these in regard: 1 Of the wicked, who upon the six days, never read the scriptures, nor hear them, nor pray, nor meditate, nor confer of religion; but by this merciful ordinance of a Sabbaoth, they are driven to do that which they would not otherwise do: by which means, either some good may be wrought in them, if they belong unto God, or else they shall be left without excuse in the day of the Lord. 2 In regard of the godly themselves, who oftentimes also neglect the exercises of God's worship in the week days; but are driven by this means of a Sabbaoth, to supply their former wants, to their greater good. THE PROOFS. ᵃ Gen. 2.3. So God blessed the seventh day and sanctified it: because that in it, he had rested from all his work, which God had created and made. ᵇ Exod. 16.23. And he answered and said, this is that which the Lord hath said: To morrow is the holy rest of the Sabbaoth unto the Lord, bake that to day which ye will bake, etc. ᶜ Luke 4.16. And he came to Nazareth, where he had been brought up, and as his custom was, went into the Synagogue on the Sabbaoth day, and stood up to read. ᵈ Acts 13.14. But when they departed from Perga, they came to Antiochia, a City of Pisidia, and went into the Synagogue on the Sabbaoth day, and sat down. ver. 15. And after the lecture of the Law and Prophets, the Rulers of the Synagogue sent unto them, saying; Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, etc. verse 42. And when they were come out of the Synagogue of the jews, the Gentiles besought that they would preach these words to them the next Sabbaoth day. verse 44. And the next Sabbaoth day came almost the whole City together, to hear the word of God. Chap. 17.2. And Paul, as his manner was, went in unto them, and three Sabbaoth days disputed with them by the Scriptures. ᵉ Six days thou shalt dye thy work, and in the seventh day thou shalt rest, that thy Ox, and thy Ass may rest, and the son of thy maid, and the stranger may be refreshed. Deut. 5.14. But the seventh day is the Sabbaoth of the Lord thy God, thou shalt not do any work therein, nor thy son, nor thy daughter nor thy man servant, nor thy maid, nor thy one, nor thy usse, neither any of thy cattle, nor the stranger that is within thy gates, that thy man servant, and thy maid, may rest as well as thou. Mark 2.27. And he said to them, the Sabbaoth was made for man, and not man for the Sabbaoth. Of the day that the Sabbaoth must be kept upon. CHAP. III. AS there must be a Sabbaoth, or day of rest continued in the Church of God, while the world continueth: so this Sabbaoth must be upon one certain day of the week, and that is the seventh day, for so God hath appointed: first, at the creation: ᵃ secondly, at the giving of the Law in Mount Sinai. ᵇ But not that seventh day, which was from the first creation of the world: for that was once changed unto the first day of the week, the day after the jews Sabbaoth, which we now keep for the Sabbaoth day: Acts 20.7. concerning which change, three things are diligently to be considered. 1 That it was made by the Apostles, & could be made by none, so fitly as by them, and that for two causes. 1 Because they had the best gifts; for they had the spirit of truth to lead them into all truth. ᶜ And therefore could see further into things, than the rest of the church. 2 Because, by reason of their great & Apostolical authority, they could prevail more than there's. 2 That the Apostles made this change of the day, upon good reasons made known to the Church, and those were chiefly two. 1 In memory of the second creation of the world by Christ, because on that day, the Lord jesus did most gloriously rise again, and so conquered death, sin, and hell, and finished the work of man's Redemption; which was a second creation. 2 Then the Lord jesus having as it were made the world new again, he did, 1 Cease suffering, as God at the end of the first creation, ceased working. 2 Begin his glorious rest, and so continueth in rest and glory for ever. In which respects, 1 The time of the Gospel is called, the world that was to come. ᵈ The heavens and the earth, are called New: ᵉ and all things, men & all, are called new ᶠ creatures. 2 This new Sabbaoth also, is called by a new name, viz. the Lords day: ᵍ of the Lord jesus: concerning which name, two things are to be noted. 1 That it must be retained with the day; because part of the honour and estimation of the day consisteth in giving it his right name. 2 That it doth no whit abate the glory of the first creation, nor of the first Sabbaoth; but being added unto it, as a further honour, doth increase the dignity of it, even as jacob was more renowned of God, when he was also called Israel. 3 That this first day of the jews week, which we now keep for the Sabbaoth, is that Sabbaoth day which was ordained by the Apostles, through the direction of God's spirit: and therefore must remain for ever, and never more be changed. For, 1 Upon this day, the Primitive churches, with the consent of the Apostles, used to assemble, and to exercise all the parts of God's worship, which were proper to the Sabbaoth day. ʰ 2 The Apostle Saint Paul, willeth that to be done upon this day which is most fit for the Sabbaoth day: and that is, collecting for the poor, ⁱ as more at large is showed in chapter 10. 3 This day hath been kept of all Churches ever since the Apostles time; and in all the new Testament, is nothing found to control the same: neither was it ever resisted by the Apostles, but hath been by their writings approved, and by their practice confirmed unto us. THE PROOFS. ᵃ Gen 2.3. So God blessed the seventh day, and sanctified it, etc. ᵇ Exod. 20.8. Remember the Sabbaoth day to keep it holy, etc. verse 10. But the seventh day is the Sabbaoth of the Lord thy God. ᶜ john 16.13. Howbeit, when he is come, which is the spirit of truth, he will lead you into all truth. ᵈ Heb. 2.5. For he hath not put in subjection unto the Angels, the world to come, whereof we speak. ᵉ Esa. 65.17. For lo, I will create new heavens, and a new earth, and the former shall not be remembered, nor come into mind. verse 18. But be you glad and rejoice for ever, in the things that I shall create: for behold, I will create jerusalem as a rejoicing, and her people as a joy. ᶠ 〈◊〉 Cor. 5.17. Therefore, if any man be in Christ, let him be a new creature: old things are passed away; behold, all things are become new. ᵍ Apoc. 1.10. And I was in the spirit on the Lord's day. ʰ Acts 20.7. And the first day of the week, the Disciples being come together, to break bread, Paul preached unto them. i 1. Corin. 16.2. Every first day of the week, let every one of you put aside by himself, and lay up as God hath prospered him, that then there be no gatherings when I come. What manner of rest must be kept. CHAP. FOUR IT is not enough to keep a rest, but we must keep a most precise and exact rest, and that may appear unto us two ways. 1 By the manifold Commandments, even for the keeping of the Sabbaoth. 2 By the urging and repeating of the word [Rest] in so many words, so often, and so ᵃ particularly. All the Commandments, given for the keeping of the Sabbaoth, are two fold, General, whereof some be without ᵇ penalties expressed: and some be with ᶜ penalties annexed. Special, wherein the Lord forbiddeth his people to work on such things, and at such times, as might carry the greatest show of being exempted: as namely. 1 Gathering of Manna, ᵈ when they were fed but from hand to mouth, (as they say.) 2 Making of the Tabernacle, ᵉ though it were the place wherein the Lord should be served. 3 Working in harvest time; ᶠ yea, though it cometh but once a year, and for man's life is most necessary. 4 Keeping of fairs and markets, ᵍ carrying of things to be sold, and selling of victuals there, though then indeed much might be gained. As it appeareth by the manifold Commandments, both general, and special for the Sabbaoth, what manner of rest it is that must be kept; so also is it made evident, by the urging and repeating of the word so often, in so many words, and so particularly, as we have seen before, in Exod. 16.23. etc. which rest thus urged, is two fold. 1 Outward, and of the whole body, and that is two fold. 1 From doing any of the foresaid things, forbidden by special command: or other works whatsoever we use, or may do lawfully on the six days: and they be of two sorts. 1 Works of our Vocation. And therefore, it is not lawful on the Sabbaoth day, for Carriers to travel with their carriages, ʰ for Schoolmasters to teach or study humanity, for Physicians to read books of surgery or physic, for Lawyers to study the case, peruse evidences, etc. nor for judges and justices, to ride their circuits, or sit in judgement; because all these are the ordinary duties of their vocation, which belong to the six days, except in cases excepted in the next chapter. 2 Works of our Recreation; yea, though they be honest, and at other times lawful. For 1 If the duties of our vocation, without which a Commonwealth cannot stand, must cease when we should attend upon the lords work, much more must our pleasures cease, without which, men may continue, though not well. 2 As the works of our recreation are less needful than those of our vocation: so they do more hinder us from the sanctifying of the Sabbaoth, by reason of the excessive delight, which our corrupt nature doth take in them. 2 From speaking and hearing of worldly business, and that for two causes. 1 Because much talking and hearing of worldly business, do as much hinder the sanctifying of the Sabbath, as much working do for, 1 We may work alone, we cannot talk but with others: and so we hinder both ourselves, and others too. 2 Our minds cannot be set wholly upon the worship and service of God, as they should, and at the same time be talking, and hearing of ⁱ worldly matters. 2 Because this Commandment must be no more restrained than the other. And therefore, vain words, and worldly speeches, are here also forbidden, ᵏ as well as profane speeches in the first, as naming of false gods in the second, as vain oaths in the third, as contemptuous speeches in the fift, as railing words in the sixth, as filthy words in the seventh, as covetous speeches in the eight, & slanderous words in the ninth. 2 Inward, and of the mind: viz. from studying, and th●● ●●th day, worldly matters; and great 〈◊〉 there is so to believe. For, 1 The whole law was given to the whole man. 2 The creation, redemption, and preservation, to the glorification both of body and soul, do bind us to obey God, both in body and mind. 3 The law cannot else be perfect and absolute, like the Lawgiver, who as he is a spirit, so he will be served in spirit and mind. 4 Except our minds be emptied of all worldly affairs, there can be no room for heavenly meditations to dwell in. 5 The very end why we dispatch our hands of our business, is, that our minds might not be disturbed with them. THE PROOFS. ᵃ Exod. 16.23. To morrow is the rest of the holy Sabbath unto the Lord: and chapter 〈…〉 days shall men work, but the 〈…〉 day is the Sabbaoth of the holy rest unto the Lord: whosoever doth any work in the Sabbaoth day, shall die the death: and 35.2. as before. ᵇ Exod. 20.10. But the seventh day is the Sabbaoth of the Lord thy God, in it thou shalt do no manner of work, etc. ᶜ Exod. 31.14. He that defileth it, (meaning the Sabbaoth) shall die the death. Therefore, whosoever worketh therein, the same person shall be even cut off from among his people. jer. 17.27. But if ye will not hear me to sanctify the Sabbaoth day, and not to bear a burden, nor to go through the gates of jerusalem on the Sabbaoth day, then will I kindle a fire in the gates thereof, and it shall devour the palaces of jerusalem, and shall not be quenched. ᵈ Exod. 16.26. Six days shall ye gather it, but in the seventh day, is the Sabbaoth, in it there shall be none. 27. Notwithstanding there went out some on the seventh day to gather, but they found none. 28. And the Lord said unto Moses; How long refuse ye to keep my Commandments and my laws? 29. Behold how the Lord hath given you the Sabbaoth: therefore he giveth you the sixth day, bread for two days: tarry therefore every man in his place, let no man go out of his place the seventh day. 30. So the people rested the seventh day. ᶜ Exod. 31.12. Afterward the Lord spoke unto Moses saying; 13. Speak thou also unto the children of Israel, saying; Notwithstanding, keep ye my Sabbaoths, for it is a sign between me and you, etc. ᶠ Exo. 34.21. Six days thou shalt work, and in the seventh day, thou shalt rest, both in ear-ring time, and in the harvest thou shalt rest. ᵍ Nehe. 13.15. In those days saw I in judah, those that trod wine presses on the Sabbaoth day, and which brought in sheaves, and laded Asses also with wine, grapes, and figs, and all burdens, and brought them into jerusalem on the Sabbaoth day; and I protested to them in the day that they sold victuals. 16. There dwelled men of Tyrus also therein, which brought fish and all wares, and sold on the Sabbaoth day, unto the children of judah, even in jerusalem. 19 And when the gates of jerusalem began to be dark before the Sabbaoth, I commanded to shut the gates, and charged that they should not be opened until after the Sabbaoth, etc. ʰ jer. 17.21. Thus saith the Lord; Take heed to your souls, and bear no burden in the Sabbaoth day, nor bring it in by the gates of jerusalem. 22. Neither carry forth burdens out of your houses on the Sabbaoth day. ⁱ Math. 6.24. No man can serve two masters. ᵏ Esa. 58.13. If thou turn away thy foot from the Sabbaoth, from doing thy will on my holy day, and call the Sabbaoth a delight, to consecrate it as glorious to the Lord, and shall honour him, not doing thy own ways, nor seeking thine own will, nor speaking a vain word: then shalt thou delight in the Lord, etc. What works may be done upon the Sabbaoth day. CHAP. V. FRom that straight and severe Law of resting, (handled in the former chapter) are exempted all works of necessity, as lawfully to be done upon the Sabbaoth day: which by the doctrine and practice of our Saviour Christ, in Math 12.1. to 13. appear to be of two sorts. 1 Works of religion or holiness. 2 Works of compassion or charity, which cannot be deferred unto another day, nor could be provided for, nor prevented before. All religious works of necessity, are of two sorts. 1 All bodily labour, that directly concerneth the worship of of God. So in the time of the Law, did the Priests labour when they did slay the beasts, prepare the sacrifices, and offer them on the altar. And so, in time of the Gospel, may, and ought Christians to travel, though far, and faintly, to the places of God's worship: and so also ought the Preacher then to labour in preaching the word, etc. yea, though it be in the sweat of his brows, and to the wearying of his body, as many do. For though to travel and to speak, as in manner aforesaid, be each of them a laboursome work to the body, yet is that labour lawful: because, 1 It is warranted by the example of our Saviour Christ, & his disciples, who went from town to town, to preach, until they were both ᵃ hungry and fainty. As also by the example of the Shunamite, who traveled from home upon the Sabbaoth, to the place of the Prophets: ᵇ because she had no teaching at home. 2 The holy work, about which this labour is employed, doth sanctify the labour and make it holy, even as the Temple did sanctify the gold that was laid upon the Temple; and as the Altar did sanctify the gift of the Altar. Math. 23.17, 19 2 All other bodily labour, whereby the people of God are both called together, to the service of God (as in the time of the law, they were by sounding of trumpets. Numb. 10.2, 3. And in time of the Gospel, by ringing of bells:) as also comfortably refreshed and fitted for the service of God; as receiving of necessary and convenient food to strengthen nature: ᶜ as also to sleep a little after dinner, (though it be no bodily labour, but ease:) I doubt not is lawful for the preventing of sleep and drowsiness at the holy Assembly. And if any will say, that by the same reason some recreation may be allowed to some persons on the Sabbaoth day, for dullness & infirmity sake, I will not contend greatly with them, so it be privately, sparingly, and moderately taken, and that by weak & sickly persons, used only to make them more fit for the service of God: which end, howsoever it be commonly pretended in the world, by men of vanity and pleasure, yet doubtless is it the thing that is least regarded amongst them, they being such as commonly addict themselves to all sports and pastimes, both openly and secretly, as hunting, hawking, bowling, shooting, carding, dicing, tables, etc. and therefore this allowance, whatsoever it be, doth no way make for them, but against them. So much concerning works of religion or holiness, which of necessity must be done upon the Sabbaoth day. Now to works of compassion or charity, and they be of two sorts. 1 Such duties as tend to the preservation of man. First, of ourselves, as Eliah did save himself by fleeing forty days together, (wherein were many Sabbaoths) from jezebel, 1. King. 19.8. next, of others, as generally of our Country, as when enemies invade, when tumults arise, robberies are done, etc. specially of our friends; as when any fire breaketh out, or when any is dangerously sick, etc. yea, and of our foes too, in the cases aforesaid, or the ᵈ like. 2 Such duties as make for the preservation of other creatures, viz. the ᵉ beasts, etc. as fothering, watering, seeking, curing, etc. Provided always, that we abuse not this liberality of God, and liberty of Christians, as too many do. 1 By imagining a necessity where none is apparent, as Clothiers, and Clothworkers do, which for greedy covetousness only, set their racks, and work hard upon the clothes being set, and that on every Sabbaoth through the year, if work and weather serve, for fear forsooth (as they pretend) of fowl weather the week following, or losing their markets, or master's custom, etc. when there is indeed, no necessity apparent; but that, (if they durst, or could trust the Lord) they might well let them stay until the next day. So do Husbandmen also imagine a necessity, where none is, working in harvest time on the Lord's day, for fear of rain the next day, etc. 2 By bringing a necessity upon them, which God hath not laid upon them, as many do, through, 1 Carelessness, as those which care not to remember the Sabbath day before it come, that they might accordingly, lay for the doing of their work, being artificers, etc. and for their weariness, being to travel. 2 Slothfulness, as those that drive off, either all, or part of their business, until the Lords day. THE PROOFS. ᵃ Math. 12.1. At that time, jesus went on a Sabbaoth day through the corn, and his Disciples were an hungered, and began to pluck the ears of corn, and to eat. 2. And when the pharisees saw it, they said unto him; Behold, thy Disciples do that which is not lawful to do upon the Sabbaoth. 3. But he said unto them; Have ye not read what David did when he was an hungered? etc. Mar. 2.23, 24, 25. Luke 6.1, 2, 3. as before. ᵇ 2. Kings 4.22. Then she said to her husband; I will haste to the man of God, and come again. 23. And he said; Wherefore wilt thou go to him to day? It is neither new Moon, nor Sabbaoth day, etc. ᶜ Exod. 12.16. Also in the seventh day, shall be an holy Assembly unto you, no work shall be done in them, save about that which every man must eat, that only may ye do. See Math. 12.1. etc. as before at a d Levit. 19.18. Thou shalt not avenge, nor be mindful of wrong, against the children of thy people, but shalt love thy neighbour as thyself, etc. Math. 5.44. But I say unto you; Love your enemies, etc. See Luke 6.27. to. 36. ᵉ Math. 12.11. Which of you having a sheep fall in a Sabbaoth day into a pit, will not take it and lift it out? Mar. 2.27. The Sabbaoth was made for man, and not man for, etc. Luke 13.15. Hypocrite, doth not each one of you on the Sabbaoth day lose his Ox, or his Ass from the stall, and lead him away to the water? Of the persons to whom this Rest is enjoined. CHAP. VI THe persons commanded to observe this holy Rest, are two fold. 1 All Governors, whether they be public, as Princes, and other Magistrates; or private, as parents and masters of families. 2 All that be in subjection. Of Governors, two things are required. 1 That they rest themselves. 2 That they see the Rest kept by those that are under them. That themselves must rest, there is great reason: for, 1 The Law of God doth no more privilege them to break the Commandments of God, than it doth other ᵃ men. 2 Their example is dangerous, if they do not keep the Rest: and profitable, if they do keep it. 3 They must punish those that offend in this point; which they cannot do well, if they offend themselves therein. As they must keep the Sabbaoth themselves, so they must also see it kept by those that are under them. 1 The Magistrate in the Commonwealth must see it kept, and that two ways; First, by making of good laws for the preservation of the rest, with penalties and punishments for the offenders. Secondly, by looking diligently to the execution of the same; for whose encouragement, the Lord hath recorded in his word, two singular things. 1 A special promise of singular blessing upon themselves, and upon their ᵇ people. 2 A notable example of Nehemiah, doing the like. In whom, two things are to be observed. See Nehe. 13.15, 16. etc. 1 What zealous courage should be in a Magistrate, for the suppressing of such abuses as do profane the holy Sabbath, and dishonour the name of God. 2 What a blessed success God sendeth upon the godly endeavours and encounters of all such: (all enemies and hindrances notwithstanding.) 2 Masters of families must see it kept, and that two ways. First, by commanding their families to observe the Sabbaoth. Secondly, by punishing those that disobey their commandment. Provided always, that their commandments and punishments be free from hypocrisy and cruelty, to which end they must take heed of three things. 1 That they cause not their servants or others, to work for them, when themselves do rest; as many hypocrites do, which upon the Sabbaoth day, compel their servants to work in harvest time, send them to fairs, and cause Shoemakers, and Tailors, and such like, etc. to work, and bring home their work on that day. 2 That they leave it not to their servants choice to keep it, or not to keep it; but to take an account of them. 3 That they overly not their servants so with their work in the six days, but that they may have some time spared them to do their own in; as to visit their friends, when need requireth, to mend their apparel, and buy their provision, etc. So much of Governors' duties, in regard of the holy Rest. Now of those that be in subjection, and they (as they are mentioned in the Commandment) are of two sorts. 1 Such as are endued with reason. 2 Such as are void of reason. Those that are endued with reason, are of two sorts. 1 Those that are of our family. 2 Strangers. Those that be of our family, are likewise two fold. 1 Such as are of us, as our wives and children. 2 Such as are not of us, but with us, as soiorners and servants. That servants should then rest, as well as their masters, there is great reason, and is three fold. 1 Their condition were else intolerable. ᶜ And seeing God hath appointed them one whole day in seven, we can give them no less. 2 The place and calling of a servant, requireth great duty and thankfulness, both to God and man: both which are to be learned upon the Sabbaoth day, and that cannot be done without rest both of body and mind. 3 God will be honoured in the sanctification of the Sabbaoth, as well by servants, as by ᵈ masters. Strangers also must keep this Rest with us, of what Country or religion soever they be, if they be under our government; and that for two reasons. 1 They (being joined to God's people, and under their government) must be subject (at the least) to the outward discipline and order of the ᵉ Church. 2 Otherwise they should become snares to entangle God's people, by working when they rest. So much for those that are endued with reason. Now it remaineth to see further, that those things also which are void of reason, must rest when the Sabbaoth day comes; and they are also of two sorts. 1 Things living, as cattle, and they must rest for two causes. 1 For the renewing of their strength, for man's further benefit. Exod. 23.12. 2 Thereby to keep men the better unto the obedience of this rest, seeing the beasts themselves might not break it. 2 Things without life, as the ground from being ᶠ digged, tilled, etc. that men might learn thereby, of what weight and moment the Sabbaoth is, when all creatures should stoop unto it; yea, the very insensible ground, not free from the subjection of it. THE PROOFS. ᵃ Esa. 30.33. For Tophet is prepared of old, it is even prepared for the King. Deut. 17.18. And when he shall sit upon the throne of his kingdom, then shall he write him this Law repeated in a book by the Priests of the Levites. 19 And it shall be with him, and he shall read therein all days of his life, that he may learn to fear the Lord his God, and to keep all the words of this Law; and these ordinances, for to do them. jere. 17.20. And say unto them; Hear the word of the Lord, ye Kings of judah, and all judah, and all the inhabitants of jerusalem, that enter in by these gates. 21. Thus saith the Lord; Take heed to your souls, and bear no burden in the Sabbaoth day, etc. Math. 3.10. And now also is the axe put to the root of the trees, therefore every tree that bringeth not forth good fruit, is hewn down and cast into the fire. ᵇ jer. 17.25. Then shall the Kings and the Princes enter in at the gates of this City, and shall sit upon the throne of David, and shall ride upon Charets, and upon horses; they and the men of judah, etc. 26. And they shall come from the Cities of judah, and from about jerusalem, and from the land of Benjamin, and from the Plain, and from the Mountains, and from the South, which shall bring burnt offerings and sacrifices, and meat offerings, and incense, and shall bring sacrifice of praise, unto the house of the Lord. ᶜ Deut. 5.14. The seventh day is the Sabbaoth of the Lord thy God, thou shalt not do any work therein, nor thy son, nor thy daughter, nor thy man servant, nor thy maid, nor thy ox, nor thy ass, neither any of thy cattle, nor the stranger that is within thy gates, that thy man servant and thy maid, may rest as well as thou. Exod. 23.12. In the seventh day thou shalt rest, that thine ox and thine ass may rest, and the son of thy maid, and the stranger may be refreshed. ᵈ Ephes. 6.9. And ye masters, do the same things unto them, putting away threatenings, and know that even your Master also is in heaven: neither is there respect of person with him; and verse 8. Whatsoever good thing any man doth, that same shall he receive of the Lord, whether bond, or free. See Col. 3.11. ᵉ Exod. 12.49 One Law shall be to him that is borne in the land, and to the stranger that dwelleth among you. ᶠ Levit. 25.3. Six years thou shalt sow thy field, & six years thou shalt cut thy vineyard, and gather the fruit thereof. 4. But the seventh year shall be a Sabbaoth of rest unto the land: the Lords Sabbaoth: thou shalt neither sow thy field, nor cut thy vineyard. Objections against the first part answered. CHAP. VII. Objections which are commonly made against the doctrine of the Rest, are of two sorts: viz. such as arise, 1 Of some scruple, or doubt of conscience among the better sort. 2 Of minds possessed, either with a proud persuasion of man's own sufficiency to keep the Law, as the Papists and popish Protestants are, or else with greedy covetousness, and distrustfulness of God's providence, as worldlings be. Objections of the first sort, are chiefly two, which with their answers, are as followeth. 1 Objection. Christ's observation of the Sabbaoth day, maketh no more for the continuance of a Sabbaoth, than his observing of Circumcision, the Passeover, the sacrifices, and other jewish ceremonies doth make for the continuance of them. But they were all abolished by his death, being typical and ceremonial; and so might the Sabbaoth too, being but ceremonial neither. To this objection we answer two ways. 1 So much of the Sabbaoth day as was jewish and ceremonial, is taken away; as namely the restraint of ᵃ meat dressing, and ᵇ kindling of fires: but as for the day of Rest, serving unto God's worship, it was not ceremonial, but moral: and therefore was not taken away. 2 The Sabbaoth day stood upon a surer ground than the whole ceremonial Law; namely, the public worship of God, and the relief of nature; which ends of the Sabbath are perpetual: and therefore the Sabbath day also must be perpetual: neither could it with the ceremonial Law be taken away. Now, that it was not taken away, appeareth by the practice and writings. First of all, the Apostles in general, long after Christ's death, and after they had received the holy Ghost, Acts 13.14, 42, 44, and 17.2. as hath been showed in chap. 2. at the letter. ᵈ Secondly, of john who wrote 97. years after Christ's ascension, and doth plainly avouch the continuance of it, by this new and honourable name, the Lords day: Apoc. 1.10. a name then best known to the Church. 2 Objection, The Sabbaoth was a memorial to the jews, of their deliverance out of Egypt: ᶜ therefore that people being now gone, to whom that deliverance did belong, the Sabbaoth is also gone with them. To this Objection we likewise answer two ways. 1 That the jews having that reason to move them, besides the other before mentioned, were the more straightly bound to the keeping of the Sabbaoth: but we also are bound to keep it as well as they. 2 That it was required of all men long before those reasons were annexed unto it: yea, for many hundredth years before the jews were a people: and therefore, though those people be gone, yet the Sabbaoth is not gone with them. 3 Objection. Col. 2.16. Let no man condemn you in respect of an holy day, new Moon, or Sabbaoth. It seemeth by these words, that we are set free from keeping any Sabbaoth at all. Answer. The Apostle meaneth the time of the jewish Sabbaoth, and other jewish feasts, which being typical, the abolishing whereof, may by this place be justly warranted: but yet the Sabbaoth is not abolished with the jewish day, sith Christ hath warranted the whole Law, & every jot or tittle of it to remain. 4 Objection. The Sabbaoth itself is ceremonial. Exo. 31.13. it is made a sign of our sanctification. Answer. There is some difference between a sign and a shadow: for shadows signify things to come, but signs, things already come, as well as to come. The signs in Egypt, were tokens of God's anger; the Sacraments are signs to confirm our faith. Rom. 4.10. and Christ's miracles were signs to show forth his glory. joh. 2.11. yet none of these were shadows. So the Sabbath is a sign memorative, to put us in mind of our sanctification, but yet no shadow. Indeed the strict keeping of the Rest by the jews commanded, Exod. 16.23. was a shadow as well as the seventh day: yet the Rest commanded in the fourth precept, was not so, neither had it any ceremony annexed thereunto. 5 Objection. Gal. 4.10. Paul saith; He is afraid that he hath bestowed his labour upon them in vain: Because they observe days and times. Where the Apostle seemeth to disallow set times. An. The Apostle condemns not all set times, for he both kept set times himself with others. Act. 20.7. and appointed the first day in the week for collections, both at Corinth, & Galatia. 1. Cor. 16. But he speaks of those jewish days & times, & years, which he saith were shadows of things to come. Col. 2.17. and done away by the coming of Christ, who was the body of all those ceremonial shadows; of which sort were their Sabbaoths of years, as namely every seventh year, wherein the ground did rest from tilling, and every year of jubilee, wherein bond men went out free, and alienated possessions returned again to the owners. Levit. 25.10. And next, their Sabbaoths of days, which also were of two sorts, ceremonial, and moral. Of the first sort, were the Passeover, Penticost, the new Moon, and the feast of Tabernacles, which in Levit. 23. are called Sabbaoths: and also their moral Sabbaoth, as touching the time of it, and the strictness of keeping the rest upon it: and between these ceremonial Sabbaoths, and the moral Sabbaoths, was great difference, as appeareth Levit. 23.37, 38. These are the feasts of the Lord, which ye shall call holy Convocations, etc. besides the Sabbaoth of the Lord. 6 Objection. Rom. 14.5, 6. The Apostle seemeth to make all days alike, either to be observed, or not observed. Answer. He saith, that some men did count them so; but the Apostle maketh no such account: and the question moved there, is not between the jew and the Gentile, (as some think) but between the stronger Christian, and the weaker. chap. 5.1. The Stronger esteemeth one day above another, which appeareth, in that there was a day, both commanded, received, and approved in the Church; then the weaker is he that holds every day alike: So that if men count all days alike, it is an argument of their weakness, whose infirmity, as yet must be borne with, so long as it may be for their good to edification. chap. 15.2. But if any shall obstinately, and with a high hand, hold and defend, that the Lords day, is but as another day, we are to rebuke them sharply, that others may fear. Objections of the second sort are as followeth. 1 Objection. If it be thus straight, as that we must rest in thought, word, and deed, who can keep it or abide it? But we can perfectly fulfil the Law; so saith the Counsel of Trent. Sess. 6. cha. 18. Therefore the Sabbaoth day is not so straightly to be observed. To this objection we answer three ways. 1 That no man can perfectly fulfil the Law of God; and yet every one is charged to keep it perfectly, purely, and perpetually; because it is all men's duty so to do. 2 The harder it is, the more we must strive to keep it. Luke 13.24. 3 By this straight and exquisite rule of resting, we see: first, our deserved misery, by the infinite breaches of this Commandment, besides all the rest of our sins. Secondly, we see Gods undeserved mercy in Christ, who hath both fulfilled the Law for us, as also freed us from the curse of the Law, and purchased for us, the blessedness of heaven. Of whose benefits, we are assured to be partakers, when we are persuaded of the forgiveness of our sins, by him alone. 2. When we have power from him, to die unto sin, and live unto righteousness, in some measure, as well in this Commandment, as in any other. 2 Objection. The world is hard (say poor men) we have a great charge of wife and children, and little earnings, we may not starve, we hope God will not be against the earning of a penny or two on the Sabbaoth day, etc. To this Objection a double answer may be framed. 1 We cannot serve God, unless we cast away those worldly and distrustful cares: For Satan would make men believe, that if they serve God, they shall famish, or beg, etc. 2 We must have faith to believe: 1 The General promises of ᵈ God. 2 The special promise that is made to the strict keeping of the ᵉ Sabbaoth. Where also this very doubt is taken away. 3 Objection. Our servants must have some time of recreation, they work hard all the week, etc. Answer. It is true indeed, and some recreation sometime, is almost as necessary, as their meat, drink, and sleep; but then be bold of think own, and not of the Lords, allow it them in the six days, and not upon the Lord's day. 4 Objection. He that is bound (saith the servant, and he that liveth at the commandment of another) must obey, if we do not, we shall lose our masters good will, and get their displeasure. Answer. If thou be a servant fearing God, and desirous in truth of heart to sanctify the Lords day, then do this: 1 Consider with thyself, whether it be a work of necessity that thou art commanded to do: if it be, than thou must obey thy master, if not, thou must take another course. But thou wilt say perhaps, that thou seest no necessity in that thou art commanded. What then? There may be a necessity apparent to thy master, and not to thee: neither is he bound to give thee an account of all his purposes and business; as for example: thy master commandeth thee to carry a letter for him, or to fetch home and make ready his horse, or to go with him abroad, or the like; thou not knowing the matter, nor occasions of those thy masters business, art bound to obey him, not demanding a reason of his so doing, but conceiving, both in reverence, and charity of thy masters doings, that if he saw not some great necessity in the matter, he would not so employ thee; for charity doth ever judge the best; where it knoweth no evil, it thinketh no evil. 1 Cor. 13.5. But if thou be assured that it is no work of necessity, which thy master would set thee about, when thou shouldest rest unto the Lord, but that it cometh only of a greedy desire, to get the world, etc. as to blow, to carry wares about the town, to keep open the shop, to set racks, and to work upon clothes usually upon the Lord's day, or the like, whereof others can judge as well as thou, than thy course must be this. 1 In all dutiful and reverend sort, on God's behalf, expostulate and reason the matter with thy master, and entreat him, not to compel thee against thy conscience, to violate the Lords Commandment, but to give thee leave to keep the holy Rest; as the Israelites craved leave of King Pharaoh, to go and serve the Lord. And surely, if thy master hath any fear of God at all in him, or any spark of desire to please the Lord, and hath not seared his conscience, as it were with a hot iron, or sold himself to work wickedness in the sight of God, he cannot choose but grant thee thy request. 2 If thy master be so hard hearted, and void of religion, that he will not hear thee in thine humble suit, then solicit the Magistrate and the Minister, and make them judges of thy cause, and see, if by their means, thy mayst ermay be persuaded to let thee serve the Lord, in keeping the holy Rest: and cease not thou all this while to pray unto God, that he would, by his spirit, move and turn thy master's mind. 3 If the Magistrate be of thy masters mind, (as many are, that have as little religion, as who have least) so that thou canst not be relieved at his hands, than I think thou oughtest to venture thy masters displeasure, or else change thy service, knowing that it is better to obey ᶠ God, than men. Acts 4.19. Therefore, seeing as God commandeth thee to keep the holy Rest, and thy master commandeth thee to break it, thou must in this case obey God, rather than thy master. For the keeping and sanctifying of the Lords Sabbaoth, is no matter of circumstance and ceremony, (as some would have it:) and therefore, to give place unto the obedience of masters, being a matter of substance in the fift Commandment: but it is also a matter of the substance of God's worship and service, unto which, both thou and thy masters will must give place. And in this case, the godly minded servant is not so much to stand upon terms, of losing, or enjoying his masters good will or service, but rather, to fear the Lord, whose service is the best service, and freedom itself, and whose displeasure is more intolerable, than the weight of all the world: neither will he ever forsake those that trust in him. Reply. But where shall I become, if my master turn me out of service? Answer. Comfort thyself with the answer of Abraham to his Son Isaac; Gen. 22.8. God will provide a sacrifice my Son: so God will provide a service for his servants: and indeed, God did provide a sacrifice for Abraham, though he knew not of it till it came; Vers. 14. whereupon the name of that place is called God will provide, to this day: and such a place hath God in store for all that in truth of heart obey his will, as Abraham did. THE PROOFS. ᵃ Exod. 16.23. Bake that to day which ye will bake, and seethe that to day which ye will seethe, and all that remaineth, lay it up for you till the morning. etc. ᵇ Exod. 35.3. Ye shall kindle no fire throughout all your habitations, upon the Sabbaoth day. ᶜ Deut. 5.15. Remember that thou wert a stranger in the land of Egypt, and that the Lord thy God, brought thee out from thence by a mighty hand, and a stretched out arm. Therefore the Lord thy God commandeth thee to observe the Sabbaoth day. ᵈ 1. Tim. 4.8. Godliness is profitable unto all things, which hath the promise of this life present, and of that that is to come. Matt. 6.33. First seek ye the Kingdom of God, and his righteousness, and all other things shall be ministered unto you. Levit. 25.18. Ye shall obey mine ordinances, and keep my laws, and do them, and ye shall dwell in the land in safety. 19 And the land shall give her fruit, and ye shall eat your fill, and dwell therein in safety. ᵉ Levit. 25.20. And if ye shall say; what shall we eat the seventh year, for we shall not sow, nor gather in our increase? 22. I will send my blessing upon you in the sixth year, and it shall bring forth fruit for three years. 23. And ye shall sow the eight year, and eat of the old fruit until the ninth year: till the fruit thereof come, ye shall eat the old. ᶠ Acts 4.19. But Peter and john answered unto them, and said; Whether it be right in the sight of God, to obey you rather than God, judge ye. 20. For we cannot but speak the things which we have seen & heard. The second part of the fourth Commandment, requireth the sanctifying of the seventh days rest. Of the sanctifying of the Sabbath in general. CHAP. VIII. COncerning the sanctification of the Sabbaoth day, four things are to be considered of. 1 Of the meaning of the word Sanctify, which in Scripture is applied. 1. To such things as are separated from common and profane uses, and consecrated to uses ᵃ holy and religious. 2 To all other things which are made lawful for believers to use to their own benefit, by the rule of the ᵇ word and prayer. 2 That the sanctification of the Sabbaoth, standeth in two points. 1 In not using it about the affairs of this life, either for carnal pleasure, or profit. 2 In consecrating it generally to holy uses: for the keeping of a Rest, without a sanctification of it to holy exercises, is but to retain a shadow without a body, specially to God's worship and service, and to nothing else: for, 1 This is the law of things consecrated to the Lord, that they may not be employed to any other use but the Lords. 2 For this cause it is called a holy Sabbaoth, and the Sabbath of the Lord; not only because the Lord did ordain it, but chiefly, because it was ordained to the Lords use. 3 By what means the Sabbaoth day must be sanctified, and those means are two fold. 1 By assembling ourselves together in God's house or ᶜ sanctuary. 2 By doing such duties as God in his Sanctuary shall by his ministers teach us: which duties are two fold. 1 Public, and those be also two fold, viz. exercises, 1 Of piety and religion. 2 Of charity and compassion. 2 Private, viz. religious exercises, to be practised when the congregation is dissolved: & great reason, for, 1 It is against reason, to think a little piece of the Sabbath day enough for God's service, and to bestow the rest of the day at our own pleasure. 2 It is not simply said; Remember the Sabbaoth, but the Sabbaoth day; that is, the whole day, to sanctify it. 4 By whom it must be sanctified: viz. by all, both governors, and all that be in subjection. See chap. 14. THE PROOFS. ᵃ Exod. 29.44. And I will sanctify the Tabernacle of the Congregation, and the Altar: I will sanctify also Aaron, and his sons to be my Priests. Exod. 40.13. And thou shalt put upon Aaron, the holy garments, and shalt anoint him and sanctify him, that he may minister to me in the Priest's office. Levit. 27.28. Nothing separate from the comen use, that a man doth separate unto the Lord of all that he hath, (whether it be man, or beast, or land of his inheritance) may be sold nor redeemed, for every thing separate from the common use, is most holy unto the Lord, verse 30. Also, all the tithe of the land, of the seed of the ground, of the fruit of the trees, is the Lords, it is holy to the Lord. ᵇ 1. Timoth. 4.4. Every creature of God is good, and nothing to be refused, if it be received with thanks giving. 5. For it is sanctified by the word of God and prayer. ᶜ Levit. 19.30. Ye shall keep my Sabbaoth, and reverence my sanctuary. And chap. 23.3. In the seventh day shall be the Sabbaoth of Rest, an holy Convocation, (or Assembly.) Of the public duties of Piety. CHAP. IX. COncerning the public duties of Piety and Religion, which are to be practised in the open assemblies of the Church, we are to see three things. 1 How it can be proved, that God will be served by public assemblies. 2 Why he will be worshipped in public assemblies. 3 How we must frequent the public exercises of the Church. Of the first. That God will be served in the public assemblies of his people, may be proved two ways. 1 By the Commandments of God in the holy Scripture, requiring the ᵃ same. 2 By the practice of Churches. First, of the jews after the ᵇ captivity. Secondly, of the ᶜ Christians. Of the second. Why God will be worshipped in the public assemblies of his people, there may be many reasons yielded, and principally these five which follow. 1 That the Church may be discerned a far off from the Synagogues of idolaters, and conventicles of Schismatics: for which cause, the visible Church of God is called in Scripture; 1 A Mountain ᵈ exalted. 2 A ᵉ Holy mountain. 2 That Gods dispersed people spying the Church a far off, might repair together unto ᶠ it. 3 That the wicked, which through contempt, should not join themselves unto the Church, or through Apostasy should revolt from it, might be left without all excuse, it being so visible unto them. 4 To show that we must be no more ashamed of the true service of God, than we are of that which we do openly, and in the view of all the world. 5 To represent unto us, our unity with Christ, and of one with another, in the ᵍ Gospel of Christ. Therefore they do err which hold: 1 That the public exercises of religion are needless, which Christ did usually ʰ visit, and had not so much need of them as we have: which David also made so ⁱ special account of, and for want whereof, he was so ᵏ exceedingly grieved. 2 That it is not fit for great persons, to go to the common Assemblies of the Church: as if any were better than our Saviour Christ, or the Prophet David, who was also a Prince, as well as a Prophet. Of the Third. How we must frequent the public exercises also, is a point necessary to be considered. For it is not enough, as many imagine, to come to some part of them only, nor to continue there from the beginning, to the ending: but we must come at the beginning with the first, and tarry by them with the last, and not to departed till all be ˡ finished, (except necessity doth hinder us.) Again, we must take heed how we come, ᵐ before we do come: and how we hear, when ⁿ we are come: Luke 8.18. And therefore we must come. Not as most do, only outwardly, and customably; but as the best do, inwardly also, and of ᵒ conscience, and so, as we may profit by our hearing, etc. in the ways of godliness and ᵖ salvation. THE PROOFS. ᵃ Psal. 107.32 And let them exalt him in the Congregation of the people, and praise him in the assembly of the Elders. Nu. 28.9. But on the Sabbaoth day, ye shall offer two lambs of a year old, without spot, and two tenth deals of fine flower, for a meal offering, mingled with oil, and the drink offering thereof. 10. This is the offering of every Sabbaoth, besides the continual offering, etc. [In which last place, some things is expressed, and some things are understood: there is expressed the doubling of their sacrifices, in the public service of God. The things understood are three. First, the word which giveth life to the sacrifice. Secondly, prayer, which made their sacrifices acceptable. Thirdly, confession of sins, without which, they could be assured of the forgiveness of them.] ᵇ Nehe. 8.1. And all the people assembled themselves together in the street, before the Water-gate, and they spoke unto Ezra the Scribe, that be would bring the book of the Law of Moses, which the Lord had commanded to Israel. ᶜ Acts 13.14. But when they departed from Perga, they came to Antiochia, a City of Pisidia, and went into the synagogue on the Sabbaoth day, and sat down. 15. And after the lecture of the Law, the Rulers sent unto them, etc. Chap. 17.1. They came to Thessalonica, where was a Synagogue of the jews: and Paul, as his manner was, went in unto them, and three Sabbaoth days disputed with them, etc. and chap. 18.4. And he disputed in the Synagogue every Sabbaoth day, and exhorted the jews, and the Craecians, and chap. 20.7. And the first day of the week, the Disciples being come together, to break bread, Paul preached unto them, etc. [In which places also, under one kind, is noted the whole action of the public service of God.] ᵈ Esa. 2.2. It shall be in the last days, that the mountain of the house of the Lord, shall be prepared in the top of the mountains, and shall be exalted above the hills. ᵉ Psa. 2.6. I have set my King upon Zion, my holy mountain. ᶠ Esa, 2.2. And all Nations shall flow unto it. Psal. 122.1. I rejoiced when they said unto me; Come, let us go unto the house of the Lord. ᵍ Acts 4.32. And the multitude of them that believed, were of one heart, and of one soul. ʰ Luke 4.16. And he came to Nazareth, etc. and as his custom was, went into the Synagogue on the Sabbaoth day, etc. ⁱ Psal. 84.1. O Lord of Hosts, how amiable are thy Tabernacles! verse 10. For a day in thy Courts, is better than a thousand elsewhere: I had rather be a door keeper in the house of my God, then to dwell in the tabernacles of wickedness. ᵏ Psal 42.2. My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? 3. My tears have been my meat day and night, while they daily say unto me; Where is thy God? verse. 4. When I remembered these things, I powered out my very heart, because I had gone with the multitude, and led them into the house of God, with the voice of singing, and praise, as a multitude that keepeth a feast. ˡ Ezech. 46.10. And the Prince shall be in the midst of them, he shell go in when they go in, and when they go forth, they shall go forth together. ᵐ Eccles. 4.17. Take heed to thy foot, when thou interest into the house of God. ⁿ Luke 8.18. Take heed how ye hear. ᵒ john 4.24. They that worship him, must worship him in spirit and truth. ᵖ 1. Cor. 11.17. Now in this that I declare, I praise you not, that ye come together, not with profit, but with hurt. And 14 26. What is to be done then brethren? when ye come together, as every one of you hath a psalm, or hath doctrine, or hath a tongue, or revelation, or interpretation: let all things be done unto edifying. verse 31. For ye may all prophecy one by one, that all may learn, and all may have comfort. Of the public duties of Love and Compassion. CHAP. X. COncerning works of mercy, which make for the sanctification of the Sabbaoth day, two things in general are to be considered of. 1 What those works are. 2 After what manner they must be done. For the first we are to know, that works of Charity are of two sorts. 1 corporal, and such as tend to the comfort of men's bodies. 2 Spiritual, belonging to the soul. Works of mercy, tending to the comfort and relieving of the body, are to be put in execution. 1 By the Collectors for the poor. 2 By other Christians. To the Collectors belong two things. Collection. Distribution. Concerning the Collectors duty, two circumstances are wisely to be weighed. 1 The time when to make them. 2 The persons for whom to make collection, etc. The time must be fit and convenient, and that is; the Sabbaoth day, which is appointed partly to that ᵃ end. 1 Because then the word is preached, which is powerful to stir up men's minds to charity. 2 Because than most mercies in Christ, are offered unto us, which also should not a little ᵇ move us. Not the time of divine service, because: 1 So to do, is to bring in a confusion of diverse actions, of which confusion, God is not the ᶜ author. 2 It is against order and decency, which must be in the ᵈ Church of God. So much for the time when to collect and distribute. Now the persons for whom, and unto whom the Collectors are to gather and distribute, are, 1 Of our own Congregation. 2 Of others, generally for all that need, specially for the godly poor, that are of the ᵉ household of faith. So much for the Collectors duties. Now works of mercy, for the comfort of men's bodies, are to be done also upon the Sabbaoth day, by other Christians, as well as by the Collectors, and that two ways. 1 By themselves, if they be able, or may conveniently, by reason of their place and calling. 2 By others for them, (if they cannot themselves.) Those works which they are to do by themselves, are chiefly two. 1 To visit the poor, whether such poor as are at liberty, yet in misery, by reason of sickness, trouble, poverty, etc. Math. 25.35. etc. or in prison, and that especially by going unto them; because, (as the sight of the wounded man, much moved the ᶠ Samaritane to pity) so it will move Christians much, when they shall see their ruinous houses, their hard lodgings, their naked bodies, their thin diet, their cold irons, their loathsome dungeons, their extreme torments, etc. 2 To relieve the foresaid poor, and that two ways. 1 By words of ᵍ Consolation. Instruction. 2 By deeds of mercy, that is; by feeding their bellies, clothing their backs, curing their sores, persuading with their creditors, ʰ and such like. So much for corporal works of mercy. Now of spiritual compassion, which is to be showed unto the souls of men, and that consisteth chiefly, in teaching the ignorant, in admonishing the unruly, in bringing home the stray, in comforting the broken hearted, in strengthening the weak, in encouraging the well doers, etc. Concerning which mercy showed to men's souls, two things are to be noted. 1 That it is the greatest mercy, and that for three causes. 1 Because it is more excellent than the body. 2 Because the soul's wants, are more general than the bodies. 3 Because the soul's wants are more dangerous, and less felt. 2 That all those which by those means aforesaid, have converted any, are thus greatly honoured, that they are, 1 Reckoned of, as of men that have saved ⁱ souls. 2 Promised to shine as the Sun in the firmament; that is, to be rewarded with ᵏ great glory. So much of the works of Compassion, as touching the matter of them. Now the manner of doing them is to be considered, and that must be such, as that our works may be, 1 Profitable to men, and hurtful to none. 2 Pleasing to God. That our works may be profitable to men, and hurtful to none, we must in doing of them, take heed of six things. 1 That we give of our own, and not other men's ˡ goods. 2 That we give speedily, and without delay. 3 That we give liberally, as we are able, without niggardliness, prodigality. 4 That we give of a loving affection, heartily. 5 That it be done cheerfully, without ᵐ grudging. 6 That it be willingly, without compulsion. That our works may be pleasing to God, there is required a mind, 1 Purged from hypocrisy, ⁿ and vain glory. opinion of our own ᵒ merit. 2 Sanctified with 1 A holy desire, to glorify God in the obedience of that which he requireth, and to win others to the like. 2 A lively faith in Christ's merits and righteousness, which purifieth the heart. Acts 15.9. THE PROOFS. ᵃ 1. Cor. 16.2. Every first day of the week, let every one of you put aside by himself, & lay up as God hath prospered him, etc. ᵇ Rom. 12.1. I beseech you therefore brethren, by the mercies of God, etc. 1. Cor. 14.33. For God is not the author of confusion, but of peace, as we see in all the Churches of the Saints. ᵈ 1. Cor. 14.40. Let all things be done honestly, and in order. ᵉ Gal. 6.10. While we have time, let us do good to all men, especially to those that are of the household of faith. ᶠ Luke 10 33. Then a certain Samaritan, as he journeyed, came near unto him, and when he saw him, he had compassion on him. ᵍ 2. Cor. 1.3. Blessed be God, even the father of our Lord jesus Christ, the father of mercies, and God of all comfort. 4. Which comforteth us in all our tribulation, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God. ʰ Math. 25.35. For I was an hungered, and ye gave me meat, I thirsted, and ye gave me drink; I was a stranger, and ye lodged me. 36. I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. ⁱ jam. 5.20. Let him know, that he which hath converted the sinner from going astray, out of his way, shall save a soul from death, etc. ᵏ Dan. 12.3. They that turn many to righteousness, shall shine as the stars, for ever and ever. ˡ Luke 19.8. And Zaccheus stood forth, and said unto the Lord; Behold Lord, the half of my goods I give to the poor, and if I have taken from any man by forged cavillation, I restore him four fold. ᵐ Rom. 12.8. He that showeth mercy, with cheerfulness. ⁿ Math. 6.1. Take heed ye give not your alms before men, to be seen of them, etc. ᵒ Luke 17.10. When ye have done all those things which are commanded you, say; We are unprofitable servants: we have done that which was our duty to do. Of the private Sanctification of the Sabbaoth day, by a man alone. CHAP. XI. THe private Sanctification of the Sabbaoth day, standeth in such duties, as every one is to put in practice. 1 Alone by himself. 2 In company with others. See chap. 12. Of every man alone, two things are required. 1 Preparation before they come to the public assembly. 2 Meditation, when they are gone from them. Concerning Preparation, two things are to be considered. 1 How it may be proved, that it is required. 2 Wherein it consisteth. That it is required, as a thing very necessary, may be proved two ways. 1 By the express Commandment of God. 1 In the ᵃ old Testament. 2 In the ᵇ new. 2 By an argument, from the less, to the greater. First, among Princes; for if Hester durst not go into the King's presence, before she had ᶜ prepared herself, much less ought we to come into God's presence, without due preparation. Secondly, in all worldly matters of any moment, we use preparation, as in taking of physic, tilling the ground, etc. much more ought we to use preparation in heavenly things. So much for the proof of the matter. Now let us see wherein it consisteth, and that is in three things. 1 In a private examination of our own hearts, before the Lord, and that for four things. 1 How we have spent the week past. 2 What sins we have committed day and night to humble us. 3 What duties we have performed to comfort us. 4 What graces we want, and what infirmities we be troubled withal. 2 In private prayer, for others, and for ourselves. 1 For others, and chiefly for the Minister, that he may speak both boldly, and plainly to our consciences, and that his prayers may meet with ᵈ our wants. 2 For ourselves, we must also use private prayer; and namely, that our hearts may yield unto the word, and surely great cause there is, that we should so pray: for, 1 We cannot of ourselves rightly understand the word, because the word of God is high, and full of ᵉ hidden mysteries, and we are full of ᶠ darkness. 2 When we understand it, we affect it not: and therefore we must pray also for affection. 3 When we like it, we soon forget it: and therefore memory must be also prayed for. 4 When we remember it, we want obedient hearts: and then obedience must be prayed for. 3 In private reading of the Scriptures, that so we may, 1 Be acquainted with the whole body of the Scripture, to our further ᵍ comfort and instruction. 2 The better understand the preaching. 3 Make the better use of that we hear. So much of preparation before we go to the public exercises of religion. Now of meditation when we are gone from them, which duty, that we may the better put in practice, we are to know four things. 1 What meditation is. 2 How hardly men are drawn unto it. 3 How it is commended in the scripture. 4 That we must meditate, as well upon the works, as upon the word of God. Of the first. Meditation is an exercise, neither of the eye, nor of the ear, nor of the tongue; but of the mind only, after speaking, reading, hearing, and beholding; whereby, 1 We call to mind that which we have ʰ heard, read, or seen. 2 We do further muse and reason of the same with ourselves. 3 We do apply it to our own use, and make practice of it. Of the second. That men naturally are hardly drawn unto meditation, (the devil envying the great good of it) is most certain: for, 1 Most men naturally desire to pass the time as merrily as they can, and to avoid musings and melancholy dumps, (as they call them) Secondly, lest they should fall unawares into meditation, they will, 1 Cut off all means that might procure meditation, by being always in pleasant company. 2 Maintain foolish and profane jestures in their houses, (if they be able) of purpose. 1 To feed their own profane and irreligious humours. 2 To keep them from meditating and studying of mortification. Of the third. Meditation is commended unto us in the Scripture, as a thing that is, 1 A special good means to cause us to keep the Commandments of God, and to prosper in that we take in ⁱ hand. 2 A true note of a man, that is both truly godly, and truly ᵏ happy. 3 The practice of the godly, when they would withstand the force of slanderous tongues, and other ˡ wicked devises, and when they understand more of God's law, than ᵐ other men. Of the fourth. We must not only meditate upon the word of God, which we read and hear, but also of his works, which we behold in the heavens, in the earth, in the sea, in ourselves, etc. that so we may, 1 Learn the invisible things of God, as well by experience, as by ⁿ doctrine. 2 Thereby be confirmed inº godliness, and be assured of ᵖ God's truth and favour. THE PROOFS. ᵃ Exod. 19.10. Moreover, God said unto Moses; Go to the people, and sanctify them to day, and to morrow, and let them wash their clothes. Eccles. 4.17. Take heed to thy foot, when thou interest into the house of God, etc. ᵇ Luke 8.18. Take heed how ye hear. 1. Cor. 11.28. Let a man therefore examine himself, and so let him eat, etc. c Hest. 4.10. And fast ye for me, & eat not, nor drink in three days, day nor night: I also and my maids, will fast likewise, and so I will go in to the King, etc. ᵈ Ephes. 6.18. And pray, etc. for all Saints. 19 And for me, that utterance may be given me, that I may open my mouth boldly, as I ought to speak. ᵉ 1. Cor. 2.7. But we speak the wisdom of God in a mystery, etc. 8. Which none of the Princes of this world hath known, etc. ᶠ Ephes. 5.8. For we were once darkness. ᵍ Acts 17.11. These were also more noble men, than they of Thessalonica, which received the word with all readiness, and searched the Scriptures daily, whether those things were so. ʰ Luke 2.19. But Mary kept all those sayings, and pondered them in her heart. ⁱ Ioshu. 1.8. Let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good success. ᵏ Psal. 1.2. But his delight is in the Law of the Lord, and in his Law doth he meditate day and night. ˡ Psal. 119 23. Prince's also did sit and speak against me, but thy servant did meditate in thy statutes. 78. They have dealt wickedly and falsely with me, but I meditate in thy precepts. ᵐ Psal. 119.99. I have had more understanding than all my teachers, for thy testimonies are my meditation. ⁿ Rom. 1.20. For the invisible things of Him; that is, his eternal power and godhead, are seen by the creation of the world, being considered in his works, etc. o Psal. 92.4. For thou Lord, hast made me glad by thy works, and I will rejoice in the work of thy hands. 5. O Lord how glorious are thy works? Psal. 77.11. I remembered the works of the Lord: certainly I remembered thy wonders of old: I did also meditate all thy works, etc. Psal. 8.3. When I behold thine heavens, the works of thine fingers, the moon, and the stars, which thou hast ordained, 4. What is man, say I, etc. ᵖ Esa. 40.12. Who hath measured the waters in his fist, and counted heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountain in a weight, and the hills in a balance, etc. Math. 6.25. Be not careful for your life, what ye shall eat, etc. 26. Behold, the fowls of the heaven, etc. 28. Learn how the lilies of the field do grow, etc. Of those duties that are to be performed with others: and first of Conference. CHAP. XII. THose duties which are to be performed with others, for the private sanctifying of the Sabbaoth day, are two. 1 Conference of God's word and works, which on the Lord's day we read, hear, see, and hear of. 2 Singing of Psalms. See chap. 13. Concerning Conference, five things are well to be observed. 1 With whom to confer. 2 Why conference must be had upon the Sabbaoth day. 3 Why it is so little used. 4 How to confer. 5 What is the fruit of conference. Of the first point. With whom to confer. Conference is to be had with two kinds of persons. 1 With our ᵃ own families, and that for two causes. 1 To whet our own memories. 2 To convey religion unto our posterity. 2 With other persons, namely, our neighbours ᵇ that fear God: and our ᶜ Ministers. Therefore it followeth, that the Minister must not be unlearned: for than he cannot resolve men's doubts, nor satisfy men's consciences, etc. nor proud and disdainful, for than he will not admit any conference, especially with poor simple men. Of the second point. Why on the Sabbaoth day. Conference is good and necessary at all times, but especially on the Sabbaoth day, and that for two causes. 1 Because we have then lately heard the word, and after a more special manner, and so have greater occasion and provocation to confer. 2 We have then more leisure, by reason that we are not to be interrupted with worldly matters. Of the third point. Why it is so little used. The cause why this kind of conference is so little used, is two fold. 1 The corruption of our nature; which is so great, that it will neither provoke ourselves, nor others unto it, nor take occasion being offered; but will cause us, either to interrupt those that speak religiously, by turning our talk to other odd matters of worldly profit, or vain delight, or else to be stricken suddenly into heavy dumps, having not a word to maintain conference withal. This negligence and untowardness breedeth, 1 Unfruitful hearing and reading. 2 Ill memories in the best things. 3 Careless and lose living. 2 Our barrenness in heavenly wisdom and understanding, and that by reason of two things. 1 That the word is not hidden plenteously in our ᵈ hearts, to keep us from sin. 2 That through the just judgement of God, (upon spirits that are proud in condemning, bitter in reproving, too swift in censuring, uncharitable in misconstruing, obstinate in erring, vain in reasoning, subtle in entrapping) many conferences have proved either vain janglings, without edifying, or odious brawls, and, or contentions, both endless, and needless, without any profit. Of the fourth point. How to confer. In conference we ought so to behave ourselves, as that our conferences (so much as lieth in us) may prove, 1 ᵉ Peaceable, to which end we ought to avoid as much as possibly may be, all quipping, and girding, and disgracing, and biting speeches, with all personal matters that tend to no end, but the stirring up of strife, and all disorderly and rumultuous assemblies of multitudes, tending to faction and schism, commonly called Conventicles, must be avoided. 2 Profitable, to which end, we must examine ourselves, whether we be able in some measure, to speak to the purpose or no, and accordingly to proceed. If we cannot speak so well as others in place, than (to maintain conference) we may, 1 Ask questions, and so procure conference, as, What is the meaning of such a word or place? How prove you such a point, etc. 2 Listen to others, with desire to learn. 3 Give our consent, with show of liking, by saying, yea, or no. If we find ourselves able to speak (by the grace of God) to the purpose, than we must take heed, 1 To the matter of our conference, that it be not either too high ᶠ for us, Psal. 131.1. or such as concern ᵍ us not. john 21.22. 2 To the manner of our conference, that it be, 1 In good sort. First, modestly, choosing rather to hear then to ʰ speak james 1.19. Then orderly, and in our turn, staying until others have ⁱ done. Acts 15.13. or shall refuse to ᵏ speak. See job 32.4, 5, 6, 7, etc. 2 To a right end, and that must be only the glory of God, in the manifesting of truth, and the Churches good, viz. increase of faith and godliness, in ourselves, and others. Of the fift point. The fruit of conference. Christian conference about matters of religion, is like a tree that beareth much and manifold fruit, as namely, increase of good knowledge, and sound judgement, perfect memory, and good affections, godly unity, with quietness of conscience; all which are well to be considered, both for quantity, and quality. 1 For quantity, they are very great, like to a great sum, that ariseth of many littles, at a common gathering, or to a great heat, arising of many firebrands put together, which being cast asunder, would die out. 2 For the quality, the fruit of conference is most excellent, and yet in the growing and gathering, somewhat harsh and unpleasant; because, 1 Most men desire to be counted rather teachers, than learners. 2 Few will acknowledge willingly, either ignorance, or error. 3 Conference can yield no good fruit, without some earnest gainsaying, and striving, and is like to the striking of flint and steel together; both which do suffer violence and enforcing: but without this violent enforcing of each other, no fire can be kindled: but yet the benefit of the heat & light of the fire doth recompense the suffering and loss of both: even so of conference, etc. THE PROOFS. ᵃ Deut. 6.6. And these words which I command thee this day, shall be in thine heart. 7. And thou shalt rehearse them continually unto thy children, and shalt tack of them when thou tarriest in thy house. Chap. 12.19. And ye shall teach them your children, speaking of them when thou sittest in thine house, etc. ᵇ Mal. 3.16. Then spoke they that feared the Lord, every one to his neighbour, and the Lord hearkened, and heard it, etc. ᶜ Mal. 2.7. For the Priests lips should preserve knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of Hosts. And Hag. 2.12. Thus saith the Lord of Hosts; Ask now the Priests concerning the Law, and say, etc. ᵈ Psal. 119.11. I have hid thy promise in my heart, that I might not sin against thee. 13. With my lips have I declared all the judgements of thy mouth. Col. 3.16. Let the word of Christ dwell in you plenteously, in all wisdom. e Rom. 12.18. If it be possible, as much as in you is, have peace with all men. Psalm. 122.6. Pray for the peace of jerusalem, let them prosper that love thee. Cant. 8.4. I charge you, O daughters of jerusalem, that you stir not up, nor waken my love, until she please. ᶠ Psal. 131. Lord, I have not walked in great matters, and hid from me. ᵍ john 21.22. What is that to thee? follow thou me. ʰ jam. 1.19. Let every man be swift to hear, and slow to speak. i Acts 15.13. And when they held their peace, james answered, etc. k job 32.4. Now Elihu had waited till job had spoken, for they were more ancient in years than he. 5. So, when Elihu saw that there was no answer in the mouth of the three men, his wrath was kindled. 6. Therefore Elihu, the son of Barachel, the Buzite, answered and said; I am young in years, and ye are ancient, therefore I doubted, and was afraid to show you mine opinion. 7. For I said; The days shall speak, and the multitude of years shall teach wisdom, etc. Of singing of Psalms privately on the Sabbaoth day. CHAP. XIII. THat singing of Psalms, is to be used for the private sanctification of the Sabbaoth day, shall the better appear, if we consider in general, how singing of Psalms is both commanded, and commended in the Scripture. 1 It is commanded by the spirit of God. 1 In the ᵃ old Testament. Psal. 95.1. and Psal. 92. which was appointed for the Sabbaoth only. See the title. 2 In the ᵇ new Testament. Which Scriptures have in them to be considered, matter, 1 Of substance, and that is double. 1 The matter subject of our singing, viz. holy Psalms, godly Hymns, and spiritual songs. 2 The chief end of our singing, which must be to admonish, and to be ᶜ admonished. And a sccond end must be, to stir up our dulled spirits, more cheerfully to praise God. 2 Of circumstance, and that chiefly is twofold, of The time when. The manner how. 1 Of the time when to sing Psalms, etc. and that is, generally at all times of prosperity and ᵈ rejoicing: but yet not only then, for we read also of songs of ᵉ mourning; specially upon the Sabbaoth day, (as appeareth by Psal. 92. the title of it) a day of greatest joy, and then we must sing for joy indeed of the Lord jesus. 1 Publicly at the Temple; because we have then, all the means whereby this joy is conveyed unto us. 2 Privately at home, thereby to revive and renew our joy & thankfulness. 2 Of the manner how, which must be, 1 In our hearts, unfeignedly. 2 With a grace, modestly and comely. 3 Unto the Lord, reverently, and religiously. So much for the Commandment for singing. Now, as it is commanded, so also is it commended unto us, and that two ways. 1 By the testimony of the Psalmist. 2 By holy examples. The testimony which the Psalmist giveth, of singing praises unto God, is in Psal. 147.1. where he saith, that it is good, pleasant, and comely. It is good; 1 In regard of the Author; for it is a thing appointed by the Lord: who being all goodness itself, cannot ordain any thing, but that which is good. 2 In regard of the end, which is double. 1 To make us more cheerful and lively in the service and worship of God. 2 To comfort & edify our souls in the promises and mercies of God. It is pleasant, because, 1 Hear is pleasure without pain: not so in carnal songs. 2 The pleasure of this abideth for ever: not the pleasure of fleshly songs. It is comely, both in regard of that which is sung, which are the praises of God, which are full of heavenly majesty and grace, as also in regard of that excellent beauty and grace, which God hath graced his own gift and ordinance withal, the music, (I mean) of voices. Which things, though they be comely and full of grace in themselves, yet do they not become the wicked, more than a gold ring becometh a swine's snout, or a parable the mouth of a fool. Prov. and that because, 1 They hate to be reform. Psal. 50.17. 2 Their howling doth but profane and pollute sacred songs. But it becometh well the ᶠ righteous, who when they sing the praises of God, must look to two things especially, whereby this holy ordinance of singing Psalms, may the more become them. 1 That their hearts be prepared to sing feelingly, with a holy affection, and good understanding. 2 That it be done in comely manner, with a grace: and two things there be to grace it with all. First, Reverence. Secondly, Order: both which are requisite in regard of, 1 The matter sung, which is holy, spiritual, and the word of God. 2 Him to whom we sing, and that is to the ᵍ Lord. So much for the testimony, which the Psalmist hath given of singing Psalms: it is further commended unto us by examples, 1 Of our ʰ Saviour Christ himself. 2 Of the ⁱ Apostles, and other of the godly. By which examples, we may further observe, that God's children have sometimes a time, Of rejoicing only, and then singing is fittest to express our ᵏ joy. james 5.13. Of mourning only, and then prayer is more necessary. Of singing and praying together, and that is, when God doth temper the afflictions of his children, with the joy of the holy Ghost: as he did unto Paul and Silas, Acts 16.25. who sung in prison after their whipping, where they had cause both to sing, and to pray: to sing, because their cause was good, and God was with them: to pray, because their enemy's malice was great, and their present state was very hard. THE PROOFS. ᵃ Psal. 95.1. Come, let us rejoice unto the Lord, let us sing aloud unto the rock of our salvation. ᵇ Col. 3.16. Teach and admonish your own selves in Psalms and Hymns, and spiritual etc. jam. 5.13. Is any man merry, let him sing. ᶜ Col. 3.16. Teaching and admonishing yourselves in Psalms, etc. as before. ᵈ jam. 5.13. Is any man merry, let him sing. ᵉ 2. Chron. 35.25. And all singing men, and singing women, mourned for josiah, in their lamentations, etc. ᶠ Psal. 33.1. Rejoice in the Lord, O ye righteous, for it becometh well the upright men to be thankful. ᵍ Exod. 15.1. Then sang Moses and all Israel this song unto the Lord. Also, Col. 3.16. Singing with a grace unto the Lord. ʰ Math. 26.30. And when they had sung a Psalm, they went out to the Mount of Olives. ⁱ Acts 16.25. Now at midnight, Paul and Silas prayed, and sung a Psalm unto God, etc. ᵏ jam. 5.13. Is any man merry, let him sing. What persons must sanctify the Sabbaoth day. CHAP. XIIII. BY whom the Lords day must be sanctified, may appear by these words: Thou, and thy son, and thy daughter, thy man servant, etc. Where we have two things to consider. 1 What doctrines do arise from these words. 2 What Objections are commonly made against the said doctrines. See chap. 15. The doctrines arising from the former words of the Commandment, are two. 1 That all superiors must sanctify the Sabbaoth themselves, and be as careful, that all their inferiors, which are under their authority, may do the same. 2 That Masters of families, and their whole families, (or so many as shall come at all) must go together, to the public sanctifying of the Sabbaoth day. Of the first. That all superiors may with their inferiors, sanctify the Lords Sabbaoth, they have, 1 Means to effect the same. 2 Reasons to move them to execute the said means. The means whereby they may effect it, are two. 1 Enacting of orders and laws for it. 1 Public in the Church and Commonwealth. 2 Private, in men's houses. 2 The diligent execution of the same laws, whereby all that are under government, may be compelled to sanctify the Lords day. The reasons whereby they may be moved, are drawn two ways. 1 From the law of equity and common reason. For as God hath made them our servants, so we must endeavour therefore to make them his. And as they have six days served us; so we on the seventh day, should cause them to serve the Lord, or else we do for our servants no more than, 1 Infidels and heathen people, do for theirs. 2 We do for our beasts, to whom we give fodder, rest, etc. 2 From the examples of God's servants, who always had this care over their families. And according to this Commandment, did joshua promise, that ᵃ God should be served. 1 By himself. 2 By his family; because he knew, 1 How many good means he had to effect it by: as, 1 Godly exhortations. 2 Loving admonitions. 3 Severe chastisements. 4 Authority to expel them his house, if they would not obey him. 2 How the Lord would bless the said means, which he purposed to put in practice for God's glory. And according to this rule also walked ᵇ David, Cornelius, and Abraham. But so do not many now, in the light of the Gospel: for, 1 Many have no care at all, to sanctify the Lords day themselves, (though they be content for their ease sake to rest:) and therefore cannot with any conscience, require it of their families. 2 Others, though they have some care of it themselves, yet they think, that the urging of it to their families, is a thing not belonging to them. 3 In great men's houses, it is much neglected: for there we shall see; 1 Many idle Servingmen, having little to do on the six days, are never looked unto for the seventh day. 2 Others of office and great attendance: as Cooks, etc. seldom, or never, or by halves, come to sanctify the Lords Sabbaoth, with the Congregation. So much for the first doctrine. The next doctrine followeth, and that is; that all which do come, must come together, to the public sanctifying of the Sabbaoth day, which readiness to serve God, is further confirmed two ways. 1 By Scripture. 2 By common reason. By the Scripture it is confirmed, where we shall see that it hath been, 1 Practised by ᶜ Gods people. 2 Prophesied to be in God's people, in the time of the ᵈ Gospel. By common reason it is also maintained: for, 1 There is but one law made for the master and his family: therefore, if he think it time for himself to come to Church, when the divine service shall begin, then is it time also for all his family to come with him, that shall come at all. 2 When men go to fairs, (and feasts especially,) they will be careful to go with their neighbours and wives together: much more ought they to go together to the ᵉ Lords markets, & to the ᶠ Lords feasts. But great is the ssackenesse of our age in this respect, one coming so long after another, which would be reform, if men would consider but, 1 The cause of this slackness, which is want of, 1 Zeal to God's glory. 2 Love to the salvation of their brethren. 2 The cursed effects of it in families, which are much, Rebellion and unfaithfulness in wives. Stubbornness and disobedience in servants and children. Wickedness and disorder in all, to the shame of them all. The reason is this: It is a just thing with God, to pay men with the same measure, that they have measured to his Majesty. Seeing then, that they will not give unto God his due, they shall want of their own due: and those which are rebellious and negligent in the service of God, shall find the like service at the hands of their inferiors. 1. Sam. 2.30. Those that honour me, I will honour (saith the Lord) and they that despise me, shall be despised. THE PROOFS. ᵃ Ioshu. 24.15. And if it seem evil to you to serve the Lord, choose you this day whom ye will serve, whether the gods which your fathers served, that were beyond the flood, or the gods of the Amorites, among whom ye dwell: but I, and mine house, will serve the Lord. ᵇ Psal. 101.6. Mine eyes shall be unto the faithful of the Land, that they may dwell with me: he that walketh in the perfect way, he shall serve me. 7. There shall no deceitful person dwell within mine house: he that telleth lies, shall not remain in my sight. Acts 10.2. Cornelius, a devout man, fearing God, with all his household. So Abraham, Gene. 18.19. I know that he will command his sons, and his household after him, that they keep the way of the Lord. ᶜ Psal. 42.4. I powered out my very heart, because I had gone with the multitude, and led them into the house of God, etc. Psalm. 122.1. Come, let us go into the house of the Lord. ᵈ Esa. 2.2. It shall be in the last days, that the Mountain of the house of the Lord, shall be prepared in the top of the mountains, and all Nations shall flow unto it. ᵉ Esa. 55.1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy, and eat: I say; buy wine and milk without silver, etc. ᶠ Math. 22.4. Again, he sent forth other servants saying; Tell them which are bidden; Behold, I have prepared my dinner, mine oxen, and my fatlings are killed, and all things are ready, come unto the marriage. Objections against the doctrine of the former chapter answered. CHAP. XV. THose Objections are made commonly by irreligious persons, and yet in outward show, willing to have the Sabbaoth sanctified by all: but for the not practising of the former doctrine, they allege two things. 1 An impossibility, or great difficulty of the matter at the least. 2 A sequel of great inconvenience. They which plead the former, are of two sorts. 1 Great persons, for place and calling; whose Objection, with the Answer, followeth in this manner. Objection. In a great family, many must needs be absent, by reason of great provision, and much business, etc. Answer. 1 It is true, at sometime, and upon some occasion, but ordinarily, and continually, they may not: for the Lord hath not laid any such calling upon any man, that should keep him in a continual breach of the Sabbaoth day. 2 Where there is great care to please and serve God by prayer, the Lord will give such wisdom, that they shall redeem, if not the whole, yet a great part of the day, which else would be misspent: as namely, 1 By letting pass many needless things. 2 By preparing much before hand. 3 By rising the earlier in the morning. 4 By taking interchangeable help of other servants. 5 By contenting themselves with so much the less, though not in quantity; because many must be relieved, yet in quality with less curious dressing, which chiefly taketh up the time. The second sort of men which plead impossibility and difficulty, are inferior householders, and they object in this manner. Objection. We would have it as you say it should be (Sir,) but we cannot bring it to pass, because our wives are froward, so that we cannot rule them, and our children and servants are stubborn and obstinate. Answer. 1. Such a man's case is to be pitied, as one that is rather to be governed, than to govern; and they might do well to set up one of them in their ᵃ stead, seeing they (having so great authority,) do suffer themselves to be so abused, and overruled in the best things. 2 That this abuse might be reform, the man is wisely to exercise his authority, and not to let his wife and servants come after him, at their pleasure, but to say unto them; Come, let us go together, and not leave, till it be performed. So much for those that allege difficulty. Now there be others, which plead a sequel of great inconvenience that would follow: and they object as followeth. Objection. To deal thus straightly with servants, is the next way to be rid of all our servants: And how then shall our work be done? Answer. 1. It is a great impiety, to think, that the Lord would require that of us, which will drive us to such inconveniences, and not to be persuaded rather of the ᵇ contrary. See 1. Tim. 4.8. Math. 6.33. 2 The diverse natures of servants, being considered, this objection will be of no force: for all servants are either wicked, or religious, or falling away, or indifferent. If they be Wicked, and will not serve God, their room is better than their company: for they will never do us faithful service, which are so unwilling to serve God. If they be religious, this is the way to keep them. If indifferent, this is the way to win them. If falling away, this is the way to recover them. 3 We shall no more be left servantlesse than our godly forefathers, who vowed to serve God with their families, & yet had servants enough; as joshua, David, Abraham, Cornelius, etc. Reply. Those times were better than these, and good servants were then more plentiful than now they are. Answer. 1. Our forefathers used more good means to make their servants Gods servants, whereby God's blessing was more upon them. 2 The Lord is no respecter of persons, times, or places: therefore let us use such means as they did, and we shall have as good servants as they had. THE PROOFS. ᵃ 1. Cor. 6.4. Set up them that are least esteemed in the Church: I speak it to your shame. ᵇ 1. Tim. 4.8. Godliness is profitable for all things, and hath the promises of this life present, and of that which is to come. Mat 6 33. First seek the Kingdom of God, and his righteousness, and all these things shall be cast unto you. FINIS.