The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. XVI.

Of the Sabboth day.

THe fourth maine Question touching man, as he stands in relation to God, is concer∣ning the Time of Gods wor∣ship. Wherein certaine parti∣cular questions are to be re∣solued touching the Sabboth day.

The First, and most principall of all the rest is this.

Whether it be in the liber∣tie of the Church of God vpon earth, to alter the Sabboth day from the seuenth day, to any other?

In answering to this Question I will not resolutely determine, but onely propound that which I thinke is most probable.

First therfore, I answer negatiuely. That it is not in the Churches libertie, to alter the Sabboth, from the Seuenth day. The reasons are these.

I. Reason. The substance of the fourth com∣mandement is vnalterable. Now the sanctify∣ing of a rest vpon the seventh day, is the sub∣stance of the fourth cōmandement. Therfore the sanctifying of the rest of the seuenth day, is vnalterable in regard of any creature.

That the truth of this reason may appeare two things are to be considered. First, what is changeable and temporarie in the Sab∣both: and then, what is morall and perpetu∣all.

Sect. 1.

The things which are temporarie and ce∣remoniall * 1.1 in the Sabboth day, are these.

I. That rigorous and precise rest, prescri∣bed to the Iewes, which stoode in the strait obseruation of three things.

First, the Iewe might not on the Saboth goe forth, or take a iourney any whether, for any matter or busines of his owne. For of this, there was a speciall commandement gi∣uen, Exod. 16. 29. Tarry euery man in his place: let no man goe out of his place the seuenth day, namely, to doe any worke, or busines of his owne whatsoeuer.

Secondly, the Iewe might not kindle a fire vpon the Sabboth day. For so saith the

Lord by Moses, Ye shall kindle no fire through∣out your habitations; &c. Exod. 35. 3. It will be then said, How did they for meate and fire in winter? Ans. They prepared and dressed their meat the day before: as they were com∣manded, Exod. 16. 24. And for fires in win∣ter, if they had any vpon the Sabboth, it was necessarie (as I suppose) that as they drest their meate the day before, so they should then beginne their fire also, which beeing then begunne, might be preserued on the Sabboth.

Thirdly, the Iewe might not carrie a bur∣den. This the Lord did expressely forbidde them by the Prophet Ieremie, Thus saith the Lord, Carrie no burdens vpon the Sabboth day, neither bring them in by the gates of Ierusalem, &c. Ier. 17. 21. And Nehemiah charged the men of Iudah, with the prophanation of the Sabboth in that kinde, Neh. 13. 15, 16, 17. In these three particulars, stood the strict ob∣seruation of the Iewish rest; which is alto∣gether temporarie, and doth not concerne the times of the New Testament; because it was onely typicall, the Sabboth beeing (in regard of that manner of rest) a figure of the most strict spirituall rest from all sinne, in thought, word, and deede, required of cuery true beleeuer.

II. Againe, in the Sabboth this was cere∣moniall and temporarie, that it was a speci∣all signe betweene God and his people, of

the blessings that were propounded & pro∣mised in the Couenant, Exod. 31. 13. And these were principally two. First, it was a signe of their sanctification, to teach them, that as the Lord had set apart a day of rest, so he did and would sanctifie the obseruers thereof vnto himselfe, by forgiuing their sinnes, and receiuing them into his fauour, in and by the Messias to come. Secondly, it was ordained by God, to figure and signifie the euerlasting rest of Gods children, in the kingdome of heauen. Of this the Prophet E∣say speakes, when he saith, that from moneth to moneth, and from Sabboth to Sabboth, all flesh shall come to worship before God, Esa. 66. 23. And the author to the Hebrewes, There remaineth therefore a Sabbatisme, or rest to the people of God, Heb. 4. 9.

III. Furthermore, this was temporarie in the Sabboth, that it was to be obserued vpon a set day, namely, the seauenth from the Creation, and that with set rites and cere∣monies. So saith Moses, The seauenth day is the Sabboth, Deut. 5. 14. Againe, On the Sab∣both day, ye shall offer two lambes of a yeare old, without spot, and two tenth deales of fine flower, for a meate offering mingled with oyle, and the drinke offering thereof: and the burnt offering of euery Sabboth, beside the continuall burnt offe∣ring, and the drinke offering thereof, Numb. 28. 9, 10.

IV. This also was Ceremoniall, that it

was to be obserued, in remembrance of their deliuerance out of Egypt Remember that thou wast a seruant in the land of Egypt, and the Lord thy God brought thee out thence, by a mightie hand and stretched out arme: therefore the Lord thy God commanded thee to obserue the Sabboth day, Deut. 5. 15.

Sect. 2.

Now, as there were some things tempo∣rarie and Ceremoniall in the Sabboth: so there are some things in it perpetuall & Mo∣rall, and those I take it are three especially.

First, that there should be a day of rest, in which man and beast might be refreshed af∣ter labour.

Secondly, that this day should be sanctifi∣ed; that is, set apart to the worship of God. These two first, are therefore morall, because they are expressely mentioned in the Com∣mandement touching the Sabboth.

Thirdly, that a seauenth day should be sanctified to an holy rest, and that this holy rest should be obserued in a seauenth day. I say not, in this or that seauenth day, but in one of the seauen.

Now that this also is morall, it appeares by these reasons.

First, the Sabboth of the seauenth day, was instituted and appointed by God in Pa∣radise, before the fall of man, and the reuea∣ling of Christ; yea euen then, when there

was one condition of all men. This is plain∣ly set downe in Gen. 2. as also in the fourth Commandement. And vpon this ground it is manifest, that a Sabboth of a seauenth day cannot be a Ceremonie simply, considering the ordination thereof was in time long be∣fore all Ceremonies. If it be obiected, that it was made a Ceremonie afterward. I answer, that the reason is naught. For Matrimonie was ordained in Paradise, and afterward made ceremoniall, to signifie the spirituall vnion betweene Christ and his Church, and yet Matrimonie is perpetuall: and so is a Sabboth of a seauenth day. If it be againe * 1.2 alleadged, that God did then keepe a seuenth day in his owne person, and afterward inioy∣ned it to man by his commandement. I an∣swer, that the institution of the Sabboth in Paradise consisted of two parts, Blessing, and Sanctification: and the meaning of the Holy Ghost is, that God did both blesse it in re∣gard of himselfe, because he kept it in his owne person, and hallowed it also in regard of man, by commanding it to be sanctified and kept in performance of holy duties.

Secondly, the reasons of the fourth Com∣mandement are generall, and the equitie of them is perpetuall, and they haue this ende, to vrge the rest of a seauenth day. Let them be considered in particular. The first, in these wordes, Sixe daies shalt thou labour. Which some take to be a permission: as if God

should haue said thus; If I permit thee sixe, thou shalt allow me a seauenth. But they may be also taken for a commandement, inioy∣ning labour in the sixe daies; first, because they are propounded in cōmanding termes; secondly, because they are an exposition of the curse laid vpon Adam, Thou shalt eate thy bread in the sweat of thy face, namely, in the sixe daies: and thirdly, because idlenes, the spoile of mankind, is there forbidden. This beeing so, there must needes be a seauenth day, not onely of rest, to ease them that la∣bour in the sixe daies, but also of an holy rest, that God might be worshipped in it. The second reason is taken from Gods ex∣ample: For in sixe daies, the Lord made heauen and earth, &c. That which the Lord himselfe hath done in person; the same must man doe by his commandement. But the Lord him∣selfe in sixe daies laboured, and rested the seauenth. Therefore man must doe the same. This reason made by God to the creature, must stand in force, till he reuerse it, which yet he hath not done, nor doth. If then these reasons doe not onely inforce a rest, and an holy rest but a rest on the seauenth day; then this lest on the seauenth day, is a part of the fourth Commandement: and consequently the Church can not alter it from the Sab∣both day, because they can not alter the sub∣stance of that Commandement which is e∣ternall.

II. Reason. The Sabboth day in the new Testament, (in all likelihood) is tied to that, which we call the Lords day, and that (as I take it) by Christ himselfe. The Reasons thereof are these.

I. The sabboth day of the new Testament, is called the Lord daie, Apoc. 1. 10. Now I suppose, (for in these points still wee must goe by likelyhoods) its called the Lords day, as the last Supper of Christ, is called the Lords Supper, for two causes. First, as God rested the seauenth day after the Creation, so Christ hauing ended the worke of the new creation, rested on this day from his worke of redemption. Secondly, as Christ did substitute the last supper in roome of the passeouer, so he substituted the first day of the weeke in roome of the Iewes Sabboth, to be a day set apart to his owne worship.

II. The Church of Corinth everie first day of the weeke, made a collection for the poore, as we may read, 1. Cor. 16. 2. and this collection for the poore in the primitiue church followed the Preaching of the word, Praier, and the Sacraments, as a fruite therof, Act. 2. 42. For these be Sabboth exercises, that went alwaies together in the Apostoli∣call Church. But it will be saide, that colle∣cting for the Saints, is a matter of indifferen∣cie, and may be done vpon any day, as well as vpon the Sabboth. To this I answer, that Paul cōmands the Corinths to doe it, as he

had ordained it in the Church of Galatia: whereby he makes it to be an Apostolicall, and therefore a diuine ordinance. Yea, that very text doth in some part manifest thus much, that it is an ordinance and institution of Christ, that the first day of the weeke should be the Lords daie. For Paul com∣maundeth nothing, but what he had from Christ.

III. Christ and his Apostles, kept the first day of the weeke as the Sabboth. For Christ rose againe, the first day of the weeke, and appeared to his disciples, Ioh. 20. 19. and eight daies after, he appeared againe to Tho∣mas, ver. 26. which was the next first day of the weeke. And this hath beene the opinion of sundrie ancient diuines. a 1.3 Cyrill vpon Iohn, saies, that this eight day was without doubt the Lordes daie, and so ought to be kept, because it is likely Christ himselfe kept it holy. And the same is affirmed and taught by b 1.4 Augustine and c 1.5 Chrysostome. Again, the Apostles also kept it. For when the Holy Ghost descended vpon them, they were a∣gaine assembled vpon this day, Act. 2. v. 1. which I prooue thus. The day of Pentecost was the first day of the weeke; for the Iewes were commanded to bring a sheafe of their first fruits, the morrow after the Sabboth in the passeouer, Levit. 23. 10. &c. and betwixt that and Pentecost, they were to reckon fiftie daies. Hence it followeth, that the day of

Christs resurrection, falling the morrow after the Iewes Sabboth, which is the first daie of the weeke; Pentecost must needes fall on that day: and therefore the Apostles met that same day, and not they onely, but also the whole Church gathered themselues toge∣ther, and celebrated this day with preaching of the word, and administration of the Sacra∣ments, Act. 20. 7. And according to this insti∣tution of Christ, and the examples of his A∣postles, hath beene the constant practise of the Church, from their times vntill now.

IV. That which was prefigured, in that it was prefigured was prescribed: but the Lords day was prefigured in the eight day, wherein the children of the Iewes were circumcised: therefore it was prescribed to be kept the eight day. Thus the ancient fathers, by name Cyprian and Augustine haue reasoned and taught. Againe, the day of Christs resurrecti∣on was prefigured by that day, wherein the stone which the builders refused, was made the head of the corner, Psalm. 118. v. 24. and in that it was prefigured it was appoin∣ted by God. For then it appeared to be true which Peter saith of Christ, that god had made him both Lord and Christ, Act. 2. 36. And the same may be said of the Sabboth of the new testament, that it was in the figure preordai∣ned, and therefore limited and determined by our Sauiour Christ vnto the Lords day. Other reasons might be added, but they are

onely coniectures: these be the princi∣pall.

III. Reason. God is Lord of times and seasons, and therefore in all equitie, the altering and disposing therof is in his hands, and belongs to him alone. Act. 1. 10. Times & seasons the father hath kept in his owne hand. A∣gaine, Christ is called the Lord of the Sab∣both. And Autiochus Epiphanes is condem∣ned by the Holy Ghost, because he tooke vp∣on him to alter times. Dan. 7. 25. Besides that, Daniel saith, that it is God alone that chan∣geth times and seasons, Dan. 2. 21. Now if it be proper vnto God, as to create, so to de∣termine and dispose of times, then he hath not left the same to the power of any crea∣ture. And therfore as the knowledge thereof, so the appointment, and alteration of the same, either in generall or particular, belongs not to the Church, but is reserued to him. The Church then, neither may nor can alter the Sabboth day. And this is the first part of the answer.

Sect. 2.

The Second is this, If the Church had li∣bertie to alter the Sabboth, then this altera∣tion must be made within the compasse of the weeke, to the sixt, or fift, or fourth, or se∣cond, or third, or first daie, and not to the eight, or ninth, or tenth daies without the compasse of the weeke. The reason is plaine.

The Church of the New Testament, hath more knowledge and more grace, then the people of the old Testament had; and in that regard, ought to haue more zeale, and greater alacritie in the worship of God then they had, that it may exceede the Iewes ac∣cording to the measure of grace receiued. And thus, the first and principall question touching the Sabboth, is answered and re∣solued.

Sect. 3.

Now, before I come to the next, let vs in * 1.6 the meane while see and examine the Rea∣sons, that are brought against the answer pre∣sently made. First therefore it is alleadged, that in the new Testament there is no dif∣ference of daies. For if we haue or make dif∣ference of daies, we are in truth no better then Iewes. That there is no distinction of daies, they prooue out of two places. The first is, Col. 2. 16. where the Apostle saies, Let no man condemne you in respect of an holy day, or of the new moone, or of the Sabboth day. The se∣cond, Gal. 4. 10. where the same Apostle re∣prooues the Galatians, for obseruing daies, and moneths, and times, and yeares.

To this I answere, that both the places speake of the Feasts of the Iewes, and of dif∣ference of daies, that stands in force by the Iewish Ceremoniall law. Paul to the Colos∣sians, warnes them to giue no occasi∣sion

to others, whereby they might iustly condemne them, for obseruing of daies in superstitious manner, vpon opinion of holi∣nes and necessitie, as if mens consciences were bound to such obseruation. And he reprooues the Galatians, for obseruing daies (as it is likely they did) not onely in the Iew∣ish, but also in the Heathenish manner. To which purpose Paul saith, v. 11. He is afraid of them. His meaning was, because they pla∣cing their saluation (in part) in their Iewish obseruation of daies, after they had beene informed touching their libertie in Christ, did thereby mixe the Gospel with the Law: and therefore he feared, least by that meanes Christ should become vnto them vnprofita∣ble, and so his preaching to small or no pur∣pose.

Againe, they alleadge, Rom. 14. 5. where Paul saith, One man esteemes one day better then an other, and an other man counteth euery day a∣like. In which words the Apostle blameth not them, which thinke all daies as one.

Ans. In the New Testament, all daies be as one, in regard of the aptnes thereof to the worship of God: and yet there may be a dif∣ference of daies in regard of order: and this Paul no where condemneth. That we may the better conceiue this distinction, we must consider a difference betweene the Iewes Sabboth and ours, which is this; That the Iewes Sabboth was both the time of the

worship of God, and also a part of his wor∣ship. But the Sabboth of the new Testament, though it be a necessarie time of Gods wor∣ship, yet it is not a part thereof. If it be said, that it is commanded, therfore 〈◊〉〈◊〉 must needs be a part of Gods worship: I answer: It is commanded, not as Gods worship for sub∣stance, but in respect of the duties of the worship, that are to be kept and performed in it. And hence it is manifest, that in regard of Gods worship, there is no difference of daies in the new Testament, but in regard of order.

Thirdly, they obiect, that Paul kept the Iewes Sabboth, as well as the Lords day. For he and Barnabas came to Antiochia, and went into the Synagogue on the Sabboth day, Act. 13. 14. And againe, he and Timothie conuerted Lydia vpon the same day. Act. 16. 13.

Ans. The Apostle did this vpon very good ground, not because he held the obser∣uation of it as necessarie as the other; but in regard of the weaknes of the Gentiles and Iewes newly called. For the Church that consisted of such persons in those daies, was not yet fully perswaded and resolued of the abrogation of th••••e wish Sabboth: and ther∣fore, for the time, he yeelded to their weak∣nes, and obserued it as well as the other. But afterward, when they were confirmed in that point, he forbare that libertie, & taught

the full abolishment both of it, and other Ceremonies.

Fourthly, Act. 18. 3, 4. Paul is said to come to Corinth to Aquila and Priscilla, and to worke with them in their trade of tent-ma∣king: and further, it is said, that he disputed in the Synagogue euery Sabboth day, that is, on the Iewes Sabboths, and exherted the Iewes and Grecians: Hence it is gathered by some, that Paul did onely keepe the Sabboth of the Iewes, and that both on the Lords day, and on the weeke daies, he wrought with Aquila and Priscilla.

Ans. First, we must remember this Rule, That Charitie and Necessitie, doe dispense with the Sabboth, and with Ceremonies. If a Towne should be on fire, or if a Citie or countrey should be presently assaulted by the enemie, in the time of the word preach∣ed, on the Sabboth day; the preaching of the word, in these cases, must cease for a time, till by conuenient helpe the fire be quenched, and the enemie be taken or dri∣uen backe. Now whereas Paul in the ordi∣narie daies of the weeke made tents, and on the seauenth too, not obseruing it, but the Iewes Sabboth; we must know, that he did it vpon necessitie, for the saluation of the Iewes. For Priscilla and Aquila were Iewes vnconuerted, and Christ was not yet reuea∣led vnto them. And if Paul had but once na∣med Christ, he could haue done no good a∣mong

them. Yet afterward, when he saw better opportunitie, at the comming of Silas and Timotheus from Macedonia, then he could no longer containe himselfe, but bur∣ned in the spirit, and testified to the Iewes, that Ie∣sus was the Christ, vers. 5. Now if there was cause why he did not speake of Christ for the time, then was there cause also why he did not make profession of a Sabboth. Se∣condly I answer, though Paul did not then openly sanctifie the Sabboth; yet it is to be supposed, that he kept it priuately by him∣selfe, reseruing some speciall time for that purpose: and the contrarie cannot be shew∣ed.

The Second Question touching the Sab∣both.

How the Sabboth of the New Testament is to be ob∣serued?

Ans. In obseruing a Sabboth of the new Testament, there are two things required; a Rest, and a Sanctification of the same rest to an holy vse. This Answer is made out of the very substance of the fourth Commande∣ment, which is morall, and hath nothing ce∣remoniall in it. And the fourth Commande∣ment (for substance) consists in a ceasing frō labour, and a holy dedication of our rest to holy vse, that is, to the worship and seruice

of God.

Sect. 1.

Now touching the first point, the Rest of the Sabboth; there are three seuerall Opini∣ons, * 1.7 whereof two are contrarie, and the third is a meane betweene both.

The first Opinion is, that we are bound as strictly to keepe the outward rest of the Lords day, as the Iewes were to keepe the Sabboth: and sundrie men are of this minde. But I take it, this opinion is not warrantable. For (as we said before) the Iewish manner of keeping the Sabboth in straitnes, is a Cere∣monie. And if we be bound to keepe it as straitly as the Iewes did, then Iudaisme must still remaine, and the ceremoniall Law (at least in some part) must still be in force.

But in fauour of this opinion, it is allead∣ged. First, that the fourth Commandement is a Law, giuen as well to Christiās as to Iewes, and therefore it binds both alike. Ans. The fourth Commandement bindeth Christians to keepe a seauenth day for the Sabboth, both in respect of Rest, as also in regard of Sanctification thereof; but that it bindeth them to the same strait manner of keeping the rest, as it did the Iewes, we vtterly de∣nie.

Secondly, That the reasons vsed to inforc▪ the Commandement, doe equally binde all: therefore the Commandement it selfe. Ans.

It is true for the dutie commanded, but not for the manner of performance. Againe, the reason alleadged doth not follow: for some∣times the holy Ghost vseth a reason that is perpetuall, to inforce a Ceremonie. That Le∣vi should haue no part, nor inheritance amōg his brethren, was a Ceremonie commanded by God; and yet the Lord inforceth it, with a reason that was perpetuall, namely, because himselfe was the part and inheritance of Le∣vi, among the children of Israel, Numb. 18. 20.

Thirdly, that the Sabboth is a signe (to be∣leeuers in the new Testament) that God is their God, and they his people; and the same it was to the Iewes: therefore the bond is as strict to the one, as to the other. Ans. 1. Be∣leeuers vnder the Gospel, haue two onely signes of the Couenant, Baptisme and the Lords Supper, and no more. 2. The Scrip∣ture restraineth the Sabboth, as a signe, onely to the Iewes. It is a signe betweene me and you in your generations, Exod. 31. 13. Againe, v. 16. the children of Israel shall keepe the Sabboth—for an euerlasting couenant. 3. The Sabboth was not a signe in the first institution in Pa∣radise. For the Couenant of grace was made after the fall of man, and the signe thereof must needes be appointed after it: conside∣ring that before the fall, Ceremonies signify∣ing sanctification had no place. And this is the first Opinion.

The second Opinion touching the Rest of the Sabboth, is flat contrarie to the former; namely, that on the Sabboth day, (after the publike worship of God is ended, and the Congregation dissolued,) men haue libertie either to giue themselues to labour, or to ho∣nest pleasures and recreations. This Opinion doth quite abolish one of the Commande∣ments of the Decalogue. For it presupposeth all daies to be alike, this onely prouided, that the publike worship of God be solemn∣ly kept. Now this may be done in any day of the weeke; and there will be no neede of appointing a set time for Gods seruice, if all daies be equall, without any difference or distinctiō. But the fourth Cōmandement (for substance) is eternall, and requireth (vpon paine of the curse) both rest from labour, and a setting apart of the same rest, to the duties of holines & religion. And if it com∣mand abstinence from ordinarie abour, then much more from pleasures and recreati∣ons.

The third and last Opinion, holdes the meane betweene the two former extremi∣ties, and that I take to be the best and safest. The substance hereof consists of these two conclusions.

1. That vpon the Sabboth day of the new Testament, men are to rest from the or∣dinarie labours of their callings. Thus much is commanded in the fourth commandemēt.

For the rest it selfe was not a ceremonie, (as I said before) but the straight & precise man∣ner of resting. Againe, it is most necessarie, that religion and the power thereof, should be maintained amongst Gods people, which cannot possibly be, vnlesse men (at some∣times) set themselues apart vnto it. The stu∣dent that desires learning, doth not attaine vnto knowledge, vnlesse he doe daily conse∣crate and devote himselfe to the studie ther∣of. In like maner, religion cannot be preser∣ved and maintained in the Church, except men doe whollie and continually employ themselues in the practise of the same. Fur∣thermore, it is the libertie that Gods lawe giues to seruants, yea and to beasts, that they shall not be oppressed with labour by wor∣king on the Lords day; & this liberty is groū∣ded vpon the law of nature, & cōmon equity.

Here the common sort are wont to reply and say. If we must rest from the labour of our callings the whole day, we shall not be able to maintaine our selues and our fami∣lies. To which it may be answered, that they which gathered Manna onely in the sixe daies, had as much as they, that gathered it on the seuenth day; & that which they gathe∣red the seuenth day, did not remaine sweete, but stanke and perished. They therefore which rest on the Sabboth daie, must not be distracted with needelesse cares, but liue by by faith, and depend vpon Gods providence

for meate, drinke, and clothing. And the la∣bour of the calling then vsed, when it is ex∣pressely forbidden by God, bringeth ra∣ther a curse with it, then a blessing. Againe, such persons must remember, that Godlinesse hath the promises of this life, and the life to come. 1. Tim. 4. 8. and if they will first seeke the king∣dome of God and his righteousnesse, all things ne∣cessarie shall be cast vnto them in way of aduan∣tage, Mat. 6. 33. Therefore, if they keepe his commandement, and rest vpon the seuenth day, God will in mercy giue a blessing, and they shall no lesse receiue from him their dai∣ly bread, in that day, then in any other.

II. Conclusion. In this Rest, sundry kindes of workes may be done, and that with good conscience; principally two.

The first are workes both holy, and of pre∣sent necessitie. And they are such, as cannot be done before or after the Sabboth. These are likewise of two sorts. The first are those, that doe necessarily pertaine to Gods worshippe, so as without them God cannot be wor∣shipped. Of this kind is the Sabboth daies iourney, Act. 1. 12. allowed among the Iewes to the people, to goe and heare the word preached. Thus we read, that the Shunamite went ordinarily vpon the Sabboth and new Moone, to the Prophet, to heare him. For when shee demanded leaue of her husband, to goe to the Prophet, he askes her, Why wilt thou goe, seeing it is neither newe

Moone, nor Sabboth day, 2. King. 4. 23. Of the same sort, were the killing and dressing of sacrificed beastes, in the time of the law; wherof our Sauiour saith, Haue ye not read in the law, how that on the Sabboth daies, the Priests in the temple break the Sabboth, and are blame∣lesse, Mat. 12. 5. The next sort of workes of present necessitie, are those that belong im∣mediately, to the preseruation of the tempo∣rall life of man and beast, or that serue to the good estate of them both. Such are workes of mercie: as, the watering of cattell, Mark. 12. 11. the drawing of a beast out of a pitte, Luc. 14. 5. and such like.

The second kind of workes, that may be done vpon the Sabboth, are workes of Chri∣stian libertie, out of the Case of necessitie. These were such as the Iewes might not doe, and yet we in the new Testament may doe them. For example: prouision and dressing of meate, making fires, and carrying of bur∣dens. Yet vpon this libertie, men ought not to gather, that they may doe what they will, because they must cease from the ordinarie execution of the works of their callings. For the word of God giueth no such warrant: men are in this case, to submit themselues to his will expressely reuealed, and to vse their libertie according to the same.

Here two Cases are propounded.

I. Case. Whether we may not lawfully vse recreations on the Sabboth day, as shoo∣ting,

bowling, hunting, hawking, wrastling, &c?

Ans. I take it, we are not denied to reioice and solace our selues vpon this day. For to some men, at some times, recreation may be more necessarie then meat, in case of weake∣nes, for present preseruation of health. And though not in that regard, yet beeing well ••sed, it may be a furtherance to men, in the performance of the duties of godlines, as well as in the duties of their calling. But this reioycing must be such as was the reioycing of the Iewes, Nehem. 8. 12. which was onely spirituall, and in the Lord. For they reioyced onely for this, that they vnderstood the law of God, that was taught them.

But as for the recreations and pastimes a∣forenamed, as bowling and such like, they are not at this time to be vsed. My reason is this. That which is the more principall and necessarie, namely labour in the execution of a mans calling, is forbidden: recreation there∣fore which is for labour, must cease on that day when labour ceaseth. Againe if the du∣ties of the ordinary vocation, otherwise law∣full and commendable, be therefore forbid∣den, because they destroy the rest comman∣ded, and take vp the mind, that it cannot be freely emploied in the affaires of God, then much more are workes of pleasures forbid∣den, because they doe the same things much more, though otherwise in themselues they

be not vnlawfull. Obiect. Seruants must haue recreation, otherwise how shall they be able to worke in the weeke day? Ans. True; but their recreation must be granted them in the daies of labour. For recreation pertaineth not to rest, but to labour, and is therefore v∣sed, that a man by it may be made more fitte to labour.

II. Case. Whether men vpon any occasion, may not doe a worke of their callings, in the morning or euening of the Sabboth day, as Tradesemen, for example I answer that they may, so be it they obserue foure caveats. I. That the worke done, be no scandall to any person. II. That it withdraw not the mind of the worker or any other, from sanctifying the Sabboth, either publickely or priuately. III. That it be not a worke of gaine, but a worke of mercie, or tend to a worke of mer∣cie. IV. That it serue for the immediate pre∣seruation of life, health, or goods. Of life; thus Elias continued his flight from Iezabel many Sabboths together. 1. King. 19. 8. And the reason is good: the Sabboth was made for man (saith Christ) that is, not for the hurt, but for the good of man. Of health; and thus our Sauiour Christ visited the sicke. Ioh. 5. 3. and cured the blind man vpon the Sabboth. Ioh. 9. 14. By whose example, the Phisitian & the Chirurgion may lawfully goe, not onely to giue necessarie counsell, but to minister necessarie phisicke and doe cures. Lastly, of

goods which are in present danger of loo∣sing. Thus Christ would haue the oxe pre∣sently pulled out of the pit, Luk. 14. 5. and the shippe on the shore full fraught with wares, requires present helpe, if it be in apparent danger of sinking. Thus much concerning the first thing, required in the observation of the Sabboth.

Sect. 2.

The second thing, required in the halow∣ing of the Sabboth of the new testament, is * 1.8 the Sanctification of rest, which is nothing els, but the dedicating of it to a religious vse, that is, to the practise of diuine worshippe. This sanctification, is either publicke or pri∣uate.

The publike, is the solemne performance of spirituall workes, commanded in the se∣cond and third Commandements, and ten∣ding to publike worship. And this may be reduced to foure principall heads. I. The reading or preaching of the word, when the Minister publikely in the Congregation as∣sembled, doth faithfully deliuer vnto the people pure and sound doctrine, and applies the same as necessitie requireth, and occasion serueth, to the edification and saluation of all and euery hearer in publicke audience: and the people on the otherside, do reuerent∣ly and attentiuely heare the same word read and preached. II. The administration of the

Sacraments according to Gods institutiō, by the Ministers of the Church lawfully called. III. Publike praier, wherein the Minister cal∣leth vpon the name of the Lord, & the whole congregation, in feruent affection, lift vp their hearts vnto him, and in mind giue assent to the praiers made in the name and behalfe of them. IV. Collection and giuing of almes for the reliefe of the poore, whether they be captiues and strangers, or those that dwell a∣mong vs, the sicke, the needie, orphanes and widowes, and such like. Vpon these foure heads, doth stand the whole publike worship of God. For proofe and declaration hereof, read these places, Neh. 8. Act. 2. 42. Act. 13. 14. 15. Act. 16. 13. Act. 20. 7. 1. Cor. 16. 1. 2. &c.

Priuate sanctification, (which serueth to answer the second opinion) stands in these things. I. That euery man in the beginning of the Sabboth, in the morning, do priuatly pre∣pare himselfe to the publicke seruice that followeth, by priuate prayer, by examinati∣on and humbling of himselfe before God, in respect of his particular sinnes. This the wise∣man exhorteth vnto, when he saith, Take heede to thy foote when thou entrest into the house of God, Eccles. 4. 17. and his meaning is, that before a man betakes himselfe to the pub∣licke congregation, there to perform seruice and worship vnto God, he should looke into his heart, and examine his affections and

thoughts, that he come not vnprepared, which duty though it be alwaies to be done, yet principally on the Sabbothday. The chil∣drē of Israel rose vp early in the morning on the Sabbothday, to offer vp burnt offrings, & peace offerings to an Idol, Exo. 32. 5. 6. much more ought wee, &c. And it is said of our Sauiour Christ, that he arose very early in the morning before day, and went into a solitary place to pray; and the day following was the Sabboth, when he preached in the Syna∣gogues, Mar. 1. 35, 36. II. That when the con∣gregation is dissolued, we spend the rest of the Sabboth; in meditation and conference of the word before preached, and of the creatures. Thus it is said of some that heard Paul preach, that they receiued the word with all readines, and searched the Scripture, whe∣ther those things were so, Act. 17. 11. And the whole 92. Psalme was penned, that it might be a song of the Sabboth, and it containes nothing but a meditation of the workes of God. III. That men priuately exercise them∣selues, in the workes of charitie and mercie; as in visiting the sicke, in making peace be∣tweene those that are at discord, in releeuing the poore, in teaching and instructing the ignorant, in cōforting those that are distres∣sed and comfortlesse. Neh. 8. 12. Then all the people went to eate and to drinke, and to send par•• abroad to the poore, and to make great ioy.

The Tthird Question touching the Sab∣both.

When the Sabboth doth beginne?

To this some doe answer, in the euening, and some in the morning. My answer is this, that the Sabboth of the new Testament a∣mongst vs, is to beginne in the morning, and so to continue t••l the next morrow, & not in the euening, till the euening.

The reasons be these. 1. The Sabboth is to beginne, when other ordinarie daies begin, according to the order and account of the Church wherein wee liue. 2. It was the pra∣ctise of Christ and the Apostles. For Christ (as it hath beene thought of auncient times) consecrated the Sabboth, in that he rose from the dead early in the morning, when the first day of the weeke beganne to dawne, Matth. 28. 1. and therfore it is fitte that the Sabboth day should then beginne when he rose, for as much as it is kept in remembrance of his resurrection. The same was the pra∣ctise of the Apostles. For Act. 20. 7. the first day of the weeke the Iewes came togither at Troas in the morning, & there Paul preach∣ed from that time till midnight, beeing the next morning to depart, hauing staid there as is plaine out of the 6. v. seuen daies. In that text I no••e two things. First, that the night there mentioned was a part of the seuenth

day of Pauls abode at Troas. For if it were not so, then he had staied at least a night lon∣ger, and so more then seuen daies, because he should haue staied part of another day. Se∣condly, that this night was a part of the Sab∣both which they then kept. For the Apostle keepes it in manner of a Sabboth, in the ex∣ercises of pietie and diuine worshippe, and namely in Preaching. Yea further he conti∣nues there till the rest was fully ended: He communed with them till the dawning of the day, and so departed. vers. 11. Besides this text, Dauid saith in his Psalme of the Sabboth, that he will declare Gods louing kindnes in the morning, and his truth in the night, Psal. 92. 2. making the night following a part of the Sabboth.

Against this doctrine it is alleadged, first, that the Sabboth is to begin in the euening, because in the first of Gen. it is saide, fixe se∣uerall times, the euening and the morning made the first day, and so the second, and third, &c.

Ans. First; in that text when it is said, the euening and the morning, made such & such daies, by the euening is vnderstood the night and by the morning the day, and the euening was the end of the day, and the morning the end of the night. This exposition is auncient, and yet in Scripture we find not one place where the euening is put for the night, Se∣condly, I answer that the collection from

that place is of no force. For thus the reason must needs be framed. That which God did in appointing of daies, the same must we doe in vsing of them. But God in appointing of daies, began the day at the euening. Ergo, &c. The consequent is false. For the case is other∣wise in the constitution of time, then it is in the vse of time constituted: and there is not the same reason of things in doing, as there is of the same things in beeing and vse. Thirdly, this did not bind the Iewes. For they in all likelyhood began their Sabboths in the morning. Indeede their solemne feasts, as the Passeover and such like, beganne and were kept from euening to morning, as we may read Levit. 23. 5. But their ordinarie Sab∣both was kept from morning to morning. Whence it is that Saint Matthew calls the dawning of the first day of the weeke, the ende of the Sabboth of the Iewes, Matth. 28. 1. and there is nothing (I take it) that can be brought to the contrarie.

It is obiected that Moses saith, Leuit. 23. 32. From euen to euen shall ye celebrate your Sab∣both. Ans. The words must be vnderstood of the feast of reconciliation, beeing the tenth day of the seuenth moneth, which was so∣lemnized and kept from euen to euen. And it is called a Sabboth, because it was by spe∣ciall commandement appointed to be kept as the Sabboth day and that in two respects. First because it was to be kept holy by the

Iewes, in humbling themselues and offering Sacrifices, vers. 27. Secondly, because vpon that day it was not lawful to doe any seruile worke vpon paine of death, vers. 25. 30.

Againe, it is alleadged that Ioseph of Ari∣mathea could not embaulme Christ, by rea∣son that the Sabboth was at hand, and this was the euening. I answer, that the Iewes Sab∣both there ment, concurred with the day of their passeouer, and hence it was that their Sabboth beganne in the euening.

By this that hath beene said, the answer to the third Question is plaine, to wit, that in the new Testament the Sabboth is to begin at the morning, and so to continue to the next morning, and not as some suppose to begin at the euen, and continue till the next euen. And thus much touching the speciall Questi∣ons of Gods worshippe, as also generally concerning those that belong to Man as he stands in relation to God.

Notes

• * 1.1

  What is Ce∣remoniall in the Sabboth.
• * 1.2

  **
• a 1.3

  Cyrill. lib. 12. in Iohan. cap. 58.
• b 1.4

  Ad Casula∣num. Epist 86. ad Ianuarium. Epist 119. c. 13.
• c 1.5

  Sermon. 5. de res••••rect.
• * 1.6

  Obiections.
• * 1.7

  Rest.
• * 1.8

  Sanctification of Rest.