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.

❧ Of the manner and matter of the fourth Com∣maundement in ge∣nerall.

CHAP. I.

THe fourth Commandement laieth forth the doctrine of the Sabbaoth, and is dulie to be considered of everie one: First, for the manner of commanding: Secondly, for the matter commaun∣ded.

For the manner of commanding, this Commandement differeth from the o∣ther Commandements three waies; and yet every way it is most forcible to per∣swade and moove the conscience. For,

• 1 The Lord saith heere: Remember, &c. that is, thinke of it before hand: to shew, that except it be thought vpon before it come, for the ordering of our businesse ac∣cordingly, 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 e∣quitie of the thing commaun∣ded: 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.

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  • 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 good∣nesse, who perswadeth vs by rea∣sons, when he might compell vs by his onely and absolute authority.
• 2 The excellency of that dutie which is heere so many waies en∣forced.
• 3 The necessitie of it.
• 4 How rebellious our nature is, (e∣specially against this Commande∣ment) that must be drawn to the li∣king of it by so many reasons.

So much for the manner of Comman∣ding. Now of the matter that is Com∣manded:

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 continu∣ed 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 Sab∣baoth is to be sanctified See chap. 14.
• 4 What obiections commonly are made against the sanctification of the Sabbaoth, or any part of the doctrine thereof. See chap. 15.

Of the Continuance of a Sabbaoth.

CHAP. II.

THe Continuance of a Sabbaoth must be graunted, and not bee doubted of, or else in vaine doe we ex∣hort 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 gi∣ven.

• 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 com∣ming, 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 Apo∣stles.

So much of the antiquitie of the Sab∣baoth day. Now of the ends for which a Sabbaoth, or day of Rest was first or∣dained: and those were two.

• 1 The first was, a more princi∣pall end, and that was to further both Adam at the first, and Adams posteritie for ever, in the true wor∣ship 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

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  • 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 main∣taine 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, be∣ing so grievously fallen, that so we may recover our selves againe.

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    • 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 where∣of, 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 con∣ferre of religion; but by this mercifull ordinance of a Sab∣baoth, they are driven to doe that which they would not otherwise doe: by which

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    • meanes, eyther some good may be wrought in them, if they belong vnto God, or else they shall be left without ex∣cuse in the day of the Lord.
    • 2 In regard of the godly them∣selves, who oftentimes also neglect the exercises of Gods worship in the weeke daies; but are driven by this meanes of a Sabbaoth, to supply their former wants, to their greater good.

THE PROOFES.

^a Gen. 2.3. So God blessed the seventh day and sanctified it: because that in it, he had rested from all his worke, which God had crea∣ted 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 Naza∣reth, where he had beene brought vp, and as

his custome was, went into the Synagogue on the Sabbaoth day, and stoode vp to reade.

^d Acts 13.14. But when they departed from Perga, they came to Antiochia, a Ci∣tie of Pisidia, and went into the Synagogue on the Sabbaoth day, and sate downe. ver. 15. And after the lecture of the Law and Pro∣phets, the Rulers of the Synagogue sent vn∣to 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 Syna∣gogue 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 refre∣shed.

Deut. 5.14. But the seventh day is the Sabbaoth of the Lord thy God, thou shalt not

doe any worke therein, nor thy sonne, nor thy daughter nor thy man servant, nor thy maide, nor thy one, nor thy usse, neither any of thy cattell, nor the stranger that is within thy gates, that thy man servant, and thy maide, may rest as well as thou.

Marke 2.27. And he said to them, the Sabbaoth was made for man, and not man for the Sabbaoth.

Of the day that the Sabbaoth must be kept vpon.

CHAP. III.

AS there must be a Sabbaoth, or day of rest continued in the Church of God, while the world continueth: so this Sabbaoth must be vpon one cer∣taine day of the weeke, and that is the seventh day, for so God hath appoin∣ted: first, at the creation: ^a secondly, at the giving of the Law in Mount Si∣nai. ^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 diligent∣ly to be considered.

• 1 That it was made by the Apo∣stles, & 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 rea∣sons made knowne to the Church, and those were cheefely two.

• 1 In memorie of the second creati∣on of the world by Christ, be∣cause

• on that day, the Lord Ie∣sus did most gloriously rise a∣gaine, 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 a∣gaine, hee did,
  • 1 Cease suffering, as God at the end of the first creation, cea∣sed 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.

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    • 1 That it must be retained with the day; because part of the honour and e∣stimation of the day con∣sisteth in giving it his right name.
    • 2 That it dooth no whit a∣bate the glory of the first creation, nor of the first Sabbaoth; but being ad∣ded vnto it, as a further honour, doth increase the dignitie of it, even as Ia∣cob 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

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  • to exercise all the parts of Gods worshippe, which were pro∣per to the Sabbaoth day. ^h
  • 2 The Apostle Saint Paul, willeth that to be done vpon this day which is most fit for the Sab∣baoth 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 Apo∣stles time; and in all the new Testament, is nothing found to controle the same: neither was it ever resisted by the Apo∣stles, but hath beene by their writings approved, and by their practise confirmed vnto vs.

THE PROOFES.

^a Gen 2.3. So God blessed the seventh day, and sanctified it, &c.

^b Exod. 20.8. Remember the Sabba∣oth day to keepe it holy, &c. verse 10. But the seventh day is the Sabbaoth of the Lord thy God.

^c Iohn 16.13. Howbeit, when hee is come, which is the spirit of truth, he will leade you into all truth.

^d Heb. 2.5. For he hath not put in sub∣iection 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 him∣selfe, and lay vp as God hath prospered him, that then there be no gatherings when I come.

What manner of rest must be kept.

CHAP. IIII.

IT is not enough to keepe a rest, but we must keepe a most precise and ex∣act rest, and that may appeare vnto vs two waies.

• 1 By the manifold Commaunde∣ments, 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 forbid∣deth 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 where∣in 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 repea∣ting of the word so often, in so manie words, and so particularly, as we have seene before, in Exod. 16.23. &c. which rest thus vrged, is two fold.

• 1 Outward, and of the whole body, and that is two fold.

• 1 From doing any of the foresaid things, forbidden by speciall commaund: or other workes whatsoever we vse, or may doe lawfully on the sixe daies: and they be of two sorts.
  • 1 Works of our Vocation. And therefore, it is not lawfull on the Sabbaoth day, for Carriers to travell with their carriages, ^h for Schoolemaisters to teach or studie humanitie, for Phy∣sitians to reade bookes of sur∣gery or physicke, for Lawyers to studie the case, peruse evi∣dences, &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 be∣long 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

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    • 1 If the duties of our vocati∣on, without which a Com∣mon-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 recrea∣tion 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 sancti∣fying of the Sabboth, as much working doe for,

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    • 1 We may worke alone, we cannot talke but with o∣thers: 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 forbid∣den, ^k as well as profane spee∣ches 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 se∣venth, as covetous speeches in the eight, & slandrous words in the ninth.
• 2 Inward, and of the minde: viz.

• from studying, and th•••• ••••th day, worldly matters; and great 〈◊〉〈◊〉 there is so to beleeve. For,
  • 1 The whole law was given to the whole man.
  • 2 The creation, redemption, and preservation, to the glorification both of body and soule, do bind vs to obey God, both in bodie and minde.
  • 3 The law cannot else be perfect and absolute, like the Law-gi∣ver, 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 me∣ditations to dwell in.
  • 5 The very end why we dispatch our hands of our businesse, is, that our mindes might not be di∣sturbed with them.

THE PROOFES.

^a Exod. 16.23. To morrow is the rest of the holy Sabboth vnto the Lord: and chap∣ter

〈…〉〈…〉 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 ga∣ther, 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 Sab∣baoth:

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; Not∣withstanding, 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 in∣to Ierusalem on the Sabbaoth day; and I pro∣tested to them in the day that they sold victu∣alls. 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

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 bur∣dens 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 de∣light, 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.

CHAP. V.

FRom that strait and severe Law of resting, (handled in the former chap∣ter)

are exempted all workes of necessi∣tie, 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 an∣other day, nor could be provided for, nor prevented before.

All religious works of necessitie, are of two sorts.

• 1 All bodily labour, that directly concerneth the worship of of God. So in the time of the Law, did the Priests labour when they did slay the beasts, prepare the sacrifices, and offer them on the altar. And so, in time of the Gospel, may, and ought Christians to travell, thogh farre, and faintly, to the places of Gods worship: and so also ought the Preacher then to labour in preaching the word, &c. yea, thogh it be in the sweate of his browes, and to the wearying of his bodie,

• as many doe. For though to travell and to speake, as in manner afore∣said, be each of them a laboursome worke to the body, yet is that la∣bour lawfull: because,
  • 1 It is warranted by the exam∣ple 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 be∣cause 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 Al∣tar did sanctifie the gift of the Altar. Math. 23.17, 19.
• 2 All other bodily labour, whereby the people of God are both called together, to the service of God (as

• in the time of the law, they were by sounding of trumpets. Numb. 10.2, 3. And in time of the Gospel, by ringing of bells:) as also comfor∣tably refreshed and fitted for the service of God; as receiving of ne∣cessary 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 pre∣venting 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 on∣ly to make them more fit for the service of God: which end, howso∣ever it be commonly pretended in the world, by men of vanitie and pleasure, yet doubtlesse is it the thing that is least regarded a∣mongst

• 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 al∣lowance, whatsoever it be, doth no way make for them, but against them.

So much concerning works of reli∣gion or holinesse, which of necessitie must be done vpon the Sabbaoth day. Now to works of compassion or cha∣ritie, and they be of two sorts.

• 1 Such duties as tend to the preser∣vation of man. First, of our selves, as Eliah did save himselfe by flee∣ing fortie daies together, (where∣in were many Sabbaoths) from Iezebel, 1. King. 19.8. next, of o∣thers, as generally of our Country, as when enemies invade, when tu∣mults 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 ca∣ses

• aforesaid, or the ^d like.
• 2 Such duties as make for the preser∣vation of other creatures, viz. the ^e beasts, &c. as fothering, wate∣ring, seeking, curing, &c. Provi∣ded 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 neces∣sitie apparant; but that, (if they durst, or could trust the Lord) they might well let them stay vntill the next day. So doe Hus∣bandmen also imagine a neces∣sitie, where none is, working in

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  • 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 Sab∣both day before it come, that they might accordingly, lay for the doing of their worke, being artificers, &c. and for their wearinesse, being to tra∣vell.
    • 2 Slothfulnesse, as those that drive off, either all, or part of their busines, vntill the Lords day.

THE PROOFES.

^a Math. 12.1. At that time, Iesus went on a Sabbaoth day through the corne, and his Disciples were an hungred, and beganne to plucke the eares of corne, and to eate. 2. And

when the Pharises saw it, they said 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 Da∣vid did when he was an hungred? &c. Mar. 2.23, 24, 25. Luke 6.1, 2, 3. as be∣fore.

^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

for, &c. Luke 13.15. Hypocrite, doth not each one of you on the Sabbaoth day loose his Oxe, or his Asse from the stall, and leade him away to the water?

Of the persons to whom this Rest is inioyned.

CHAP. VI.

THe persons commaunded to ob∣serve this holy Rest, are two fold.

• 1 All Governours, whether they be publike, as Princes, and other Ma∣gistrates; or private, as parents and masters of families.
• 2 All that be in subiection.

Of Governours, two things are requi∣red.

• 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,

1 The Law of God doth no more privilege them to breake the Comman∣dements of God, than it dooth other ^a men.

2 Their example is dangerous, if they doe not keepe the Rest: and profi∣table, if they doe keepe it.

3 They must punish those that of∣fend 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 Common∣wealth 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 sin∣gular things.

• ...
  • ...
    • 1 A speciall promise of singular blessing vpon themselves, and vpon their ^b people.
    • 2 A notable example of Nehemi∣ah, 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 Magi∣strate, for the suppres∣sing of such abuses as do profane the holy Sab∣both, 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 hin∣derances notwithstan∣ding.)
  • 2 Maisters of families must see it kept, and that two waies. First, by commanding their families to ob∣serve the Sabbaoth. Secondly, by punishing those that disobey their commaundement. Provided al∣waies, that their commandements

• ...
  • and punishments be free from hy∣pocrisie and crueltie, to which end they must take heede of three things.
    • 1 That they cause not their ser∣vants 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 har∣vest time, send them to faires, and cause Shoomakers, and Tai∣lers, 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 ser∣vants so with their worke in the six daies, but that they may have some time spared them to doe their owne in; as to visite their friends, when neede requireth, to mend their apparrell, and buy their provision, &c.

• ...

  So much of Governers duties, in re∣gard 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 like∣wise 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 rea∣son, and is three fold.

  • 1 Their condition were else intolle∣rable. ^c And seeing God hath ap∣pointed them one whole day in se∣ven, we can give them no lesse.
  • 2 The place and calling of a ser∣vant, requireth great dutie and thankfulnesse, both to God and

• ...
  • 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 san∣ctification of the Sabbaoth, as well by servants, as by ^d masters.

  Strangers also must keepe this Rest with vs, of what Country or religion so∣ever they be, if they be vnder our go∣vernment; and that for two reasons.

  • 1 They (being ioyned to Gods peo∣ple, 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 Sab∣baoth day comes; and they are also of two sorts.

  • 1 Things living, as cattell, and they must rest for two causes.

• ...
  • ...
    • 1 For the renuing of their strength, for mans further benefite. Exod. 23.12.
    • 2 Thereby to keepe men the bet∣ter 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 Sab∣baoth is, when all creatures should stoope vnto it; yea, the very insen∣sible ground, not free from the sub∣iection of it.

THE PROOFES.

^a Esa. 30.33. For Tophet is prepared of old, it is even prepared for the King.

Deut. 17.18. And when he shall sit 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

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 Iu∣dah, 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 Ben∣iamin, 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

daughter, nor thy man servant, nor thy maid, nor thy oxe, nor thy asse, neither any of thy cat∣tell, 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 threat∣nings, and know that even your Maister also is in heaven: neither is there respect of per∣son 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 vine∣yard, 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.

CHAP. VII.

OBiections which are commonly made against the doctrine of the Rest, are of two sorts: viz. such as arise,

• 1 Of some scruple, or doubt of con∣science 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 covetous∣nesse, and distrustfulnesse of Gods providence, as worldlings be.

Obiections of the first sort, are chiefe∣ly 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 o∣ther Iewish ceremonies doth make for

the continuance of them. But they were all abolished by his death, being ty∣picall and ceremoniall; and so might the Sabbaoth too, being but ceremoni∣all neyther.

To this obiection wee answer two waies.

• 1 So much of the Sabbaoth day as was Iewish and ceremoniall, is ta∣ken 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 a∣way.
• 2 The Sabbaoth day stoode vpon a surer ground then the whole ce∣remoniall Law; namely, the pub∣like worship of God, and the re∣leefe of nature; which ends of the Sabboth are perpetuall: and there∣fore the Sabboth day also must be perpetuall: neither could it with the ceremoniall Law be taken a∣way. Now, that it was not taken away, appeareth by the practise

• and writings. First of all, the Apo∣stles 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 Second∣ly, 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 delive∣rance 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 an∣swer two waies.

1 That the Iewes having that rea∣son to move them, besides the other be∣fore mentioned, were the more straitly bound to the keeping of the Sabbaoth: but wee also are bound to keepe it as well as they.

2 That it was required of all men long before those reasons were an∣nexed vnto it: yea, for many hun∣dreth 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 see∣meth 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 Sab∣baoth 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 sha∣dowes signifie things to come, but

signes, things alreadie come, as well as to come. The signes in Aegypt, were to∣kens 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 A∣postle seemeth to disallow set times.

An. The Apostle condemns not al set times, for he both kept set times himself with others. Act. 20.7. and appointed the first day in the weeke for collectiōs, both at Corinth, & Galatia. 1. Cor. 16. But he speakes of those Iewish dais & times, & years, which he saith were shadowes

of things to come. Col. 2.17. and done away by the comming of Christ, who was the bodie of all those ceremoniall shadowes; of which sort were their Sabbaoths of yeares, as namely every seventh yeare, wherein the ground did rest from tilling, and everie yeare of Iu∣bile, wherein bond men went out free, and alienated possessions returned a∣gaine to the owners. Levit. 25.10. And next, their Sabbaoths of daies, which al∣so were of two sorts, ceremoniall, and morall. Of the first sort, were the Passe∣over, 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 cere∣moniall Sabbaoths, and the morall Sab∣baoths, was great difference, as appea∣reth Levit. 23.37, 38. These are the feasts of the Lord, which yee shall call holy Con∣vocations, &c. besides the Sabbaoth of the Lord.

6 Obiection. Rom. 14.5, 6. The Apostle seemeth to make all daies alike,

either to be observed, or not obser∣ved.

Answer. He saith, that some men did count them so; but the Apostle ma∣keth no such account: and the question moved there, is not betweene the Iew and the Gentile, (as some thinke) but be∣tweene the stronger Christian, and the weaker. chap. 5.1. The Stronger estee∣meth one day above another, which appeareth, in that there was a day, both commanded, received, and approved in the Church; then the weaker is hee that holds every day alike: So that if men count all daies alike, it is an argument of their weakenesse, whose infirmitie, as yet must be borne with, so long as it may be for their good to edification. chap. 15.2. But if any shall obstinately, and with a high hand, hold and defend, that the Lords day, is but as another day, we are to rebuke them sharpely, that others may feare.

Obiections of the second sort are as followeth.

1 Obiection. If it be thus strait, as that we must rest in thought, word, and

deede, who can keepe it or abide it? But we can perfectly fulfill the Law; so saith the Counsell of Trent. Sess. 6. cha. 18. Therefore the Sabbaoth day is not so straitly to be observed.

To this obiection we answer three waies.

1 That no man can perfectly fulfill the Law of God; and yet every one is charged to keepe it perfectly, purely, and perpetually; because it is all mens dutie so to doe.

2 The harder it is, the more wee must strive to keepe it. Luke 13.24.

3 By this strait and exquisite rule of resting, we see: first, our deserved mise∣rie, by the infinite breaches of this Commandement, besides all the rest of our sinnes. Secondly, we see Gods vn∣deserved 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 as∣sured to be partakers, when we are per∣swaded of the forgivenesse of our sins, by him alone. 2. When we have pow∣er

from him, to die vnto sinne, and live vnto righteousnesse, in some mea∣sure, 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 distrust∣full 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 neces∣sarie, 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 exam∣ple: thy maister commaundeth thee to carry a letter for him, or to fetch home

and make ready his horse, or to goe with him abroad, or the like; thou not knowing the matter, nor occasions of those thy maisters businesse, art bound to obey him, not demanding a reason of his so doing, but conceiving, both in reverence, and charity of thy masters doings, that if he saw not some great ne∣cessitie in the matter, he would not so imploy thee; for charitie dooth ever iudge the best; where it knoweth no e∣vill, 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 shoul∣dest rest vnto the Lord, but that it com∣meth 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 rea∣son the matter with thy maister, and in∣treate

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 mai∣ster hath any feare of God at all in him, or any sparke of desire to please the Lord, and hath not seared his consci∣ence, 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 so∣licite 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 mai∣sters minde, (as many are, that have as little religion, as who have least) so that

thou canst not be releeved at his hands, then I thinke thou oughtest to venture thy maisters displeasure, or else change thy service, knowing that it is better to obey ^f God, than men. Actes 4.19. Therefore, seeing as God commandeth thee to keepe the holy Rest, and thy maister commandeth thee to breake it, thou must in this case obey God, rather then thy master. For the keeping and sanctifying of the Lords Sabbaoth, is no matter of circumstance and ceremo∣ny, (as some would have it:) and there∣fore, to give place vnto the obedience of masters, being a matter of substance in the fift Commandement: but it is al∣so 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 min∣ded servant is not so much to stand vp∣pon 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: ney∣ther

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; * 1.1 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; * 1.2 whereupon the name of that place is called God will pro∣vide, to this day: and such a place hath God in store for all that in truth of hart obey his will, as Abraham did.

THE PROOFES.

^a Exod. 16.23. Bake that to day which ye will bake, and seeth that to day which yee will seeth, and all that remaineth, lay it vp for you till the morning. &c.

^b Exod. 35.3. Yee shall kindle no fire throughout all your habitations, vpon the Sab∣baoth day.

^c Deut. 5.15. Remember that thou wert a stranger in the land of Aegypt, and that

the Lord thy God, brought thee out from thence by a mighty hand, and a stretched out arme. Therefore the Lord thy God comman∣deth 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 ordi∣nances, 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 an∣swered vnto them, and said; Whether it be right in the sight of God, to obey you rather

than God, iudge ye. 20. For we cannot but speak the things which we have seen & heard.

Notes

• * 1.1

  Gen. 22.8.
• * 1.2

  Vers. 14.