An Abstract of the Doctrine of the Sabbath, Part 1
❧ Of the manner and matter of the fourth Commaundement in generall.
CHAP. I.
THe fourth Commandement laieth forth the doctrine of the Sabbaoth, and is dulie to be conſidered of everie one: Firſt, for the manner of commanding: Secondly, for the matter commaunded.
For the manner of commanding, this Commandement differeth from the other Commandements three waies; and yet every way it is moſt forcible to perſwade and moove the conſcience. For,
1 The Lord ſaith heere: Remember, &c. that is, thinke of it before hand: to ſhew, that except it be thought vponupon before it come, for the ordering of our buſineſſe accordingly, we cannot keepe it as it ſhould be kept.
2 Thoſe things which in the other Commandements are vnderſtood, are expreſſed in this. For firſt, in this Commaundement, both the good is expreſly commanded, and the evill expreſly forbidden: in the other Commandement it is not ſo. Secondly, heere we are expreſly charged with our ſelves, and thoſe that belong vntounto vsus: in the reſt it is not ſo.
3 Heere be more reaſons vſed, than in al the reſt: & they be in number 3.
1 The firſt is drawne from the equitie of the thing commaunded: for ſeeing as God giveth vsus ſixe daies for our own buſineſſe, reaſon requireth, that we ſhould keepe the ſeventh day for his Maieſties vſe.
2 The ſecond is drawne from Gods example: that we may be like our Creator, in that point of reſting the ſeventh day.
3 The third reaſon is taken from the end of that bleſsing which the Lord beſtowed vponupon that day: for he bleſſed this day with a ſpetiall bleſsing, to this end onelyonly, (viz. to his ſervice,) and to no other.
From this multiplicitie of reaſons heere vſed, we may gather foure things.
1 The greatneſſe of Gods goodneſſe, who perſwadeth vsus by reaſons, when he might compell vsus by his onelyonly and abſolute authority.
2 The excellency of that dutie which is heere ſo many waies enforced.
3 The neceſsitie of it.
4 How rebellious our nature is, (eſpecially againſt this Commandement) that muſt be drawn to the liking of it by ſo many reaſons.
So much for the manner of Commanding. Now of the matter that is Commanded: and that is double.
1 That a day of reſt muſt be kept.
2 That this reſt muſt be ſanctified.
Concerning the day of reſt, foure points are to be conſidered.
1 That a Sabbaoth day, or day of reſt, muſt of neceſsitie be continued in the Church of God, vntounto the end of the world. See chap. 2.
2 That this reſt muſt be vppon one certaine day: and what day that muſt be. See chap. 3.
3 What manner of reſt it is that muſt be kept. See chap. 4. And what workes may be done that day, See chap. 5.
4 To whom the obſervation of this reſt is enioyned. See chap. 6. With obiects aunſwered. chap. 7.
Concerning the ſanctifying of this reſt, foure points are to be conſidered of.
1 What is meant by ſanctifying the Sabbaoth day. See chap. 8.
2 By what meanes the Sabbaoth day muſt be ſanctified, which muſt be by performing of duties.
1 Publike, and they be of two ſorts.
1 Of Piety. See cha. 9.
2 Of Pitty. See cha. 10.
2 Private, and thoſe are alſo two fold.
1 More private, & ſuch as are to be done by every man alone. See chap. 11.
2 Leſſe private, or ſuch as are to be performed with others. See cha. 12. and 13.
3 By whom thoſe meanes muſt be put in practiſe, whereby the Sabbaoth is to be ſanctified See chap. 14.
4 What obiections commonly are made againſt the ſanctification of the Sabbaoth, or any part of the doctrine thereof. See chap. 15.
Of the Continuance of a Sabbaoth.
CHAP. II.
THe Continuance of a Sabbaoth muſt be graunted, and not bee doubted of, or elſe in vaine doe we exhort to the keeping holy of a Sabbaoth. Now the Continuance of a Sabbaoth, or day of Reſt, may be prooved two waies.
1 By the antiquity of the Sabbaoth.
2 By the ends, for which it was firſt ordained.
The antiquity of the Sabbaoth day, is very great: for,
1 So ſoone as there was a ſeventh day created, ſo ſoone was it made a Sabbaoth day, and ſanctified to a holy vſes.
2 From the firſt inſtitution of it, it was kept among the Hebrewes by tradition, vntill the b Law was given.
3 From the law, vntill Chriſts time, it was kept by the Iews, according to the fourth Commaundement of the morall law.
4 Our Saviour Chriſt, at his comming, by his practiſe, did eſtabliſh it, c and his Apoſtles after d him.
5 The chriſtian Churches ever ſince the Apoſtles time, have kept a Sabbaoth day, according to the practiſe and writings of the Apoſtles.
So much of the antiquitie of the Sabbaoth day. Now of the ends for which a Sabbaoth, or day of Reſt was firſt ordained: and thoſe were two.
1 The firſt was, a more principall end, and that was to further both Adam at the firſt, and Adams poſteritie for ever, in the true worſhip of God. Now, ſo long as the worſhippe of God muſt continue in the Church; ſo long muſt the Sabbaoth continue, which was made a ſubordinate meanes and helpe vntounto the ſame.
But the worſhippe of God, muſt continue for ever in the world. Therefore alſo, while the world ſtandeth, a Sabbaoth day muſt be continued.
2 The ſecond end of a Sabbaoth, was leſſe principall, and that was to helpe Nature, and to maintaine bodily ſtrength: Exod. 23.12. And in regard of theſe two ends, it is ſtill moſt neceſſary, which may appeare by reaſons.
1 Generall, and thoſe may bee drawne;
1 From the greater to the leſſe: For if Adam in his beſt eſtate, had neede of a Sabbaoth day, wherein he might ſerve God, by meditating vppon his works, by praying vntounto him for the continuance of his grace, and by praiſing his name for benefites received, &c. and all becauſe hee might fall; then much more neede have we of a Sabboth day, being ſo grievouſly fallen, that ſo we may recover our ſelves againe.
2 From the effectes of ſinne. For after ſinne had entred, the firſt ſtrength decayed: then came in corruption and weakneſſe, paine and wearineſſe, and all fore-runners of death, with death it ſelf: in regard whereof, we all crave helpe of eaſe and reſt, without which we cannot long endure. And therefore, looke how much we are weakned & broken, more then our fore-fathers were, and Adam in Paradice, ſo much more need have we of a Sabboth, (that is, a reſt) then they had.
2 Speciall, and theſe in regard:
1 Of the wicked, who vponupon the ſix daies, never reade the ſcriptures, nor hear them, nor pray, nor meditate, nor conferre of religion; but by this mercifull ordinance of a Sabbaoth, they are driven to doe that which they would not otherwiſe doe: by which meanes, eyther ſome good may be wrought in them, if they belong vntounto God, or elſe they ſhall be left without excuſe in the day of the Lord.
2 In regard of the godly themſelves, who oftentimes alſo neglect the exerciſes of Gods worſhip in the weeke daies; but are driven by this meanes of a Sabbaoth, to ſupply their former wants, to their greater good.
THE PROOFES.
a Gen. 2.3. So God bleſſed the ſeventh day and ſanctified it: becauſe that in it, he had reſted from all his worke, which God had created and made.
b Exod. 16.23. And he anſwered and ſaid, this is that which the Lord hath ſaid: To morrow is the holy reſt of the Sabbaoth vntounto the Lord, bake that to day which ye will bake, &c.
c Luke 4.16. And hee came to Nazareth, where he had beene brought vp, and as his cuſtome was, went into the Synagogue on the Sabbaoth day, and ſtoode vp to reade.
d Acts 13.14. But when they departed from Perga, they came to Antiochia, a Citie of Piſidia, and went into the Synagogue on the Sabbaoth day, and ſate downe. ver. 15. And after the lecture of the Law and Prophets, the Rulers of the Synagogue ſent vntounto them, ſaying; Yee men and brethren, if yee have any word of exhortation for the people, ſay on. Then Paul ſtoode vp, &c. verſe 42. And when they were come out of the Synagogue of the Iewes, the Gentiles beſought that they would preach theſe words to them the next Sabbaoth day. verſe 44. And the next Sabbaoth day came almoſt the whole Citie together, to heare the word of God.
Chap. 17.2. And Paul, as his manner was, went in vntounto them, and three Sabbaoth daies disputed with them by the Scriptures.
e Sixe daies thou ſhalt dee thy worke, and in the ſeventh day thou ſhalt reſt, that thy Oxe, and thy Aſſe may reſt, and the ſonne of thy maide, and the ſtranger may be refreſhed.
Deut. 5.14. But the ſeventh day is the Sabbaoth of the Lord thy God, thou ſhalt not doe any worke therein, nor thy ſonne, nor thy daughter nor thy man ſervant, nor thy maide, nor thy one, nor thy uſſe, neither any of thy cattell, nor the ſtranger that is within thy gates, that thy man ſervant, and thy maide, may reſt as well as thou.
Marke 2.27. And he ſaid to them, the Sabbaoth was made for man, and not man for the Sabbaoth.
Of the day that the Sabbaoth muſt be kept vponupon.
CHAP. III.
AS there muſt be a Sabbaoth, or day of reſt continued in the Church of God, while the world continueth: ſo this Sabbaoth muſt be vponupon one certaine day of the weeke, and that is the ſeventh day, for ſo God hath appointed: firſt, at the creation: a ſecondly, at the giving of the Law in Mount Sinai. b
But not that ſeventh day, which was from the firſt creation of the world: for that was once changed vntounto the firſt day of the weeke, the day after the Iews Sabbaoth, which we now keepe for the Sabbaoth day: Acts 20.7. concerning which change, three things are diligently to be conſidered.
1 That it was made by the Apoſtles, & could be made by none, ſo fitly as by them, and that for two cauſes.
1 Becauſe they had the beſt gifts; for they had the ſpirit of truth to leade them into all truth. c And therefore could ſee further into things, thē the reſt of the church.
2 Becauſe, by reaſon of their great & Apoſtolicall authority, they could prevaile more then thers.
2 That the Apoſtles made this change of the day, vponupon good reaſons made knowne to the Church, and thoſe were cheefely two.
1 In memorie of the ſecond creation of the world by Chriſt, becauſe on that day, the Lord Ieſus did moſt gloriouſly riſe againe, and ſo conquered death, ſinne, and hell, and finiſhed the worke of mans Redemption; which was a ſecond creation.
2 Then the Lord Ieſus having as it were made the world new againe, hee did,
1 Ceaſe ſuffering, as God at the end of the firſt creation, ceaſed working.
2 Begin his glorious reſt, and ſo continueth in reſt and glorie for ever. In which reſpects,
1 The time of the Goſpel is called, the world that was to come. d The heavens and the earth, are called New: e and all things, men & all, are called new f creatures.
2 This new Sabbaoth alſo, is called by a new name, viz. the Lords day: g of the Lord Ieſus: concerning which name, two things are to be noted.
1 That it muſt be retained with the day; becauſe part of the honour and eſtimation of the day conſiſteth in giving it his right name.
2 That it dooth no whit abate the glory of the firſt creation, nor of the firſt Sabbaoth; but being added vntounto it, as a further honour, doth increaſe the dignitie of it, even as Iacob was more renowned of God, when he was alſo called Iſrael.
3 That this firſt day of the Iewes weeke, which we now keepe for the Sabbaoth, is that Sabbaoth day which was ordained by the Apoſtles, through the direction of Gods ſpirite: and therefore muſt remaine for ever, and never more be changed. For,
1 Vppon this day, the Primitive churches, with the conſent of the Apoſtles, vſed to aſſemble, and to exerciſe all the parts of Gods worſhippe, which were proper to the Sabbaoth day. h
2 The Apoſtle Saint Paul, willeth that to be done vponupon this day which is moſt fit for the Sabbaoth day: and that is, collecting for the poore, i as more at large is ſhewed in chapter 10.
3 This day hath beene kept of all Churches ever ſince the Apoſtles time; and in all the new Teſtament, is nothing found to controle the ſame: neither was it ever reſiſted by the Apoſtles, but hath beene by their writings approved, and by their practiſe confirmed vntounto vsus.
THE PROOFES.
a Gen 2.3. So God bleſſed the ſeventh day, and ſanctified it, &c.
b Exod. 20.8. Remember the Sabbaoth day to keepe it holy, &c. verſe 10. But the ſeventh day is the Sabbaoth of the Lord thy God.
c Iohn 16.13. Howbeit, when hee is come, which is the ſpirit of truth, he will leade you into all truth.
d Heb. 2.5. For he hath not put in ſubiection vntounto the Angells, the world to come, whereof we ſpeake. e Eſa. 65.17. For loe, I will create new heavens, and a new earth, and the former ſhall not be remembred, nor come into minde. verſe 18. But be you glad and reioyce for ever, in the things that I ſhall create: for behold, I will create Ieruſalem as a reioycing, and her people as a ioy. f … Cor. 5.17. Therefore, if any man be in Chriſt, let him be a new creature: old things are paſſed away; behold, all things are become new.
g Apoc. 1.10. And I was in the ſpirit on the Lords day.
h Acts 20.7. And the firſt day of the weeke, the Diſciples being come together, to breake bread, Paul preached vntounto them.
i 1. Corin. 16.2. EueryEvery firſt day of the weeke, let every one of you put aſide by himſelfe, and lay vp as God hath prospered him, that then there be no gatherings when I come.
What manner of rest must be kept.
CHAP. IIII.
IT is not enough to keepe a reſt, but we muſt keepe a moſt preciſe and exact reſt, and that may appeare vntounto vsus two waies.
1 By the manifold Commaundements, even for the keeping of the Sabbaoth.
2 By the vrging and repeating of the word [Reſt] in ſo many words, ſo often, and ſo a particularly.
All the Commandements, given for the keeping of the Sabbaoth, are two fold,
Generall, whereof ſome be without b penalties expreſſed: and ſome be with c penalties annexed.
Speciall, wherein the Lord forbiddeth his people to worke on ſuch things, and at ſuch times, as might carry the greateſt ſhew of being exempted: as namely.
1 Gathering of Manna, d when they were fed but from hand to mouth, (as they ſay.)
2 Making of the Tabernacle, e thogh it were the place wherein the Lord ſhould be ſerved.
3 Working in harveſt time; f yea, though it commeth but once a yeare, and for mans life is moſt neceſſary.
4 Keeping of faires and markets, g carrying of things to be ſold, and ſelling of victualls there, though then indeed much might be gained.
As it appeareth by the manifolde Commandements, both generall, and ſpeciall for the Sabbaoth, what manner of reſt it is that muſt be kept; ſo alſo is it made evident, by the vrging and repeating of the word ſo often, in ſo manie words, and ſo particularly, as we have ſeene before, in Exod. 16.23. &c. which reſt thus vrged, is two fold.
1 Outward, and of the whole body, and that is two fold.
1 From doing any of the foreſaid things, forbidden by ſpeciall commaund: or other workes whatſoever we vſe, or may doe lawfully on the ſixe daies: and they be of two ſorts.
1 Works of our Vocation. And therefore, it is not lawfull on the Sabbaoth day, for Carriers to travell with their carriages, h for Schoolemaiſters to teach or ſtudie humanitie, for Phyſitians to reade bookes of ſurgery or phyſicke, for Lawyers to ſtudie the caſe, peruſe evidences, &c. nor for Iudges and Iuſtices, to ride their circuites, or ſit in iudgement; becauſe all theſe are the ordinarie duties of their vocation, which belong to the ſixe daies, except in caſes excepted in the next chapter.
2 Works of our Recreation; yea, though they be honeſt, and at other times lawfull. For
1 If the duties of our vocation, without which a Common-wealth cannot ſtand, muſt ceaſe when we ſhould attend vppon the Lordes worke, much more muſt our pleaſures ceaſe, without which, men may continue, though not well.
2 As the works of our recreation are leſſe needefull than thoſe of our vocation: ſo they doe more hinder vsus from the ſanctifying of the Sabbaoth, by reaſon of the exceſsive delight, which our corrupt nature doth take in them.
2 From ſpeaking and hearing of worldly buſineſſe, and that for two cauſes.
1 Becauſe much talking and hearing of worldly buſineſſe, doe as much hinder the ſanctifying of the Sabboth, as much working doe for,
1 We may worke alone, we cannot talke but with others: and ſo wee hinder both our ſelves, and others too.
2 Our mindes cannot be ſet wholly vponupon the worſhip and ſervice of God, as they ſhould, and at the ſame time be talking, and hearing of i worldly matters.
2 Becauſe this Commandement muſt be no more reſtrained then the other. And therefore, vaine wordes, and worldly ſpeeches, are heer alſo forbidden, k as well as profane ſpeeches in the firſt, as naming of falſe gods in the ſecond, as vaine othes in the third, as contemptuous ſpeeches in the fift, as railing wordes in the ſixt, as filthy words in the ſeventh, as covetous ſpeeches in the eight, & ſlandrous words in the ninth.
2 Inward, and of the minde: viz. from ſtudying, and th… …th day, worldly matters; and great … there is ſo to beleeve. For,
1 The whole law was given to the whole man.
2 The creation, redemption, and preſervation, to the glorification both of body and ſoule, do bind vsus to obey God, both in bodie and minde.
3 The law cannot elſe be perfect and abſolute, like the Law-giver, who as he is a ſpirit, ſo hee will be ſerved in ſpirit and mind.
4 Except our mindes be emptied of all worldly affaires, there can be no roome for heavenly meditations to dwell in.
5 The very end why we diſpatch our hands of our buſineſſe, is, that our mindes might not be diſturbed with them.
THE PROOFES.
a Exod. 16.23. To morrow is the reſt of the holy Sabboth vntounto the Lord: and chapter … daies ſhall men worke, but the … day is the Sabbaoth of the holy rest vntounto the Lord: whoſoever doth any worke in the Sabbaoth day, ſhall die the death: and 35.2. as before.
b Exod. 20.10. But the ſeventh day is the Sabbaoth of the Lord thy God, in it thou ſhalt doe no manner of worke, &c.
c Exod. 31.14. Hee that defileth it, (meaning the Sabbaoth) ſhall die the death. Therefore, whoſoever worketh therein, the ſame perſon ſhall be even cut off from among his people. Ier. 17.27. But if yee will not heare me to ſanctifie the Sabbaoth day, and not to beare a burden, nor to goe through the gates of Ieruſalem on the Sabbaoth day, then will I kindle a fire in the gates thereof, and it ſhall devoure the pallaces of Ieruſalem, and ſhall not be quenched.
d Exod. 16.26. Six daies ſhall ye gather it, but in the ſeventh day, is the Sabbaoth, in it there ſhall be none. 27. Notwithſtanding there went out ſome on the ſeventh day to gather, but they found none. 28. And the Lord ſaid vntounto Moſes; How long refuſe yee to keepe my Commandements and my lawes? 29. Behold how the Lord hath given you the Sabbaoth: therefore hee giveth you the ſixth day, bread for two daies: tarry therefore everie man in his place, let no man goe out of his place the ſeventh day. 30. So the people reſted the ſeventh day.
c Exod. 31.12. Afterward the Lord ſpake vntounto Moſes ſaying; 13. Speake thou alſo vntounto the children of Iſrael, ſaying; Notwithſtanding, keepe yee my Sabbaoths, for it is a ſigne betweene me and you, &c.
f Exo. 34.21. Six daies thou ſhalt worke, and in the ſeventh day, thou ſhalt rest, both in earing time, and in the harvest thou ſhalt rest.
g Nehe. 13.15. In thoſe daies ſaw I in Iudah, thoſe that trode wine preſſes on the Sabbaoth day, and which brought in ſheaves, and laded Aſſes alſo with wine, grapes, and figges, and all burthens, and brought them into Ieruſalem on the Sabbaoth day; and I proteſted to them in the day that they ſold victualls. 16. There dwelt men of Tyrus alſo therein, which brought fiſh and all wares, and ſold on the Sabbaoth day, vntounto the children of Iudah, even in Ieruſalem. 19. And when the gates of Ieruſalem beganne to be darke before the Sabbaoth, I commanded to ſhut the gates, and charged that they ſhould not be opened vntill after the Sabbaoth, &c.
h Ier. 17.21. Thus ſaith the Lord; Take heede to your ſoules, and beare no burden in the Sabbaoth day, nor bring it in by the gates of Ieruſalem. 22. Neither carry forth burdens out of your houſes on the Sabbaoth day.
i Math. 6.24. No man can ſerve two maſters.
k Eſa. 58.13. If thou turne away thy foote from the Sabbaoth, from doing thy will on my holy day, and call the Sabbaoth a delight, to conſecrate it as glorious to the Lord, and ſhall honour him, not doing thy own waies, nor ſeeking thine owne will, nor ſpeaking a vaine word: then ſhalt thou delight in the Lord, &c.
What works may be done vponupon the Sabbaoth day.
CHAP. V.
FRom that ſtrait and ſevere Law of reſting, (handled in the former chapter) are exempted all workes of neceſsitie, as lawfully to be done vppon the Sabbaoth day: which by the doctrine and practiſe of our Saviour Chriſt, in Math 12.1. to 13. appeare to be of two ſorts.
1 Works of religion or holineſſe.
2 Works of compaſsion or charitie, which cannot be deferred vntounto another day, nor could be provided for, nor prevented before.
All religious works of neceſsitie, are of two ſorts.
1 All bodily labour, that directly concerneth the worſhip of of God. So in the time of the Law, did the Prieſts labour when they did ſlay the beaſts, prepare the ſacrifices, and offer them on the altar. And ſo, in time of the Goſpel, may, and ought Chriſtians to travell, thogh farre, and faintly, to the places of Gods worſhip: and ſo alſo ought the Preacher then to labour in preaching the word, &c. yea, thogh it be in the ſweate of his browes, and to the wearying of his bodie, as many doe. For though to travell and to ſpeake, as in manner aforeſaid, be each of them a labourſome worke to the body, yet is that labour lawfull: becauſe,
1 It is warranted by the example of our Saviour Chriſt, & his diſciples, who went from town to towne, to preach, vntill they were both a hungry and faintie. As alſo by the example of the Shunamite, who travelled from home vponupon the Sabbaoth, to the place of the Prophets: b becauſe ſhee had no teaching at home.
2 The holy worke, about which this labour is imployed, dooth ſanctifie the labour and make it holy, even as the Temple did ſanctifie the gold that was laid vponupon the Temple; and as the Altar did ſanctifie the gift of the Altar. Math. 23.17, 19.
2 All other bodily labour, whereby the people of God are both called together, to the ſervice of God (as in the time of the law, they were by ſounding of trumpets. Numb. 10.2, 3. And in time of the Goſpel, by ringing of bells:) as alſo comfortably refreſhed and fitted for the ſervice of God; as receiving of neceſſary and convenient foode to ſtrengthen nature: c as alſo to ſleepe a little after dinner, (though it be no bodily labour, but eaſe:) I doubt not is lawfull for the preventing of ſleepe and drowſineſſe at the holy Aſſembly. And if any will ſay, that by the ſame reaſon ſome recreation may be allowed to ſome perſons on the Sabbaoth day, for dulneſſe & infirmitie ſake, I will not contend greatly with them, ſo it be privately, ſparingly, and moderately taken, and that by weake & ſickely perſons, vſed only to make them more fit for the ſervice of God: which end, howſoever it be commonly pretended in the world, by men of vanitie and pleaſure, yet doubtleſſe is it the thing that is leaſt regarded amongſt them, they being ſuch as commonly addict themſelves to all ſports and paſtimes, both openly and ſecretly, as hunting, hawking, bowling, ſhooting, carding, dicing, tables, &c. and therefore this allowance, whatſoever it be, doth no way make for them, but againſt them.
So much concerning works of religion or holineſſe, which of neceſsitie muſt be done vponupon the Sabbaoth day. Now to works of compaſsion or charitie, and they be of two ſorts.
1 Such duties as tend to the preſervation of man. Firſt, of our ſelves, as Eliah did ſave himſelfe by fleeing fortie daies together, (wherein were many Sabbaoths) from Iezebel, 1. King. 19.8. next, of others, as generally of our Country, as when enemies invade, when tumults ariſe, robberies are done, &c. ſpecially of our friends; as when any fire breaketh out, or when any is dangerouſly ſicke, &c. yea, and of our foes too, in the caſes aforeſaid, or the d like.
2 Such duties as make for the preſervation of other creatures, viz. the e beaſts, &c. as fothering, watering, ſeeking, curing, &c. Provided alwaies, that we abuſe not this liberalitie of God, and libertie of Chriſtians, as too many doe.
1 By imagining a neceſsitie where none is apparant, as Clothiers, and Cloth-workers doe, which for greedy covetouſneſſe onelyonly, ſet their rackes, and worke hard vponupon the clothes being ſet, and that on every Sabbaoth through the yeare, if worke and weather ſerve, for feare forſooth (as they pretend) of fowle weather the weeke following, or loſing their markets, or maſters cuſtome, &c. when there is indeede, no neceſſitie apparant; but that, (if they durſt, or could truſt the Lord) they might well let them ſtay vntill the next day. So doe Huſbandmen alſo imagine a neceſſitie, where none is, working in harveſt time on the Lords day, for feare of raine the next day, &c.
2 By bringing a neceſsitie vponupon them, which God hath not laid vppon them, as many doe, through,
1 Careleſneſſe, as thoſe which care not to remember the Sabboth day before it come, that they might accordingly, lay for the doing of their worke, being artificers, &c. and for their wearineſſe, being to travell.
2 Slothfulneſſe, as thoſe that drive off, either all, or part of their buſines, vntill the Lords day.
THE PROOFES.
a Math. 12.1. At that time, Ieſus went on a Sabbaoth day through the corne, and his Diſciples were an hungred, and beganne to plucke the eares of corne, and to eate. 2. And when the Phariſes ſaw it, they ſaid vntounto him; Behold, thy Diſciples doe that which is not lawfull to doe vponupon the Sabbaoth. 3. But hee ſaid vntounto them; Have ye not read what David did when he was an hungred? &c. Mar. 2.23, 24, 25. Luke 6.1, 2, 3. as before.
b 2. Kings 4.22. Then ſhee ſaid to her huſband; I will haſte to the man of God, and come againe. 23. And he ſaid; Wherefore wilt thou goe to him to day? It is neither new Moone, nor Sabbaoth day, &c.
c Exod. 12.16. Alſo in the ſeventh day, ſhall be an holy Aſſembly vntounto you, no worke ſhall be done in them, ſave about that which every man must eate, that onelyonly may yee doe. See Math. 12.1. &c. as before at a
d Levit. 19.18. Thou ſhalt not avenge, nor be mindefull of wrong, againſt the children of thy people, but ſhalt love thy neighbour as thy ſelfe, &c. Math. 5.44. But I ſay vntounto you; Love your enemies, &c. See Luke 6.27. to. 36.
e Math. 12.11. Which of you having a ſheepe fall in a Sabbaoth day into a pit, will not take it and lift it out? Mar. 2.27. The Sabbaoth was made for man, and not man for, &c. Luke 13.15. Hypocrite, doth not each one of you on the Sabbaoth day looſe his Oxe, or his Aſſe from the ſtall, and leade him away to the water?
Of the perſons to whom this Rest is inioyned.
CHAP. VI.
THe perſons commaunded to obſerve this holy Reſt, are two fold.
1 All Governours, whether they be publike, as Princes, and other Magiſtrates; or private, as parents and maſters of families.
2 All that be in ſubiection.
Of Governours, two things are required.
1 That they reſt themſelves.
2 That they ſee the Reſt kept by thoſe that are vnderunder them.
That themſelves muſt reſt, there is great reaſon: for,
1 The Law of God doth no more privilege them to breake the Commandements of God, than it dooth other a men.
2 Their example is dangerous, if they doe not keepe the Reſt: and profitable, if they doe keepe it.
3 They muſt puniſh thoſe that offend in this point; which they cannot doe well, if they offend themſelves therein.
As they muſt keepe the Sabbaoth themſelves, ſo they muſt alſo ſee it kept by thoſe that are vnderunder them.
1 The Magiſtrate in the Commonwealth muſt ſee it kept, and that two waies;
Firſt, by making of good lawes for the preſervation of the reſt, with penalties and puniſhments for the offenders.
Secondly, by looking diligently to the execution of the ſame; for whoſe incouragement, the Lord hath recorded in his word, two ſingular things.
1 A ſpeciall promiſe of ſingular bleſsing vponupon themſelves, and vponupon their b people.
2 A notable example of Nehemiah, doing the like. In whom, two things are to be obſerved.
See Nehe. 13.15, 16. &c.
1 What zealous courage ſhould bee in a Magiſtrate, for the ſuppreſſing of ſuch abuſes as do profane the holy Sabboth, and diſhonour the name of God.
2 What a bleſſed ſucceſſe God ſendeth vponupon the godly endeavours and encounters of all ſuch: (all enemies and hinderances notwithſtanding.)
2 Maiſters of families muſt ſee it kept, and that two waies. Firſt, by commanding their families to obſerve the Sabbaoth. Secondly, by puniſhing thoſe that diſobey their commaundement. Provided alwaies, that their commandements and puniſhments be free from hypocriſie and crueltie, to which end they muſt take heede of three things.
1 That they cauſe not their ſervants or others, to worke for them, when themſelves doe reſt; as many hypocrites doe, which vponupon the Sabbaoth day, compell their ſervants to worke in harveſt time, ſend them to faires, and cauſe Shoomakers, and Tailers, and ſuch like, &c. to worke, and bring home their worke on that day.
2 That they leave it not to their ſervants choice to keepe it, or not to keepe it; but to take an account of them.
3 That they overlay not their ſervants ſo with their worke in the ſix daies, but that they may have ſome time ſpared them to doe their owne in; as to viſite their friends, when neede requireth, to mend their apparrell, and buy their proviſion, &c.
So much of Governers duties, in regard of the holy Reſt. Now of thoſe that be in ſubiection, and they (as they are mentioned in the Commandement) are of two ſorts.
1 Such as are indued with reaſon.
2 Such as are voide of reaſon.
Thoſe that are indued with reaſon, are of two ſorts.
1 Thoſe that are of our familie.
2 Strangers.
Thoſe that be of our familie, are likewiſe two fold.
1 Such as are of vsus, as our wives and children.
2 Such as are not of vsus, but with vsus, as ſoiorners and ſervants.
That ſervants ſhould then reſt, as well as their maſters, there is great reaſon, and is three fold.
1 Their condition were elſe intollerable. c And ſeeing God hath appointed them one whole day in ſeven, we can give them no leſſe.
2 The place and calling of a ſervant, requireth great dutie and thankfulneſſe, both to God and man: both which are to be learned vponupon the Sabbaoth day, and that cannot be done without reſt both of body and minde.
3 God will be honoured in the ſanctification of the Sabbaoth, as well by ſervants, as by d maſters.
Strangers alſo muſt keepe this Reſt with vsus, of what Country or religion ſoever they be, if they be vnderunder our government; and that for two reaſons.
1 They (being ioyned to Gods people, and vnderunder their government) muſt be ſubiect (at the leaſt) to the outward diſcipline and order of the e Church.
2 Otherwiſe they ſhould become ſnares to intangle Gods people, by working when they reſt.
So much for thoſe that are indued with reaſon. Now it remaineth to ſee further, that thoſe things alſo which are void of reaſon, muſt reſt when the Sabbaoth day comes; and they are alſo of two ſorts.
1 Things living, as cattell, and they muſt reſt for two cauſes.
1 For the renuing of their ſtrength, for mans further benefite. Exod. 23.12.
2 Thereby to keepe men the better vntounto the obedience of this reſt, ſeeing the beaſts themſelves might not breake it.
2 Things without life, as the ground from being f digged, tilled, &c. that men might learne thereby, of what weight and moment the Sabbaoth is, when all creatures ſhould ſtoope vntounto it; yea, the very inſenſible ground, not free from the ſubiection of it.
THE PROOFES.
a Eſa. 30.33. For Tophet is prepared of old, it is even prepared for the King.
Deut. 17.18. And when he ſhall ſit vponupon the throne of his kingdome, then ſhall he write him this Law repeated in a booke by the Prieſts of the Levites. 19. And it ſhall be with him, and he ſhall reade therein all daies of his life, that he may learue to feare the Lord his God, and to keepe all the words of this Law; and theſe ordinances, for to doe them. Iere. 17.20. And ſay vntounto them; Heare the word of the Lord, yee Kings of Iudah, and all Iudah, and all the inhabitants of Ieruſalem, that enter in by theſe gates. 21. Thus ſaith the Lord; Take heede to your ſoules, and beare no burden in the Sabbaoth day, &c.
Math. 3.10. And now alſo is the axe put to the roote of the trees, therefore every tree that bringeth not forth good fruit, is hewen downe and caſt into the fire.
b Ier. 17.25. Then ſhall the Kings and the Princes enter in at the gates of this Citie, and ſhall ſit vponupon the throne of David, and ſhall ride vponupon Charets, and vponupon horſes; they and the men of Iudah, &c. 26. And they ſhall come from the Cities of Iudah, and from about Ieruſalem, and from the land of Beniamin, and from the Plaine, and from the Mountaines, and from the South, which ſhall bring burnt offerings and ſacrifices, and meate offerings, and incenſe, and ſhall bring ſacrifice of praiſe, vntounto the houſe of the Lord.
c Deut. 5.14. The ſeventh day is the Sabbaoth of the Lord thy God, thou ſhalt not doe any worke therein, nor thy ſonne, nor thy daughter, nor thy man ſervant, nor thy maid, nor thy oxe, nor thy aſſe, neither any of thy cattell, nor the ſtranger that is within thy gates, that thy man ſervant and thy maid, may rest as well as thou. Exod. 23.12. In the ſeventh day thou ſhalt reſt, that thine oxe and thine aſſe may reſt, and the ſonne of thy maid, and the ſtranger may be refreſhed.
d Epheſ. 6.9. And yee masters, doe the ſame things vntounto them, putting away threatnings, and know that even your Maister alſo is in heaven: neither is there reſpect of perſon with him; and verſe 8. Whatſoever good thing any man doth, that ſame ſhall he receive of the Lord, whether bond, or free. See Col. 3.11.
e Exod. 12.49 One Law ſhall be to him that is borne in the land, and to the ſtranger that dwelleth among you.
f Levit. 25.3. Six years thou ſhalt ſowe thy field, & ſix yeares thou ſhalt cut thy vineyard, and gather the fruit thereof. 4. But the ſeventh yeare ſhall be a Sabbaoth of rest vntounto the land: the Lords Sabbaoth: thou ſhalt neither ſowe thy field, nor cut thy vineyard.
Obiections against the first part anſwered.
CHAP. VII.
OBiections which are commonly made againſt the doctrine of the Reſt, are of two ſorts: viz. ſuch as ariſe,
1 Of ſome ſcruple, or doubt of conſcience among the better ſort.
2 Of mindes poſſeſſed, either with a prowd perſwaſion of mans owne ſufficiencie to keepe the Law, as the Papiſts and popiſh Proteſtants are, or elſe with greedie covetouſneſſe, and diſtruſtfulneſſe of Gods providence, as worldlings be.
Obiections of the firſt ſort, are chiefely two, which with their anſwers, are as followeth.
1 Obiection. Chriſts obſervation of the Sabbaoth day, maketh no more for the continuance of a Sabbaoth, then his obſerving of Circumciſion, the Paſſeover, the ſacrifices, and other Iewiſh ceremonies doth make for the continuance of them. But they were all aboliſhed by his death, being typicall and ceremoniall; and ſo might the Sabbaoth too, being but ceremoniall neyther.
To this obiection wee anſwer two waies.
1 So much of the Sabbaoth day as was Iewiſh and ceremoniall, is taken away; as namely the reſtraint of a meate dreſsing, and b kindling of fires: but as for the day of Reſt, ſerving vntounto Gods worſhippe, it was not ceremoniall, but morall: and therefore was not taken away.
2 The Sabbaoth day ſtoode vponupon a ſurer ground then the whole ceremoniall Law; namely, the publike worſhip of God, and the releefe of nature; which ends of the Sabboth are perpetuall: and therefore the Sabboth day alſo muſt be perpetuall: neither could it with the ceremoniall Law be taken away. Now, that it was not taken away, appeareth by the practiſe and writings. Firſt of all, the Apoſtles in generall, long after Chriſts death, and after they had received the holy Ghoſt, Acts 13.14, 42, 44, and 17.2. as hath been ſhewed in chap. 2. at the letter. d Secondly, of Iohn who wrote 97. yeares after Chriſts aſcention, and doth plainely avouch the continuance of it, by this new and honourable name, the Lords day: Apoc. 1.10. a name then beſt knowne to the Church.
2 Obiection, The Sabbaoth was a memoriall to the Iewes, of their deliverance out of Aegypt: c therefore that people being now gone, to whom that deliverance did belong, the Sabbaoth is alſo gone with them.
To this Obiection wee likewiſe anſwer two waies.
1 That the Iewes having that reaſon to move them, beſides the other before mentioned, were the more ſtraitly bound to the keeping of the Sabbaoth: but wee alſo are bound to keepe it as well as they.
2 That it was required of all men long before thoſe reaſons were annexed vntounto it: yea, for many hundreth yeares before the Iewes were a people: and therefore, though thoſe people be gone, yet the Sabbaoth is not gone with them.
3 Obiection. Col. 2.16. Let no man condemne you in reſpect of an holy day, new Moone, or Sabbaoth. It ſeemeth by theſe words, that wee are ſet free from keeping any Sabbaoth at all.
Anſwer. The Apoſtle meaneth the time of the Iewiſh Sabbaoth, and other Iewiſh feaſts, which being typicall, the aboliſhing whereof, may by this place be iuſtly warranted: but yet the Sabbaoth is not aboliſhed with the Iewiſh day, ſith Chriſt hath warranted the whole Law, & every iot or tittle of it to remaine.
4 Obiection. The Sabbaoth it ſelfe is ceremoniall. Exo. 31.13. it is made a ſigne of our ſanctification.
Anſwer. There is ſome difference betweene a ſigne and a ſhadow: for ſhadowes ſignifie things to come, but ſignes, things alreadie come, as well as to come. The ſignes in Aegypt, were tokens of Gods anger; the Sacraments are ſignes to confirme our faith. Rom. 4.10. and Chriſts miracles were ſignes to ſhew forth his glory. Ioh. 2.11. yet none of theſe were ſhadowes. So the Sabboth is a ſigne memorative, to put vsus in mind of our ſanctificatiō, but yet no ſhadow. Indeede the ſtrict keeping of the Reſt by the Iewes commanded, Exod. 16.23. was a ſhadow as well as the ſeventh day: yet the Reſt commanded in the fourth precept, was not ſo, neither had it any ceremony annexed thereunto.
5 Obiection. Gal. 4.10. Paul ſaith; Hee is afraid that hee hath beſtowed his labour vponupon them in vaine: Becauſe they obſerve daies and times. Where the Apoſtle ſeemeth to diſallow ſet times.
An. The Apoſtle condemns not al ſet times, for he both kept ſet times himſelf with others. Act. 20.7. and appointed the firſt day in the weeke for collectiōs, both at Corinth, & Galatia. 1. Cor. 16. But he ſpeakes of thoſe Iewiſh dais & times, & years, which he ſaith were ſhadowes of things to come. Col. 2.17. and done away by the comming of Chriſt, who was the bodie of all thoſe ceremoniall ſhadowes; of which ſort were their Sabbaoths of yeares, as namely every ſeventh yeare, wherein the ground did reſt from tilling, and everie yeare of Iubile, wherein bond men went out free, and alienated poſseſsions returned againe to the owners. Levit. 25.10. And next, their Sabbaoths of daies, which alſo were of two ſorts, ceremoniall, and morall. Of the firſt ſort, were the Paſſeover, Penticoſt, the new Moone, and the feaſt of Tabernacles, which in Levit. 23. are called Sabbaoths: and alſo their morall Sabbaoth, as touching the time of it, and the ſtrictneſſe of keeping the reſt vponupon it: and betweene theſe ceremoniall Sabbaoths, and the morall Sabbaoths, was great difference, as appeareth Levit. 23.37, 38. Theſe are the feaſts of the Lord, which yee ſhall call holy Convocations, &c. beſides the Sabbaoth of the Lord.
6 Obiection. Rom. 14.5, 6. The Apoſtle ſeemeth to make all daies alike, either to be obſerved, or not obſerved.
Anſwer. He ſaith, that ſome men did count them ſo; but the Apoſtle maketh no ſuch account: and the queſtion moved there, is not betweene the Iew and the Gentile, (as ſome thinke) but betweene the ſtronger Chriſtian, and the weaker. chap. 5.1. The Stronger eſteemeth one day above another, which appeareth, in that there was a day, both commanded, received, and approved in the Church; then the weaker is hee that holds every day alike: So that if men count all daies alike, it is an argument of their weakeneſſe, whoſe infirmitie, as yet muſt be borne with, ſo long as it may be for their good to edification. chap. 15.2. But if any ſhall obſtinately, and with a high hand, hold and defend, that the Lords day, is but as another day, we are to rebuke them ſharpely, that others may feare.
Obiections of the ſecond ſort are as followeth.
1 Obiection. If it be thus ſtrait, as that we muſt reſt in thought, word, and deede, who can keepe it or abide it? But we can perfectly fulfill the Law; ſo ſaith the Counſell of Trent. Seſſ. 6. cha. 18. Therefore the Sabbaoth day is not ſo ſtraitly to be obſerved.
To this obiection we anſwer three waies.
1 That no man can perfectly fulfill the Law of God; and yet every one is charged to keepe it perfectly, purely, and perpetually; becauſe it is all mens dutie ſo to doe.
2 The harder it is, the more wee muſt ſtrive to keepe it. Luke 13.24.
3 By this ſtrait and exquiſite rule of reſting, we ſee: firſt, our deſerved miſerie, by the infinite breaches of this Commandement, beſides all the reſt of our ſinnes. Secondly, we ſee Gods vndeſerved merciemercy in Chriſt, who hath both fulfilled the Law for vsus, as alſo freed vsus from the curſe of the Law, and purchaſed for vsus, the bleſſedneſſe of heaven. Of whoſe benefites, we are aſſured to be partakers, when we are perſwaded of the forgiveneſſe of our ſins, by him alone. 2. When we have power from him, to die vntounto ſinne, and live vntounto righteouſneſſe, in ſome meaſure, as well in this Commandement, as in any other.
2 Obiection. The world is hard (ſay poore men) we have a great charge of wife and children, and little earnings, we may not ſtarve, wee hope God will not be againſt the earning of a penny or two on the Sabbaoth day, &c.
To this Obiection a double anſwer may be framed.
1 We cannot ſerve God, vnleſſe we caſt away thoſe worldly and diſtruſtfull cares: For Sathan would make men believe, that if they ſerve God, they ſhall famiſh, or beg, &c.
2 We muſt have faith to beleeve:
1 The Generall promiſes of d God.
2 The ſpeciall promiſe that is made to the ſtrict keeping of the e Sabbaoth. Where alſo this verie doubt is taken away.
3 Obiection. Our ſervants muſt have ſome time of recreation, they worke hard all the weeke, &c.
Anſwer. It is true indeede, and ſome recreation ſometime, is almoſt as neceſſarie, as their meate, drinke, and ſleepe; but then be bold of thinke owne, and not of the Lords, allow it them in the ſixe daies, and not vponupon the Lords day.
4 Obiection. He that is bound (ſaith the ſervant, and hee that liveth at the commandement of another) muſt obey, if we doe not, we ſhall loſe our maiſters good will, and get their diſpleaſure.
Anſwer. If thou be a ſervant fearing God, and deſirous in truth of heart to ſanctifie the Lords day, then doe this:
1 Conſider with thy ſelfe, whether it be a worke of neceſsitie that thou art commanded to doe: if it be, then thou muſt obey thy maſter, if not, thou muſt take another courſe. But thou wilt ſay perhaps, that thou ſeeſt no neceſsitie in that thou art commanded. What then? There may be a neceſsitie apparant to thy maſter, and not to thee: neither is he bound to give thee an account of all his purpoſes and buſineſſe; as for example: thy maiſter commaundeth thee to carry a letter for him, or to fetch home and make ready his horſe, or to goe with him abroad, or the like; thou not knowing the matter, nor occaſions of thoſe thy maiſters buſineſſe, art bound to obey him, not demanding a reaſon of his ſo doing, but conceiving, both in reverence, and charity of thy maſters doings, that if he ſaw not ſome great neceſsitie in the matter, he would not ſo imploy thee; for charitie dooth ever iudge the beſt; where it knoweth no evill, it thinketh no evill. 1 Cor. 13.5.
But if thou be aſſured that it is no worke of neceſsitie, which thy maiſter would ſet thee about, when thou ſhouldeſt reſt vntounto the Lord, but that it commeth onelyonly of a greedy deſire, to get the world, &c. as to plow, to carry wares about the towne, to keepe open the ſhop, to ſet rackes, and to worke vponupon clothes vſually vponupon the Lords day, or the like, whereof others can iudge as well as thou, then thy courſe muſt be this.
1 In all dutifull and reverent ſort, on Gods behalfe, expoſtulate and reaſon the matter with thy maiſter, and intreate him, not to compell thee againſt thy conſcience, to violate the Lords Commandement, but to give thee leave to keepe the holy Reſt; as the Iſraelites craved leave of King Pharao, to goe and ſerve the Lord. And ſurely, if thy maiſter hath any feare of God at all in him, or any ſparke of deſire to pleaſe the Lord, and hath not ſeared his conſcience, as it were with a hote yron, or ſold himſelfe to worke wickedneſſe in the ſight of God, hee cannot chooſe but grant thee thy requeſt.
2 If thy maiſter be ſo hard hearted, and voide of religion, that he will not heare thee in thine humble ſuite, then ſolicite the Magiſtrate and the Miniſter, and make them iudges of thy cauſe, and ſee, if by their meanes, thy maiſt ermay be perſwaded to let thee ſerve the Lord, in keeping the holy Reſt: and ceaſe not thou all this while to pray vntounto God, that he would, by his ſpirit, move and turne thy maſters minde.
3 If the Magiſtrate be of thy maiſters minde, (as many are, that have as little religion, as who have leaſt) ſo that thou canſt not be releeved at his hands, then I thinke thou oughteſt to venture thy maiſters diſpleaſure, or elſe change thy ſervice, knowing that it is better to obey f God, than men. Actes 4.19. Therefore, ſeeing as God commandeth thee to keepe the holy Reſt, and thy maiſter commandeth thee to breake it, thou muſt in this caſe obey God, rather then thy maſter. For the keeping and ſanctifying of the Lords Sabbaoth, is no matter of circumſtance and ceremony, (as ſome would have it:) and therefore, to give place vntounto the obedience of maſters, being a matter of ſubſtance in the fift Commandement: but it is alſo a matter of the ſubſtance of Gods worſhip and ſervice, vntounto which, both thou and thy maiſters will muſt give place. And in this caſe, the godly minded ſervant is not ſo much to ſtand vppon tearmes, of loſing, or inioying his maſters good will or ſervice, but rather, to feare the Lord, whoſe ſervice is the beſt ſervice, and freedome it ſelfe, and whoſe diſpleaſure is more intollerable, than the weight of all the world: neyther will he ever forſake thoſe that truſt in him.
Reply. But where ſhall I become, if my maſter turne me out of ſervice?
Anſwer. Comfort thy ſelfe with the anſwer of Abraham to his Sonne Iſaac; Gen. 22.8.God will provide a ſacrifice my Sonne: ſo God will provide a ſervice for his ſervants: and indeede, God did provide a ſacrifice for Abraham, though he knew not of it till it came; Verſ. 14.whereupon the name of that place is called God will provide, to this day: and ſuch a place hath God in ſtore for all that in truth of hart obey his will, as Abraham did.
THE PROOFES.
a Exod. 16.23. Bake that to day which ye will bake, and ſeeth that to day which yee will ſeeth, and all that remaineth, lay it vp for you till the morning. &c.
b Exod. 35.3. Yee ſhall kindle no fire throughout all your habitations, vponupon the Sabbaoth day.
c Deut. 5.15. Remember that thou wert a ſtranger in the land of Aegypt, and that the Lord thy God, brought thee out from thence by a mighty hand, and a ſtretched out arme. Therefore the Lord thy God commandeth thee to obſerve the Sabbaoth day.
d 1. Tim. 4.8. Godlineſſe is profitable vntounto all things, which hath the promiſe of this life preſent, and of that that is to come. Matt. 6.33. Firſt ſeeke yee the Kingdome of God, and his righteouſneſſe, and all other things ſhall be miniſtred vntounto you.
Levit. 25.18. Yee ſhall obey mine ordinances, and keepe my lawes, and doe them, and ye ſhall dwell in the land in ſafetie. 19. And the land ſhall give her fruit, and yee ſhall eate your fill, aad dwell therein in ſafetie.
e Levit. 25.20. And if ye ſhall ſay; what ſhall we eate the ſeventh yeare, for we ſhall not ſowe, nor gather in our increaſe? 22. I will ſend my bleſsing vppon you in the ſixt yeare, and it ſhall bring forth fruit for three yeares. 23. And ye ſhall ſowe the eight yeare, and eate of the old fruit vntill the ninth yeare: till the fruit thereof come, ye ſhall eate the olde.
f Acts 4.19. But Peter and Iohn anſwered vntounto them, and ſaid; Whether it be right in the ſight of God, to obey you rather than God, iudge ye. 20. For we cannot but ſpeak the things which we have ſeen & heard.