An Abstract of the Doctrine of the Sabbath, Part 2
The ſecond part of the fourth Commaundement, requireth the ſanctifying of the ſeventh daies reſt.
Of the ſanctifying of the Sabboth in generall.
CHAP. VIII.
COncerning the ſanctification of the Sabbaoth day, foure things are to be cōſidered of.
1 Of the meaning of the word Sanctifie, which in Scripture is applied.
1. To ſuch things as are ſeparated from common and profane vſes, and conſecrated to vſes a holy and religious.
2 To all other things which are made lawfull for beleevers to vſe to their owne benefite, by the rule of the b word and prayer.
2 That the ſanctification of the Sabbaoth, ſtandeth in two points.
1 In not vſing it about the affaires of this life, eyther for carnall pleaſure, or profit.
2 In conſecrating it generally to holy vſes: for the keeping of a Reſt, without a ſanctification of it to holy exerciſes, is but to retaine a ſhadow without a body, ſpecially to Gods worſhip and ſervice, and to nothing elſe: for,
1 This is the law of things conſecrated to the Lord, that they may not be imployed to any other vſe but the Lords.
2 For this cauſe it is called a holy Sabbaoth, and the Sabboth of the Lord; not onelyonly becauſe the Lord did ordaine it, but cheefely, becauſe it was ordained to the Lords vſe.
3 By what meanes the Sabbaoth day muſt be ſanctified, and thoſe meanes are two fold.
1 By aſſembling our ſelves together in Gods houſe or c ſāctuary.
2 By doing ſuch duties as God in his Sanctuarie ſhall by his miniſters teach vsus: which duties are two fold.
1 Publike, and thoſe be alſo two fold, viz. exerciſes,
1 Of pietie and religion.
2 Of charitie and compaſsion.
2 Private, viz. religious exerciſes, to be practiſed when the congregation is diſſolved: & great reaſon, for,
1 It is againſt reaſon, to think a little peece of the Sabboth day enough for Gods ſervice, and to beſtow the reſt of the day at our owne pleaſure.
2 It is not ſimply ſaid; Remember the Sabbaoth, but the Sabbaoth day; that is, the whole day, to ſanctifie it.
4 By whom it muſt be ſanctified: viz. by all, both governours, and all that bee in ſubiection. See chap. 14.
THE PROOFES.
a Exod. 29.44. And I will ſanctifie the Tabernacle of the Congregation, and the Altar: I will ſanctifie alſo Aaron, and his ſonnes to be my Priests. Exod. 40.13. And thou ſhalt put vponupon Aaron, the holy garments, and ſhalt anoint him and ſanctifie him, that he may miniſter to me in the Priests office.
Levit. 27.28. Nothing ſeperate from the commen vſe, that a man doth ſeperate vntounto the Lord of all that he hath, (whether it be man, or beaſt, or land of his inheritance) may be ſold nor redeemed, for every thing ſeperate from the common vſe, is moſt holy vntounto the Lord, verſe 30. Alſo, all the tithe of the land, of the ſeede of the ground, of the fruit of the trees, is the Lords, it is holy to the Lord.
b 1. Timoth. 4.4. Every creature of God is good, and nothing to be refuſed, if it be received with thanks giving. 5. For it is ſanctifyed by the word of God and prayer.
c Levit. 19.30. Ye ſhall keepe my Sabbaoth, and reverence my ſanctuarie. And chap. 23.3. In the ſeventh day ſhall be the Sabbaoth of Reſt, an holy Conuocation, (or Aſſembly.)
Of the publique duties of Pietie.
CHAP. IX.
COncerning the publique duties of Pietie and Religion, which are to be practiſed in the open aſſemblies of the Church, we are to ſee three things.
1 How it can be proved, that God will be ſerved by publike aſſemblies.
2 Why hee will be worſhipped in publike aſſemblies.
3 How wee muſt frequent the publike exerciſes of the Church.
Of the firſt.
That God will be ſerved in the publike aſſemblies of his people, may be proved two waies.
1 By the Commandements of God in the holy Scripture, requiring the a ſame.
2 By the practiſe of Churches. Firſt, of the Iewes after the b captivitie. Secondly, of the c Chriſtians.
Of the ſecond.
Why God will be worſhipped in the publique aſſemblies of his people, there may be many reaſons yeelded, and principally theſe five which follow.
1 That the Church may be diſcerned a farre off from the Synagogs of idolaters, and conventicles of Schiſmatikes: for which cauſe, the viſible Church of God is called in Scripture;
1 A Mountained exalted.
2 A e Holy mountaine.
2 That Gods diſpearſed people ſpying the Church a farre off, might repaire togither vntounto f it.
3 That the wicked, which through contempt, ſhould not ioyne themſelves vntounto the Church, or throgh Apoſtaſie ſhould revolt from it, might be left without all excuſe, it being ſo viſible vntounto them.
4 To ſhew that we muſt be no more aſhamed of the true ſervice of God, then we are of that which we do openly, and in the view of all the world.
5 To repreſent vntounto vsus, our vnitie with Chriſt, and of one with another, in the g Goſpell of Chriſt.
Therefore they doe erre which hold:
1 That the publike exerciſes of religion are needeleſſe, which Chriſt did vſually h viſite, and had not ſo much neede of them as we have: which David alſo made ſo i ſpeciall account of, and for want whereof, he was ſo k exceedingly greeved.
2 That it is not fit for great perſons, to goe to the common Aſſemblies of the Church: as if any were better than our Saviour Chriſt, or the Prophet David, who was alſo a Prince, as well as a Prophet.
Of the Third.
How we muſt frequent the publike exerciſes alſo, is a point neceſſary to be conſidered. For it is not enough, as many imagine, to come to ſome part of them onelyonly, nor to continue there from the beginning, to the ending: but wee muſt come at the beginning with the firſt, and tarry by them with the laſt, and not to depart till all be l finiſhed, (except neceſsitie doth hinder vsus.)
Againe, we muſt take heede how we come, m before we doe come: and how we heare, when n we are come: Luke 8.18. And therefore we muſt come.
Not as moſt doe, onelyonly outwardly, and cuſtomably; but as the beſt doe, inwardly alſo, and of o conſcience, and ſo, as we may profite by our hearing, &c. in the waies of godlineſſe and p ſalvation.
THE PROOFES.
a Pſal. 107.32 And let them exalt him in the Congregation of the people, and praiſe him in the aſſembly of the Elders. Nu. 28.9. But on the Sabbaoth day, ye ſhall offer two lambes of a yeare old, without ſpot, and two tenth deales of fine flower, for a meale offering, mingled with oyle, and the drinke offering thereof. 10. This is the burnt offering of every Sabbaoth, beſides the continuall burnt offering, &c. [In which laſt place, ſome things is expreſſed, and ſome things are vnderſtood: there is expreſſed the doubling of their ſacrifices, in the publike ſervice of God. The things vnderſtoode are three. Firſt, the word which giveth life to the ſacrifice. Secondly, prayer, which made their ſacrifices acceptable. Thirdly, confeſſion of ſinnes, without which, they could be aſſured of the forgiveneſſe of them.]
b Nehe. 8.1. And all the people aſſembled themſelves together in the ſtreete, before the Water-gate, and they ſpake vntounto Ezra the Scribe, that bee would bring the booke of the Law of Moſes, which the Lord had commanded to Iſrael.
c Acts 13.14. But when they departed from Perga, they came to Antiochia, a Citie of Piſidia, and went into the Synagog on the Sabbaoth day, and ſate downe. 15. And after the lecture of the Law, the Rulers ſent vntounto them, &c.
Chap. 17.1. They came to Theſſalonica, where was a Synagogue of the Iewes: and Paul, as his manner was, went in vntounto them, and three Sabbaoth daies diſputed with them, &c. and chap. 18.4. And he diſputed in the Synagogue every Sabbaoth day, and exhorted the Iewes, and the Craecians, and chap. 20.7. And the first day of the weeke, the Diſciples being come together, to breake bread, Paul preached vntounto them, &c. [In which places alſo, vnderunder one kinde, is noted the whole action of the publike ſervice of God.]
d Eſa. 2.2. It ſhall be in the laſt daies, that the mountaine of the houſe of the Lord, ſhall be prepared in the top of the mountaines, and ſhall be exalted above the hills. e Pſa. 2.6. I have ſet my King vponupon Sion, my holy mountaine.
f Eſa, 2.2. And all Nations ſhall flow vntounto it.
Pſal. 122.1. I reioyced when they ſaid vntounto me; Come, let vsus goe vntounto the houſe of the Lord.
g Acts 4.32. And the multitude of them that beleeved, were of one heart, and of one ſoule.
h Luke 4.16. And he came to Nazareth, &c. and as his cuſtome was, went into the Synagogue on the Sabbaoth day, &c.
i Pſal. 84.1. O Lord of Hostes, how amiable are thy Tabernacles! verſe 10. For a day in thy Courts, is better then a thouſand elſewhere: I had rather be a doore keeper in the houſe of my God, then to dwell in the tabernacles of wickedneſſe.
k Pſal 42.2. My ſoule thirſteth for God, even for the living God: when ſhall I come and appeare before the preſence of God? 3. My teares have beene my meate day and night, while they daily ſay vntounto me; Where is thy God? verſe. 4. When I remembred theſe things, I powred out my very heart, becauſe I had gone with the multitude, and led them into the houſe of God, with the voyce of ſinging, and praiſe, as a multitude that keepeth a feaſt.
l Ezech. 46.10. And the Prince ſhall be in the middeſt of them, he ſhell goe in when they goe in, and when they goe forth, they ſhall goe forth together.
m Eccleſ. 4.17. Take heede to thy foote, when thou entreſt into the houſe of God.
n Luke 8.18. Take heede how yee heare.
o Iohn 4.24. They that worſhippe him, muſt worſhip him in ſpirit and truth.
p 1. Cor. 11.17. Now in this that I declare, I praiſe you not, that ye come together, not with profite, but with hurt. And 14 26. What is to be done then brethren? when yee come together, as every one of you hath a pſalme, or hath doctrine, or hath a tongue, or revelation, or interpretation: let all things be done vntounto edifying. verſe 31. For ye may all prophecy one by one, that all may learn, and all may have comfort.
Of the publike duties of Love and Compaſsion.
CHAP. X.
COncerning works of mercy, which make for the ſanctification of the Sabbaoth day, two things in generall are to be conſidered of.
1 What thoſe workes are.
2 After what manner they muſt be done.
For the firſt wee are to know, that works of Charitie are of two ſorts.
1 Corporall, and ſuch as tend to the comfort of mens bodies.
2 Spirituall, belonging to the ſoule.
Workes of merciemercy, tending to the comfort and releeving of the bodie, are to be put in execution.
1 By the Collectours for the poore.
2 By other Chriſtians.
To the Collectours belong two things.
Collection.
Diſtribution.
Concerning the Collectours dutie, two circumſtances are wiſely to be weighed.
1 The time when to make them.
2 The perſons for whom to make collection, &c.
The time muſt be fit and convenient, and that is; the Sabbaoth day, which is appointed partly to that a end.
1 Becauſe then the word is preached, which is powerfull to ſtirre vp mens mindes to charity.
2 Becauſe then moſt mercies in Chriſt, are offered vntounto vsus, which alſo ſhould not a little b move vsus.
Not the time of divine ſervice, becauſe:
1 So to doe, is to bring in a confuſion of divers actions, of which confuſion, God is not the c author.
2 It is againſt order and decencie, which muſt be in the d Church of God.
So much for the time when to collect and diſtribute. Now the perſons for whom, and vntounto whom the Collectours are to gather and diſtribute, are,
1 Of our owne Congregation.
2 Of others, generally for all that neede, ſpecially for the godly poore, that are of the e houſhold of faith.
So much for the Collectours duties. Now workes of merciemercy, for the comfort of mens bodies, are to be done alſo vppon the Sabbaoth day, by other Chriſtians, as well as by the Collectours, and that two waies.
1 By themſelves, if they be able, or may conveniently, by reaſon of their place and calling.
2 By others for them, (if they cannot themſelves.)
Thoſe workes which they are to doe by themſelves, are cheefely two.
1 To viſite the poore, whether ſuch poore as are at libertie, yet in miſerie, by reaſon of ſickneſſe, trouble, povertie, &c. Math. 25.35. &c. or in priſon, and that eſpecially by going vntounto them; becauſe, (as the ſight of the wounded man, much moved the f Samaritane to pittie) ſo it will move Chriſtians much, when they ſhall ſee their ruinous houſes, their hard lodgings, their naked bodies, their thinne diet, their cold yrons, their lothſome dungeons, their extreame torments, &c.
2 To releeve the fore ſaid poore, and that two waies.
1 By words of
g Conſolation.
Inſtruction.
2 By deedes of merciemercy, that is; by feeding their bellies, clothing their backes, curing their ſores, perſwading with their creditors, h and ſuch like.
So much for corporall works of merciemercy. Now of ſpirituall compaſsion, which is to be ſhewed vntounto the ſoules of men, and that conſiſteth cheefely, in teaching the ignorant, in admoniſhing the vnruly, in bringing home the ſtray, in comforting the broken hearted, in ſtrengthning the weake, in encouraging the well doers, &c.
Concerning which merciemercy ſhewed to mens ſoules, two things are to be noted.
1 That it is the greateſt merciemercy, and that for three cauſes.
1 Becauſe it is more excellent then the body.
2 Becauſe the ſoules wants, are more generall then the bodies.
3 Becauſe the ſoules wants are more dangerous, and leſſe felt.
2 That all thoſe which by thoſe meanes aforeſaid, have converted any, are thus greatly honoured, that they are,
1 Reckoned of, as of men that have ſaved i ſoules.
2 Promiſed to ſhine as the Sunne in the firmament; that is, to be rewarded with k great glorie.
So much of the workes of Compaſſion, as touching the matter of them. Now the manner of doing them is to be conſidered, and that muſt be ſuch, as that our works may be,
1 Profitable to men, and hurtfull to none.
2 Pleaſing to God.
That our workes may be profitable to men, and hurtfull to none, wee muſt in dooing of them, take heede of ſixe things.
1 That we give of our owne, and not other mens l goods.
2 That we give ſpeedily, and without delay.
3 That we give liberally, as we are able, without
nigardlines,
prodigality.
4 That we give of a loving affection, hartily.
5 That it be doone cheerefully, without m grudging.
6 That it be willingly, without compulſion.
That our workes may be pleaſing to God, there is required a minde,
1 Purged from
hypocriſie, n and vaine glory.
opinion of our owne o merit.
2 Sanctified with
1 A holy deſire, to glorifie God in the obedience of that which hee requireth, and to win others to the like.
2 A lively faith in chriſts merits and righteouſneſſe, which purifieth the heart. Acts 15.9.
THE PROOFES.
a 1. Cor. 16.2. Every firſt day of the weeke, let every one of you put aſide by himſelfe, & lay vp as God hath proſpered him, &c.
b Rom. 12.1. I beſeech you therefore brethren, by the mercies of God, &c.
1. Cor. 14.33. For God is not the author of confuſion, but of peace, as we ſee in all the Churches of the Saints.
d 1. Cor. 14.40. Let all things be done honestly, and in order.
e Gal. 6.10. While we have time, let vsus doe good to all men, eſpecially to thoſe that are of the houſhold of faith.
f Luke 10 33. Then a certaine Samaritan, as he iournied, came neere vntounto him, and when he ſaw him, he had compaſsion on him.
g 2. Cor. 1.3. Bleſſed be God, even the father of our Lord Ieſus Chriſt, the father of mercies, and God of all comfort. 4. Which comforteth vsus in all our tribulation, that wee may be able to comfort them which are in any affliction, by the comfort wherewith wee our ſelves are comforted of God.
h Math. 25.35. For I was an hungred, and ye gave me meate, I thirſted, and ye gave me drinke; I was a ſtranger, and ye lodged me. 36. I was naked, and ye clothed me; I was ſicke, and ye viſited me; I was in priſon, and ye came vntounto me.
i Iam. 5.20. Let him know, that hee which hath converted the ſinner from going aſtray, out of his way, ſhall ſave a ſoule from death, &c.
k Dan. 12.3. They that turne many to righteouſneſſe, ſhall ſhine as the ſtarres, for ever and ever.
l Luke 19.8. And Zaccheus ſtoode forth, and ſaid vntounto the Lord; Behold Lord, the halfe of my goods I give to the poore, and if I have taken from any man by forged cavillation, I reſtore him foure fold.
m Rom. 12.8. He that ſheweth merciemercy, with cheerefulneſſe.
n Math. 6.1. Take heede ye give not your almes before men, to be ſeene of them, &c.
o Luke 17.10. When ye have done all thoſe things which are commanded you, ſay; We are vnprofitable ſervants: we have done that which was our dutie to doe.
Of the private Sanctification of the Sabbaoth day, by a man alone.
CHAP. XI.
THe private Sanctification of the Sabbaoth day, ſtandeth in ſuch duties, as every one is to put in practiſe.
1 Alone by himſelfe.
2 In company with others. See chap. 12.
Of everie man alone, two things are required.
1 Preparation before they come to the publike aſſembly.
2 Meditation, when they are gone from them.
Concerning Preparation, two things are to be conſidered.
1 How it may be proved, that it is required.
2 Wherein it conſiſteth.
That it is required, as a thing verie neceſſarie, may be prooved two waies.
1 By the expreſſe Commandement of God.
1 In the a old Teſtament.
2 In the b new.
2 By an argument, from the leſſe, to the greater. Firſt, among Princes; for if Hester durſt not goe into the Kings preſence, before ſhe had c prepared her ſelfe, much leſſe ought wee to come into Gods preſence, without due preparation. Secondly, in all worldly matters of any moment, wee vſe preparation, as in taking of phyſicke, tilling the ground, &c. much more ought wee to vſe preparation in heavenlie things.
So much for the proofe of the matter. Now let vsus ſee wherein it conſiſteth, and that is in three things.
1 In a private examination of our owne hearts, before the Lord, and that for foure things.
1 How we have ſpent the weeke paſt.
2 What ſinnes we have committed day and night to humble vsus.
3 What duties wee have performed to comfort vsus.
4 What graces we want, and what infirmities we be troubled withall.
2 In private prayer, for others, and for our ſelves.
1 For others, and cheefely for the Miniſter, that hee may ſpeake both boldely, and plainelie to our conſciences, and that his prayers may meete with d our wants.
2 For our ſelves, we muſt alſo vſe private prayer; and namely, that our hearts may yeelde vntounto the word, and ſurely great cauſe there is, that we ſhould ſo pray: for,
1 We cannot of our ſelves rightly vnderſtand the word, becauſe the word of God is high, and full of e hidden myſteries, and we are full of f darkeneſſe.
2 When we vnderſtand it, wee affect it not: and therefore we muſt pray alſo for affection.
3 When we like it, wee ſoone forget it: and therefore memory muſt be alſo praied for.
4 When we remember it, wee want obedient hearts: and then obedience muſt be prayed for.
3 In private reading of the Scriptures, that ſo we may,
1 Be acquainted with the whole bodie of the Scripture, to our further g comfort and inſtruction.
2 The better vnderſtand the preaching.
3 Make the better vſe of that we heare.
So much of preparation before we goe to the publike exerciſes of religion. Now of meditation when wee are gone from them, which dutie, that we may the better put in practiſe, we are to know foure things.
1 What meditation is.
2 How hardly men are drawne vntounto it.
3 How it is commended in the ſcripture.
4 That we muſt meditate, as well vponupon the workes, as vponupon the word of God.
Of the firſt.
Meditation is an exerciſe, neither of the eye, nor of the eare, nor of the tong; but of the minde onelyonly, after ſpeaking, reading, hearing, and beholding; whereby,
1 We call to minde that which wee have h heard, read, or ſeene.
2 We doe further muſe and reaſon of the ſame with our ſelves.
3 We doe apply it to our owne vſe, and make practiſe of it.
Of the ſecond.
That men naturally are hardly drawne vntounto meditation, (the divell envying the great good of it) is moſt certaine: for,
1 Moſt men naturally deſire to paſſe the time as merrily as they can, and to avoide muzings and melancholie dumps, (as they call them)
Secondly, leſt they ſhould fall vnawares into meditation, they will,
1 Cut off all meanes that might procure meditation, by being alwaies in pleaſant company.
2 Maintaine fooliſh and profane jeſtures in their houſes, (if they be able) of purpoſe.
1 To feede their owne profane and irreligious humors.
2 To keepe them from meditating and ſtudying of mortification.
Of the third.
Meditation is commended vntounto vsus in the Scripture, as a thing that is,
1 A ſpeciall good meanes to cauſe vsus to keepe the Commandements of God, and to proſper in that we take in i hand.
2 A true note of a man, that is both truly godly, and truly k happy.
3 The practiſe of the godly, when they would withſtand the force of ſlaunderous tongues, and other l wicked deviſes, and when they vnderſtand more of Gods law, than m other men.
Of the fourth.
We muſt not onelyonly meditate vponupon the word of God, which we reade and heare, but alſo of his workes, which we behold in the heavens, in the earth, in the ſea, in our ſelves, &c. that ſo wee may,
1 Learne the inviſible things of God, as well by experience, as by n doctrine.
2 Thereby be confirmed in o godlineſſe, and be aſſured of p Gods truth and favour.
THE PROOFES.
a Exod. 19.10. Moreover, God ſaid vntounto Moſes; Goe to the people, and ſanctifie them to day, and to morrow, and let them waſh their clothes.
Eccleſ. 4.17. Take heede to thy foote, when thou entreſt into the houſe of God, &c.
b Luke 8.18. Take heede how ye heare.
1. Cor. 11.28. Let a man therefore examine himſelfe, and ſo let him eate, &c.
c Heſt. 4.10. And faſt ye for me, & eate not, nor drinke in three daies, day nor night: I alſo and my maides, will faſt likewiſe, and ſo I will goe in to the King, &c.
d Epheſ. 6.18. And pray, &c. for all Saints. 19. And for me, that vtterance may be given me, that I may open my mouth boldly, as I ought to ſpeake.
e 1. Cor. 2.7. But wee ſpeake the wiſedome of God in a myſterie, &c. 8. Which none of the Princes of this world hath knowne, &c.
f Epheſ. 5.8. For we were once darkeneſſe.
g Acts 17.11. Theſe were alſo more noble men, than they of Theſſalonica, which received the word with all readineſſe, and ſearched the Scriptures daily, whether thoſe things were ſo.
h Luke 2.19. But Mary kept all thoſe ſayings, and pondred them in her heart.
i Ioſhu. 1.8. Let not this booke of the Law depart out of thy mouth, but meditate therein day and night, that thou maieſt obſerve and doe according to all that is written therein: for then ſhalt thou make thy way prosperous, and then ſhalt thou have good ſucceſſe.
k Pſal. 1.2. But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.
l Pſal. 119 23. Princes alſo did ſit and ſpeake againſt me, but thy ſervant did meditate in thy ſtatutes. 78. They have dealt wickedly and falſely with me, but I meditate in thy precepts.
m Pſal. 119.99. I have had more vnderſtanding than all my teachers, for thy teſtimonies are my meditation.
n Rom. 1.20. For the inviſible things of Him; that is, his eternall power and godhead, are ſeene by the creation of the world, being conſidered in his workes, &c.
o Pſal. 92.4. For thou Lord, hast made me glad by thy workes, and I will reioyce in the worke of thy hands. 5. O Lord how glorious are thy workes? Pſal. 77.11. I remembred the workes of the Lord: certainely I remembred thy wonders of old: I did alſo meditate all thy workes, &c. Pſal. 8.3. When I behold thine heavens, the workes of thine fingers, the moone, and the ſtarres, which thou haſt ordained, 4. What is man, ſay I, &c.
p Eſa. 40.12. Who hath meaſured the waters in his fist, and counted heaven with a ſpanne, and comprehended the duſt of the earth in a meaſure, and weighed the mountaine in a weight, and the hills in a ballance, &c. Math. 6.25. Be not carefull for your life, what ye ſhall eate, &c. 26. Behold, the fowles of the heaven, &c. 28. Learne how the lillies of the field do grow, &c.
Of thoſe duties that are to be performed with others: and firſt of Conference.
CHAP. XII.
THoſe duties which are to be performed with others, for the private ſanctifying of the Sabbaoth day, are two.
1 Conference of Gods word and workes, which on the Lords day wee reade, heare, ſee, and heare of.
2 Singing of Pſalmes. See chap. 13.
Concerning Conference, five things are well to be obſerved.
1 With whom to conferre.
2 Why conference muſt be had vppon the Sabbaoth day.
3 Why it is ſo little vſed.
4 How to conferre.
5 What is the fruit of conference.
Of the firſt point.
With whom to conferre.
Conference is to be had with two kindes of perſons.
1 With our a owne families, and that for two cauſes.
1 To whet our own memories.
2 To convey religion vntounto our poſteritie.
2 With other perſons, namely, our neighbours b that feare God: and our c Miniſters.
Therefore it followeth, that the Miniſter muſt not be vnlearned: for then he cannot reſolve mens doubts, nor ſatisfie mens conſciences, &c. nor prowd and diſdainefull, for then hee will not admit any conference, eſpecially with poore ſimple men.
Of the ſecond point.
Why on the Sabbaoth day.
Conference is good and neceſſary at all times, but eſpecially on the Sabbaoth day, and that for two cauſes.
1 Becauſe we have then lately heard the word, and after a more ſpeciall manner, and ſo have greater occaſion and provocation to confer.
2 We have then more leaſure, by reaſon that we are not to be interrupted with worldly matters.
Of the third point.
Why it is ſo little vſed.
The cauſe why this kinde of conference is ſo little vſed, is two fold.
1 The corruption of our nature; which is ſo great, that it will neither provoke our ſelves, nor others vntounto it, nor take occaſion being offered; but will cauſe vsus, ey ther to interrupt thoſe that ſpeake religiouſly, by turning our talke to other odde matters of worldly profite, or vaine delight, or elſe to be ſtricken ſo dainely into heavie dumpes, having not a word to maintaine conference withall. This negligence and vntowardneſſe breedeth,
1 Vnfruitfull hearing and reading.
2 Ill memories in the beſt things.
3 Careleſſe and looſe living.
2 Our barrenneſſe in heavenly wiſedome and vnderſtanding, and that by reaſon of two things.
1 That the word is not hidden plenteouſly in our d hearts, to keepe vsus from ſinne.
2 That through the iuſt iudgement of God, (vponupon ſpirits that are prowde in condemning, bitter in reprooving, too ſwift in cenſuring, vncharitable in miſconſtruing, obſtinate in erring, vaine in reaſoning, ſubtile in entrapping) many conferences have prooved either vaine janglings, without edifying, or odious brawles, and vnre concileable, or contentions, both endleſſe, and needeleſſe, without any profit.
Of the fourth point.
How to conferre.
In conference we ought ſo to behave our ſelves, as that our conferences (ſo much as lieth in vsus) may prove,
1 e Peaceable, to which end wee ought to avoide as much as poſsibly may be, all quipping, and girding, and diſgracing, and biting ſpeeches, with all perſonall matters that tend to no end, but the ſtirring vp of ſtrife, and all diſorderly and rumultuous aſſemblies of multitudes, tending to faction and ſchiſme, commonly called Conventicles, muſt be avoided.
2 Profitable, to which end, we muſt examine our ſelves, whether we be able in ſome meaſure, to ſpeake to the purpoſe or no, and accordingly to proceede.
If we cannot ſpeake ſo well as others in place, then (to maintaine conference) we may,
1 Aske queſtions, and ſo procure conference, as,
What is the meaning of ſuch a word or place?
How prove you ſuch a point, &c.
2 Liſten to others, with deſire to learne.
3 Give our conſent, with ſhew of liking, by ſaying, yea, or no.
If we finde our ſelves able to ſpeake (by the grace of God) to the purpoſe, then we muſt take heede,
1 To the matter of our conference, that it be not eyther too high f for vsus, Pſal. 131.1. or ſuch as concerne g vsus not. Iohn 21.22.
2 To the manner of our conference, that it be,
1 In good ſort. Firſt, modeſtly, chooſing rather to heare then to h ſpeake Iames 1.19. Then orderly, and in our turne, ſtaying vntill others have i done. Acts 15.13. or ſhall refuſe to k ſpeake. See Iob 32.4, 5, 6, 7, &c.
2 To a right end, and that muſt be onelyonly the glory of God, in the manifeſting of truth, and the Churches good, viz. increaſe of faith and godlineſſe, in our ſelves, and others.
Of the fift point.
The fruit of conference.
Chriſtian conference about matters of religion, is like a tree that beareth much and manifold fruit, as namely, encreaſe of good knowledge, and ſound iudgement, perfect memorie, and good affections, godly vnity, with quietneſſe of conſcience; all which are well to be conſidered, both for quantitie, and qualitie.
1 For quantitie, they are very great, like to a great ſumme, that ariſeth of many littles, at a common gathering, or to a great heate, ariſing of many fire-brands put together, which being caſt aſunder, would die out.
2 For the quality, the fruit of conference is moſt excellent, and yet in the growing and gathering, ſomewhat harſh and vnpleaſant; becauſe,
1 Moſt men deſire to be counted rather teachers, than learners.
2 Few will acknowledge willingly, either ignorance, or error.
3 Conference can yeelde no good fruit, without ſome earneſt gainſaying, and ſtriving, and is like to the ſtriking of flint and ſteele together; both which doe ſuffer violence and inforcing: but without this violent enforcing of each other, no fire can be kindled: but yet the benefite of the heate & light of the fire doth recompence the ſuffering and loſſe of both: even ſo of conference, &c.
THE PROOFES.
a Deut. 6.6. And theſe words which I command thee this day, ſhall be in thine heart. 7. And thou ſhalt rehearſe them continually vntounto thy children, and ſhalt tacke of them when thou tarrieſt in thy houſe. Chap. 12.19. And ye ſhall teach them your children, ſpeaking of them when thou ſitteſt in thine houſe, &c.
b Mal. 3.16. Then ſpake they that feared the Lord, every one to his neighbour, and the Lord harkened, and heard it, &c.
c Mal. 2.7. For the Prieſts lippes ſhould preſerve knowledge, and they ſhould ſeeke the Law at his mouth, for he is the meſſenger of the Lord of Hoſts. And Hag. 2.12. Thus ſaith the Lord of Hoſts; Aske now the Prieſts concerning the Law, and ſay, &c.
d Pſal. 119.11. I have hid thy promiſe in my heart, that I might not ſinne against thee. 13. With my lippes have I declared all the iudgements of thy mouth. Col. 3.16. Let the word of Chriſt dwell in you plenteouſly, in all wiſedome.
e Rom. 12.18. If it be poſsible, as much as in you is, have peace with all men. Pſalm. 122.6. Pray for the peace of Ieruſalem, let them proſper that love thee. Cant. 8.4. I charge you, O daughters of Ieruſalem, that you ſtirre not vp, nor waken my love, vntill ſhe pleaſe.
f Pſal. 131. Lord, I have not walked in great matters, and hid from me.
g Iohn 21.22. What is that to thee? follow thou me.
h Iam. 1.19. Let every man be ſwift to heare, and ſlow to ſpeake.
i Acts 15.13. And when they held their peace, Iames anſwered, &c.
k Iob 32.4. Now Elihu had waited till Iob had ſpoken, for they were more antient in yeares than he. 5. So, when Elihu ſaw that there was no anſwer in the mouth of the three men, his wrath was kindled. 6. Therefore Elihu, the ſonne of Barachel, the Buzite, anſwered and ſaid; I am young in yeares, and ye are antient, therefore I doubted, and was afraid to ſhew you mine opinion. 7. For I ſaid; The daies ſhall ſpeake, and the multitude of yeares ſhall teach wiſedome, &c.
Of ſinging of Pſalmes privately on the Sabbaoth day.
CHAP. XIII.
THat ſinging of Pſalmes, is to be vſed for the private ſanctification of the Sabbaoth day, ſhall the better appeare, if we conſider in generall, how ſinging of Pſalmes is both commaunded, and commended in the Scripture.
1 It is commanded by the ſpirit of God.
1 In the a old Teſtament. Pſal. 95.1. and Pſal. 92. which was appointed for the Sabbaoth onelyonly. See the title.
2 In the b new Teſtament.
Which Scriptures have in them to be conſidered, matter,
1 Of ſubſtance, and that is double.
1 The matter ſubiect of our ſinging, viz. holy Pſalmes, godly Hymnes, and ſpirituall ſongs.
2 The cheefe end of our ſinging, which muſt be to admoniſh, and to be c admoniſhed. And a ſccōd end muſt be, to ſtirre vp our dulled ſpirits, more cheerefully to praiſe God.
2 Of circumſtance, and that chiefely is twofold, of
The time when.
The maner how.
1 Of the time when to ſing Pſalmes, &c. and that is, generally at all times of proſperity and d reioycing: but yet not onelyonly then, for we reade alſo of ſongs of e mourning; ſpecially vppon the Sabbaoth day, (as appeareth by Pſal. 92. the title of it) a day of greateſt ioy, and then we muſt ſing for ioy indeede of the Lord Ieſus.
1 Publikely at the Temple; becauſe we have then, all the means whereby this ioy is conveyed vntounto vsus.
2 Privately at home, thereby to revive and renew our ioy & thankfulneſſe.
2 Of the maner how, which muſt be,
1 In our hearts, vnfainedly.
2 With a grace, modeſtly and comely.
3 VntoUnto the Lord, reverently, and religiouſly.
So much for the Commandement for ſinging. Now, as it is commanded, ſo alſo is it commended vntounto vsus, and that two waies.
1 By the teſtimonie of the Pſalmiſt.
2 By holy examples.
The teſtimony which the Pſalmiſt giveth, of ſinging praiſes vntounto God, is in Pſal. 147.1. where hee ſaith, that it is good, pleaſant, and comely.
It is good;
1 In regard of the Author; for it is a thing appointed by the Lord: who being all goodneſſe it ſelfe, cannot ordaine any thing, but that which is good.
2 In regard of the end, which is double.
1 To make vsus more cheerefull and lively in the ſervice and worſhip of God.
2 To comfort & edifie our ſoules in the promiſes and mercies of God.
It is pleaſant, becauſe,
1 Heere is pleaſure without paine: not ſo in carnall ſongs.
2 The pleaſure of this abideth for ever: not the pleaſure of fleſhly ſongs.
It is comely, both in regard of that which is ſung, which are the praiſes of God, which are full of heavenly maieſtie and grace, as alſo in regard of that excellent beauty and grace, which God hath graced his owne gift and ordinance withall, the muſicke, (I meane) of voyces. Which things, though they be comely and full of grace in themſelves, yet doe they not become the wicked, more than a gold ring becommeth a ſwines ſnowt, or a parable the mouth of a foole. Prov. and that bicauſe,
1 They hate to be reformed. Pſal. 50.17.
2 Their howling doth but profane and pollute ſacred ſongs.
But it becommeth well the f righteous, who when they ſing the praiſes of God, muſt looke to two things eſpecially, whereby this holy ordinance of ſinging Pſalmes, may the more become them.
1 That their hearts be prepared to ſing feelingly, with a holy affection, and good vnderſtanding.
2 That it be done in comely manner, with a grace: and two things there be to grace it with all. Firſt, Reverence. Secondly, Order: both which are requiſite in regard of,
1 The matter ſung, which is holy, ſpirituall, and the word of God.
2 Him to whom we ſing, and that is to the g Lord.
So much for the teſtimonie, which the Pſalmiſt hath given of ſinging Pſalmes: it is further commended vntounto vsus by examples,
1 Of our h Saviour Chriſt himſelfe.
2 Of the i Apoſtles, and other of the godly.
By which examples, we may further obſerve, that Gods children have ſometimes a time,
Of reioycing onelyonly, and then ſinging is fitteſt to expreſſe our k joy. Iames 5.13.
Of mourning onelyonly, and then prayer is more neceſſary.
Of ſinging and praying together, and that is, when God doth temper the afflictions of his children, with the ioy of the holy Ghoſt: as he did vntounto Paul and Silas, Asts 16.25. who ſung in priſon after their whipping, where they had cauſe both to ſing, and to pray: to ſing, becauſe their cauſe was good, and God was with them: to pray, becauſe their enemies malice was great, and their preſent ſtate was very hard.
THE PROOFES.
a Pſal. 95.1. Come, let vsus reioyce vntounto the Lord, let vsus ſing aloud vntounto the rocke of our ſalvation.
b Col. 3.16. Teach and admoniſh your owne ſelves in Pſalmes and Hymnes, and ſpirituall &c. Iam. 5.13. Is any man merry, let him ſing.
c Col. 3.16. Teaching and admoniſhing your ſelves in Pſalmes, &c. as before. d Iam. 5.13. Is any man merry, let him ſing.
e 2. Chron. 35.25. And all ſinging men, and ſinging women, mourned for Ioſiah, in their lamentations, &c.
f Pſal. 33.1. Reioyce in the Lord, O yee righteous, for it becommeth well the vpright men to be thankefull.
g Exod. 15.1. Then ſang Moſes and all Iſrael this ſong vntounto the Lord. Alſo, Col. 3.16. Singing with a grace vntounto the Lord.
h Math. 26.30. And when they had ſung a Pſalme, they went out to the Mount of Olives.
i Acts 16.25. Now at mid-night, Paul and Silas prayed, and ſung a Pſalme vntounto God, &c.
k Iam. 5.13. Is any man merry, let him ſing.
What perſons muſt ſanctifie the Sabbaoth day.
CHAP. XIIII.
BY whom the Lords day muſt be ſanctified, may appeare by theſe words: Thou, and thy ſonne, and thy daughter, thy man ſervant, &c. Where we have two things to conſider.
1 What doctrines do ariſe from theſe words.
2 What Obiections are commonly made againſt the ſaid doctrines. See chap. 15.
The doctrines ariſing from the former wordes of the Commaundement, are two.
1 That all ſuperiors muſt ſanctifie the Sabbaoth themſelves, and be as carefull, that all their inferiours, which are vnderunder their authoritie, may doe the ſame.
2 That Maſters of families, and their whole families, (or ſo many as ſhall come at all) muſt goe together, to the publike ſanctifying of the Sabbaoth day.
Of the firſt.
That all ſuperiors may with their inferiors, ſanctifie the Lords Sabbaoth, they have,
1 Meanes to effect the ſame.
2 Reaſons to move them to execute the ſaid meanes.
The meanes whereby they may effect it, are two.
1 Enacting of orders and lawes for it.
1 Publike in the Church and Common-wealth.
2 Private, in mens houſes.
2 The diligent execution of the ſame lawes, whereby all that are vnderunder government, may be compelled to ſanctifie the Lords day.
The reaſons whereby they may be moved, are drawne two waies.
1 From the law of equitie and common reaſon. For as God hath made them our ſervants, ſo we muſt indevour therefore to make them his. And as they have ſixe daies ſerved vsus; ſo wee on the ſeventh day, ſhould cauſe them to ſerve the Lord, or elſe we doe for our ſervants no more than,
1 Infidells and heathen people, do for theirs.
2 We doe for our beaſts, to whom we give foder, reſt, &c.
2 From the examples of Gods ſervants, who alwaies had this care over their families.
And according to this Commandement, did Ioſhua promiſe, that a God ſhould be ſerved.
1 By himſelfe.
2 By his familie; becauſe hee knew,
1 How many good meanes he had to effect it by: as,
1 Godly exhortations.
2 Loving admonitions.
3 Severe chaſtiſements.
4 Authoritie to expell them his houſe, if they would not obey him.
2 Howe the Lord would bleſſe the ſaid means, which he purpoſed to put in practiſe for Gods glory.
And according to this rule alſo walked b David, Cornelius, and Abraham.
But ſo doe not many now, in the light of the Goſpel: for,
1 Many have no care at all, to ſanctifie the Lords day themſelves, (though they be content for their eaſe ſake to reſt:) and therefore cannot with any conſcience, require it of their families.
2 Others, though they have ſome care of it themſelves, yet they thinke, that the vrging of it to their families, is a thing not belonging to them.
3 In great mens houſes, it is much neglected: for there we ſhall ſee;
1 Many idle Servingmen, having little to doe on the ſixe daies, are never looked vntounto for the ſeventh day.
2 Others of office and great attendance: as Cookes, &c. ſeldome, or never, or by halfes, come to ſanctifie the Lords Sabbaoth, with the Congregation.
So much for the firſt doctrine. The next doctrine followeth, and that is; that all which doe come, muſt come together, to the publike ſanctifying of the Sabbaoth day, which readineſſe to ſerve God, is further confirmed two waies.
1 By Scripture.
2 By common reaſon.
By the Scripture it is confirmed, where we ſhall ſee that it hath beene,
1 Practiſed by c Gods people.
2 Propheſied to be in Gods people, in the time of the d Goſpel.
By common reaſon it is alſo maintained: for,
1 There is but one law made for the maſter and his family: therefore, if he thinke it time for himſelfe to come to Church, when the divine ſervice ſhal beginne, then is it time alſo for all his family to come with him, that ſhal come at all.
2 When men goe to faires, (and feaſts eſpecially,) they will be carefull to goe with their neighbours and wives together: much more ought they to goe together to the e Lords markets, & to the f Lords feaſts.
But great is the ſſackeneſſe of our age in this reſpect, one comming ſo long after another, which would be reformed, if men would conſider but,
1 The cauſe of this ſlackneſſe, which is want of,
1 Zeale to Gods glory.
2 Love to the ſalvation of their brethren.
2 The curſed effects of it in families, which are much,
Rebellion and vnfaithfulneſſe in wives.
Stubbornneſſe and diſobedience in ſervants and children.
Wickedneſſe and diſorder in all, to the ſhame of them all.
The reaſon is this: It is a iuſt thing with God, to pay men with the ſame meaſure, that they have meaſured to his Maieſtie. Seeing then, that they will not give vntounto God his due, they ſhall want of their owne due: and thoſe which are rebellious and negligent in the ſervice of God, ſhall finde the like ſervice at the hands of their inferiors.
1. Sam. 2.30. Thoſe that honour me, I will honour (ſaith the Lord) and they that despiſe me, ſhall be deſpiſed.
THE PROOFES.
a Ioſhu. 24.15. And if it ſeeme evill to you to ſerve the Lord, chooſe you this day whom ye will ſerve, whether the gods which your fathers ſerved, that were beyond the floud, or the gods of the Amorites, among whom ye dwell: but I, and mine houſe, will ſerve the Lord.
b Pſal. 101.6. Mine eyes ſhall be vntounto the faithfull of the Land, that they may dwell with me: he that walketh in the perfect way, he ſhall ſerve me. 7. There ſhall no deceitfull perſon dwell within mine houſe: hee that telleth lies, ſhall not remaine in my ſight.
Acts 10.2. Cornelius, a devout man, fearing God, with all his houſhold. So Abraham, Gene. 18.19. I know that he will command his ſonnes, and his houſhold after him, that they keepe the way of the Lord.
c Pſal. 42.4. I powred out my very heart, becauſe I had gone with the multitude, and led them into the houſe of God, &c. Pſalm. 122.1. Come, let vsus goe into the houſe of the Lord.
d Eſa. 2.2. It ſhall be in the laſt daies, that the Mountaine of the houſe of the Lord, ſhall be prepared in the top of the mountaines, and all Nations ſhall flow vntounto it.
e Eſa. 55.1. Ho, every one that thirſteth, come ye to the waters, and yee that have no ſilver, come, buy, and eate: I ſay; buy wine and milke without ſilver, &c.
f Math. 22.4. Againe, he ſent forth other ſervants ſaying; Tell them which are bidden; Behold, I have prepared my dinner, mine oxen, and my fatlings are killed, and all things are readie, come vntounto the marriage.
Obiections against the doctrine of the former chapter anſwered.
CHAP. XV.
THoſe Obiections are made commonly by irreligious perſons, and yet in outward ſhew, willing to have the Sabbaoth ſanctified by all: but for the not practiſing of the former doctrine, they alleadge two things.
1 An impoſsibilitie, or great difficultie of the matter at the leaſt.
2 A ſequell of great inconvenience.
They which pleade the former, are of two ſorts.
1 Great perſons, for place and calling; whoſe Obiection, with the Anſwer, followeth in this manner.
Obiection. In a great familie, many muſt needs be abſent, by reaſon of great proviſion, and much buſineſſe, &c.
Anſwer.
1 It is true, at ſometime, and vponupon ſome occaſion, but ordinarily, and continually, they may not: for the Lord hath not laied any ſuch calling vponupon any man, that ſhould keepe him in a continuall breach of the Sabbaoth day.
2 Where there is great care to pleaſe and ſerve God by prayer, the Lord will give ſuch wiſedome, that they ſhall redeeme, if not the whole, yet a great part of the day, which elſe would be miſ-ſpent: as namely,
1 By letting paſſe many needleſſe things.
2 By preparing much before hand.
3 By riſing the earlier in the morning.
4 By taking interchangeable help of other ſervants.
5 By contenting themſelves with ſo much the leſſe, though not in quantitie; becauſe many muſt be relieved, yet in quality with leſſe curious dreſsing, which cheefely taketh vp the time.
The ſecond ſort of men which plead impoſsibilitie and difficultie, are inferiour houſholders, and they obiect in this manner.
Obiection. Wee would have it as you ſay it ſhould be (Sir,) but we cannot bring it to paſſe, becauſe our wives are froward, ſo that wee cannot rule them, and our children and ſervants are ſtubburne and obſtinate.
Anſwer. 1. Such a mans caſe is to be pittied, as one that is rather to be governed, than to governe; and they might doe well to ſet vp one of them in their a ſtead, ſeeing they (having ſo great authoritie,) doe ſuffer themſelves to be ſo abuſed, and over-ruled in the beſt things.
2 That this abuſe might be reformed, the man is wiſely to exerciſe his authoritie, and not to let his wife and ſervants come after him, at their pleaſure, but to ſay vntounto them; Come, let vsus goe together, and not leave, till it be performed.
So much for thoſe that alleage difficulty. Now there be others, which pleade a ſequele of great inconvenience that would follow: and they obiect as followeth.
Obiection. To deale thus ſtraitly with ſervants, is the next way to be rid of all our ſervants: And how then ſhall our worke be done?
Anſwer. 1. It is a great impietie, to thinke, that the Lord would require that of vsus, which will drive vsus to ſuch inconveniences, and not to be perſwaded rather of the b contrary. See 1. Tim. 4.8. Math. 6.33.
2 The divers natures of ſervants, being conſidered, this obiection will be of no force: for all ſervants are eyther wicked, or religious, or falling away, or indifferent.
If they be Wicked, and will not ſerve God, their roome is better than their company: for they will never doe vsus faithfull ſervice, which are ſo vnwilling to ſerve God.
If they be religious, this is the way to keepe them.
If indifferent, this is the way to win them.
If falling away, this is the way to recover them.
3 We ſhall no more be left ſervantleſſe than our godly fore-fathers, who vowed to ſerve God with their families, & yet had ſervants inow; as Ioſhua, David, Abraham, Cornelius, &c.
Reply. Thoſe times were better than theſe, and good ſervants were then more plentifull than now they are.
Anſwer. 1. Our forefathers vſed moe good meanes to make their ſervants Gods ſervants, whereby Gods bleſsing was more vponupon them.
2 The Lord is no reſpecter of perſons, times, or places: therefore let vsus vſe ſuch meanes as they did, and we ſhall have as good ſervants as they had.
THE PROOFES.
a 1. Cor. 6.4. Set vp them that are leaſt eſteemed in the Church: I ſpeake it to your ſhame.
b 1. Tim. 4.8. Godlineſſe is profitable for all things, and hath the promiſes of this life preſent, and of that which is to come. Mat 6 33. Firſt ſeeke the Kingdome of God, and his righteouſneſſe, and all theſe things ſhall be caſt vntounto you.
FINIS.
End of the text · William Burton, An Abstract of the Doctrine of the Sabbath (1606)