An Abstract of the Doctrine of the Sabbaoth.

Briefly, yet fully and plainely set forth; Together with the vses of the same Doc­trine; with the vsuall Obiecti­ons and Answers there­vnto.

All which for the helpe of Memorie, are drawne into sundry chapters.

AT LONDON, Printed by Ʋ. S. for Nicholas Ling. 1606.

To the right Worshipfull and religious Knight, Sir Francis Knolys, one of the Lievtenants, and Iustices for the Peace in Barkeshire; and to the ver­tuous Lady his wife; W. B. wisheth in­crease of Gods favour in this life, and full fruition of the same, in the life to come.

RIght Worshipfull, having had so long experience of both your sincere affections to true reli­gion, and your religious dispo­sitions, to the exercises of Gods worship, both publikely in the holy assemblies, and pri­vately in your family, I knew not to whose Pa­tronage I might better commit this short Trea­tise of the right observation of the Lords Sab­baoth, than vnto you both. It is for matter, sub­stantiall and sound; for memory, short and me­thodicall; for vnderstanding, perspicuous, and plaine; for vse, most necessary and profitable; and [Page]in all, like vnto the meate that Iacob provided for his father Isaac, which was so savory, that his fa­ther both loved it after a more speciall manner than he did other meates, and also blessed him that brought it vnto him: So will this doctrine of the Sabbaoth be vnto the religious taste of your inward man; so savory, yea, so savoring of the spi­rit of God, that I am assured your soules will de­light in it, and blesse God for them that have pre­pared it for you. As for my part, I have but glea­ned in the fieldes of other godly and learned men, who have more copiously laboured in this argument: neither is this my Abstract, any other than the fragments of their sumptuous feasts: yet, through the blessing of God, it may proove like the remainder of the five Loaves and two Fi­shes in the Gospel, which being reserved at Christs appointment, to the glorie of God, filled twelve baskets full; that is, were aboundantly blessed to a greater quantitie than the former. And as for your parts, (without flattery be it spo­ken) seeing God hath given you both the hearts to honour him, by a more carefull and constant observation of his Sabbaoths, than many other; (yea, than any other I might say) of any note a­mongst vs; I see no reason, but notice should be taken thereof, that as God by you is glorified, and his Church by your good examples edified: so others also, hearing of the same, may, by your examples, be stirred vp to the like zeale, and to give you that commendation, that is due to those that love the truth. For him that honoureth me, (saith God) I will honour. And sith God hath awarded you Honour, for honouring him, by [Page]walking in the religious steppes of your honou­rable father: How can I deny it you, or others en­vie you for it? And as the blessed Apostle tells Philemon: so I may (not vnfitly vsurping his words) say vnto you; That both thanks and prayers, are, and shall be rendred vnto God for you, by many which heare of your love and faith, which you have towards the Lord Iesus, and towards all his Saints; that so the fellowship of your faith, may be made fruitfull, and that whatsoever good thing is in you, through Christ Iesus, may be knowne; for we, yea all we in this populous Towne of Reading, and the Country a­bout, which vnfainedly feare the Lord, and de­sire in truth of heart, to make streight steppes to godlinesse, and to profit in his waies, have great ioy and consolation in your love, to the Gospel of Christ; because by you also the Saints hearts are not alittle comforted. It is pittifull to see in divers places, how many which are advanced by the bountifull providence of God, vnto places of dignitie and honour, in the Common-wealth of our English Israel, doe beare themselves in hand, that having beene at the House of God, to heare common Prayer, or a Sermon, are for this their eare-service, and lip-labour, notable Sanctifiers of the Sabbaoth. And whereas they ought to san­ctifie it also at home, by conference with their fa­milies, prayer, and meditation, singing of psalmes, and other holy duties, both of pietie, and chari­tie; yea, and to carry themselves in all grave and sober manner, as having authoritie in their hands to terrifie vanitie and profanenesse, and not to countenance them, do suffer themselves to [Page]be made companions to all vaine men, a thing which holy David detested: Psal. 15. Psal. 26. Psal. 101. and like Esopa blocke, to lie drenched in the love of vaine sports, and smoakie recreations, (vexations indeede to a sanctified heart) with the losse of pretious Time, and checke of their owne conscience. Whereby it oftentimes commeth to passe, that their base de­sire of winning other mens mony, is recompen­ced with the losse of their owne substance, to ve­rifie Gods Proverb by Solomon; Pro. 21.17 He that loveth pastime, shall surely be a poore man: their hearing of Sermons is also accursed, their soules grow barren in holy knowledge, and heavenly wise­dome; and when time serveth, they have not so much as one arrow in their quiver, to shoote at a treacherous Papist, or a wicked Atheist, or any other hereticall depraver of the Truth, which are too rife in every corner, with popish perswasions, and divelish sophistications, watching where men are weake, or faint-hearted to resist, there to breake in, and make spoile of all: or if they have a peece of any argument in store, to give an assault withall, or can make some answer to repell the ill-affected in religion: yet, through their want of practise, or through their inexpertnesse in the word of Truth, either they have no heart to in­counter with them, or else they want strength to continue the conflict; or for want of holie wise­dome, they vtterly shame themselves, and the Lords cause in the handling. But you (right Wor­shipfull) have not so learned Iesus Christ. And if I have found favour in your eyes, (as I am sure in times past, with thanks I acknowledge, that both I, and my poore ministry have) let me be bold in [Page]the Lord to exhort you, still to continue constant in your holy courses, for the honouring of God in the sanctification of his Sabbaoths, and by your godly examples and zealous perswasions, to be a meanes to stirre vp others, that lie securely a­sleepe, in the opinion they have of an outward formality in religion, and to draw on others a­mongst vs, that be Masters in Israel, yet too back­ward in these holy duties, and are in danger of losing their first love to holy religion, if ever they had any; whereby the fame of our Towne begin­neth to be at a low ebbe, in comparison of that it hath beene; yea, we begin to be like the Church of Sardi, that had a name of living to God, but in­deede was dead: Revel. 3. [...] many keeping the Sabbaoth to the halves, in the fore noone at the Temple, in the after-noone at home; in the fore-noone prayers, in the after-noone playes, &c. resembling those monstrous pictures, which being looked vpon one way, shew very beautifull faces of men and wo­men; but another way, bruit beasts, and vglie birds. I write not this as doubting of your con­stancies, but because I have learned of Saint Pe­ter; 2. Pet. 1.12.13. That a sound faith hath neede of a streng­thening, a warie heart of a warning, and a pure minde of a stirring vp: and therefore I vse this boldnesse in the Lord towards you. Wherefore, though you see some amongst vs with the Rube­nites, abide like earth-wormes, Iud. 5.16, 17, 18. amongst their sheepe-folds, and some with Gilead, lie hovering beyond Iordan, and looking which way the world will sway: and others with Dan, lurking coward­ly in ships prepared for flight: and others with Ashur, lie skulking on the sea shore, expecting a [Page]day, and ready to entertaine some forraine arri­vall of Italienated wilde Boares, to roote vp the Lords Vineyard: yet I doubt not, (and to that end my prayer shall be) that you may with wor­thy Zebulon and Nephthalie, be (as you have been) most forward in the high places of the Lords field, and that all of vs may ieopard our lives in the defence of the Lordes quarrell, against the Cananites. You, even the Kings of Canaan: the God of heaven give you both increase of his holy spirit, and prosper you in all well doing, and san­ctifie all our hearts, that we may so shew forth the power of his Gospel, in our holy conversation, that the adversarie may be ashamed of his gain­saying, and depraving humour, and we may have comfort and boldnesse in the day of the Lord, which approacheth apace, and slacketh not.

Your Worships in all good affection, William Burton.

To the Christian Reader.

COnsidering that the profanation of the Lordes holy Sabbaoth is one of the generall and capitall sinnes of the lande, which not a little provoketh the high displea­sure, and deepe vengeance of God against our whole Nation, for that wheresoever it goeth, it is accompanied with the contempt of all re­ligion, pietie, and good order, to the letting in of Poperie, Atheisme, impietie, and all iniqui­tie. I doubt not (good Reader) but thou wilt easily confesse, that it is high time for euerie man to put to his helping hand for the remoo­ving, or at least, for the abating (if it may be) of this high contempt of the Lords day. And to vse all good meanes, whereby those which yet sinne of ignorance, and weakenesse, rather then of any setled wilfulnesse, may be brought in some measure to the sound knowledge, and holy obedience of this most glorious comman­dement of God. That so (at the least) for their sakes so fearing God, and in his feare drawing neare vnto his true worship (which yet are likely, no doubt, to proue the smallest number) the Lord may in his mercie spare the whole land, as he spared ripe sinning Sodome, for iust [Page] Lots sake. To which end and purpose, it hath pleased God to stirre vp many of his servants, both godly and learned, to trauel, both by spea­king and writing in the former argument. And among the rest, D Bound. Ma. Gren­ham. Ma. Widly. some have laboured as I suppose (without preiudice to any be it spoken) more abundantly then the rest, and that both learnedly and godly, having soundly prooved the doctrine by authoritie of the worde, and consent of the best Writers, and consent both of antiquitie, and of later yeares, as also vrged the same by many religious and pa­theticall perswasions vnto the conscience. For whose painfull trauels I must acknow­ledge my selfe (the least of all) amongst many other most highly bound to give God praise. But such is the corruption of our nature in generall, (but especially of the sluggard, to whom a few lines more then ordinarie in spi­rituall matters, seeme to be so many Lions ly­ing in his way to keepe him from reading the same) that few of many will hardly take the paines to travaile to the ende of any learned discourse, though it be likely to prove never so profitable vnto them at their iourneyes end And many againe are induced rather to read such things as are short and compendious, like [Page]men that love to goe the nearest way home with a light burthen. In which respects I have presumed to offer vnto thee this short a­bridgement of the doctrine of the Sabbaoth: partly to thrust on the sluggard, and partly to toll on the wearie and faint, and partly to helpe the memories of those that have read and forgot againe: but chiefly to stirre vp them with my selfe to a more carefull and conscio­nable practise of the same. Herein know that I have but imitated those travellers, who ha­ving beene in other Countreys, have made a briefe collection of such things as they have observed, and deemed memorable: telling the world of many a faire Citie which they never builded, of many a goodly Orchard which they never planted, of many stately Monuments which they never erected, and of many curi­ous workes which they never invented, &c. And all this yet, not without some comfort to themselves, and some delight to others, & not without some provocation perhaps vnto some to take the like, or greater iourneys to their further benefite and delight: having learned, that if a man doe but even speake the same things againe, which have beene spoken be­fore, it is not altogether a fruitles labour. If I [Page]have added of mine owne (as in some places I have) though verie little, and followed mine owne Method and order in the contriving of this poore ahridgement. I have not done it without the approbation of many godly and learned, both in the ministerie, and otherwise, (whose iudgement I must, and doe euery way preferre before my owne) who having perused the same, have not onely affoorded thereunto thear good approbation, but have also earnest­ly intreated me (many of them) and encoura­ged me all of them, to publish the same. What­soever it be, I do humbly submit both my selfe and it to the charitable & Christian censures of the reverend Fathers and Brethren of the Church of Christ, and to the gracious blessing of the Lord our heauenly father, who wil wit­nesse with me against all that shall be contra­rie minded, that my principall care and desire herein hath beene, and is, the advancement of his own glorie, in the edifying of his church: but especially of that people, and congregation, amongest whom I have (through his merciful providence) my standing and abiding. Make thy best vse of it, & assist me with thy praiers:

Thine in Christ, W. Buiton.

❧ Of the manner and matter of the fourth Com­maundement in ge­nerall.

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, [Page 2]

  • 1 The Lord saith heere: Remember, &c. that is, thinke of it before hand: to shew, that except it be thought vpon 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 vnto vs: 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 vs sixe daies for our own businesse, reason requireth, that we should keepe the seventh day for his Maiesties vse.
    • [Page 3]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 vpon that day: for he blessed this day with a spetiall blessing, to this end onely, (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 vs by rea­sons, when he might compell vs by his onely 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: [Page 4]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, vnto 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.

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.
  • [Page 7]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 vnto the same.
    • But the worshippe of God, must [Page 8]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 vnto 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.
      • [Page 9]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 vpon 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 [Page 10]meanes, eyther some good may be wrought in them, if they belong vnto 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.


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 vnto 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 [Page 11]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 vn­to 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 vnto 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 [Page 12]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 vpon.

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 vpon 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 vnto 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, vpon 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 [Page 14]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.
      • [Page 15]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 vnto 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 [Page 16]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 vpon 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 vnto vs.


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.

[Page] 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 vnto 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 vnto them.

i 1. Corin. 16.2. Euery 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.

IT is not enough to keepe a rest, but we must keepe a most precise and ex­act rest, and that may appeare vnto vs 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.
  • [Page 20]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 [Page 21]
      • 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 vs 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, [Page 22]
      • 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 vpon 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. [Page 25]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 vs 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.


a Exod. 16.23. To morrow is the rest of the holy Sabboth vnto the Lord: and chap­ter [Page] [...] daies shall men worke, but the [...] day is the Sabbaoth of the holy rest vnto 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 vnto Moses; How long refuse yee to keepe my Commandements and my lawes? 29. Behold how the Lord hath given you the Sab­baoth: [Page 25]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 vnto Moses saying; 13. Speake thou also vnto 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, vnto the children of Iudah, even in Ierusalem. 19. And when the gates of Ierusalem beganne to be darke before the Sabbaoth, I commanded to [Page 26]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 vpon the Sabbaoth day.

FRom that strait and severe Law of resting, (handled in the former chap­ter) [Page 27]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 vnto 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, [Page 28]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 vpon 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 vpon 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 [Page 29]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 [Page 30]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 vpon 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 [Page 31]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 onely, set their rackes, and worke hard vpon 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 [Page 32]harvest time on the Lords day, for feare of raine the next day, &c.
    • 2 By bringing a necessitie vpon 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.


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 [Page 33]when the Pharises saw it, they said vnto him; Behold, thy Disciples doe that which is not lawfull to doe vpon the Sabbaoth. 3. But hee said vnto 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 vnto you, no worke shall be done in them, save about that which every man must eate, that onely 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 vnto 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 [Page 34]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.

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 vnder them.

That themselves must rest, there is great reason: for,

[Page 35] 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 vnder 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. [Page 36]
      • 1 A speciall promise of singular blessing vpon themselves, and vpon 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 vpon 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 [Page 37]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 vpon 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.
    [Page 38]

    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 vs, as our wives and children.
    • 2 Such as are not of vs, but with vs, 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 [Page 39]man: both which are to be learned vpon 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 vs, of what Country or religion so­ever they be, if they be vnder our go­vernment; and that for two reasons.

    • 1 They (being ioyned to Gods peo­ple, and vnder 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. [Page 40]
      • 1 For the renuing of their strength, for mans further benefite. Exod. 23.12.
      • 2 Thereby to keepe men the bet­ter vnto 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 vnto it; yea, the very insen­sible ground, not free from the sub­iection of it.


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 vpon 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 [Page 41]God, and to keepe all the words of this Law; and these ordinances, for to doe them. Iere. 17.20. And say vnto 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 vpon the throne of David, and shall ride vpon Charets, and vpon 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, vnto 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 [Page 42]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 vnto 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 vnto the land: the Lords Sabbaoth: thou shalt neither sowe thy field, nor cut thy vineyard.

Obiections against the first part answered.

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 [Page 44]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 vnto Gods worshippe, it was not ceremoniall, but morall: and therefore was not taken a­way.
  • 2 The Sabbaoth day stoode vpon 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 [Page 45]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.

[Page 46] 2 That it was required of all men long before those reasons were an­nexed vnto 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 [Page 47]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 vs 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 vpon 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 [Page 48]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 vpon 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, [Page 49]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 [Page 50]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 mercie in Christ, who hath both fulfilled the Law for vs, as also freed vs from the curse of the Law, and purchased for vs, 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 [Page 51]from him, to die vnto sinne, and live vnto 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 vpon 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 [Page 53]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 vnto the Lord, but that it com­meth onely 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 vpon clothes vsually vpon 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 [Page 54]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 vnto 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 [Page 55]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 vnto 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, vnto 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 [Page 56]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.


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, vpon the Sab­baoth day.

c Deut. 5.15. Remember that thou wert a stranger in the land of Aegypt, and that [Page 57]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 vnto 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 vnto 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 vnto them, and said; Whether it be right in the sight of God, to obey you rather [Page 58]than God, iudge ye. 20. For we cannot but speak the things which we have seen & heard.

The second part of the fourth Commaunde­ment, requireth the sanctifying of the se­venth daies rest.

Of the sanctifying of the Sabboth in generall.

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. [Page 59]
    • 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 onely 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 [Page 60]ministers teach vs: 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.


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 vpon 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 vn­to 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 vnto 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.

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 vnto f it.
  • 3 That the wicked, which through contempt, should not ioyne them­selves vnto the Church, or throgh Apostasie should revolt from it, might be left without all excuse, it being so visible vnto 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.
  • [Page 64]5 To represent vnto vs, 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 onely, 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, [Page 65](except necessitie doth hinder vs.)

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, onely 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.


  • 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 [Page 66]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 vnto 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 vnto them, &c.
  • Chap. 17.1. They came to Thessalo­nica, where was a Synagogue of the Iewes: and Paul, as his manner was, went in vnto 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 [Page 67]bread, Paul preached vnto them, &c. [In which places also, vnder 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 vpon Sion, my holy mountaine.
  • f Esa, 2.2. And all Nations shall flow vn­to it.
  • Psal. 122.1. I reioyced when they said vnto me; Come, let vs goe vnto 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.
  • [Page 68]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 vnto 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, [Page 69]or revelation, or interpretation: let all things be done vnto 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.

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 mercie, tending to the comfort and releeving of the bodie, are [Page 70]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 vnto vs, which also should not a little b move vs.

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, [Page 71]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 vnto 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 mercie, 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, [Page 72]povertie, &c. Math. 25.35. &c. or in prison, and that especially by going vnto 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 mercie, 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 mer­cie. Now of spirituall compassion, which is to be shewed vnto the soules of men, and that consisteth cheefely, in teaching the ignorant, in admonishing the vnruly, in bringing home the stray, [Page 73]in comforting the broken hearted, in strengthning the weake, in encoura­ging the well doers, &c.

Concerning which mercie shewed to mens soules, two things are to be no­ted.

  • 1 That it is the greatest mercie, 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, [Page 74]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.
  • [Page 75]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.


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 vs 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 vnto him, [Page 76]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 vs 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 vnto 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 vnto 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.

[Page 77] m Rom. 12.8. He that sheweth mercie, 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.

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, [Page 79]&c. much more ought wee to vse preparation in heavenlie things.

So much for the proofe of the mat­ter. Now let vs 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 vs.
    • 3 What duties wee have perfor­med to comfort vs.
    • 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.
    • [Page 80]2 For our selves, we must also vse private prayer; and namely, that our hearts may yeelde vnto 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.
      • [Page 81]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 vn­to it.

3 How it is commended in the scrip­ture.

4 That we must meditate, as well vpon the workes, as vpon 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 onely, 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 [Page 82]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 vnto 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 vnto vs [Page 83]in the Scripture, as a thing that is,

  • 1 A speciall good meanes to cause vs 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 onely meditate vpon 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.


a Exod. 19.10. Moreover, God said vnto 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 [Page 85]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 [Page 86]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.

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 vnto 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 vnto it, nor take occasion being offered; but will cause vs, 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. [Page 90]
    • 1 That the word is not hidden plenteously in our d hearts, to keepe vs from sinne.
    • 2 That through the iust iudge­ment of God, (vpon 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 vs) 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 [Page 91]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, [Page 92]

  • 1 To the matter of our conference, that it be not eyther too high f for vs, Psal. 131.1. or such as concerne g vs 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 onely 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 [Page 93]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 [Page 94]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.


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 vnto 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 [Page 95]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, [Page 96]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.

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 onely. See the title.
  • 2 In the b new Testament.

Which Scriptures have in them to [Page 97]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 onely 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 vnto vs.
  • [Page 98]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 Vnto the Lord, reverently, and religiously.

So much for the Commandement for singing. Now, as it is commanded, so also is it commended vnto vs, and that two waies.

  • 1 By the testimonie of the Psalmist.
  • 2 By holy examples.

The testimony which the Psalmist giveth, of singing praises vnto 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. [Page 99]
    • 1 To make vs 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.
  • [Page 100]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 vnto vs 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 onely, and then singing is fittest to expresse our k joy. Iames 5.13.

Of mourning onely, 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 vnto 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.


a Psal. 95.1. Come, let vs reioyce vnto the Lord, let vs sing aloud vnto the rocke of our salvation.

b Col. 3.16. Teach and admonish your owne selves in Psalmes and Hymnes, and spi­rituall [Page 102]&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 vnto the Lord. Also, Col. 3.16. Singing with a grace vnto 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 vnto God, &c.

k Iam. 5.13. Is any man merry, let him sing.

What persons must sanctifie the Sab­baoth day.

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 vnder their authoritie, may doe the same.
  • 2 That Masters of families, and their whole families, (or so many as shall [Page 104]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 vnder 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. [Page 105]And as they have sixe daies served vs; 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 [Page 106]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 vnto for the seventh day.
    • 2 Others of office and great at­tendance: as Cookes, &c. sel­dome, [Page 107]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 [Page 108]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 [Page 109]give vnto 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.


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 vnto 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 vs 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 vnto 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 vnto the marriage.

Obiections against the doctrine of the former chapter an­swered.

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.


  • 1 It is true, at sometime, and vpon some occasion, but ordi­narily, [Page 112]and continually, they may not: for the Lord hath not laied a­ny such calling vpon 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 [Page 113]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 vnto them; Come, let vs 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 [Page 114]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 vs, which will drive vs 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 vs 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 [Page 115]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 vpon them.

2 The Lord is no respecter of per­sons, times, or places: therefore let vs vse such meanes as they did, and we shall have as good servants as they had.


a 1. Cor. 6.4. Set vp them that are least e­steemed in the Church: I speake it to your shame.

[Page 116] 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 vnto you.


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