신학의 정수 - 윌리엄 에임스(1642년)

1. THE most solemne time of worship is now the first day of every week which is called the Lords day, Rev. 1. 10. 1. Cor. 16. 2.

2. And it is called the Lords Day, by the same reason that the holy Supper of the Eucharist is called the Lords Supper. 1. Cor. 11. 20. Namely because it was instituted by our Lord Jesus Christ, and it must be referted to the same Lord in the end and use of it.

3. It is necessary that some time be given for the worship of God, by the dictate of naturall reason: for man must needs have time for all, especially his outward actions; neither can he conveniently attend Divine worship, unlesse for that time he cease from other workes.

4. Thus far therefore the time of worship falls upon the same precept with the worship it selfe; for as when God created the whole world, he is said also to have created time together with it; so also when he commanded, and ordained religious actions, he did also withall command and ordaine some time or necessary circumstance.

5. That some certaine day is to be ordained for the more solemne worship of God, this is also of morall naturall right, not unknowne to the very heathen, who had alwayes through all ages their set and solemne feast dayes.

6. That this solemne day ought to be one at least in a week or in the compasse of seven; this belongs to positive Law, but yet it is altogether of unchangeable institution: so that in respect of our duty and obligation, it hath the very same force and reason with those that are of morall and naturall right, and so it is rightly said of the Schoolmen, to belong to morall right; not of nature, but of Discipline.

7. That this institution was not ceremoniall, and temporall; it appeares sufficiently by this, that it hath nothing proper to the Iewes, or to the time of the ceremoniall Law; for none can, or dare deny, but that such determination might be made, at least for a morall reason and benefit, because although naturall reason doth not dictate the very same determination as necessary, yet it dictates it as convenient, as it doth apprehend it to be fit that the worship of God be frequently exercised, and it cannot but acknowledge this determination in respect of the frequency of the dayes to be in this respect convenient.

8. The same also is manifest by this that from the beginning of the Creation, when there was no place for ceremonies that had respect to Christ the Redeemer the seventh day, or one of seven was set apart for the worship of God, Gen. 2. 3.

9. For whereas some doe contend, that this was spoken by a prolepsis or anticipation; or that the seventh day was at that time sanctified in the mind and purpose of God, not in execution: or that then there was a foundation laid of that sanctification to come; and not the obligation or Law it selfe. This may be refuted by divers arguments. For 1. This anticipation never came into any mans mind, who was not before anticipated with prejudice about the observation of the Lords Day. The Iewes of old did never dreame of it; whose received opinion was, that this feast was among all Nations from the beginning of the World. Philo. 14.²²⁵ In the new Testament there is no such thing taught or declared. The authors themselves of this opinion doe grant it to be probable, that some observation of the seventh day, did begin from the beginning of the Creation. Suarez de diebus Fest.²²⁶ The best interpreters (Luther, Calvin, &c.) Whom none will affirme to have offended on that side in giving too much to the Lords Day, doe simply, and candidly acknowledge, that the seventh day was sanctified from the beginning of the World. 2. There can be no example given of such like anticipation in all the Scripture: for although the name of certaine places are sometime used, proleptically, especially in the booke of Genesis, yet there is no mention at all of such a prolepticall Institution, either in that booke, or in any other of the whole sacred Scripture. 3. The words and phrases of the very place evince the contrary. Gen. 2. 2, 3. For the perfection of the Creation is twice joyned together with the sanctification of the seventh day in the very same manner and phrase, as the Creation both of other Creatures and of man himselfe, is joyned with their blessing. Genesis 1. 21. 22. 27. 28. 4. Neither the purpose of God, nor a naked foundation of the thing it selfe sufficeth, to ground and uphold such a phrase of Sanctification and Benediction. For by this reason it might be said, that God sanctified Water, Bread and Wine for the Sacraments of the New Covenant, from the time that he gave the promise of breaking the Serpents head by the seed of the woman. Genesis 3. 15. For then God did purpose to seale that covenant of grace by such seales, some foundation of which seales also was laid partly in the promise it selfe, and partly in the creation of those things which might actually be used to such sealing. 5. From such a foundation laid in the first Creation, the Prophet gathers a perpetuall rule and Law. Malac. 2. 15. Did he not make one? and why one? To seeke a godly seed. So in like manner may we: did not God rest the seventh day? and why the seventh day? to sanctifie the seventh day to God. 6. Upon this very thing the arguing of the Apostle seemes to be grounded, Hebrews 4. 3, 4, 5, 7, 8, 9. Which is thus. There was a double rest mentioned in the Old Testament, whereof the godly were made partakers in this life. One was of the Sabbath, and the other was of the Land of Canaan: but David Psalme 95. promissing rest, speaketh not of the rest of the Sabbath, because that was from the beginning of the World: nor of the rest in the Land of Canaan, because that was past, not to be expected. To day therefore he understands a certaine third rest, that is, eternall in Heaven.

10. Neither doth it any thing hinder this truth, that it is not recorded in the History of Genesis, that the observation of the seventh day was solemny kept by the first Patriarchs. For 1. All and every thing which was observed by them for a thousand and five hundred yeares, neither could nor ought to be particularly declared in so short a History as is that of Gensis. Also after the Law of the Sabbath delivered by Moses, there is no mention in the booke of Iudges and some other Histories, of the observation of it. 2. If this very thing be granted that the observation of this day was for the most part neglected, yet this ought no more to make the first institution doubtfull, then Polygamy of the same times can shew that the sacred Lawes of Wedlock were not equall in time with the very first mariage. 3. Before the promulgation of the Law in Mount Sinas, the observation of the Law is propounded and urged, not as a new thing, but ordained of old. Exodus 16. 24. 30. Which although it may be affirmed of sacrifices and some other ceremoniall observations, yet in the Sabbath, there seemes to be for the reasons before put, a certaine respect had unto the first institution, which was equall in time with mans Creation, which is also declared in the 30. Verse in that word of the time past, hath given you, &c. 4. Among the very Heathens, there were alwayes those foot-steps of the observation of the seventh day, that it is more then probable, that the observation of the seventh day was delivered them from those Patriarchs whose posterity they were.

Iosephus in his last book against Appion, denies, That there can be found a nicity either of the Greekes or Barbarians, which had not taken the resting from labour on the seventh Day, into their own manners. Clemens Alexandrinus Lib. 5. Stromat.²²⁷ doth demonstrate the same thing also: . That not only the Hebrewes, but the Greekes also observe the seventh Day. Euseb. de praeparatione Euangelica lib. 13. affirmeth, that not only the Hebrewes, but almost all as well Philosophers as Poëts, did know that the seventh day was more holy. Lampridius in Alexandro Severo, tells that on the seventh day, when he was in the City, he went up to the Capitoll and frequented the Temples. Neither is it far from this purpose that holy dayes were wont to be granted to children in Schooles on the seventh day. Lucianus in Pseudologista, Aulus Gellius. li. 13. cap. 2. And some heathen Doctors, were wont to dispute only upon the Sabbaths, as Suetonius relates of one Diogenes, lib. 3.²²⁸ Hesiod. lib. 2. Dierum.. Lis.

5.The former forgetfulnesse or carelesnesse, and neglect of this day, is easily seene to be reproved by that same horratory word, which is used in the beginning of the fourth Commandement. Remember.

11. But the right, and morall perpetuall authority of this institution is most of all declared from this, that it is expresly commanded in the Decalogue; for this is a most certaine rule, and received among all the best Divines; That morall precepts were thus differenced from ceremonialls and Iudicalls, that all and onely moralls were publickly proclaimed before all the people of Israel from Mount Sinai, by the voyce of God himselfe, and afterward also written, and written againe as it were by the finger of God himselfe, and that in Tables of stone, to declare their perpetuall and unchangeable continuance; Christ also doth expresly testifie that not one Iot, or tittle of this Law should perish. Matthew 5. 18.

12. That which is commanded in the fourth Commandement, is not indeed of a morall nature in the same degree and manner altogether with those things that are commanded, for the most part in all the other Commandements; because it belongs to positive right, whence also it is, that whereas the three former Commandements were propounded negatively, by forbidding those vices unto which we are prone by the pravity of our nature, this fourth Commandement is first propounded affirmatively in declaring and commanding that which in this part pertaines unto our duty, and afterward negatively, by forbidding those things which are repugnant to this duty; which also is in part the reason of that admonition which is specially prefixed before this precept, Remember the Sabbath day, that is, Remember to keepe this day, as it is explained, Deut. 5. 18. Because it may more easily be forgotten, seeing it belongs to positive right, then many other things which are more naturall. Yet this positive right upon which this ordinance is grounded, is Divine right, and in respect of man altogether unchangeable.

13. Those who turne this fourth Commandement into allegories of a cessation from sinnes, and from the troubles of this life, and such like, and thence doe faigne a fourefold, or a fivefold Sabbath, according to their manner, who play with Allegories, they attribute nothing at all to this member of the decalogue, which doth not as well, and much more properly agree to many Iewish ceremonies, which are now wholy abrogated.

14. But those that would have this precept ceremoniall (as they would have the second to be also) besides that they are sufficiently refuted, by those things which have beene spoken before, they contradict the expresse testimony of Scripture, which affirmes that ten words, or morall precepts are contained in the decalogue, Exod. 34. 18. Deut. 4. 13. & 10. 4. Where they leave only nine, or rather eight.

15. They who would have that only to be morall in this precept, that some time, or some certaine dayes, should be assigned to Divine worship, doe no more make this ordinance to be morall, then was the building of the Tabernacle and Temple among the Iewes. For by that very thing this was declared to all to be the perpetuall Will of God, that some fit place is alwayes to be appointed for Church meetings, and publick exercises of Divine worship: so that by this reason, there is no more a morall precept given touching some time of worship, then there is given touching the place, and so neither that indeed (which only they leave in the fourth precept.) Thou shalt observe Feast-dayes, ought any more to be put in the Decalogue then this, Thou shalt frequent the Temples.

16. Moreover, the yearely Feasts, new Moones, and the like ordinances, which were meerely ceremoniall, doe containe that generall equity also in them, and doe still teach us that some certaine and fit dayes ought to be appointed for publick worship: finally, by this reason God should by this Commandement command severall men, nothing at all: for seeing the institution of dayes by this opinion is only commanded immediatly, and it is not in the power of private men to ordaine these or those dayes for publick worship, by this, meanes nothing at all should be commanded but at their will who are in publick office: neither should any thing be commanded them in speciall, but only in generall, that they doe according to their wisdome in setting apart dayes to publicke worship, so that if it seeme good to them to appoint one day of twenty or thirty to this use, they cannot be reproved of any sin in this respect, as if they broke this Commandement.

17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day, that is to be accounted for a thing added to it, or a constitution comming extrinsecally, beyond the nature of the Sabbath, and the first institution of it; and so it nothing hinders but the institution of the seventh day was simply morall: for so there was a ceremoniall respect of some type added to some other Commandements, as in the authority of Fathers, and the first borne of Families, which pertaine to the first Commandement, there was a certaine adumbration²²⁹ of Christ, who is the first begotten among the Sons of God.

18. Neither yet doth it certainly appeare in the Scriptures, that there was any ceremony properly so called, or type, in the observation of the seventh day: for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme, prefigured before by a type, it is under the respect of a type referred only to the rest promised in the Land of Cannaan, and by comparison of things like to the rest of God; but in no sort, or in the least signification is it referred to the rest commanded in the fourth Commandement, as unto a type or shaddow.

19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people, it cannot thence be made a type or representation of any future grace: Because 1. A signe doth often note the same that an argument, or instruction, as also the most learned interpreters doe note upon. Exodus 31. It is a signe between me, &c. that is, an instruction. So our mutuall love is a signe that we are the Disciples of Christ. John 13. 35. But it is not a type. 2. The Sabbath in those places is not said to be a signe of some thing to come, but present, as every visible concomitant adjunct is a signe of the subject being present. For in the observation of the Sabbath there is a common, and publike profession of that communion which is between God and us: as therefore all solemn profession is a signe of that thing whereof it is a profession, so also the Sabbath is in that common respect called a signe.

20. And this is the most proper reason, why the observation of the Sabbath is so much urged, and the breaking of it so severely punished in the old Testament: namely because there was in the Sabbath a common and publike profession of all Religion; for this Commandement as it is a close of the first Table of the Law, doth thus summarily containe the whole worship of God, whilest it commands a certaine day for all the exercises thereof. Esay 56. 2.

21. There were many ceremonies ordained about the observation of the Sabbath: but the observation of the Sabbath was no more made ceremoniall by them, then it was judiciall or politicall, because of those judiciall Lawes, whereby it was then provided that it should be celebrated most religiously. Exod. 31. 14.

22. That accommodation of the fourth Commandement unto the speciall state of the Iewes, which was in the observation of the seventh day from the beginning of the Creation, doth no more make the precept it selfe ceremoniall, then the promise of the Land of Canaan, made to the people of Israel, That thou mayst live long in the land which the Lord thy God giveth thee, makes the fift Commandement ceremoniall: or more then that Preface, I am the Lord thy God which brought thee out of the Land of Egypt, makes all the Commandements ceremoniall.

23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes, applied to the time of Pedagogy and bondage, which is not of force in all ages; yet this hinders not, but the observation it selfe is plainly morall and common to all ages.

24. Yet there can be nothing brought out of the Scriptures, which was at any time commanded about the strict observation of the Sabbath to the Iewes, which by the same reason doth not partaine to all Christians, except the kindling of fires, and preparing their ordinary food. Exod. 35. 3. & 16. 14. And those precepts seeme to have been speciall, and given upon particular occasion; for there is nothing said about the kindling of fire, but in the building of the Tabernacle, which God would declare was not so holy a worke, but it might and ought to be intermitted²³⁰ on the Sabbath day. Neither is there any mention of the preparing of victualls, but when Manna was by a miracle sent from Heaven, which was also by a miracle preserved on the Sabbath day. And by the History of Christ it appeares very likely that he did approve of preparing victualls, done by kindling of a fire, upon the Sabbath day. For being invited by the Iewes to a feast which was had on the Sabbath day, he refused not to be present. Luc. 14. 1. &c.

25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt, it doth not turne the Sabbath into a ceremony. For 1. All the Commandements are in some sort referred to the same deliverance, as appeares by the Preface of the decalogue. 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance, but that there is mention made of the deliverance, out of Egypt, Deut. 5. 15. For that reason onely, that seeing the Israelites had been servants before in Egypt, they ought the more readily and willingly grant this time of rest to their servants.

26. Whereas the last day of the weeke was of old observed; this was anciently ordained by God from the time of the first Creation, because God did that day cease from the workes of Creation.

27. Whereas the last day of the weeke is now changed into the first day, this was not done by humane, but Divine authority. For he only can change the day of the Sabbath, who is Lord of the Sabbath, that is, Christ. Marc. 12. 8. Whence also that first day which succeeded, is properly called the Lords Day.

28. If this Lords Day be granted to have been of Apostolicall institution, yet that authority which it is Built upon, is neverthelesse divine; because the Apostles were no lesse guided by the spirit in holy institutions, then in propounding the doctrine of the Gospell, either in word or writings.

29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only, whereby it might be made temporary, it doth necessarily follow, that the minde of the Ordainers was, that the observation of this day should be of perpetuall and unchangeable right.

30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person. 1. Because Christ was no lesse faithfull in ordering his whole house, or the Church of God, as touching all things that are generally necessary and usefull then was Moses, Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable, & in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection, John 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day, Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day, Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance, but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ, 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ, and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme: which law hath beene demonstrated before to be of perpetuall right. For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ: For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath, Acts 13. 14. & 16. 13. & 17. 2. & 18. 4. they did that chiefly in that respect, because then was the fittest occasion to preach the Gospell to the Iewes; as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost, Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place. 7. If the institution of the Lords day was deferred so long, till the Apostles had made a separation from the Iewes, and had their meetings apart, Acts 18. 6, 7. & 19. 8. as some would have it; then all that space of time which came betweene the death of Christ and this separation, which was above three yeares, the fourth Commandement had bound none to that observation of any day: because the Iewes day was already abolished, and by this opinion there was no new brought in the roome, and so there were only nine precepts²³¹ in force all that time. 8. The reason it selfe of this change confirmes the same, which is by the consent of all referred to the resurrection of Christ: namely, because this day the creation of the new world or the world to come, Heb. 2. 5. in which all things were made new, 2. Cor. 5. 17. was perfected, so that God did now in Christ rising again from the dead, cease or rest from his greatest work. As therefore in the beginning of the creation, when God rested from his workes, he then blessed and sanctified that day wherein he did rest: so also it was meet that that very day wherein Christ did rest from his labours, himselfe also should sanctifie the same day. Neither is that easily to be rejected which is urged by some of the Ancients, out of Ps. 118. 24. This is the day which the Lord hath made; for in that very place is treated of Christs resurrection, as Christ himself interprets, Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him, by whom the worship it selfe was ordained: and from whom all blessing and grace is to be expected in all worship.

31. They who account the observation of the Lords day for a tradition not written, they are hereby sufficiently refuted. 1. Because there is no one thing which depends upon tradition not written of such moment, as is the observation of the Lords day, by common consent, and the consent of all Christians almost. 2. By this meanes there is a doore opened to bring in divers superstitions, and humane devices into the Church of God, or at least to prop them up when they are brought in. 3. Many among the Papists are ashamed of this invention: for although all the Papists to cloak their superstitions, are wont to give too much to Ecclesiasticall traditions, yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them, to ascribe it not to any humane, but to Divine right.

Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica; Abbas in cap. licet defer. n. 3. Aug. ver. feria. n. 3. Silvester. ver. Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law, deferiis cap. licet affirmes, that the Scripture as well of the old as new Testament, hath specially deputed²³² the seventh day for mans rest, that is (as Suarez interprets de dieb. fest. cap. 1.) both Testaments have approved the manner of deputing every seventh day of the week for the rest of man, which is to depute the seventh day formally, although materially the same was not alwayes deputed: and in this manner it is true that that seventh day in the old law was the Sabbath, and in the new is the Lords day.

32. Those things which are wont to be brought on the contrary out of the Scriptures, Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth. For first, in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied, then the choise of some cerraine meat to a religious use by the ordinance of the same Christ: but no Christian is so void of all reason, that he would conclude out of those places, that the choise of bread and wine in the Lords Supper for a religious use, is either unlawfull, or not ordained by Christ: neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly, the Apostle Rom. 14. doth expresly speake of that estimation of dayes, which did at that time breed offence among Christians; but the observation of the Lords day which the Apostle himselfe teacheth, hath at that time taken place in all the Churches, 1. Cor. 16. 1. & 2. could not give any occasion of offence. Thirdly, it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats: for the question of that dispute is propounded verse 2. of meats onely: in the 5. and 6. verses, the esteeme of a duty is joyned with it as pertaining to the same thing, and afterward through all the rest of the

CHAPTER he treats only of meats, making no mention of dayes. Fourthly, in that place to the Galatians, it is expresly treated of that observation of dayes, moneths, and yeares, which pertained to the bondage of weake and beggerly elements, Chap. 4. 9. but it was farre from the Apostle, and altogether strange to Christian religion so to account any precept of the Decalogue, or any ordinance of Christ. Fifthly, in Col. 2. it is specially & expresly treated of those Sabbaths which were of the same kinde with new Moones, and were ceremoniall shadowes of things to come in Christ: but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature, as hath been before demonstated.

33. Neither is Christian liberty at all diminished by this opinion, (as some without cause do seeme to feare) for it is not a liberty, but a licentiousnesse not Christian, if any think themselves freed from the observation of any precept of the Decalogue, or from the institutions of Christ: and experience also teacheth that licentiousnesse, and neglect of holy things doth more and more prevaile, where a due respect is not had of the Lords day.

34. Neither also was Adam subject to any bondage, because he was tyed to sanctifie the seventh day by a speciall observation.

35. But as the beginning of the old Sabbath was at the evening;²³³ because the Creation also began at the evening, because the common masse was created before the light, and the cessation of the day from the work of Creation began also at the evening; so also the beginning of the Lords day doth seeme to begin from the morning of that day, because the resurrection of Christ was betimes in the morning, Mark. 16. 9. John 20. 1.

36. For the right observation of this day two things are necessary, rest, and the sanctification of this rest.

37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship: we must therefore abstaine that day. 1. From all these works which are properly called servile: for seeing such works were of old by name excluded, in all other solemne feasts, Levit. 23. 7. 8. 25. 32. 36. Numb. 28. 25. much more were they excluded from the Sabbath.

38. But it is ridiculous by servile workes to understand sins or mercenary good workes, or done (after the manner of servants) for reward (as some do understand them by a certaine Allegoricall sport:) for sins are not forbidden and unlawfull at some certaine times, but alwayes and every where: neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden; although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day, Isay 28. 4. those evill workes also which are done upon feare or hope, that is altogether servile, have in respect of their manner the same nature with other sins.

39. But servile workes are properly those, to the performance whereof servants or servile men are wont to be used, such as are mechanick workes, and all those to the performance whereof great labour of the body is required, as to plough, to dig, &c. 2. Besides those workes there are forbidden also upon that day all workes that are ours: as is gathered from the opposite concession which is given in the fourth precept, Seven dayes shalt thou worke and do all thy work.

40. Whence we may gather with the words following, on the Sabbath day thou shalt doe no worke: that all those works are forbidden which are properly called ours, although they be not to speak strictly, servile, or mechanicall.

41. Now those are our workes which pertaine to the uses of this life, that is, which are exercised in naturall and civill things, and doe properly pertaine to our gaine and profit: of which kinde are those which of their owne nature are not servile but liberall, as studyings, exercises of liberall arts; much more those which are common to free men and servants, as to Jorney, to handle civill causes, &c.

42. For so this phrase is explained, Esay 58. 3. Ye do that which delighteth you, that ye may exact all your labours, that is, ye do carefully your owne matters, Verse 13. doing thine owne wayes. But because Esayas in that

CHAPTER doth also and chiefly treat of wicked actions, and those workes which are unlawfull at all times, as appeareth verse 6. Therefore some godly Divines do seeme to erre, who are wont to gather out of that place, that every word or thought that is humane, or pertaines to men, used on the Lords day, is to be accounted sinne: for all humane words, deeds, or thoughts upon that day whereof that

CHAPTER handleth, (whether it be the Sabbath properly called, or a solemne feast) are not there judged to be impertinent, and in that respect simply reprehended; but those only which are wont to concerne our gaine, either simply unlawfull or repugnant to holy exercises, as appeares verse 3. & 6. Concerning such servile and vulgar workes there is such a strict law, that upon the Sabbath day men may not go on in their work, no not in time of plowing and harvest simply; that is, at those times which are most opportune and as it were necessary for mans life, Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things, as was the building of the Tabernacle, Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey, Exod. 16. or to frequent Marts or Faires, Nehem. 13.

43. Yet here are excepted; 1. All those workes which belong to common honesty: for seeing at all other times we ought, so especially upon that day which is specially dedicated to Divine worship, to be have and carry our selves decently: all those things which doe simply partaine thereunto are understood to be permitted. 2. Those things which are imposed on us by some singular necessity, Mat. 12. 11. In which number notwithstanding those things are not to be accounted, which men make or faine to themselves as necessary: but those things which it appeares to be necessary and unavoidable, by the providence of God, and which we are not aware of, that is, when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing. 3. All those works which do directly respect the worship and glory of God, Mat. 12. 5. John 5. 8, 9. For in that case those workes which are of their owne nature servile, do passe into the nature of holy actions, neither are they properly our workes, but Gods works.

44. This rest, although in it selfe absolutely considered, it is not, neither ever was a part of worship; yet as it is commanded of God as a certaine necessary thing unto his worship, and is referred also to it, so far it is a part of that obedience which pertaines to religion and the worship of God.

45. The sanctification of this rest and day is a speciall applying of our selves to worship God, upon that day which is intimated in those phrases, He sanctified that day, and it is a Sabbath to the Lord thy God.

46. Here publick worship ought chiefly to be respected, whence also it is that the Sabbath is called an holy Convocation, Levit. 23. 13. Acts 13. 14. & 15. 23. & 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day, it appeares sufficiently, by that double burnt-offering of the Sabbath, in the morning and the evening, Num. 28. 9.

47. But the rest of the day ought to be spent in exercises of piety: for although there was of old an offering peculiar to the Sabbath, yet the continuall or daily offering with his drink-offering was not to be omitted, Num. 28. 10.

48. Also the publick worship it selfe seeing it is most solemnely to be celebrated, doth necessarily require these exercises of reading the Scripture, meditation, prayer, holy conferences and contemplation of the workes of God: whereby we may be both more prepared to publick worship, and that worship may be made truly effectuall to us.

49. Contrary to his ordinance of the Lords day are all feast dayes, ordained by men, they being accounted for holy dayes, as the Lords day ought to be accounted.

50. For it is most agreeable with the first institution, and with the writings of the Apostles, that one only day in the week be sanctified.

51. The Iewes had no feast dayes rightly sanctified, but by divine institution.

52. Yet any dayes may be piously turned into occasion of furthering the worship of God.

53. Also when God by his speciall judgements cals to more solemne fasting, those dayes are to be accounted as it were for extraordinary Sabbaths:

54. Contrary also to the observation of this day and all transactions of businesse, exercises, feastings, sports, and such like, whereby the minde of man is this day drawn away from the exercises of religion.