The Observation and Keeping of the Sabbath Day, Exposition

The Observation and Keeping of the Sabbath Day · Exposition

A RIGHT GODlie and learned expoſition vponupon the fourth Commandement, concerning the Sabboth, and right vſe of the ſame.

The fourth Commandement.

REmember that thou keepe holie the Sabboth daie. Sixe daies ſhalt thou worke, and doe all thy worke: but the ſeauenth daie there ſhall bee a Sabboth vntounto the Lord thy God. Thou ſhalt doe no worke, neither thou, nor thy ſonne, nor thy daughter, nor thy ſeruaunt, nor thy maide, nor thy cattell, nor the ſtraunger which is within thy gates. For in ſixe daies the Lord made heauen, earth, the ſea, and whatſoeuer are in them, and reſted the ſeauenth daie, and therefore he bleſſed the ſeauenth daie, and hallowed it.

The expoſition.

THere are two parts of this lawe, the commandement, & the reaſon of y^e ſame. And again, there are two parts of the cōmandement, of the which the one is morall or euerlaſting, namelie, that the Sabboth be hallowed,What is morall & for euer in this cō maundement. What is ceremoniall & for a time. that is to ſaie, that ſome certaine time be appointed for the miniſterie of the Church, or publike worſhippe of God. The other is ceremoniall, and for a time, namelie, that this time ſhuld be the ſeuenth daie, and that in it ſhould be obſerued and kept the ceremonies of the Leuiticall lawe. And that this part is for a time, and the other euerlaſting, we doe vnderſtand by the end of the commaundement, and cauſes of both theſe parts.

The ende of the cō maundement. The Miniſterie.The end of the commaundement is the publike praiſing of God in the congregation, or the conſeruation or maintenance and vſe of the miniſterie of the Church, which is an office ordained by God, to teach the Church concerning God and his will out of the word of God deliuered by the Prophets and Apoſtles, and to miniſter the ſacraments according to the ordinaunce of God. And God would hauehave at all times of the world that there ſhuld be publique aſſemblies of the Church, in the which ſhould ſound true doctrine concerning God, for theſe cauſes eſpecially.

1The firſt: that in mankinde God might be praiſed and called vponupon,Cauſes of ordeining the miniſterie. not onelyonly priuately, but alſo with the publike voyce of the Church in this life, Pſalm. 68. In the Congregations bleſſe ye the Lord.

The ſecond: that the publike and ordinarie 2preaching of doctrine, the rehearſing of prayers, and thankes-giuing, and vſing of ceremonies might be an exerciſe ſtirring vp and foſtering faith and godlineſſe, as the which without exerciſes by reaſon of our infirmitie and weakeneſſe doth very eaſely were colde. Epheſ. 4. He hath giuen ſome Apoſtles, others Prophetes, others Euangeliſts, others Paſtors, and Doctors vntounto the worke of the miniſterie, vntounto the edifying of the bodie of Chriſt: vntill we all come vntounto the knowledge of the Sonne of GOD, vntounto a perfect man, vntounto the meaſure of the ſtature of Chriſt full growen, that wee be no longer children, which do wauer, and are caried about with euerie winde of doctrine, &c. The third: that one ſhould prouoke 3and ſtir vp another by their example vntounto godlines, and vntounto the prayſing of God. Pſa. 22. I wil ſhew forth thy name vntounto my brethrē, in the middeſt of the cō gregation will I praiſe thee: yee that feare the Lord praiſe him, the whole ſeede of Iacob 4glorifie him, &c. The fourth: that conſent and agréement in doctrine, and in the worſhip of God might be kepte in the church. Eph. 4. He hath giuen Paſtors and Doctours vntounto the growing together of the Saints, vntill that we all attaine vntounto the vnitie of faith. The fifth: that the 5church may be ſéene & heard in mankind, and diſcerned & knowen from the other multitude of men blaſphemons & idolatrous. And God will hauehave the Church to be ſéene, that y^e elect may be gathered vntounto it, and the reprobate or off-caſtes become the more inexcuſable, whileſt they deſpiſe the voyce heard, and the calling of God, & goe about to repreſſe and keepe backe the ſame. Rom. 10. But hauehave they not heard? yea the ſound of them hath gone forth into all the earth, and their wordes into the endes of the world. 2. Cor. 2. Thankes be vntounto God, who cauſeth, that we alwaies triumph in Chriſt, & by vsus in all places doth make manifeſt the ſauor of his knowledge. For we are the good ſauour of Chriſt vntounto God, in thoſe which are ſaued, and in thoſe which doo periſh: to theſe the ſauour of death vntounto death, & vntounto them the ſauour of life vntounto life. Luc. 2. Behold he is ſet vp vntounto the fall and riſing againe of many in Iſrael, and for a ſigne that ſhall be ſpoken againſt, that the thoughts may be layde open out of manie hearts.

Theſe cauſes appertaine not vntounto any one certein time, but vntounto al times of the Church and of the world. Therefore God wil alwaies hauehave the miniſterie of his Church preſerued, and the vſe and exerciſe therof frequented, practiſed, & haunted:The morall parte of this cō mandement perpetuall & euerlaſting. and therefore the kinde of this commandement, or the morall part therof, frō the beginning of the world euen vntounto the end, doth binde al men, namely that ſome Sabboth be kept, y^t is to ſay, y^t ſome time be appointed for ſermons, & publike praiers, and miniſtring of y^e ſacraments. But contrariwiſe y^e ſeuenth day was appointed by God vntounto the miniſterie euen frō the beginning of y^e world, to ſignifie,The cauſes of the ſeauenth daye. that men after the example of God ought to reſt from their works, that is to ſay, from their daily labours belonging vntounto this life, but eſpecially from ſinne, & giuegive them ſelues wholly vntounto the meditation and thinking vponupon, and vntounto the praiſing and ſetting forth of the workes of God.

And afterwards this commandement was rehearſed again in the lawe of Moſes, The ſignificatiō of the ſanctifying of y^e Churchand the ceremonie of reſting the ſeauenth daie was withall made a Sacrament, that is to ſaie, a token of ſanctification, wherby God did ſignifie, that he was the ſanctifier of the Church, that is, to forgiue her her ſinnes, to receiue her into fauour, to endue and gouerne her by the holie Ghoſt, to the beginning of a new and euerlaſting life in this life, and afterward to be perfected and finiſhed for and by the promiſed Meſſias. Exo. 31. Ye ſhal keep my Sabboths: becauſe it is a ſigne betweene me and you in your generations, that yee may know that I am the Lord, which doo ſanctifie you. Ezech. 20. And I hauehave giuen vntounto them my Sabboths, that they ſhould be for a ſigne betweene me and them, that they ſhuld know that I am the Lord which doe ſanctifie them.The ceremonie of kee ing y^e ſeauenth daie, ta…ē avvaie by the comming of Chriſt.

Foraſmuch then as the Sabboth of the ſeauenth daie was a figure putting the people in minde both of their duetie, or of godlyneſſe towards God, and of the benefit of God performed towardes his people by Chriſt: it was with other ceremonies taken awaie by the comming of Chriſt, by whome that was fulfilled the which thoſe ceremonies did ſignifie, which thing alſo Paule doeth witneſſe Colloſſ. 2. Let no man therefore condempne you for meate, or drinke, or in regard of an holie daie, or new moone, or Sabboths, the which are a ſhadowe of things to come, but the bodie is of Chriſt.

The Iewes obiect:Obiectiōs for the ſeuēth day. Obiectiō. The ſeauēth daie is the ceremoniall part. Anſvvere. foraſmuch as we euē our ſelues confeſſe, that the law of the ten commaundements is perpetuall or euerlaſting: and that the precept touching the Sabboth is part of the ten Commaundements, therefore it is not to be aboliſhed or taken awaie.

We anſwere, that the Decalogue or ten commaundements is perpetuall or euerlaſting, ſo far as it is morall: and that the additions or circumſtances of the morall commaundements for ſignification ſake, were to be kept no longer then vntil the comming of the Meſſias.

Secondlie they replie, Obiectiō that it is written concerning the Sabboth. Exod. 31. It is an euerlaſting couenant: it is an euerlaſting ſigne betweene me & the ſonnes of Iſrael.

We anſwere, Anſvvere. The Sabboth is euerlaſt.firſt that the ceremonial Sabboth is perpetuall vntounto the comming of Chriſt, which was y^e end of ceremonies. Ierem. 31. Dan. 9. Secondly, that the Sabboth is euerlaſting, concerning the ſignification, which is a ceaſing from ſinne, and a reſt in the Lord. For ſo all the figures of the olde lawe are euerlaſting, yea, & the kingdome of Dauid it ſelfe, the which notwithſtanding was to be deſtroied before the comming of the Meſſias. Gen. 49. The Scepter ſhal not be taken awaie from Iuda vntill Silo come. And 2. Sam. 7. Thy throne ſhall be ſure for euer. Ezech. 37. My ſeruant Dauid ſhall be a Prince vntounto thē for euer. In the ſame place, And the Gentiles ſhall know, that I the Lord doe ſanctifie Iſrael, foraſmuch as my ſanctuarie ſhal be among them for euer.

Obiectiō. 3 Thirdlie they ſaie: albeit it ſhould bée graunted, that y^e ceremonies of Moſes are mutable or ſuch as may be chaunged, yet the lawes giuen before Moſes are vnchaungeable, amongeſt the which is alſo the kéeping of the ſeauenth daie.

Anſvvere. Ceremonies euen before Moſes vvere figures.We denie the Maior, as touching ceremonies: for ceremonies ordeined by God before Moſes, becauſe they were figures of benefites to be receiued in the Meſſias to come, are taken away by his comming, as circūciſion giuen vntounto Abraham: as alſo the ſacrifices commaunded vntounto our firſt parents.

Fourthlie they replie: Obiectiō. 4 The Sabboth after the fall is made a figure.That the lawes giuen by God before the fall, are not figures of benefits to be receiued in y^e Meſſias, and that they do bind all mankinde at all times: for then as at that time the promiſe concerning the Meſſias was not yet giuen, and there was one & the ſame condition & eſtate of all mankind, y^e which was comprehended in our firſt parents: but the Sabboth of the ſeuenth day was ordained of God, after the creation of the world was finiſhed, before y^e fall of mankinde: therefore it is vniuerſall and perpetuall. Anſvvere.

We anſwere by diſtinguiſhing of the Maior: the which is true concerning morall lawes, the natural knowledges wherof were imprinted in the mind of man in the creation, but is not true as touching y^e ceremonie or kéeping of the ſeuenth day, as which after the fall in the lawe of Moſes was made a figure of the benefites to be receiued in the Meſſias, and therefore lyke as other ceremonies, either then, or before ordeined, was made ſubiect vntounto chaunge by the comming of the Meſſias. For God woulde not hauehave ſhadowes of things to come to remain, the things thē ſelues being exhibited and giuen alredie. Albeit therefore that we graunt, that the exerciſes of the worſhippe of God on the ſeauenth day were to be obſerued & kept by the commandement of God, as wel as if men had not ſinned (like as the exerciſe of abſteining from the trée of knowledge of good and euill) as after they had ſinned: yet after that God placed this ceremonie among the ſhadowes of the Meſſias to come, by this ſelfe ſame new lawe giuen by Moſes, he made the ſame chaungeable together with the other Ceremonies.

Obiect∣on. 5 The ende of this precept may bee obtained anie daye.If fifthly it be obiected: The cauſe of a law being perpetuall, maketh the lawe alſo to be perpetuall: but the cauſe of halowing the ſeuenth daye, namely the remembraunce and ſetting forth of the creation, and the meditating and thinking vponupon the workes of God is perpetuall: Therfore the law of the ſeuenth day, euē after that Chriſt is come, is vnchangeable, &c.

Anſvvere. Héere alſo we diſtinguiſh the Maior, namely that the law is vnchangeable in regard of the cauſe or end vnchangeable, if that cauſe or ende doo neceſſarilye and perpetually require this law as an effect or meanes: but not ſo, if at other times, and by other means we may better come vntounto that end, or if the law-maker by an other law may as well attaine vntounto the ſame end. Foraſmuch then, as there may be a meditation and ſetting forth of the workes of God, as well vppon an other day, as vponupon the ſeuenth day, as at the beginning for a cauſe applied vntounto the firſt times, God ordeined the ſeuenth daye for y^e miniſterie, ſo afterward for a cauſe applied vntounto the times of the Meſſias being come, he abrogated or toke away the ſame lawe, and lefte it at libertie vntounto the Church to chooſe other dayes: Which Church for a probable and reaſonable cauſe, choſe the firſt day, on the which the riſing againe of Chriſt fell, by the which a ſpiritual & euerlaſting Sabboth is begun in vsus.The Lord his daye ordeined in the time of the apoſtles. And that this change & alteration was made by the Church in y^e times of y^e Apoſtles, it appeareth out of y^e 20. chapter of the Acts: The firſt day of the weeke, the Diſciples being gathered together to break bread, Paule preached. Apoc. 1. I was taken in the ſpirite vponupon the Lords day.

Againſt the reaſon of thoſe which diſpute againſt the obſeruation or keeping of the firſt day of the weeke, commonlye called the Sunday.

Obiectiō. But againſt this kéeping alſo of the firſt day among the chriſtians ſome hauehave diſputed, ſaying that Paule Coloſ. 2. Gal. 4. Rom. 14. forbiddeth in the Church of Chriſt difference of dayes, and therefore that the kéeping of the firſt day or Sunne day is no leſſe to be diſallowed then the obſeruing of the ſeuenth day.

Anſvvere. Our obſeruation of the Lord his daie differeth from the Ievviſh Sabboth.VntoUnto theſe we muſt anſwere by the difference of the Iewiſh and Chriſtian obſeruation. The kéeping of the Lorde his day doth differ frō the Iewiſh Sabboth: firſt, for that the Sabboth of the ſeuenth day, as a ceremonial part of the worſhip of God, might not be omitted of y^e Iewes or chaunged, becauſe of the expreſſe commandement of God: but the Church of Chriſt,1 In reſpect of vvorſhip and neceſsitie. whether it appoint the firſt day or anie other day for the miniſterie, doth it without the breach of her libertie to do otherwiſe, if there be iuſt cauſe, that is to ſay, without the opinion of neceſſitie or worſhip. Secondly,2 In reſpect of the figure. y^e old Sabboth was a figure or ſhadow of things in the new teſtament to be fulfilled by Chriſt: but in y^e new teſtament y^e ſignification hath ceaſed, & regard is onelyonly had of order & comelineſſe, without the which there can be either no miniſterie of the Church at all, or els not ordered wel, and as it ought to be.

As concerning the words of the commandement,Fiue ſignifications of y^e vvord Sabboth. this name Sabboth is firſt of all peculiarly attributed vntounto the ſeauenth daye, becauſe of God his reſting frō 1the creation of the world, & becauſe of the reſt of the people of God that day to bee obſerued. Secondly, it ſignifieth alſo other feaſts, in which y^e people were to reſt 2as well as on the 7. day, as for y^e firſt day of Eaſter, Leui. 23. The next day after the Sabboth the Prieſt ſhall offer a Gomer. For the feaſt of trumpets, in the ſame place. In the ſeauenth monethmonth, on the firſt daie of the ſame, you ſhal hauehave a Sabboth, a token of ſounding with trumpets, an holy conuocation or aſſembly.

Alſo for the feaſt of Tabernacles: The fiftéenth day of the fifth monethmonth ye ſhall kéepe a feaſt vntounto the Lorde, ſeuen dayes: on the firſt daie ſhall be a Sabboth, and on the eight daie alſo ſhall be a Sabboth. In this ſenſe and ſignification the name Sabboth agréeth alſo vntounto the daies, in which in the new Teſtament the Church doth exerciſe the publike worſhip of God.

3Thirdlie, by a figure called Synechdoche, they alſo call a weeke of daies a Sabboth, as Leuit. 23. From the daie in which ye offer a Gomer of lifting vp, there ſhall be ſeuen full weekes, Math. 28. On the laſt Sabboth, when as it dawned into the firſt daie of the Sabboths, that is to ſaie, of the wéeke. Marke. 16. Verie earlie the firſt daie of the Sabboths, that is, of the wéeke, they came vntounto the Sepulchre. And from hence, by a figure called Cathacreſis, it is takē alſo for a wéeke of yeares. Leuit. 25. Thou ſhalt number vntounto thee ſeauen Sabboths of yeares, that is to ſaie, ſ…uen times ſeuen yeares, the which daies of ſeuen Sabbothes of yeares will make 49 yeares.

4Fourthlie, it is taken for euerie ſeuenth yeare, in which the people of the Iewes was commaunded to leaue off the tilling of their ground. Leuit. 25. When as yee ſhall enter into the land, the which I giuegive vntounto you, then the land ſhall keepe a Sabboth vntounto the Lord. Sixe yeares thou ſhalt ſowe thy ground, &c. but in the ſeauenth yeare there ſhall be a Sabboth of reſt vntounto the land, a Sabboth vntounto the Lorde: thou ſhalt not ſowe thy field, nor cut thy vineyard. And Chap. 26. Then the land ſhall finiſh her Sabbothes, all the daies in which ſhe hath bene deſolate and waſt, becauſe ſhe reſted not in your Sabboths, whileſt ye dwelled in her.

Fifthlie, by this word Sabboth is vnderſtoode 5ſpirituall reſt, that is to ſay,A Spiritual Sabboth. ceaſing from ſinne, or the leauing off of our owne workes, and the execution or dooing of the workes of God, that is, of ſuch as are by him commaunded vntounto vsus, and doo appertaine vntounto his worſhip and glorie. This ſpirituall Sabboth is begun in this life in them that are conuerted, and is finiſhed in the life euerlaſting: and is termed a Sabboth or reſt, both becauſe this is indeede a true reſt from labours and miſeries, and our hallowing and dedicating vntounto the worſhippe of God, and alſo becauſe y^t in times paſt it was ſignified by the ceremonial Sabboth. Heb. 4. There is therfore lefte ſome reſt vntounto the people of GOD. For hee that is entered into his reſt, reſted alſo himſelf from his works, as God reſted from his. Let vsus ſtudie therfore to enter into that reſt, &c. Ieſ. 66. And it ſhall come to paſſe, that from monethmonth to monethmonth, and from Sabboth vntounto Sabboth all fleſh ſhall come, & worſhip before me, ſayth the Lord.

With this commandement agreeth the 1.2. & …. ſignification of the vvorde Sabboth.Out of theſe ſignifications of the word, the firſt and the ſecond hauehave place in this cōmandement as cōcerning the wordes, & the fifth by an allegorie: This alſo doth the manner of the figures ſhew, in the ordeining of the which God will alwayes hauehave their ſignification to bée vnderſtoode and obſerued. And Eſayas, chapter 28. If thou tourne awaie thy foote from the Sabboth, that thou doe not thine owne will on mine holie daie, and call the Sabboth thy delight, that it be holie, honourable vntounto the Lord, and ſhalt honour it, that thou doo not thine owne wayes, that thine own will be not found and that thou finde not a word. And therefore with a vehemencie he ſaith, as of a thing moſt ſtraightlie commaunded: Remember that thou keepe holie the Sabboth daie, that is, that with greate care and religion thou hallowe it. And Exod. 31. Hée commaundeth him to be put to death, which ſhall breake the Sabboth. Alſo Ezech 20. and 22. When as he complaineth of the corruption of the whole worſhippe of God: he ſayth that the Sabboth is broken: of which ſtraightneſſe in requiring of the kéeping of the Sabboth, there are euidentlie apparant two cauſes eſpeciallie: The one, for that the neglecting of the 1miniſterie of the Church doeth verie eaſilie corrupt and blot out the doctrine and worſhippe of GOD: The other, 2for that by the ſtraight requiring of the figuratiue Sabboth, GOD woulde declare the greatneſſe and neceſſitie of the thing ſignified, to wit, of the ſpirituall Sabboth. The ſame may bée vnderſtoode by the ende of the ceremoniall and morall commandement touching the Sabboth. For GOD will hauehave the externall or outwarde Sabboth to ſerue vntounto the beginning and finiſhing in vsus of the ſpirituall Sabboth. Hée will not therefore hauehave that obſerued and kepte without this. Finallie, héereby this ſame is manifeſt, in that he commaundeth the Sabboth to bée hallowed, that is, not to bée ſpent in laſie idlenes, but to hauehave ſinne to be auoyded, and holy workes to be done therein.VVhat it is to keep holy the Sabboth. For God is ſayd to halow the Sabboth, becauſe he appoynteth it vntounto the worſhip of God: men alſo are commanded to halow it, that is to ſay, to apply it vntounto that ende wherevnto it is ordeined by God, or to doo thoſe things the which God hath cōmanded in the ſame to be done. Héerevnto apperteyneth that he ſaith that it is a Sabboth vntounto the Lord, that is, dedicated vntounto his worſhip.

Sixe daies of vvorkeAnd therefore appointing ſixe dayes for other labours, and the ſeuenth vntounto the worſhip of God, his meaning is not that the other dayes the worſhip of God, and thinking vppon the workes of God ſhould be omitted or lefte off. For it is ſaid Deut. 6. and 11. Thou ſhalt rehearſe them vntounto thy ſonnes, and ſhalt ſpeake of them, whē as thou ſhalt ſit in thine houſe, and when as thou ſhalt walke by the way, and when as thou ſhalt lye in thy bed, and when thou ſhalt ariſe. And Pſalme. 1. His pleaſure is in the lawe of the Lord,Tvvo things required. 1 and hee meditateth and ſtudieth thereon daye and night. But he requireth theſe two things, the firſt, that on the Sabboth daye, not onelie the priuate, as at other times,2 On the Sabboth the works of our ordinarie calling ought to ceaſe. but alſo the publike worſhip of God be exerciſed in the Church: the other, that at that time other labours, which on other daies euerie man doth exerciſe according vntounto his vocation & calling, ſhould giuegive place as well vntounto the priuate, as publike worſhip of God.

Yet Iewiſh ſuperſtition is to bée taken héede off,It is lavvful on the Sabboth to doo vvorks the vvhichwhich do not hinder the exerciſe of the miniſterie. the which alſo Chriſt in the Goſpell doth often confute, namelie, that it was vnlawfull on the Sabboth daye to doe anie workes appertaining vntounto the neceſſitie of their owne lyfe, or the life of others, for it appeareth by the end of the commaundement, that onelie ſeruile workes, or ſuch as hinder the exerciſe of the miniſterie, are forbidden by God, and not ſuch as doe not hinder the publike worſhippe of God, or elſe doe further, nouriſh and ſet forth the ſame. So Math. 12. Chriſt defendeth his Diſciples plucking the e…res of corne on the Sabboth daie to driue awaie hunger, healeth him that had a withered hand. Luke. 13. Healeth a woman that had béene ſicke 18. yeares. And Chapter 14. Healeth one ſicke of the dropſie. Iohn. 5. Healeth one that had an infirmitie 38. yeares, and biddeth him carrie awaie his bed. And Mathew. 12. Luke. 14. ſayth, That without anie ſinne on the Sabboth daie cattell or beaſtes falling into a ditch, are thence drawen out, and Luke 13. That cattell are looſed and driuen to water. And Iudas Machabeus fought on the Sabboth, that there might be ſome to kéepe the Sabboth. 2. Machab. 15.

And of this and ſuch like acts two reaſons are giuen. 1. Machab. 2. If we ſo do, as our brethren hauehave done, that wee fight not againſt the Gentiles for our life & religion, they will now on a ſodaine driue vsus out of the land. Therefore they appointed within thēſelues within with theſe words: what mē ſo euer ſhall by battaile ſet vponupon vsus on the Sabboth daie, we wil fight with them, leaſt we all die, as our brethren are dead. For the defence of their life and religion, they ſaie well, that they may ſight euen on the Sabboth daie. With the ſame reaſons Chriſt defendeth himſelfe and his Diſciples. Math. 12. rehearſing a ſaying out of the 6. Chapter of Oſeas: But if yee had knowen, what this is, I will hauehave merciemercy and not ſacrifice, yee woulde not hauehave condemned the innocents and guiltleſſe. And Marke. 2. The Sabboth was made for man, and not man for the Sabboth, that is, the ceremoniall workes ought to giuegive place vntounto the morall, that rather the ceremonies bée omitted, then the workes of louelove, the which either our owne neceſſitie, or of our neighbour doth require. And Math. 12. HaueHave yee not read in the lawe, that on the Sabboth the Prieſtes in the Temple prophane the Sabboth, and are without faulte? And I ſaie vntounto you, that one greater then the Temple is heere. Alſo Iohn. 7. On the Sabboth yee circumciſe a man. If a man receiue circumciſion on the Sabboth, and yet the lawe of Moſes is not broken, are yee offended with mee, that I hauehave cured an whole man on the Sabboth? In which wordes hee teacheth that ſuch workes, as hinder not the exerciſe of the Sabboth, but rather ſet foorth and confirme the ſame, ſuch as are …he workes pertaining vntounto the worſhip …f God, or vntounto holie ceremonies, or vntounto …he louelove of our neighbour, in ſuch ſorte, that neceſſitie will not ſuffer them to bée put off vntill another time, doe not break the Sabboth, but are eſpeciallie required to the right obſeruation and kéeping of the ſame.

Families.He will hauehave our families alſo and our children to ceaſe from labours, for 1two cauſes: firſt and principallie, that theſe alſo by their parents and maſters maye bee brought vp and inſtructed in the worſhip of God, and to be admitted … accuſtomed vntounto the exerciſe of the miniſterie of the church: for he wil hauehave theſe alſo reckoned among the members of his Church, and doth exhort them by the example of his reſt vntounto the … of the 2Sabboth Secondlie, becauſe he wil hauehave louelove and bountifulneſſe towardes our neighbours, to bée exerciſed and ſeene in his Church, bo…h in our whole life, and alſo eſpeciallie on the Sabboth. Therefore hee reciteth this cauſe alſo of the outward reſt, or ſabboth, albeit it be accidentall and a ſecond came, … reſt from labours might be g…aunted vntounto ſeruant and our familie, & by calling to remembraunce the bondage in Aeg…pt, hée exho… teth the Iew… to vſe c… rteſie toward their ſeruants, the which they in bondage wiſhed to be ſhewed vntounto themſelues. Deut. 5. That thy man-ſeruaunt and thy maide-ſeruant may reſt as well as thou: & remember that thou waſt a ſeruaunt in the land of Aegypt, and that the Lord thy God brought thee thence by a ſtrong hād, and a ſtretched out arme. Therefore the Lord thy God hath commaunded thee to keepe the Sabboth daie.

Hée commaundeth alſo ſtraungers to leaue off their labours,Strangers. ſuch as were conuerted vntounto true religion, like as Iſraelites and of the houſeholde of the Church: and ſuch as were ſtill Infidels he alſo cō maundeth to ceaſe from labour, not in regard of themſelues, but in reſpect of the Iſraelites, and that for two cauſes: firſt, 1leaſt by their example they ſhould giuegive offence vntounto the Church: ſecondlie, leaſt 2their libertie might bee an occaſion vntounto the Iewes by them to doe workes on the Sabboth, which by themſelues it was not lawfull for them to doe, and ſo iniurie ſhould bée done vntounto the lawe of GOD,Note this vvell. the which forbiddeth, not onelie by our ſelues, but alſo by others to do ſuch works and buſineſſe on the Sabboth as call men awaie from the worſhippe of God, and ſtudying vponupon the workes and will of God.

Three queſtionsAnd héere out appeareth an anſwere vntounto thrée queſtions or obiections.

1Whether other nations alſo were bound vntounto the Iewiſh ceremonies, if they dwelled amongſt the Iewes?

2Whether ſtraungers from the Church, may or ought to bee compelled vntounto religion?

3And, whether the Sacraments, amongſt the which alſo the Sabboth was, ought to be common vntounto the Infidels with the Church?

Anſvvere vntounto the firſt and ſecond queſtion.For as concerning binding and conſtraint, the ſtraungers which dwelled among the Iewes were not conſtrayned either vntounto al ceremonies, or religion, but vntounto the outward diſcipline, the which was neceſſarie for the auoiding of offences of the Church, in which they liued: for the magiſtrate ought to be the kéeper of diſcipline, according vntounto both tables of y^e Decalogue, or ten cōmandements, amōgſt his ſubiects, both to forbid manifeſt idolatrie and blaſphemies: and alſo concerning forrainers & ſtrangers, ſo far as he may, to take héed y^t open offences be not giuē vntounto his ſubiectes. Furthermore, as touching binding ther was an eſpecial conſideratiō of the Sabboth, y^e which was not at length by Moſes, but euen from the beginning of the world, commaunded vntounto all men by God, and therfore bound all men vntounto the comming of the Meſſias, albeit that this commandement was ſo farre growen out of vſe among them, that it was reckoned among the chiefe reproches, wherewithall they mocked and taunted the Iewes.3 VntoUnto the third. The Sabboth was no Sacrament vntounto the Infidells. But this ceremonie was no Sacrament vntounto the Infidels, becauſe that neither this promiſe appertained vntounto them, that y^e Lord would be the ſanctifier of them, neither were they conſtrained to ceaſe from their ordinarie workes for the teſtifying or profeſſing of this promiſe, but onelie to auoid offence and occaſion of ſinning, which by them might bee giuen vntounto the people of GOD: for ſo Nehem. 10. The people promiſe by oath, that on the Sabboth and holie daies, they woulde not receiue anie thing of the people of the lande, the which brought merchaundiſe or victuall to ſell on the Sabboth daie.

And Chap. 13. Nehemias by ſhutting the gates and garriſon of ſouldiours, kéepeth the Tyrians dwelling at Ieruſalem, and bringing in wares to be ſolde on y^e Sabboth, from comming that day into the Citie, leaſt occaſion might be giuen vntounto the Iewes to breake the Sabboth.

Cattell.Theſe things are better vnderſtood by this, that the Cattell alſo are commanded to reſt, whoſe reſt had no ſignification eyther of the worſhip of God or any ſacrament, but was commanded in regarde of the men, firſt that occaſion of working might be cut off from them, the labour or vſe of their cattell being forbidden: and ſecondly, that ſparing their brute beaſts, they might learn, how great a regard god would hauehave of gentleneſſe and equitie to be vſed towards men: the which cauſe alſo Paule alledgeth of the commandemēt of not muſ…ing the mouth of the Oxe that treadeth out the corne. 1. Cor. 9 Hath the Lord a care of Oxen? or doth he not altogether ſay this for vsus? For, for vsus is this written, that he which ploweth ought to plow in hope: and he that treadeth out the corne in hope, ought to be partaker of his hope, &c.

The reaſon which is added,The reſon of the cō mandement, the reſt of God. taken from God his reſting, apperteineth vntounto the circumſtance or ceremoniall precept concerning the ſeuenth day: God reſted on that day: that is to ſay, he ceaſed to make new parts of the world, as which was alreadie perfected and finiſhed, and ſuch as God would hauehave it for to be. This daye therefore he dedicated or appoynted vntounto the worſhip of God: firſt,VVhy the ſeauenth day vvas appoynted vntounto the vvorſhip of God. that by the 1example of his reſt, as by a moſt effectuall and ſtrong argument, he might exhort men vntounto the following of him, in leauing off of the ordinarie works of the 6. dayes, as God on the ſeuenth daye reſted from the workes of the ſixe dayes, that is from the creating of newe partes of the world.

Secondly, that this reſt of the ſeuenth 2day might be a monument and token of the perfecting and fi… iſhing of the creation by God, and of the continuing on that day of the perpetual preſeruation and gouerning of his workes, vntounto his glorie & benefit of his elect and choſen, and therefore might be a ſpur vntounto the conſideration and ſetting forth of theſe works and benefites towardes mankinde, for whoſe ſake all other things are made and preſerued by God, that out of the ſame mankinde, made and formed after his owne image, he might gather and preſerue a Church vntounto himſelfe, the which in this life and for euer might praiſe him.

The reſting of mē tvvo-foldNow the imitation and following of his reſt, vntounto the which by his owne example he doth exhort vsus, is of two ſorts: ceremoniall, and ſignifying: and morall or ſpirituall, or ſignified. For the workes, the which are called the workes 1of men, are of two ſorts: for ſome are by God commanded vntounto euerie particular perſon, but yet hindering the publike worſhip of God, if they be cōtinued without intermiſſion or ceaſing, namelye the workes of euerie man his proper vocation and calling, the miniſterie of y^e church, and ſuch things as appertaine vntounto the exerciſe and preſeruation of the ſame excepted. 2Some are forbiddē by God, namely ſinnes, the which are in ſuch ſort y^e proper workes of the diuell and of men, that in this reſpect that they are ſinnes, they can in no wiſe be referred vntounto God.

Both theſe kindes of workes of men are forbidden, but in a three-fold difference of forbidding.

The firſt is, workes are forbidden in a 1certaine reſpect,Three differēces in vvorkes forbiddē. namely ſo farre foorth as they hinder the miniſterie of the church, or giuegive offence: but ſinnes are forbidden ſimply.

The ſecond, for that workes are onelyonly 2forbidden on the Sabboth daye: but ſinnes are commanded to be lefte at all times.

The thirde, for that the ceaſing from 3workes, is a figure, but the ceaſing from ſinnes is the thing ſignified by the figure, and therefore ordeined by the appoynting of this figure, according vntounto the expoſition of the figure ſet down Heb. 4. He that is entered into his reſt, reſted alſo himſelfe from his workes, as God did from his.

The ſumme therefore of the commanment is,The ſum of the 4. commandement. that it eſtabliſheth the publike worſhip of god, or miniſtery of the church, and the exerciſe and honour of the ſame. For this is y^e halowing, or holy of vſe the Sabboth, that is to ſaye, of the time appoynted vntounto the miniſterie, when as on that day, holy workes, the which God hath commanded at that time to be done, are exerciſed.The vvorks of the Sabboth. Now the partes of this halowing, or the workes of the Sabboth, the which on the Sabboth ought to bee done partly by the Miniſters and partly by the Church, are theſe eſpecially.

1 To teach y^e church.Truly to teach the Church concerning God, and his will. For in this place is ſpoken of the dutie of the Miniſters of the Church, vntounto whom it appertaineth not onelyonly in the publike aſſemblyes of the Church, faithfully to deliuer & teach true doctrine, but as neceſſitie & occaſion ſhall be offered, to inſtruct and admoniſh euen particular perſons, and to employ themſelues vntounto the amendment and ſaluation of all them that are committed to their charge.Proues for publike doctrine. Concerning doctrine in the meetings of the Church there is ſpoken Exod. 12. The firſt and ſeuenth day of Eaſter, there ſhall be vntounto you an holy conuocation or aſſembling together. Leuit. 10. That ye teach the children of Iſrael all the Statutes which the Lord hath ſpokē vntounto thē, by the hand of Moſes. Act. 13. They fulfilled the wordes of the Prophets, the which are read eueryevery Sabboth. And chap. 15. For Moſes of olde hath them in euerie Citie, which preach him, when as hee is read in the Sinagogues euerie Sabboth. And cap. 17. And Paule, as his cuſtome was, went in vntounto them, and three Sabboth daies diſputed with them, out of the ſcripture, &c. proues for priuate inſtruction & admonition.As touching y^e office of miniſters in priuate inſtruction and admonition, we read. Act. 17. He reaſoned in the Sinagogue with the Iewes, and religious perſons, & in the market daily with all that he met. And cap. 20. Take heed therefore vntounto your ſelues, and vntounto the whole flocke in the which the holye Ghoſt hath made you ouerſeers to feede the church of God, &c. Againe: Watch therfore, remembring, that I, by the ſpace of three yeares ceaſed not day and night with teares to admoniſh euerie one. 2. Tim. 4. Preach the word, bee earneſt in ſeaſon, out of ſeaſon: rebuke, reprooue, exhort with all mildeneſſe and doctrine. But watch thou in all thinges, ſuffer, do the worke of an Euangeliſt,2 To miniſter the ſacraments. giuegive full proofe of thy miniſterie.

To miniſter the Sacramentes according vntounto the ordinance of God. And as doctrine, ſo alſo the adminiſtration of the Sacraments is not tied vntounto thoſe daies, in which the méetings of the Church are made, but it is ſufficient concerning the publike miniſtration, if it be done by the miniſters of the church, as thoſe which do repreſent a publike perſon, and roome of God in y^e miniſterie ſpeaking vntounto men, and that thoſe things be done in the aſſemblyes of the Church, the which God hath tied vntounto the miniſters. So circumciſion was miniſtred at anye daye which was the eight day after the birth of the childe: ſo baptiſme may be miniſtred on any day. Act 8. &. 10. Yet the miniſtring of the Sacrament ought eſpecially to bee vſed on the Sabboth daye. And therefore Numb 28. and. 29. beſides the daily ſacrifices, there are alſo ſet forth certaine ſacrifices which ought to be vſed on the Sabboth, and other holy dayes And Chriſt in ſuch ſort ordained his ſupper, as y^e which among other endes, ought alſo to be the ſinowe of the Congregation of the church, that it might be miniſtred either in a ſmall or great aſſembly of the Church.

Matth. 26. Drinke ye all of this. 1. Cor. 10. The bread which wee breake, is it not the communion of the bodie of Chriſt? Becauſe we being manie are one bread, one bodie. For all wee are partakers of one bread. And chap. 11. Therefore when yee come together into one place, this is not to eate the Lords ſupper. For eueryevery one eateth his own ſupper before. In the ſame place, Therfore (my bretherē) when ye come together to eate, tarrie one for another.

And vntounto the lawfull adminiſtration of the Sacraments appertaineth alſo the ſhutting out of thoſe,Shutting out of the vnvvorthie. whome God hath commanded to be ſhut out from them.

Like as it was not lawfull for ſtrangers from the nation and religion of y^e Iewes, nor for the vncircumciſed to eate the Paſchall Lambe. Exod. 12. ſo the Church of God ought not to admit or receiue vntounto the Supper of the Lorde, ſuch as are not baptized, or ſuch as being baptized, yet in doctrine or manners are ſtrangers from Chriſtianitie.

To learne the doctrine of the Church,3 To learn the doctrine of y^e Church. that is, to come often vntounto the aſſemblies of the Church, to heare and learne the heauenly doctrine, and diligentlye to meditate and examine the doctrine being heard, and eſpeciallye to beſtowe the dayes appoynted for the miniſterie, in reading, ſtudying, and handling of diuine matters: for inaſmuch as God will hauehave miniſters of the Church to be, he will alſo that there bée hearers of the doctrine, and the ſame alſo diligent. And the deſire to learne is not without priuate meditation. Therfore they of Bercea are praiſed, Acts. 17. for that they receiued the worde with all ioyfulneſſe, dailie ſearching the Scriptures, whether the thinges were ſo or no: and eſpeciall to ſuch as ſerue alreadie, or meane in time to come to ſerue the Church a diligent ſtudie to know the doctrine is inioyned. 1. Tim. 4. Take heede vntounto reading, exhortatiō, doctrine: foreſlow not the gifte which is in thee, the which was giuen th…e to propheſie, with the laying on of the hands of the olderſhip. Exerciſe theſe things: in theſe be thou, that thy profiting m…y be manifeſt vntounto all. Take heed vntounto thy ſelfe, and vntounto doctrine: in theſe continue. For if thou doe this, thou ſhalt ſaue thy ſ…lfe, and thoſe that …eare thee. And 1. Tim. …. and 2. Tim. 2. P…ule will hauehave a min…ſter of the Church to bee fit to teach, and to confute and ouerthrow t… aduerſaries ….

To vſe the Sacraments according vntounto the ordinance of God.To vſe the ſacramēts So God commanded the Paſſeouer to be kept in the aſſembly of the people, and appoynted certaine ſacrifices vntounto other feaſt dayes and Sabboths. Alſo Act. 20. The firſt day of the weeke, when as the Diſciples were come together to breake bread, Paul preached, &c. For as God will hauehave true doctrine to be heard, ſo he will alſo hauehave the lawfull vſe of the ſacraments to be ſéene in the publike aſſemblyes of the Church: becauſe that he will hauehave both theſe to be a note, whereby the Church may be knowen and diſcerned from other nations & ſectes. The ſacraments alſo, like as the word, are an inſtrument, or exerciſe to ſtirre vp and maintaine faith and godlyneſſe in vsus. They are alſo a publike profeſſion of our faith and thankfulneſſe vntounto God, and a part of the publike worſhip of God in the church. And therfore the vſe of thē is moſt eſpecialy agreeable vntounto the Sabboth.

Publike calling vponupon God, wherby we do ioyne our confeſſion, thanks-giuing,5 Publike calling on God. and prayers with the church. For God wil be called vponupon not onelyonly priuately of euerye man, but alſo publikely by the Church, for his glorie, and our comfort, to wit, that we ſhould not doubt, that we are heard of God, when as he hath promiſed hearing not onelyonly vntounto vsus, but alſo vntounto others, and vntounto y^e whole church, praying for vsus together with vsus. For to this ende he hath added a peculiar promiſe vntounto common praiers, Matth. 18. Againe I ſay vntounto you, if two of you ſhal agree together vponupon earth, whatſoeuer they ſhall aske, it ſhall be graunted vntounto them of my father which is in heauē. For where two or three are gathered together in my name, there am I in the middeſt of them. And thankes-giuing and the prayſing of God, is promiſed vntounto God as an eſpeciall worſhip. Pſal. 22. In the middeſt of the Congregation I will praiſe thee. Of thee ſhall bee my praiſe in a Congregation of much people, I will pay my vowes before them that feare him. And it is commanded 1. Cor 14. Foraſmuch as if thou bleſſe in ſpirit, he which occupieth the roome of an vnlearned perſon, how ſhall he ſay Amen vntounto thy thankes-giuing? For he knoweth not what thou ſaieſt. And. 1. Tim. 2. I exhort therefore before all things, that there be made ſupplications, prayers, requeſts, & thankes-giuing, for all men, for Kings, and for al that are ſet in authoritie, that we may lead a quiet & a peaceable life in all godlineſſe and chaſtitie, &c.

Neither doth Chriſt in the 6. of Matth. condemne and forbid publike prayers,Matth. 6. Not publike praiers, but hypocriſie is forbidden.Matt 6 but boaſting & hypocriſie, ſaying: When thou prayeſt, enter into thy chamber, and ſhutting thy doore pray vntounto thy Father which is in ſecret, and thy father which ſeeth thee in ſecret, ſhal reward thee openly. The wordes going before do witneſſe this: When thou prayeſt, be not as the hypocrites. For they louelove to pray ſtanding in their aſſemblies and corners of the ſtreetes, that they maye be ſeene of men. Verely I ſay vntounto you, they hauehave their reward. And hypocriſie is a counterfaiting & boaſting and vaine ſhewing of godlyneſſe Taring therefore this,Hypocriſie. he ſpeaketh not of the deſire to pleaſe god, and of prayſing him as well publikely as priuately, but he will hauehave thoſe alſo which praye publikely, to hauehave regarde not vntounto the iudgement and eyes of men but of God concerning vsus, and not to looke vntounto our glorie, but vntounto the glorie of God.

6 The honour of the miniſtery conteiningThe honour of the miniſterie of the Church, which containeth many things: firſt, reuerence, that is an acknowledging of the order and wil of God in y^e appointing and preſeruation of the miniſterie, and the gathering together of the church by the ſame,1 Reuerēce. and the declaration & ſhewing forth of this our iudgement of the miniſterie both in wordes and déedes.

1. Cor. 4. Let a man ſo eſteeme of vsus as of the Miniſters of Chriſt, and diſpoſers of the ſecrets of God. 2. Cor. 5. Therefore we are Embaſſadours in the name of Chriſt, as if God intre…ted you by vsus: wee praye you in the name of Chriſt, that ye be reconciled vntounto God.

2 LoueLove.Secondly, LoueLove, by the which we willingly both reſort vntounto the aſſemblies of the church, and do heare and learne the doctrine of the church, and do wiſh well vntounto the faithful miniſters of the church, not onelyonly in reſpect of the dutie of louelove, but alſo in regard of y^e miniſterie which they execute. Pſal. 84. How amiable are thy Tabernacles O Lord of hoſtes. My ſoule longeth, yea, and fainteth for the Courtes of the Lord, my heart & my fleſh reioyce in the liuing God.

Pſal. 122. I reioyced with them that ſayd vntounto me, we will goe into the houſe of the Lord. Alſo, For my bretheren ſake I will now ſpeake peace of thee, becauſe of the houſe of the Lord our God, I will ſeek thy good.

Thirdly, obedience in thoſe thinges,3 Obediēce which appertaine vntounto the miniſterie. Hebr. 4. Obey your Rulers. Hethertoo appertaine the workes of louelove towardes God, and towards our neighbor, that is, the whole life of a Chriſtian, which is the ſpirituall Sabboth For it is nothing els to kéepe a ſpirituall Sabboth,To keepe a ſpiritual Sabboth. then in the ordering of our life to obey the voyce of God ſounding by the miniſterie of the Church. For God will hauehave the doctrine learned to this ende, that it may be obeyed. Iam. 1. Performe ye the word in deed, and be not hearers onelyonly, deceiuing your ſelues: becauſe if a man be a hearer of the word and not a doer, he ſhall be compared vntounto a man beholding the countenance of his birth in a glaſſe, for hee hath behelde himſelfe, and went his waye, and by and by forgetteth what manner one he was.

And, for as much as he will hauehave this Sabboth to be kepte all our life time, hée will hauehave the examples and teſtimonies of the ſame eſpecially to be ſhewed forth on the outward or ceremoniall Sabboth day, that is, at thoſe times which are appoynted for the teaching and learning of the word of God.He that hath no care to ſerue the Lord on the Sabboth day, vvill not ſerue him at other times. For if a man al y^e time doo not ſhewe foorth a deſire to obey God, when as the doctrine ringeth in his eares, and when as other cares being laid aſide, God will hauehave vsus to thinke vponupon godlyneſſe and repentance, he ſufficiently declareth that he will not doo it at another time.

There it hath alwayes bene the manner in the Church, on the Sabboth day to giuegive almes, & to exerciſe y^e workes of louelove towardes the néedie. Nehem. 8. Send parts vntounto him for whom nothing is prepared, becauſe it is an holy daye vntounto our Lord. God himſelfe alſo doth witneſſe Deut. 5. that he will hauehave the Sabboth kept, that reſt maye be giuen to ſeruaunts and to our familie: leaſt that with the continuaunce of laboures they ſhould be too much brought downe. And 1. Corinth 16. Furthermore as concerning the gathering for the Saintes, as I hauehave appoynted vntounto the Churches of Galatia, ſo doo yee alſo. Euerie firſt daye of the weeke, let euerie one of you laye a ſide with himſelfe, laying vp that, which thorough the gentleneſſe of GOD he maye. And Actes 2. all theſe works of the Sabboth are ioyntly expreſſed together: The Diſciples were abiding in the doctrine of the Apoſtles, and in fellowſhippe, and breaking of bread, and prayers.

Fourthlye,4 Thankfulneſſe. honour comprehendeth alſo Thankfulneſſe, that is, duties concerning the preſeruation of the Miniſterie and Miniſters. For if GOD will hauehave a Miniſterie to be in the Church, hée will alſo that euerye one, according to their abilitie, doo further the maintenaunce of the ſame, that is, that they beſtowe theyr money and trauayle vponupon the nouriſhing and defending of godly Miniſters and teachers.

Hethertoo appertaine the lawes of Moſes, concerning the firſt borne, firſt fruits, tenthes, and very many offerings, the which were appointed vntounto the Prieſtes & Leuites in ſteade of a ſtipend, wherewithall to maintaine the life of them and theirs, that they might attend vppon the miniſterie. Albeit the circumſtaunces of theſe lawes be aboliſhed & taken awaie, yet the generall remaineth for euer, becauſe God will hauehave the miniſterie preſerued euen vntill the end of the worlde. Deu. 12. Take heed vntounto thy ſelfe that thou forſake not the Leuite all thy daies vppon thy land. 1. Cor. 9. Who goeth on warfare at anie time vponupon his owne charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flocke, and eateth not of the milke of the flocke? Doth not the lawe alſo ſaie theſe things? For it is written in the lawe of Moſes, Thou ſhalt not muſle the mouth of the Oxe, that treadeth out the corne. Alſo, If we hauehave ſowen vntounto you ſpirituall things, is it a great matter, if we reap your fleſhlie things? Again, Are ye ignorant, that they which ſerue about holie thinges, doe eate of the thinges which are of the altar? And they that ſerue at the altar, doe take parte of the altar? So the Lord hath ordeined, that they which preach the Goſpell, ſhould liue of the Goſpell. 1. Tim. 5. The elders which doe rule well, let them be counted worthie of double honour, eſpeciallie thoſe that do labour in the word and in doctrine. For the Scripture ſaith, Thou ſhalt not muſle vp the mouth of the Oxe, that treadeth out the corne. And the worke-man is worthie of his hire. Math. 10. He that receiueth a Prophet in the name of a Prophet, ſhall receiue the reward of a Prophet. Héerevnto alſo pertaineth the examples of the widowe of Sarepta, nouriſhing the Prophet Elias. 1. King. 17. Of Obadiah ſauing the Prophets, whome Iezabel did perſecute. 1. King. 18. Of the Church of Damaſcus, letting downe Paule by the wall Acts. 9.

In this part of the honour towardes the miniſterie is alſo conteined the maintenaunce of ſchooles:Schooles. inaſmuch as without the ſtudies of learning and arts men are neither fit to teach, neither can the puritie of doctrine be preſerued and defended againſt Heretikes. Therefore Chriſt Math. 11. promiſeth a reward vntounto thoſe, the which for the furtherance and imparting of doctrine do well vntounto thoſe which doe either alreadie teach, or which are in time to come to teach, or whoſe trauaile doth ſerue, or ſhall héereafter ſerue for the preſeruation of doctrine.

5 Gentleneſſe tovvardes the infirmities of miniſtersFiftlie and laſtlie, vntounto this honour of the miniſterie is alſo required vprightnes or gentleneſſe in bearing with the infirmities of the miniſters, the which doe not notoriouſlie or manifeſtlie corrupt or forſlow their office, & hurt the Church with offence. 1. Tim. 5. Receiue not an accuſation againſt an Elder, but vnderunder two or three witneſſes.

Cōtraries & repugnant vntounto the vvorkes of the Sabboth.Foraſmuch then as this is the ſanctifiing or hallowing of the Sabboth, it followeth that the thinges wherewith the Sabboth is prophaned or broken, are contrarie vntounto theſe workes.

Againſt the teaching of doctrine is ſet the leauing or forſlowing of the duetie of teaching,1 VntoUnto doctrine. either priuatelie or publiklie. Eſa. 56. All her watch-men are dumbe dogges, which are not able to barke, ſleeping, taking their eaſe, verie diligent to ſleepe. And they are rauenous dogges, which knowe not when they are full, and the Shepheardes themſelues vnderſtande nothing, they hauehave all gone aſide after their owne waie, euerie one vntounto his couetouſneſſe in his place. Ezech. 34. Woe vntounto the Shepheardes that hauehave fedde themſelues: Doe not ſhepheardes feede their flocke? Yee hauehave eaten the fat, and doo cloath your ſelues with the wooll: ye hauehave killed the fat, but hauehave not fed the ſheepe: the weake hauehave ye not comforted, and the ſicke hauehave yee not healed, and the broken hauehave ye not bound vp, that that was caſt downe yee hauehave not brought againe, & that which was loſt ye hauehave not ſought, but ye hauehave reigned ouer them cruellie and tyrannouſlie.

Alſo corrupting and mangling of doctrine, or bowing of the ſame vntounto the 2opinions, affections, deſires, or profite of the miniſters, or magiſtrates, or others. 2. Corinth. 2. For wee doe not, as manie, make merchaundiſe of the woorde of GOD, but wee ſpeake of Chriſt, as of ſinceritie, as of GOD, in the ſight of God.

Againſt the adminiſtration of the Sacramentes is either the leauing or foreſlowing of the exhortation of the Church to vſe the Sacramentes,2 VntoUnto the adminiſtration of the Sacramēts or an vnlawfull admiſtration, when as ſome thing is either taken from the ceremonies ordeined 1by God, or when ſome thing is changed in them, or when as ſuch are ſhut out frō the Sacraments, as ought to be receiued, or ſuch receiued which by the ordinance of God ought to be kept frō them, or when as the people are not inſtructed concerning the right vſe of them.3 Againſt y^e deſire to learne doctrine.

Againſt the deſire to learne doctrine, is the contempt & neglecting of doctrine, that is, either not to be preſent at holie Sermons, when there is no lawfull cauſe to let vsus, and on the Sabboth to doe workes that might be put off vntill another time, or to giuegive no eares vntounto holie Sermons, or not to meditate and ſearch the doctrine of the Church, but eſpeciallie negligence to knowe the doctrine in the miniſters, or in thoſe, which by God are called vntounto the ſtudie of doctrine, and either ought one daie to ſerue vntounto the ſetting forth of doctrine, or hauehave greater occaſion and opportunitie to learne the ſame, then others. Numb. 16.He that gathereth ſtickes. Death appointed for the Sabboth breakers. He that gathered ſticks on the Sabboth daie, is ſtoned to death. And Exod. 31. Paine of death is ſet down againſt them that on the Sabboth doe works hindering the miniſterie. Nehem, 13. They that doe ſuch workes on the Sabboth are verie ſharplie chidden. Math. 13. As often as a man heareth the word of that kingdome, and vnderſtandeth it not, then commeth that wicked one, and taketh awaie that which was ſowen in his heart. This is he which receiueth the ſéede by the way ſide, &c. Math. 15. Let them alone, they are blinde, guides of the blinde: if the blinde leade the blinde, they both fall into the ditch. Luke 12. VntoUnto whome ſo euer much hath bene giuen, much ſhall be required of him againe, and with whom they hauehave laid downe much, the more they will aske againe at his hands.

Alſo curioſitie, the which is a deſire to 2know or to heare things not reuealed by God, not neceſſarie, or new things Pro. 25 As to eate much honie, is not good: ſo the ſe…rching out of the glorie of the diuine things is no glorie. Sonne of Sirach. 3. Search not vnconſideratlie after thinges that are more hard then thou art able to attaine vntounto: and concerning things that are aboue thy power, fooliſhlie ſeeke not after them. The thinges that are commaunded thee of God, the ſame ſtudie thou holilie vponupon. For it is not needfull for thee, to beholde with thine eyes the thinges that are ſecret: the things that are not neceſſarie, but ſuperfluous vntounto thy talke, meddle not curiouſlie with them. For mo thinges are opened vntounto thee, then the wit of man is able to comprehend. 1. Tim. 4. GiueGive no eare vntounto fables, and endleſſe genealogies, the which doe rather breed queſtions, then edifying of God, which is by faith. And Chapter 4. Prophane and olde wiues fables reiect. 2. Tim. 2. Reiect or caſt awaie fooliſh and vnlearned queſtions, knowing that they doe breede ſtrifes. Tit. 3. Refrain fooliſh queſtions and genealogies, and contention…, and ſtrifes about the lawe: for they are vnprofitable and vaine. 2. Tim. 3. There will be a time when as they ſhal not abide ſound doctrine, but itching in their eares, they according vntounto their owne luſtes, ſhall heape vp vntounto themſelues teachers, and ſhall turne awaie their eares from the truth, and bee turned vntounto fables.

4 ….VntoUnto the lawfull vſe and receiuing of the Sacraments is repugnāt the leauing off and contempt of the ſame. Alſo y^e prophaning of them, when as they are vſed and receiued, not after that ſorte which God hath commaunded, or not of thoſe, for whome they were ordained. Alſo ſuperſtitious receiuing, when as ſaluation and the grace of GOD are tied vntounto the obſeruation of the ceremonies, or elſe are vſed vntounto other endes wherevnto they are not ordained by GOD. Gen. 17. Hee that is vncircumciſed ſhall be rooted out from among his people. Exod. 4. GOD threatneth death vntounto Moſes becauſe of his ſonne which was not circumciſed. Malach. 1. The Lord of hoaſts ſayth vntounto you. O Prieſts, which contemne my name, and hauehave ſayd, Wherein hauehave wee contemned thy name? Which doe offer vppon mine altar, polluted bread, and yee hauehave ſayd, wherein hauehave wee polluted the ſame? &c. Eſ…e. 66. Hee that ſacrificeth an Oxe, dooth ſinne as much as hee that ſlayeth a man, &c. 1. Corinth. 11. Hee that eateth and drinketh vnworthilie, eateth and drinketh vntounto himſelfe damnation.

VntoUnto the publike praiers,5 VntoUnto publike prayers. the neglecting of them, and the hypocriticall béeing preſent at them without eare-giuing or affection. Alſo the rehearſing of them not ſeruing vntounto the edifying of the Church. 1. Cor. 14. If thou bleſſe in ſpirite, he, which occupieth the roome of an ignorant perſon, how ſhall hee ſay Amen vntounto thy giuing of thankes? For he knoweth not what thou ſaiſt. For thou giueſt thankes well, but another is not edified.

In like manner alſo is againſt the vſe and exerciſe of the whole miniſterie, not onelyonly the particular leauing of duetie in euerie priuate perſon, but by his example, or any manner of hinderance, by his commaundement or perſwaſion, the calling away of his children, familie, or others, from the vſe and exerciſe of the ſame.

6 VntoUnto the honor of the miniſterie.VntoUnto the honour of the Miniſterie, the contempt and deſpiſing of the ſame is cō trarie, whereby either the miniſterie of of the Church is aboliſhed and taken away, or is committed vntounto vnworthye perſons, or is denied to be y^e inſtrument y^e which God will vſe for the gathering together of his Church: or when as the miniſters are reproched. 1. Tim. 5. Laye not thy handes quickly vntounto any man, neither be thou partaker of other mens ſinnes. Luke. 10. Hee that deſpiſeth you, deſpiſeth mee. Or when as they are hated, Matth. 10. and 24. Ye ſhall be hated of all men for my names ſake. Or when as doctrine is not obeyed in the leading of our life: but eſpecially when as on the Sabboth daye, the workes of louelove & godlineſſe are neglected, and the time imployed vntounto vaine and wicked things, or ſpent in lewdneſſe: or when as neceſſarie maintenance is not giuen vntounto the Miniſters, defence and other dueties of thankefulneſſe and courteſie are not performed vntounto them: that I ſaye nothing, when as the Miniſters are wronged and hurte: when as the maintenance of ſchooles and learning is not cared for: or els when as the infirmities and wants in the miniſters that may be borne withall, are bitterly taunted, or when as becauſe of them the miniſterie is deſpiſed or neglected.

To God be all praiſe and glorie.

Ierem. 17. ver. 21.

THus ſaith the Lord: Take heede vntounto your ſelues: and carrie no burthens on the Sabboth day, or bring them in into the gates of Ieruſalem.

22 Neither carrie out burthens out of your houſes on the Sabboth daie, nor do ye anie worke: but ſanctifie and keepe holie the Sabboth daie, as I commanded your elders.

23 Who hearkned not, nor bowed their eare: but hardned their necke, not hearkening nor receiuing inſtruction.

24 For it ſhall come to paſſe, that if by obeying ye will obey me, the ſaying of the Lord, in not bringing in burthens into the gates of the Citie on the Sabboth day: and in ſanctifying and hallowing of the Sabboth daie, that ye doe no work therin.

A bleſſing vntounto the keepers of y^e Sabboth.25 That kings and Princes ſhall enter into the gates of this Citie, ſitting vponupon the throne of Dauid, and riding on chariots and horſes, they and their Princes, and the men of Iuda, and the inhabitants of Ieruſalem, and this citie ſhall remaine for euer.

26 And they ſhall come out of the cities of Iuda, and from places about Ieruſalem, and alſo out of the land of Beniamin, both out of a low place, & out of the mountaine, and from the South part, bringing burnt offerings and ſacrifice, and gifts with franckinſence, and bringing offeringes of thanks-giuing vntounto the houſe of the Lord.

27 But if ye will not obey me,A puniſhment for the breakers of the Sabboth. to ſanctifie the Sabboth daie, and not carrye burthens entering into the gates of Ieruſalē on the Sabboth daie: certainlie I will kindle a fire in the gates thereof, which ſhall conſume the pallaces of Ieruſalem, and ſhal not be quenched.

FINIS.

End of the text · Zacharias Ursinus, The Observation and Keeping of the Sabbath Day (1584)