The Sabbaths Sanctification, Text
THE SABBATHS SANCTIFICATION.
1 Q. IS the Sabbath morall, or ceremoniall?
A. Morall.
That is accounted morall, which (as a rule of life) bindeth all perſons, in all places, at all times.
2 Q. How appeares it to be morall?
A. 1 It was ſanctified in Adams innocency. Gen. 2. 2, 3. Adam in his innocent eſtate was a publick perſon, and bore in his loynes all man-kinde: and that without diſtinction of Jew and Gentile. That therefore which was given to him in chardge, appertained to all that in any age ſhould come from him.
2 It is one of the ten precepts of the morall law. Ex. 20. 8. It is not an appendix to another precept: but an intire precept in it ſelfe. If it be abrogated, or made ceremoniall, there are but nine precepts of the morall law: contrary to theſe expreſſe Scriptures, Exod, 34. 28. Deut. 4. 13. & 10. 4.
3 Q. Of how many houres doth the Sabbath day conſiſt?
A. Of foure and twenty. Gen. 2. 3.
The Sabbath is called the ſeventh day: ſo as it is a ſeventh part of the weeke: therefore ſo many houres as make up every of the other dayes (which are foure and twenty) muſt be accounted to this day.
4 Q. Are all thoſe houres to be ſanctified?
A. Yes. Exod. 20. 11.
The Lord reſted the whole ſeventh day: and all the time wherein he reſted he ſanctified. Gen. 2. 2, 3.
5 Q. How can all that time be ſanctified?
A. 1. By obſerving things commanded. Jer. 17. 22.
2. By obſerving things permitted. Exod. 12. 16.
Duties commanded, by reaſon of Gods ſupreme ſoveraignty muſt be done. They are ſo proper to the day, as in a right performing of them, the ſanctification of the Sabbath conſiſteth.
Matters permitted, by reaſon of Gods tender indulgency, having reſpect to our infirmity and neceſſity, may be done. And though the Sabbath be not properly ſanctified in them, yet is it the better ſanctified by them.
6 Q. What are the heads of Duties commanded?
A.
1. Duties of Piety. Luk. 4. 16.
2. Duties of Mercy. Mark. 3. 4.
Isa. 58. 13.
Duties of Piery are ſuch as immediately tend to Gods honour, wherein and whereby he is worſhipped: and withall they are ſuch as directly tend to our ſpirituall edification. Wherefore the wiſe Lord, who affordeth us ſix dayes for ſecular and temporall affaires, ſeeth it meet that every ſeventh day ſhould be ſet apart for divine and ſpirituall matters.
And because the workes of our calling (wherein we are moſt employed in the ſix dayes) tend eſpecially to our owne profit, God will have us on his day to ſhew mercy to others that ſtand in need of our helpe. Many are the works of mercy which Chriſt did on Sabbath dayes, as appeareth, Mark. 1. 21, 25, 29, 34. & 3. 2, 5. Luk. 13. 10, 11. & 14. 1, &c. Joh. 5. 9. & 7. 23. & 9. 14.
7 Q. What kindes are there of workes of Piety?
A. 1 Publick. Act. 15. 21.
2. Private. Act. 16. 13.
3. Secret. Mar. 1. 35.
The ſeverall duties of piety which are compriſed under theſe heads, are very helpfull one to another, and cauſe the Sabbath to be more comfortably paſſed over, without any ſeeming tediouſneſſe, or weariſomeneſſe.
8 Q. Where are publick duties of piety done?
A. In the Church. 1 Cor. 4. 17. & 11. 20, 22, & 14. 19, 28. Heb. 2. 12.
Churches are publick places, where many of ſeverall families meete together. There uſe to be moſt frequent aſſemblies to worſhip God. The doores of Churches uſe to ſtand open, for any that will to enter in. There the moſt ſolemne duties of piety are performed.
9 Q. By Whom are they performed?
A. 1 By the Miniſter. Act. 13. 16.
2 By the People. Act. 20. 7.
3 By all together. 1 Cor. 14. 24, 25.
A Miniſter on the one ſide, and people on the other, make up a true Church. The Miniſter is the mouth of God, in whoſe roome he ſtands, to the people: and by reaſon thereof he declares out of Gods word, Gods will to the people.
A Miniſter is alſo the peoples mouth unto God: preſenting their mind to God: which he doth for order ſake. For if all ſhould utter their owne mind together, by their own ſeverall voices, what confuſion would there be?
Yet are there alſo duties to be performed by the people joyntly among themſelves, but diſtinctly from the Miniſter: els that which the Miniſter doth will be in vaine.
Yea there are alſo ſome duties wherein the Miniſter joyneth with the people, and the people with the Miniſter, even in the ſame manner of performing them: as the particulars following will ſhew.
10 Q. What duties are done by the Miniſter?
A. 1 Reading the Word. Act. 13. 27. Col. 4. 16.
2 Preaching it. Luk. 4. 20, 21. Act. 13. 15.
3 Praying and praiſing God. 1 Cor. 14. 15, 16. Neh. 8. 6. & 9. 5. 6.
4 Administring Sacraments. Mat. 28. 19. & 26. 26. Act. 20. 11.
5. Bleſſing the people. Num. 6. 23.
In performing the two firſt (reading and preaching the word) and the two laſt (adminiſtring Sacraments, and bleſſing the people) the Miniſter ſtands in Gods roome, and is his mouth: but in the middlemoſt duty (praying to God and praiſing him) he is the peoples mouth to God.
11 Q What duties are done by the people?
A. 1 Attending to the Word read and preached. Act. 10. 33.
2 Aſſenting to the prayers and praiſes. 1 Cor. 14. 16.
3 Partaking of the Sacraments. Mat. 3. 6. 1 Cor. 12. 13.
4 Saying AMEN, audibly to all. Neh. 8. 6.
If people attend not to the Word, it is like the ſeed ſowne in the way ſide, which the ſoules ſoone pick up, Mat. 13. 4, 19.
If they aſſent not to the prayers and praiſes, they are like thoſe that draw neere to God with their lipps, but have their hearts farre off. Mat. 15. 8.
If they partake not of the Sacraments, they caſt themſelves out of the communion of Saints. Gen. 17. 14. Num. 9. 13. Luk. 14. 24.
As for an audible pronouncing of Amen, if the Of peoples uttering Amen, See The Guide to goe to God § 243mind of them that pronounce it, have beene upon that which the Miniſter uttered, and their heart have given conſent thereto, it compriſeth alltogether as much as the Miniſter hath uttered. This is the only warrantable meanes for people to utter their mind in a Congregation. It muſt therefore be uttered by every one, altogether, ſo loud, as the Miniſter may heare their conſent, as well as they heare what he hath uttered in their name. For the one is as requiſite as the other.
12 Q. What duties of piety are done by Miniſter and people all together?
A. Singing Pſalmes. Mat. 26. 30.
Singing of Pſalmes was alwaies uſed by Gods people, not onelyonly in the Tabernacle, Temple and Synagogue of the Jewes, but alſo in Chriſtian Churches. Chriſt uſed it with his Diſciples (Mat. 26. 30.) It is enjoyned by the Apoſtle (Eph. 5. 19. Col. 3. 16.) and it was practiſed by the primitive Church, (1. Cor. 14. 15, 26.) By this duty joyntly performed by all, as our owne ſpirits are quickned, ſo we quicken the ſpirits of others: and we are all made the more cheerfull in ſerving God. On this ground they who are merry are enjoyned to ſing. Jam. 5. 13.
13 Q. Where are private duties of Piety done?
A. In a family or ſome other private place.
Herein lieth a difference betwixt performing publick and private duties, that from the publick none are excluded: but private are done by the mutuall conſent of a certaine number: either of ſuch as are under one roofe (Joſh. 24. 15. Act. 10. 2, 30.) or elſe of others that agree together for that end (Act. 16. 13.) By private meetings of ſuch as are of the ſame minde and piouſly affected, Chriſtians doe bring much ſweet conſolation and mutuall edification one to another: and the power and profit of publicke duties is much promoted thereby.
14 Q. What are private duties of Piety?
A. 1. Reading Gods Word. 1. Tim. 4. 13.
2. Praying and praiſing God. Act. 16. 13.
3. Catechiſing, Deut. 6. 7.
4. Repeating Sermons. Act. 17. 11.
5. Holy conference. Luk. 24. 14.
6. Singing Pſalmes. Act. 16. 25. Jam. 5. 13.
By a conſcionable and conſtant performance of theſe private duties, a private houſe is made Gods Church: and God will be there preſent, as he was in the houſe of Obed-edom (2. Sam. 6. 12.) to bleſſe them. Yea whereſoever two or three duly meet for ſuch purpoſes, Chriſt by his Spirit will be among them. Mat. 18. 20.
In performing theſe, it is requiſite, that ſome one of ability be as it were, the mouth of the reſt, in reading the Word, praying to God and praiſing him, inſtructing in the grounds of Religion, which is catechiſing, and repeating Sermons: and the governour of the family if he be able, is the fitteſt to performe thoſe duties.
By ſuch kind of duties of piety performed, as we can, before we go to Church, we are the better fitted to the publick, and after we come from Church, by theſe will publick duties be made the more profitable: yea by theſe, much of that time wherein we are abſent from Church, is ſanctified.
15 Q Where are ſecret duties of piety done?
A. In ſome ſecret place betweene God and ones ſelfe alone. Mat. 14. 23.
No place is exempted from ſecret duties, ſo as a Chriſtian may be there alone, and none with him; In relation to ſuch duties, thus ſaith the Lord, enter into thy Chamber, and when thou haſt ſhut thy doore, pray, Mat. 6. 6. Secret duties ought ſo to be performed, as none but God ſhould know what we are about: ſo will thy ſoule be the more upright, and freed from hypocriſy and vaine-glory: ſo will the duties bring the more comfort to the performers thereof.
16 Q. What are ſecret duties of Piety?
A. 1 Reading Gods word. Act. 8. 28.
2 Praying and praiſing God. Mar. 1. 35. Act. 10. 9. Psal. 119. 164.
3 Meditating. Gen. 24. 63. Pſal. 63. 6.
4 Examining ones ſelfe. Pſal. 4. 4. 1 Cor. 11. 28.
The two former of theſe ſecret duties, are ſuch as may be performed both in private and publick: but the difference is in the manner of performing them. But the two latter (meditation and examination of ones ſelfe) are moſt proper to be performed in the moſt ſecret places that may be: becauſe they are actions of the mind, and concerne a mans owne ſelfe in particular.
Theſe ſecret duties of piety would eſpecially be performed firſt in the morning, and laſt in the evening; that the Lords day may be begun with them, (for a better preparation to the other duties) and ended with them, as a means of attonement for all our failings paſt. The forenamed ſecret duties are of excellent uſe to both thoſe purpoſes.
They who are conſcionable in performing all the fore-mentioned duties of piety, publick, private and ſecret, ſhall finde time little enough from their riſing up to their lying downe: ſo as they ſhall have no cauſe to complaine of the many houres, or to ſay, they know not what to doe, or how to ſpend their time: eſpecially if to thoſe ſundry duties of piety, they adde duties of mercy.
17 Q. What kindes are there of workes of mercy?
A. 1 Such as concerne the ſoule. Joh. 7. 22, 23.
2 Such as concerne the body. Mar. 1. 29, 30, 31.
Man conſiſts of two parts: Soul and Body, and both of them are ſubject to many maladies, and many neceſſities: we may therefore afford much ſuccour, and ſhew much mercy one to another, both in ſoul and body.
18 Q. What are the workes of mercy which concerne the ſoule?
A. 1 Inſtructing the ignorant. 1 Cor. 12. 1.
2 Establiſhing the weake. Act. 20. 35.
3 Reſolving the doubtfull. Luk. 24. 38, 39.
4 Comforting troubled ſoules. Joh. 11. 31, & 14. 1. 2 Cor. 2. 7. 1 Theſ. 5. 14.
5 Informing ſuch as are in errour. Mar. 22. 29. & Jam. 5. 19, 20.
6 Reproving the ſinner. Mar. 8. 33. Luk. 3. 19. 2 Cor. 2. 6.
7 Every way edifying others. 1 Theſ. 5. 11. Rom. 15. 2.
Theſe in one reſpect may be accounted workes of piety, namely as they are inſtructions, directions and reprehenſions gathered out of Gods word: but in another reſpect they are workes of mercy, namely as they tend to the reliefe of our brother in regard of his ſpirituall diſtreſſe and need of his ſoule. The matter of them makes them workes of piety, the end whereto they tend makes them workes of mercy.
There is therefore a double bond to tye us to a diligent performance of all theſe on the Lords day, as we can finde any occaſion of doing them: one, the bond of piety: the other, the bond of mercy. Yea as the ſoule is more excellent then the body, and the good of the ſoule more neceſſary then the good of the body, ſo theſe works of mercy which ſo much concerne the good of the ſoule, ought with more diligence to be done, then thoſe which concerne the good of the body: which yet we muſt not neglect. Theſe we ought to doe, and not leave the other undone.
19 Q. What are the workes of mercy which concerne the body?
A. 1 Viſiting the ſick, and ſuch as are otherwayes reſtrained of liberty. Mark. 1. 29, 30. Mat. 25. 36.
2 Relieving the needy with what they want. Iſa. 58. 7. 1 Cor. 16. 2. Mat. 25. 35, 36.
3 Pulling out of danger ſuch as are therein. Mat. 12. 11. Luk. 13. 16.
4 Affording all other ſeaſonable ſuccour. Mat. 12. 1, 4.
Theſe may be ſo ordered, as none of the forementioned duties of piety need to be omitted for them. If Chriſtians riſe in any ſeaſonable time, they may performe both private and ſecret duties of piety before they goe to Church in the fore-noone: and if they ſpend not too much time at dinner, they may doe the like before Church-time in the afternoone. And when they come from the after-noone publick ſervice of the Church, either before, or after, the like private duties of piety, they may doe ſome of the fore-mentioned workes of mercy: and thoſe ſuch as concerne the body. If they prove ſuch as hinder workes of piety, they belong to workes permitted, which are hereafter diſtinctly ſet downe.
20 Q. Are not duties of piety and mercy to be done on other dayes alſo.
A. Yes. Act. 2. 46. 2 Tim. 4. 2. 1 Theſ. 5. 17, 18. Prov. 3. 28.
God every day continues the ſame God: and anſwerably he is to be ſo acknowledged: and in teſtimony thereof divine worſhip is every day to be performed. Under the law they had their morning and evening ſacrifices every day, Exod. 29. 38, 39. By duties of piety to God, are our ſecular affaires ſanctified and ſeaſoned. Every day therefore are they to be performed. And becauſe every day the neceſſities of ſome or other require workes of mercy, we muſt be ready every day to doe them ſo farre as we are able. The rules for ſhewing mercy are eſpecially theſe three,
1 Our brothers neceſſity.
2 Our owne ability.
3 Gods opportunity: that is, the occaſion which by the divine providence is offered unto us. Luk. 10. 33, 34. 1 Joh. 3. 17.
21 Q. Wherein lyeth the difference betwixt doing workes of piety on the Sabbath, and on other dayes?
A. They are on the Sabbath as meat: on other dayes as ſauce. Numb. 28. 9, 10.
We uſe to fill our bellies with meate: and to eate as much as we can (I ſpeake of ſuch as eate for ſtrength and not for gluttony) but we take a little ſauce, no more then will give a relliſh to the meate, and ſharpen appetite. So on the Sabbath we ought to doe as many duties of piety thereon as conveniently we can. To ſecret duties, private muſt be added: to ſecret and private, publick. The greater part of the Sabbath day muſt be ſpent in theſe. But it is ſufficient on other dayes, to performe ſecret and private duties of piety, morning and evening, to ſeaſon and ſanctifie the workes of our calling thereby: and that by craving pardon of ſinne, aſſiſtance and bleſſing, and by giving praiſe to God, yea and by learning directions out of Gods word. For which end, ſome part of the holy Scripture is to be read: and ſome opportunities are to be taken where they may be had, to heare Sermons on weeke dayes. But the greateſt part of every of the ſix dayes is to be ſpent in the workes of our calling, Exod. 20. 6.
22 Q. Wherein lyeth the difference betwixt doing works of mercy on the Sabbath and on other dayes?
A. Opportunities for works of mercy, are to be ſought on the Sabbath, and taken on other daies, 1. Cor. 16. 2.
No Sabbath ought to paſſe over our heads wherin ſome worke of mercy (if at leaſt we be able) is not done. The time that we ſpare from duties of piety, and from a lawfull refreſhing of our bodies, ought to be ſpent in works of mercy. For which end it is requiſite that we take due notice of ſuch as are ſicke, or in priſon, or otherwiſe reſtrained of liberty, or any way troubled and perplexed, and of ſuch as are poore, and in want: yea if we know none ſuch, to enquire after them, and to goe to viſit them, and comfort them, and relieve them. Where the Apoſtle enjoyneth to lay up ſomething in ſtore every firſt day in the weeke (which is the Lords day) he implies that that is a very fit ſeaſon not only to doe workes of mercy which then are offered to us, but alſo to prepare on that day for other times.
Surely if every one would every Lords day lay ſomething aſide, as God hath proſpered him, for a ſtocke to give to the poore, much good might be done thereby. Thus will men have more to give: thus will they have in a readineſſe to give: (it being a ſacred ſtock by their voluntary ſetting it apart to ſuch an uſe, their conſcience will account it ſacriledge to lay it out any other way:) thus will they more cheerefully give, becauſe the ſtock out of which they give is prepared before hand: and thus will their benevolence on another day be a Sabbath-daies work, becauſe it is out of the ſtock which on the Sabbath day was laid aſide. If poore men that live on their daies labour, if ſervants that live on their wages would every Lords day lay up ſome tokens or pence for this end, they might have, without any ſenſible dammage to themſelves a ſtock for the poore: how much greater ſtoare would be for the poore, if rich men according to Gods bleſſing on them, would ſo doe?
23 Q. What ſervil workes are permitted on the Sabbath?
A. 1. Such as further the proper works of the Sabbath, Mat. 12. 3, 4, 5.
2. Such as hinder them, Mat. 12. 11.
Such is Gods wiſedome, as in all things that he requires, he affords all meanes that may further the ſame. And withall, ſuch is Gods tender reſpect to us, as he ordaines and orders all things for our good. For our good, namely for the ſpirituall edification of our ſoules, he firſt ordained the Sabbath. The Sabbath was made for man, Mar. 2. 27. Therefore thoſe ordinances wherein and whereby he is worſhipped and honoured, are the meanes of edifying and ſaving our ſoules.
But God did ſo aime at our ſpirituall good, as he would not on his day have the temporall good of our bodies neglected. If therefore our bodies ſtand in need of preſent ſuccour, for the affording whereof duties of piety muſt be omitted, he ſuffers us to forbeare the externall works of piety: and thereby verifies that, which the Prophet of old teſtified (Hoſ. 6. 6.) and Chriſt once and againe confirmed (Mat. 9. 13 and 12. 7.) I will have mercy and not ſacrifice.
24 Q. What ſervil things may further the proper works of the Sabbath?
A. Firſt, externall rites about the performing of them, Levit. 24. 8. Num. 18. 9, 10.
VnderUnder the Law there were ſundry rites which required much bodily labour that tended to that worſhip which God then required: as ſlaying ſacrifices, fleaing and cutting them in peeces, laying wood on the altar, and the ſacrifices thereon, renewing the lamps, ſetting the ſhew-bread on the table: and many other the like: concerning which Chriſt thus ſaith of the performers thereof, The Prieſts in the Temple prophane the Sabbath and are blameleſſe. Mat. 12. 5. that is, they do ſuch things, as in other caſes, not concerning the Worſhip of God, would be a profanation of the Sabbath. (If a butcher in his ſlaughter-houſe ſhould ſo ſlay, ſlea, and cut beaſts in peeces on the Sabbath, he would therein prophane the Sabbath:) But in the caſe of Gods worſhip they are no profanation, and therefore the performers thereof may juſtly be acquitted of all blame therein. Thus Church-Wardens, and Clearkes may provide good Bread and Wine for the Communion, and Water for Baptiſme, and bring them to Church. Thus Collectors may receive, tell out, and diſtribute money to the poore. Thus Miniſters may ſtudie for their Sermons. And other like works may be done that tend to the principall duties of the Sabbath.
25 Q. What other ſervil things may further the proper workes of the Sabbath?
A. Such as our weake bodies doe ſtand in need of. Exod. 12. 16. Mat. 12. 1.
Man by ſinne hath brought many infirmities upon his body. By them is he much diſabled and hindered from performing good duties. The Lord therefore every way endeavouring with his goodneſſe to overcome mans wretchedneſſe, hath by his providence afforded him ſufficient meanes to ſupport and redreſſe his infirmities. Theſe meanes God is willing that man ſhould uſe at all times, on all accaſions, ſo farre forth as may be needfull and uſefull for him. The Lord is not like that cruell Tyrant who laid upon the Iſraelites, whom he held in hard bondage, Exod. 5. 7, 8.as much as they could doe, if not more, and yet would not afford them ordinary meanes to doe it. He rather will have his work intermitted, then man oppreſſed thereby.
26. Q. What are thoſe particulars which our weake bodies doe moſt need?
A. 1. Sleepe. Eccleſ. 5. 12.
2. Foode. Luke 14. 1.
3. Apparell. 2. Sam. 12. 20.
4. All other occaſionall helps. Mar. 2. 3, 4.
27. Q. Why is ſleepe requiſite?
A. If we have not ſeaſonable ſleepe the night immediately before the Sabbath (the latter part whereof, namely from midnight to the time we riſe, is part of the Sabbath) the duties of the day will be ſo drouſily performed (if at all they be performed) as they cannot be acceptable to God, nor advantageable to our ſpirituall edification. Sleep doth much refreſh our drowſie bodies, and cheere our dull ſpirits: and ſo make us much better performe the duties of the Sabbath. Therefore ſleep is ſaid to be ſweet, Eccleſ. 5. 12.
28 Q. Why is food needfull?
A. Food is of ſpeciall uſe to refreſh the body and quicken the ſpirit, if it be ſeaſonably, and moderately taken. Many mens ſpirits will be ready to faint if they be not in due ſeaſon refreſhed with convenient food. Chriſt therefore on the Sabbath tooke his ordinary repaſt, Luke 14. 1. and made an apology for his Diſciples refreſhing themſelves on that day, Luke 6. 1, &c. yea he ſheweth that ſuch mercy ought to be afforded to Beaſts. Luke 13. 15.
29 Q. To what uſe is apparell?
A. Apparell alſo is needfull and uſefull for refreſhing the body, and for comelineſſe. It keepeth the body warme, it covereth our uncomely parts. Then eſpecially are wee to make our ſelves comely when we go into great aſſemblies: and greateſt aſſemblies uſe to be in Churches, on the Lords day. Of old they were wont to put on their beſt apparell when they went to the Houſe of God (2. Sam. 12. 20) unleſſe it were a time of humiliation, Exod. 33. 4, 5.
30 Q. What other helps are there?
A. There are ſundry other helps, which occaſionally ariſe from ſundry accidents. As in caſe of lameneſſe, or weakeneſſe of limmes by gout, ſpraining, or any other meanes, it is a great helpe to be carried to Church: and that carrying may prove to the bearers a laborious worke: So where the Church is remote, the help of horſe and coach by land, and boate by water is needfull. It appeares that many brought ſuch friends to Chriſt as could not come of themſelves, on the Sabbath, Mar. 1. 32. & 2. 3.
31 Q. How doe the fore-mentioned meanes further duties of piety?
A. By enabling us the better to doe them, Pſal. 104. 14, 15.
We heard how they refreſh our bodies, cheere our ſpirits, and ſupport, yea and redreſſe our manifold infirmities: thereby they enable us to doe the things which we take in hand the more cheerefully, and ſteddily, and thereby further the ſame. A man that hath a long journey to ride, by reſting ſome-time in an Inne, by taking repaſt himſelfe, and giving his horſe provinder, enableth himſelfe and horſe to goe further then other-wiſe they could: and ſo doth further his journey. Though in baiting he doth not travell, or goe any whit of his way, but abide in his Inne, yet hee helpeth forward his journey, and ſhall by that meanes better come to the end thereof. Even ſo, though in doing thoſe ſervill things which are needfull for our bodies the Sabbath be not properly ſanctified, yet by them the ſanctification thereof is furthered, in that the ſervices tending thereto, are thereby better performed.
32 Q. What cautions are to be obſerved, for well uſing theſe on the Sabbath day?
A. First, no more time then needs, muſt be ſpent on them, Exod. 34. 4.
The Lord teſtifieth his reſpect to us, in offording us liberty to uſe the things whereof we ſtand in need: and time convenient therein to uſe them. It becommeth us therefore to teſtifie our reſpect to God, by giving to him and his ſervice as much time as we can: and not to abuſe his indulgency by ſpending on our ſelves more time then is needfull. Wherefore having had quiet reſt in the night, we ought to riſe betimes in the morning, and to be quick and ſpeedy in attiring our ſelves, that we may have the more time to ſerve God on his day. The like muſt be done by ſervants in the needfull ſervices which they doe. So in ſitting at table to eate meate, wee muſt uſe all convenient ſpeed. To riſe the ſooner from bed and table, and to doe all needfull ſervile workes the more ſpeedily, becauſe it is the Lords day, argueth a good reſpect to God and his ſervice.
33 Q. What other caution is to be obſerved?
A. Such ſervil workes as are permitted on the Sabbath muſt be performed as Sabbath daies workes.
Such reſpect muſt be had to this ſacred time, as we ought to endeavour to turne all things, ſo farre as wee can, to a ſanctification of that day.
34 Q. How may they be ſo done?
A. 1. With due reſpect to the end.
2. With like reſpect to the manner.
The end and manner make much to the qualifying of that we doe. An evill end and manner much pervert the things we doe: but a good end and manner adde much to the glory of warrantable things.
35 Q. What is the end to be aimed at?
A. To be better enabled to workes of piety. 1. King. 19. 7.
This end (eſpecially if indeed we doe the better what we are enabled to doe, which is the right uſe and proper effect of the end) this end maketh ſervile works to become Sabbath works. For inſtance, if going to bed the evening before the Sabbath, we pray to have quiet reſt for this end that we may more cheerefully doe the duties of the Sabbath, that ſleep is a Sabbath ſleep: ſo to eat and drinke for that end is a Sabbath eating and drinking. So in other things.
36 Q. After what manner muſt they be done?
A. With raiſing matter of ſpirituall meditation from them. Luk. 14. 7.
On the Lords day our mind ought to be ſo heavenly, as thereby every thing ſhould be done after an heavenly manner: not onelyonly workes of piety, but alſo every other worke that we doe thereon, ſhould be ſo done. When we firſt wake, we ſhould call to mind what day it is, and deſire God to ſanctifie us to the duties thereof. Riſing out of bed, ſhould bring to our minde the firſt reſurrection out of ſinne, and the ſecond out of the grave. In apparelling our ſelves, we ſhould meditate on the adorning of our ſoules. In waſhing face and hands, thinke on the cleanſing of our ſoules. Servants in making and blowing the fire, ſhould thence take occaſion of ſtirring up the fire of Gods Spirit in them. In preparing meate, they ſhould thinke of the food of their ſoules. There is nothing which may lawfully be done, from which a pious minde may not draw matter of heavenly meditation: whereby the things from which meditation is drawne, are ſanctified.
37 Q. May ſervil works be done on the Sabbath, though they hinder duties of piety?
A. Yea. Mat. 12. 7.
God doth not ſo ſtrictly tie us, as fall what will, or can fall out, we muſt goe to Church. This phraſe, not ſacrifice (Hoſ. 6. 6.) implieth that there may be caſes, wherein God doth not expect ſarcrifices, that is, externall duties of piety to be performed by us.
38 Q. What are thoſe ſervil works which may be done though they hinder duties of piety?
A. Such as are of an abſolute neceſſity.
This abſolute neceſſity hath relation to mans need: namely, that it is neceſſary that ſuch and ſuch things be done, or els ſome great dammage or prejudice will come to man.
39 Q. How may that abſolute neceſſity be knowne?
A. If that which muſt needs be done could not be done the day before, nor can be put off to the day after.
This implies a neceſſity of the preſent performance, even upon the Sabbath day. This firſt is laid downe as a ground, that it muſt needs be done: then it is taken for grant, that it could not be done the day before, and alſo, that it cannot be put off to the day after: therefore it remaines that it muſt be done on the Lords day. For inſtance. A tile falls on a mans head and ſoarely wounds him on the Lords day. It is neceſſary that ſuccour be afforded to this man. The day before nothing could be done for his cure, becauſe no man knew he would be hurt. Succour muſt not be put off to the day after, leaſt the man periſh for want of ſuccour. Such therefore as are able to helpe him, muſt doe it, though thereby the duties of piety be hindred. Note for this purpoſe, Joh. 7. 23.
40 Q. Of what ſorts are thoſe workes of abſolute neceſſity?
A. 1. Ordinary.
2. Extraordinary.
Ordinary are ſuch as for the moſt part happen every Sabbath: and ſome-where or other are performed on that day.
Extraordinary are ſuch as may fall out, and ſometimes do fall out: but very ſeldome: and it is a lamentable accident when any of them doe fall out.
41 Q. What inſtances may be given of ordinary ſervil works which hinder duties of piety?
A. 1. Tending young children.
2. Keeping ſick and impotent perſons.
3. Helping women in travell.
Moſt families have ſome young children which cannot looke to themſelves nor be brought to Church without diſturbance of the whole Congregation.
Very oft it falls out in every City and Towne that ſome be ſicke, or otherwiſe impotent by age, or ſome caſualty, ſo as they cannot goe to Church, but require ſome to tarry with them, and to attend upon them. And in what day of the yeare doth it not fall out that ſome women in one place or other fall in travell? If every day, then alſo every Lords day. But it is requiſite that more then one or two aſſiſt them in their travell.
All theſe therefore are ordinary ſervil works whereby ſome are kept from duties of piety, and yet are blameleſſe. Inſtance Hannah who tarried from the Temple till her child was weined (1 Sam. 1. 22.) and was blameleſſe.
42 Q. What inſtances may be given of extraordinary ſervil workes which hinder duties of piety?
A. 1. Quenching fire on houſes.
2. Making up breaches of water.
3. Withſtanding enemies.
4. Freeing living creatures out of preſent danger.
The three firſt of theſe concerning Fire, Water, and Enemies, are ſo violent, that if preſent helpe be not afforded againſt them, irrecoverable dammage may ſoone follow thereupon. If therefore, in any caſes that rule hold, mercy and not ſacrifice (Hoſ. 6. 6. Mat. 12. 7.) moſt of all in theſe.
As for freeing living creatures out of danger, we have Chriſts expreſſe warrant, Mat. 13. 11. Luke 14. 5. If unreaſonable creatures are inſtantly to be pulled out of danger, much more reaſonable. Luk. 13. 15, 16.
By theſe particulars which are permitted, we may ſee, that a conſcionable obſerving of the Sabbath is not ſo heavy a yoke, as many imagine it to be.
43 Q. Is our Lords day now the true Sabbath?
A. Yes.
44 Q. What grounds are there to prove it to be ſo?
A. 1. Divine authority.
This is the beſt ground that can be: even that which is ſufficient to ſettle a mans judgement and conſcience. Divine authority is that which is ſet downe in the holy Scriptures, either by expreſſe precept, or by approved practice. This later is it which is moſt apparent in Scripture. For it is noted, that Chriſts Diſciples were aſſembled together the firſt day of the weeke (which is our Lords day) and ſo againe eight daies after (John 20. 19, 6.) which *Christ is ſaid (Mar. 8. 31.) to rise againe after three daies: which is to be taken incluſively: the whole third day being included. Againe where (Mat. 17 1. & (Mar. 9. 2.) it is ſaid that Chriſt went into the Mount where he was transfigured ſix daies after, Luke (9. 28.) ſaith about eight daies after, Matthew & Mark ſpeake excluſively: leaving out the day wherin he was laſt with all his Diſciples, and the day wherein he came to the Mount: and meane only the ſix daies betwixt. Luke ſpeakes incluſively: including the foreſaid two daies.incluſively was the firſt day of the next weeke. It was alſo the firſt day of the weeke, when after Chriſts Aſcention they were with one accord in one place (Acts 2. 1.) and the Holy Ghoſt deſcended upon them in cloven tongues. Many yeares after that, it is noted of Chriſtians, that on the firſt day of the weeke they came together to breake bread (meaning Sacramentall bread) and that Paul tooke that occaſion to preach unto them (Acts 20. 7.) The manner of ſetting downe their aſſembling together implieth their cuſtome therein: which is yet more manifeſt (1. Cor. 16. 2.) where the Apoſtle adviſeth them to take that opportunity of their aſſembling together, for laying up a ſtock to relieve ſuch as were in diſtreſſe. It is not ſet downe as an act of one time, once onelyonly to be obſerved, but as a weekely act, to be obſerved every firſt day of the weeke. And why that day? Surely becauſe of their great aſſembly whereby they might whet on one another, and their contribution be the more liberall: yea alſo becauſe then was the time of obſerving Gods Ordinances, whereby their ſoules muſt needs be incited to more bountifullneſſe and cheerefullneſſe therein. The title of the Lords day, Rev. 1. 10. can be applied to no other day ſo well as to this. For by LORD, without all queſtion is ment the Lord Chriſt (1. Cor. 8. 6.) It is an uſuall title given to him in the New Teſtament. Now what day can ſo fitly be applied to Chriſt, to have a denomination from him, and to be dedicated to the honour of his name, as the day of his Reſurrection, whereon the Church ſo accuſtomed to meet together, as we heard before. On this ground, the firſt day of the weeke is ſtiled the Lords day, to this very day. Now this day being by the Church dedicated to the honour of the Lord Chriſt, John gave himſelfe to holy devotion, and the Spirit took that opportunity on that holy day to ſhew him the divine revelations mentioned in that book.
45 Q. What other ground is there for our Lords. day?
A. The conſtant cuſtome of Chriſts Church.
From the Apoſtles time hitherto hath the Church celebrated, as holy, the Lords day, and that under this title, The Lords day. Now the conſtant cuſtome of the Church is not to be ſleighted. This Apoſtolicall phraſe (1. Cor. 11. 16.) If any man ſeeme to be contentious, we have no ſuch cuſtome, neither the Churches of God, ſheweth that the cuſtome of the Church is a matter to be regarded.
46 Q. What third ground is there?
A. Chriſts Reſurrection which made all things new. 2. Cor. 5. 17.
This as it gives a ground for celebrating the day, ſo it ſhewes the reaſon of altering it. Chriſts reſurrection gave evidence of his full conqueſt over death, the puniſhment of ſinne; and over him that had the power of death, the Divell: yea it gave evidence of a full ſatisfaction to the juſtice of God, and of a cleare pacification of the wrath of God. In theſe reſpects Chriſt is ſaid to be raiſed againe for our iuſtification. Rom. 4. 25. For Gods juſtice being ſatisfied, and wrath pacified, death and Divell being over-come, what can hinder our full redemption and juſtification.
This then is a worke that farre ſurpaſſeth the Creation: and much more deſerveth a weekely memoriall. Yea this greater work hath ſwallowed up the former, as the Temple did the Tabernacle (1. King. 8. 4.) And we that live after Chriſts Reſurrection are as much bound to the celebration of the firſt of the weeke, as they that lived before, to the laſt.
47 Q. What fourth ground is there?
A. The ſubſtance of the Law which requireth a ſeventh day.
The words of the Law are theſe, The ſeventh day is the Sabbath of the Lord. I denie not but that the Law hath a ſpeciall relation to the firſt ſeventh day: but ſo as it was a memoriall of that great worke of Creation. When that was ſwallowed up with a greater, then the ſubſtance of the Law is to be obſerved in a ſevenths day memoriall of that greater worke.
And it is obſervable, that the ſeventh which we celebrate is ſo ordered, as in the change no weeke had two Sabbaths, nor any weeke, as part of a weeke was without a Sabbath. Their Sabbath concluded their laſt weeke: and our Sabbath began our firſt weeke. The change could not have beene ſo fit to any other day.
48 Q. When begins the Lords day?
A. In the morning. Act. 20. 7.
When Paul came to the Church at Troas, he had a mind to ſpend a Lords day with them, though he was in great haſte to depart ſo ſoone as he could. He came therefore to their aſſembly at the time that they came together according to their cuſtome: but he kept them till the end of that day: (for he would not travell on the Lords day) and having diſmiſſed the aſſembly, he departed. Now it is ſaid, that he continued his ſpeech till midnight (Acts 20. 7) even till breake of day (ver. 11.) and then departed: which departure of his is ſaid to be on the morrow. By this punctuall expreſſion of the time it appeares that the firſt day of the weeke, the Lords day, ended at midnight: and that then the morrow beganne. Now to make a naturall day which conſiſteth of twenty foure houres, it muſt begin and end at the ſame time: for the end of one day is the beginning of another. There is not a minute betwixt them. As therfore the Lords day ended at midnight, ſo it muſt begin at midnight: when we count the morning to begin. Which is yet more evident by this phraſe (Mat. 28. 1.) In the end of the Sabbath (namely of the weeke before, which was the former Sabbath) as it began to dawne (namely) on the next day, which was the Lords day) or (as Joh. 20. 1.) when it was yet darke there came divers to annoint the body of Jeſus, but they found him not in the grave: he was riſen before: ſo as Chriſt roſe before the Sunne.
49 Q. What reaſons may be given of the Lords daies beginning in the morning?
A. Other daies then begin.
That they doe ſo with us, is evident by the account of our houres. For midnight ended, we begin with one a clock: then the firſt houre of the day beginneth. And it appeares to be ſo among the Jewes: for when Aaron proclaimed (Exod. 32. 5, 6.) To morrow ſhall be a feaſt to the Lord, They roſe up early on the morrow. I denie not but that ſundry of the Jewiſh feaſts began in the evening: as the Paſſeover (Exod. 12. 6.) But it cannot be proved that their weekly Sabbaths ſo began. There were ſpeciall reaſons for the beginning of those feaſts in the evening, which did then begin. As for the ſuppoſed beginnings of the firſt daies gathered out of this phraſe, (the evening and the morning were the firſt day) they cannot be neceſſarily concluded to be at evening. For the evening and the morning there importeth the moment of the evening and morning parting one from another, and the returne to the ſame period: which moment is rather at the beginning of the morning then of the evening. The evening uſeth to be referred to the end of the day, and the morning to the beginning, as Exod. 29. 38, 39. 1. Sam. 17. 16. and 30. 17. Joh. 20. 19.
50 Q. What other reaſon is there of the Lords daies beginning in the morning?
A. Chriſt then roſe. Mar. 16. 2, 9.
Of Chriſts riſing in the morning no queſtion can be made, all the Evangeliſts agree in the narration thereof. Now the Lords day being a memoriall of Chriſts Reſurrection, if it ſhould begin in the evening, the memoriall would be before the thing it ſelfe: which is abſurd to imagine. As all Gods workes were finiſhed before the firſt Sabbath, ſo all Chriſts ſufferings before the Lords day. His lying dead in the grave was a part of his ſuffering: therefore by his Reſurrection was all ended. With his Reſurrection therfore muſt the Lords day begin.
To make the evening before the Lords day a time of preparation thereunto, is a point of piety and prudence: but to make it a part of the Lords day is erroneous, and in many reſpects very inconvenient.
Hitherto of Directions. Aberrations follow.
Aberrations concerne Mens
Opinion.
Practiſe.
Some mens opinion is erroneous in too much looſeneſſe: others in too much ſtrictneſſe.
Errors in too much looſeneſſe are foure.
1. Denying the morality of the Sabbath.
2. Accounting the Lords day a matter arbitrary.
3. Judging externall reſt and rites ſufficient.
4. Suppoſing ſervil works in caſe of hazard to be lawfull.
The error in too much ſtrictneſſe is this, Thinking needfull works to be unlawfull.
Aberrations in practiſe reſpect others, or themſelves.
Two reſpect others, viz.
Keeping others from ſanctifying the day.
Scoffing at ſuch as make conſcience thereof.
Foure reſpect men themſelves.
Doing ſervil works openly.
Deviding the Lords day betwixt God and themſelves.
Waxing weary of holy duties.
Profaning the Lords day under a pretence of keeping it.
51 Q. What aberrations are contrary to the Law of the Sabbath?
1. Deniall of the morality and equity thereof.
There be many that account it no morall precept, but reckon it among the ceremonies which were appropriated to the Jewes. Herein they may juſtly be reckoned in the number of thoſe who make void the law of God, Pſal. 119. 126. Much more they who account it too heavy a yoke for Chriſtians to beare. Indeed the ſacrifices and other legall rites which were enjoyned to the Jewes, for the manner of ſolemnizing the Sabbath, are too heavy a burden now to be laid on Chriſtians. But none of thoſe are mentioned in the Morall Law. That which we account Morall, and to have a perpetuall equity, is the ſubſtance of the Law. Yet againſt this doe many alſo except, as a wrong done to Chriſtians, in that thereby (as they alleadge) they are deprived of a ſeventh part of their time. Is man deprived of that time which is beſt ſpent? which is ſpent in ſerving God, edifying his ſoule, and promoting the eternall ſalvation thereof? Fie on ſuch ſenſuall and unreaſonable conceits? who complaines of being deprived of that time which is ſpent, or rather miſpent in idleneſſe and wickedneſſe?
52 Q. What is a ſecond aberration?
A. Making it a matter arbitrary.
There be that grant it to be a very meet and equall thing, that a day ſhould be ſet apart to Gods honour, and our ſpirituall edification: but they hold it too ſtrait a bond to be tied to a ſet and certaine day: they would have it left to the liberty, if not of particular men, yet of the Church to ſet apart what time they thinke fit. What is this, but to ſuppoſe t…at men may be wiſer then God? or at leaſt, that men who live in after ages, when the Spirit hath withheld his extraordinary aſſiſtance and immediate inſpiration, may better know how to order times, then they who were in ſpeciall manner inſpired and aſſiſted by the Holy Ghoſt? yea what is this but to give liberty to man to breake the Lords bonds, and to caſt away his cords from them. This is a ready way to bring man to teach for doctrines the commandements of men: and ſo to worſhip God in vaine, Mat. 15. 9.
53 Q. What is the third aberration?
A Judging externall reſt and rites ſufficient.
This was one of the reaſons, and that an eſpeciall one, which moved the Prophets to cry out againſt the Jewes, for obſerving thoſe ordinances which God himſelfe had enjoyned: namely, that they reſted onelyonly in doing the outward workes. In this reſpect, ſaith the Lord (Iſa. 1. 13.) The Sabbath and calling of aſſemblies I cannot away with. Yet herewith doe moſt content themſelves. The externall rites are onelyonly meanes and helpes for ſanctifying the day; the ſanctification thereof doth not ſimply conſiſt in them: much leſſe in ſneere reſt, and ceſſation from labour: for then a beaſt might ſanctifie the Sabbath.
54 Q. What is the fourth aberration?
A. Suppoſing ſervil workes in caſe of Hazzard to be lawfull.
Thus they pretend unwarrantable workes of neceſſity, that is, ſuch workes to be of neceſſity, which are not ſo. What are to be accounted workes of neceſſity, we heard before: namely ſuch as require a preſent performance, in that they could not be done the day before, nor put off to the day after. To them many add ſuch things as are in hazard, or whereof there is feare that they may be ſpoiled: as in harveſt, if the weather have beene foule a day or two before the Lords day, they thinke they may on the Lords day, if it be faire, make hay, reape corne, gather fruit, and do other like ſervile workes. But theſe are not of an abſolute neceſſity. For the weather may be faire after the Lords day, as well as upon it. The Law therefore hath expreſſely forbidden this. Exod. 34. 21. In earing time and in harveſt thou ſhalt reſt on the ſeventh day. To worke on the Lords day on feare that the next day will be foule, is to diſtruſt the divine providence.
Theſe foure are errors in overmuch looſeneſſe.
55 Q. What is the fift aberration?
A. Thinking needfull workes to be unlawfull on the Lords day.
This is an error in over-much ſtrictneſſe. For ſome are ſo over-ſtrict, as they will not ſuffer a fire to be kindled on that day, nor any hot meate to be dreſt, nor ſundry workes of mercy to be done: like the Jewes who blamed Chriſt for the manifold cures he did on the Sabbath: and his Diſciples for plucking and rubbing eares of corne, and eating the graine. The many proofes which Chriſt alleadgeth in defence of himſelfe, and of his Diſciples, and the many evidences which he giveth of the Jewes ſuperſtition herein, are a ſufficient refutation of this erroneous opinon. For this purpoſe reade Mat. 12. 1, 2, &c. Luke 13. 15, 16. & 14. 4, 5. Joh. 7. 23.
Theſe five are errours in opinion.
Aberrations in practiſe follow, whereof two concerne others.
56 Q. What is the ſixt aberration?
A. Keeping others from ſanctifying the Lords day. The Law layeth the charge of ſanctifying the Sabbath on men, not onelyonly for themſelves, but alſo for others, eſpecially for ſuch as are under their charge. For the Law thus expreſſeth the prohibition of ſervile workes, In it thou ſhalt not doe any Worke, thou, nor thy Sonne, nor thy Daughter, nor thy man-ſervant nor thy maid-ſervant, nor thy cattell, nor thy ſtranger Which is Within thy gates. Yet there be many ſo farre from procuring others, and thoſe under their charge, to ſanctifie the Lords day, as they hinder them, and ſuffer them not to doe it. Such are they that uſe to make great feaſts on the Lords day, rather for pomp, then neceſſity, or to relieve the poore; or ſet out enterludes or ſuch kinde of ſolemnities for meere pleaſure: and they who having others to attend upon them, ſpend all the fore-noone in attiring and adorning themſelves: and all they who imploy ſervants or others upon ſecular affaires contrary to the commandement. Theſe, and other like to theſe, pull their owne and others blood upon their owne ſoules. They have cauſe to feare the doome denounced, Jer. 34. 16, 17.
57 Q. What is the ſeventh aberration?
A. Scoſſing at ſuch as make conſcience of ſanctifying the Lords day.
There are many not onelyonly deceived in their underſtanding, but alſo ſo perverted in their will, and ſo impious in their heart, as they cannot endure ſuch as are better enformed then themſelves: or that beare and ſhew a better reſpect to God, and his worſhip then they doe.
Therefore to diſcourage men from their pious courſes, they brand them with ignominious titles, as Preciſians, Puritanes, Sabbatarians and Jewes. Herein they doe exceedingly aggravate their ſinne: and ſhew themſelves like him that was borne after the fleſh, whoſe doome was to be caſt out, Gen. 25. 9, 10. Gal. 4. 29, 30. David was troubled with ſuch in his daies: for thus he complaines, Pſal. 119. 51. The proud have had me greatly in deriſion. But yet marke his reſolution in this that follows, yet have I not declined from thy Law. To which purpoſe note alſo 2. Sam. 6. 16, 20, 21, 22.
Theſe two laſt aberrations in practiſe have reſpect to others. The ſoure laſt that follow have respect to men themſelves.
58 What is the eight aberration?
A. Doing ſervile Workes openly on the Lords day.
Many that are convinced in their judgements concerning the equity of ſanctifying the Lords day, yet have their hearts ſo poſſeſſed with covetouſneſſe, and their minds ſo filled with the affaires of this world, as they are loath to ſpare a day from their worldly employments to the honour of God, and the ſpirituall edification of their owne ſoules. They are like thoſe who being invited to a great ſupper, made their excuſes from their ſecular affaires, Luke 14. 16, 18. Great was the zeale of Nehemiah againſt ſuch, Neh. 13. 15, 16, 17. The faires that in many places are kept, and open ſelling of commodities, are too publicke and open profanations of the Lords day.
59 Q. What is the ninth aberration?
A. Deviding the Lords day betwixt God and themſelves.
Some thinke they doe ſufficiently ſanctifie the Lords day, if they goe to Church, and ſerve God ſome part of the day, though they ſpend the other part thereof in their owne affaires. Herein they ſhew themſelves like to thoſe who ſet their threſhold by Gods threſholds, and their poſts by Gods poſts, whereby they defile Gods holy name, Ezek. 43. 8.
60 Q. What is the tenth aberration?
A. Weariſomeneſſe in the duties of the Lords day.
Many that live in Countries, Cities, Townes, Pariſhes and Families, where good orders for ſanctifying the Lords day are ſtrictly obſerved, are thereby brought to performe the duties tending thereto, but becauſe they have no delight therein they are exceeding weary thereof, and thinke it the longeſt, and moſt tedious day in the weeke, ſaying, When Will the Sabbath be gone, Amos 8. 5. This weariſomneſſe takes away all the glory and comfort of what they doe: it is neither acceptable to God, nor profitable to their owne owne ſoules. Therefore let us not be weary in well-doing, Gal. 6. 9.
61 Q. What is the eleventh aberration?
A. Profaning the Lords day under a pretence of keeping it.
The Government under which men live, and the lawes of their Governours which they dare not tranſgreſſe, make many to forbeare the ordinary workes of their calling, the doing whereof is in all mens opinions an apparent profanation of the Lords day: therefore Lawyers will forbeare to pleade at the barre: Tradeſmen will shut up their ſhops: Husbandmen will forbeare the ordinary tillage of their ground; work-men their uſuall labour, and others that which in the ſixe daies they buſie themſelves about: But yet under pretence of that externall keeping the Lords day, they will take advantage of doing ſundry other things which are plaine prophanations of the day: wherein they doe not celebrate the Sabbath of the Lord, but the Sabbath of ſundry other things: all which may be brought to foure heads: and under them, all profanations of the Sabbath may be compriſed, as the particulars following will ſhew.
62 Q. What is the firſt kinde of Sabbath that is not the Lords?
A. The Sabbath of worldlings.
Worldlings are ſuch as have their minds ſo ſet upon the things of this world, as they take all the advantages that poſſibly they can to get and heape up the things of this world: and to that end they will turne thoſe things that are ordained to another end, even the meanes which are afforded to attaine to eternall life, to their worldly advantages.
63 Q. What is the Sabbath of worldlings?
A. Doing his works on it.
In that ordinary works of a calling are forborne, there is a ſhew of keeping a Sabbath: but that forbearing of ſuch works giveth occaſion to worldlings to do other things that prove as advantageable to them, and which muſt be done at other times, if they were not then done. For inſtance, the Lawyer will on the Lords day (when he pleads not at the barre, becauſe the Law ſuffers it not) appoint his Clients to come to him to informe him in their cauſes. The Trades-man that ſhuts up his ſhop, will then caſt up his books, and ſend his ſervants to his Creditors to require his debts. The Farmer will then take his time to meet with his neighbours, to make bargaines, to buy and ſell their commodities. So in other caſes advantages being taken for the things of this world from a ſhew of keeping the Lords Sabbath, makes it to be, not the Sabbath of the Lord, but the Sabbath of worldlings.
64 Q. What is a ſecond kind of Sabbath that is not the Lords?
A. The Sabbath of Epicures.
There was a Philoſopher called Epicurus, who held pleaſure to be mans ſummum bonum, his greateſt happineſſe. Thereupon they that purſue their pleaſures with all the might and maine they can, and place a kind of content therein are called Epicures.
65 Q. What is the Sabbath of Epicures?
A. Satisfying mens owne delights in it.
They who are given to their pleaſures, being on the Lords day reſtrained from their ordinary calling and the workes thereof, take that opportunity to make pompous feaſts, to follow their ſports and paſtimes, and other waies to ſatisfie their fleſhly delights, neglecting Gods ſervice. Thus the Sabbath which they keepe, is not the Sabbath of the Lord, but the Sabbath of Epicures.
66 Q. What is the third kind of Sabbath that is not the Lords?
A. The Sabbath of Beaſts.
Beaſts being unreasonable creatures do not conceive any difference of daies, nor the end why they reſt from their accuſtomed labour and work. Thereupon that time wherein they are not put to work they ſpend in ſleeping, grazing, or otherwiſe feeding, in ſtanding ſtill, or going idly here and there.
67 Q. What is the Sabbath of beaſts?
A. Paſſing it over in idlenoſſe.
There be very many that do no more conſider the end of intermitting the duties of their calling then beaſts. But becauſe they may not do them, they ſpend the Lords day in lying a bed, or otherwiſe ſleeping, in attiring themſelves, in eating and drinking, in vaine talke, in sitting at doores to behold what comes to their eyes, in walking up and down, and ſuch other idle courſes. This is not to keep the Lords Sabbath, but the Sabbath of Beaſts.
68 Q. What is the fourth kind of Sabbath that is not the Lords?
A. The Sabbath of Divels.
Divels are ſpirits of wickedneſſe, doing all the evill they can, and taking all the occaſions they can to doe evill.
69 Q. What is the Sabbath of Divels?
A. Making it a day of ſin.
Many that by their calling are all the ſix daies reſtrained from outward notorious evill acts, make the Lords day a time to let looſe the reines to all ſin. Whoremongers and whores appoint the Lords day to meet on to commit their lewdneſſe. Theeves ſet that day apart to breake into houſes, to rob and ſteale. Then drunkards meet together to make one another drunk. Others that have miſchievous plots in their heads, will then meete to adviſe about the execution of them: and animate one another thereunto. Thus they ſerve the Divel: they doe his works: they ſhew themſelves herein like the very Divels. This therfore is to keep, not the Sabbath of the Lord, but the Sabbath of divels.
70 Q. What motives may be given for ſanctifying the Sabbath?
A. 1. Expreſſe precept. Deut. 5. 12.
Were there no other motive, this were ſufficient to a pious mind, that knoweth God to be the only Lord, the higheſt Soveraigne over all: who hath an abſolute power to command: to whoſe commandement obedience is expected, yea ſhall be exacted, and ſevere vengeance executed on ſuch as refuſe to obey.
71 Q. What other motive.
A. The item before that precept. Exod. 20. 8.
The item prefixed before the Precept concerning the Sabbath is this, Remember (remember the Sabbath day.) Where among ſundry precepts a memēto is ſet upon one, without queſtion it implieth an eſpeciall heed to be given to it: as if more largely it were ſaid, Of all that is given in charge let not this be forgotten: eſpecially remember this, and give good heed thereto.
74 Q. Why is a MEMENTO eſpecially ſet before the fourth Commandement?
A. Firſt, the fourth Commandement bringeth a ſingular help to all the other precepts, as ſhall be diſtinctly ſhewed on the ſeventh motive.
Secondly, it intimates mans averſeneſſe againſt this precept. The morality of none of the tenne Commandements, written with Gods owne fingers in the two Tables of ſtone, was ever queſtioned by ſuch as profeſſed themſelves Chriſtians, but this of the Sabbath. Indeed Papiſts in ſetting downe the ten Commandements (whether in Catechiſ. 1c uit. Catechiſ. Vicelij. Catechiſ. B. llarm. Lege Alanum Copum cap. 21. Dialogi 4.Catechiſmes or els-where) do leave out the words of the ſecond Commandement: yet they do not denie the morality of it: for they render this reaſon of leaving out the words, The ſubſtance of the words left out is in the firſt Commandement: all that is left out is but an expoſition of the firſt. Though the reaſon be not ſound, much leſſe ſufficient to juſtifie ſo audacious a fact, as the leaving out of that which God hath ſo expreſſely with his own fingers ſet downe, yet it ſheweth that, they denie not the morality of that precept. The memento then intends thus much, That though there may be many that deny the morality of the Sabbath, yet let ſuch as beare a due reſpect to whatſoever is given in charge by the Law, remember this part thereof. Remember the Sabbath day to ſanctifie it. Thus we ſee that this is a motive of moment.
75 Q. What third motive?
A. Gods honour. Iſa. 58. 13.
To have one of the ſeven daies weekely ſet apart for the worſhip of God, and to dedicate the ſame wholy thereunto, muſt needs make much to the honour of God. And who would not, who ſhould not do all that he can, eſpecially all that that is appointed by God himſelf, to the honour of God. Them that honour me, will I honour, ſaith the Lord, 1. Sam. 2. 30.
76 Q. What fourth motive?
A. Gods example. Gen. 2. 2. Exod. 20. 11.
The example of God in this particular is for this end expreſſely produced in the Law, that we ſhould the rather be induced thereby to ſanctifie the Sabbath, Exod. 20. 11. To imitate God in that wherein he is to be imitated; muſt needs be acceptable to God: and moſt honourable it is in it ſelfe. It is a matter of good credit for a child to imitate a good Father, for a ſubject to imitate a prudent. Prince, yea for any to imitate thoſe, whoſe example is worthy imitation. How much more to imitate God. This motive is much preſſed in the holy Scriptures. Levit. 19. 2. Luk. 6. 35, 36. Eph. 5. 1.
77 Q. What fift motive?
A. The practiſe of Saints. Luk. 4. 16. Act. 16. 30. 1. Cor. 16. 1, 2.
This, though it be not equall to the former motive, yet it is a motive of great moment: and it is alſo much preſſed in ſacred Scripture, as Pſ. 99. 6. Heb. 6. 12. Jam. 9. 10. Patterns of Saints, who were men, ſubject to like paſſions that we be, ſhew that what we endeavour after is no other then that which appertaineth to man. Now for this duty, of ſanctifying to God a ſeventh day, we have the examples of Saints before the Law (Exod 16. 30.) under the Law (Neh. 13. 19, 22.) after the Law (Act. 20. 7.)
78 Q. What ſixt motive?
A. The equity of the duty. Exod. 20. 9.
The Lord might exact of us every day to be dedicated to the honour of his name. But it pleaſeth him in tender reſpect to our need to afford us ſix daies to doe our owne worke therein. Is it not then moſt meet and equall, that we ſhould give a ſeventh to God and to the honour of his Name? may not God in this caſe ſay, is not my demand equall? Doe not they who take this day to themſelves, deale worſe with God then he did with his neighbour, who had many ſheepe of his owne, yet tooke from his poore neighbour the one onelyonly one which he had. 2. Sam. 12. 4.
79 Q. What ſeventh motive?
A. The helpe it brings to keepe the other Commandements?
An eſpeciall part of ſanctifying the Lords day conſiſts in reading Gods Word, in hearing it preached, in conferring about it, in meditating on it, and in calling upon God. Now by thoſe duties which are about Gods Word we are inſtructed in God, and in our duties to him, how we may take him alone for our God, how we may worſhip him and honour his name aright: yea we are inſtructed alſo in all duties which we owe to our neighbour. By Gods Word alſo we are perſwaded and enduced to endeavour after thoſe things wherein we are inſtructed. And prayer is an eſpeciall meanes to get the Holy Ghoſt (Luke 11. 13.) This precept therefore is to be obſerved, as ſimply in regard of it ſelfe, ſo relatively in reſpect to all other the precepts: and thereupon an eſpeciall memento is ſet before it alone.
80 Q. What eight motive?
A. The ſpirituall benefit thereof. Jer. 17. 26.
A conſcionable ſanctifying of the Lords day, by a due obſerving of thoſe divine ordinances which God hath preſcribed, is an eſpeciall meanes to convert ſuch as have formerly lived in their naturall corrupt eſtate, and to quicken and increaſe the graces which have beene formerly wrought in us. We by reaſon of the fleſh in us, are prone as heavy things to fall downe: and as water to waxe cold. But the Lords day by the ordinances thereof is an eſpeciall meanes of renewing what is decaied. As waites of a clock by oft winding up are kept continually going, ſo grace by the foreſaid duties is kept in continuall exerciſe. The Lords day is a ſpirituall market day, wherein we may get ſuch ſpirituall proviſion, as may feed and ſuſtaine our ſoules the whole weeke following: and ſo weeke after weeke, while here we live in this world.
81 Q. What ninth motive?
A. The temporall benefit of it. Deut. 5. 14.
Surely a daies reſt in every weeke is very needfull and uſefull for man and beaſt: eſpecially for ſuch as labour all the ſixe daies. Experience gives good proofe thereof. Howſoever ſuch as on no day take any great paines find no ſuch benefit thereby: yet others doe. And the wiſe God ſaw it to be ſo. For which end he expreſly commanded that the beaſt ſhould reſt (Exod. 20. 10.) Now the beaſt can reape no other then a temporall benefit. There is therefore a temporall benefit thence ariſing. Some maſters are ſo covetous and gripulous, as if there were not a ſeventh day for reſt ſet apart, they would never afford any daies reſt to ſervants or cattell: but ſo weary them, as their ſtrength would quickly be exhauſted. It remaines then that as the reſt of every night, ſo the reſt of every ſeventh day, is uſefull and needfull: and a great temporall good is thereby brought to man and beaſt.
82 Q. What tenth motive?
A. Promiſes to obſervers thereof. Iſa. 58. 13, 14.
Promiſes, great and pretious promiſes being made by one that is able to performe what he promiſeth, and withall is true and faithfull, and in that kind will not faile to make good his word, are a ſtrong motive to ſtirre up men to doe with the uttermoſt of their power the things whereunto ſuch and ſuch promiſes are made. But promiſes, great and many, by God himſelfe, of whoſe power, and truth no queſtion can be made, are made to ſuch as are conſcionable in keeping the Sabbath: as appeares Iſa. 56. 2, 4, 6. and 58. 13, 14. Jer. 17. 24, 25.
83 Q. What eleventh motive?
A. Threats againſt profaners of it.
What promiſes cannot do on hard hearts, threats may doe. For they are of force to affright men: and in a manner to force men to obedience. The Lord therefore being willing every way to try how men may be wrought upon, uſeth this remedy: and the rather he uſeth it, that judgement, and the execution thereof may be prevented. For this is the proper end of threatnings before hand, that after-judgements may be avoided: ſo as in regard of the end whereat they aime, they appeare to be evidences of Gods favour. For theſe reade Exod. 31. 14, 15. Ier. 17. 27. Ezek. 20. 13, 21.
84 Q. What twelfth motive?
A. Judgements executed on ſuch as violated it.
Execution of judgement hath a threefold end.
The firſt aimeth at him on whom the judgement is executed: by the ſence and ſmart thereof to be drawne to repentance. Thus was Manaſſeh wrought upon by a fearefull judgement executed on him, 2. Chron. 33. 12, 13.
The ſecond aimeth at others, that if they on whom the judgement is executed be ſo hardned, as it move them not, yet others may be warned thereby: For this end the judgements on impenitent ſinners of old is ſet before Chriſtians to admoniſh them. 1. Cor. 10. 6, &c. Heb. 3. 12. Jude ver. 5, 6, &c.
The third aimeth at God: that if neither they on whom judgements are executed, nor others that ſee them or heare of them, be wrought upon, yet God may be juſtified. In which reſpect he is ſaid to be knowne by the iudgement which he executeth (Pſal. 9. 16.) He thereby is knowne to be a mighty, a juſt, a wiſe God, a God that hateth iniquity. Read Dan. 9. 7. and Neh. 9. 32, 33. Now judgements being terrible to ſuch as feele, and to ſuch as ſee them, or heare of them, they muſt needs be a forcible motive to reſtraine men from profaning the Sabbath. Inſtances of fearefull judgements executed for this ſinne are in Numb. 15. 32. and 2 Chron. 36. 21. Neh. 13. 18.
85 Q. What thirteenth motive?
A. The ſafety of ſanctifying it. Act. 4. 19.
There is great queſtion about the Sabbath, whether it ought now to be ſanctified, and wholy dedicated to God or no. Now to one that is not perſwaded one way or other, I would propound this queſtion, whether may be the ſafer, to ſanctifie it, or not to ſanctifie it?
If on the one ſide it ſtill remaine as a precept whereunto we are all bound, then it is a palpable tranſgreſſion of the Law not to ſanctifie it: and in this caſe, woe to the tranſgreſſors thereof.
But ſuppoſe the precept doe not ſtill abſolutely bind us, yet if voluntarily we ſet apart a ſeventh day to the honour of God, and the ſpirituall edification of our owne ſoules (provided duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page that ſuperſtition be not placed in the keeping of the day) ſurely there is no ſinne therein, nor any great inconvenience. So that queſtionleſſe it muſt needs be the ſafeſt courſe to ſanctifie the day. Among other motives let this alſo be well conſidered.
FINIS.
End of the text · William Gouge, The Sabbaths Sanctification (1641)