Book 2, Chapter 16: The Sabbath

Of the Sabbath day.

The fourth main question touching man, as he stands in relation to God, is concerning the time of God's worship. Wherein certain particular questions are to be resolved touching the Sabbath day.

The first, and most principal of all the rest is this.

Whether it be in the liberty of the Church of God upon earth, to alter the Sabbath day from the seventh day, to any other?

In answering to this question I will not resolutely determine, but only propound that which I think is most probable.

First therefore, I answer negatively. That it is not in the Church's liberty, to alter the Sabbath, from the seventh day. The reasons are these.

1. Reason. The substance of the fourth commandment is unalterable. Now the sanctifying of a rest upon the seventh day, is the substance of the fourth commandment. Therefore the sanctifying of the rest of the seventh day, is unalterable in regard of any creature.

That the truth of this reason may appear two things are to be considered. First, what is changeable and temporary in the Sabbath: and then, what is moral and perpetual.

Book 2 — Sect. 1.

The things which are temporary and ceremonial in the Sabbath day, are these.

1. That rigorous and precise rest, prescribed to the Jews, which stood in the strict observation of three things.

First, the Jew might not on the Sabbath go forth, or take a journey any whither, for any matter or business of his own. For of this, there was a special commandment given (Exodus 16:29): Tarry every man in his place: let no man go out of his place the seventh day, namely, to do any work, or business of his own whatever.

Secondly, the Jew might not kindle a fire upon the Sabbath day. For so says the Lord by Moses, You shall kindle no fire throughout your habitations; &c. (Exodus 35:3). It will be then said, How did they for meat and fire in winter? Answer: They prepared and dressed their meat the day before: as they were commanded (Exodus 16:24). And for fires in winter, if they had any upon the Sabbath, it was necessary (as I suppose) that as they dressed their meat the day before, so they should then begin their fire also, which being then begun, might be preserved on the Sabbath.

Thirdly, the Jew might not carry a burden. This the Lord did expressly forbid them by the Prophet Jeremiah, Thus says the Lord, Carry no burdens upon the Sabbath day, neither bring them in by the gates of Jerusalem, &c. (Jeremiah 17:21). And Nehemiah charged the men of Judah, with the profanation of the Sabbath in that kind (Nehemiah 13:15, 16, 17). In these three particulars, stood the strict observation of the Jewish rest; which is altogether temporary, and does not concern the times of the New Testament; because it was only typical, the Sabbath being (in regard of that manner of rest) a figure of the most strict spiritual rest from all sin, in thought, word, and deed, required of every true believer.

2. Again, in the Sabbath this was ceremonial and temporary, that it was a special sign between God and his people, of the blessings that were propounded and promised in the Covenant (Exodus 31:13). And these were principally two. First, it was a sign of their sanctification, to teach them, that as the Lord had set apart a day of rest, so he did and would sanctify the observers thereof to himself, by forgiving their sins, and receiving them into his favor, in and by the Messiah to come. Secondly, it was ordained by God, to figure and signify the everlasting rest of God's children, in the kingdom of heaven. Of this the Prophet Isaiah speaks, when he says, that from month to month, and from Sabbath to Sabbath, all flesh shall come to worship before God (Isaiah 66:23). And the author to the Hebrews, There remains therefore a Sabbatism, or rest to the people of God (Hebrews 4:9).

3. Furthermore, this was temporary in the Sabbath, that it was to be observed upon a set day, namely, the seventh from the Creation, and that with set rites and ceremonies. So says Moses, The seventh day is the Sabbath (Deuteronomy 5:14). Again, On the Sabbath day, you shall offer two lambs of a year old, without spot, and two tenth deals of fine flour, for a meat offering mingled with oil, and the drink offering thereof: and the burnt offering of every Sabbath, beside the continual burnt offering, and the drink offering thereof (Numbers 28:9, 10).

4. This also was ceremonial, that it was to be observed, in remembrance of their deliverance out of Egypt: Remember that you were a servant in the land of Egypt, and the Lord your God brought you out from there, by a mighty hand and stretched out arm: therefore the Lord your God commanded you to observe the Sabbath day (Deuteronomy 5:15).

Book 2 — Sect. 2.

Now, as there were some things temporary and ceremonial in the Sabbath: so there are some things in it perpetual and moral, 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 after labor.

Secondly, that this day should be sanctified; that is, set apart to the worship of God. These two first, are therefore moral, because they are expressly mentioned in the commandment touching the Sabbath.

Thirdly, that a seventh day should be sanctified to a holy rest, and that this holy rest should be observed in a seventh day. I say not, in this or that seventh day, but in one of the seven.

Now that this also is moral, it appears by these reasons.

First, the Sabbath of the seventh day, was instituted and appointed by God in Paradise, before the fall of man, and the revealing of Christ; yes, even then, when there was one condition of all men. This is plainly set down in Genesis 2, as also in the fourth Commandment. And upon this ground it is manifest, that a Sabbath of a seventh day cannot be a ceremony simply, considering the ordination thereof was in time long before all ceremonies. If it be objected, that it was made a ceremony afterward, I answer, that the reason is naught. For matrimony was ordained in Paradise, and afterward made ceremonial, to signify the spiritual union between Christ and his Church, and yet matrimony is perpetual: and so is a Sabbath of a seventh day. If it be again alleged, that God did then keep a seventh day in his own person, and afterward enjoined it to man by his commandment, I answer, that the institution of the Sabbath in Paradise consisted of two parts, blessing, and sanctification: and the meaning of the Holy Ghost is, that God did both bless it in regard of himself, because he kept it in his own 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 Commandment are general, and the equity of them is perpetual, and they have this end, to urge the rest of a seventh day. Let them be considered in particular. The first, in these words, Six days shall you labor. Which some take to be a permission: as if God should have said thus; If I permit you six, you shall allow me a seventh. But they may be also taken for a commandment, enjoining labor in the six days; first, because they are propounded in commanding terms; secondly, because they are an exposition of the curse laid upon Adam, You shall eat your bread in the sweat of your face, namely, in the six days: and thirdly, because idleness, the spoil of mankind, is there forbidden. This being so, there must needs be a seventh day, not only of rest, to ease them that labor in the six days, but also of a holy rest, that God might be worshipped in it. The second reason is taken from God's example: For in six days, the Lord made heaven and earth, &c. That which the Lord himself has done in person; the same must man do by his commandment. But the Lord himself in six days laboured, and rested the seventh. Therefore man must do the same. This reason made by God to the creature, must stand in force, till he reverse it, which yet he has not done, nor does. If then these reasons do not only enforce a rest, and a holy rest but a rest on the seventh day; then this rest on the seventh day, is a part of the fourth Commandment: and consequently the Church cannot alter it from the Sabbath day, because they cannot alter the substance of that Commandment which is eternal.

2. Reason. The Sabbath day in the new Testament, (in all likelihood) is tied to that, which we call the Lord's day, and that (as I take it) by Christ himself. The reasons thereof are these.

1. The Sabbath day of the new Testament, is called the Lord's day (Revelation 1:10). Now I suppose, (for in these points still we must go by likelihoods) it is called the Lord's day, as the last Supper of Christ, is called the Lord's Supper, for two causes. First, as God rested the seventh day after the Creation, so Christ having ended the work of the new creation, rested on this day from his work of redemption. Secondly, as Christ did substitute the last supper in room of the passover, so he substituted the first day of the week in room of the Jews' Sabbath, to be a day set apart to his own worship.

2. The Church of Corinth every first day of the week, made a collection for the poor, as we may read (1 Corinthians 16:2), and this collection for the poor in the primitive church followed the preaching of the word, prayer, and the Sacraments, as a fruit thereof (Acts 2:42). For these be Sabbath exercises, that went always together in the Apostolical Church. But it will be said, that collecting for the saints, is a matter of indifference, and may be done upon any day, as well as upon the Sabbath. To this I answer, that Paul commands the Corinthians to do it, as he had ordained it in the Church of Galatia: whereby he makes it to be an Apostolical, and therefore a divine ordinance. Yes, that very text does in some part manifest thus much, that it is an ordinance and institution of Christ, that the first day of the week should be the Lord's day. For Paul commands nothing, but what he had from Christ.

3. Christ and his Apostles, kept the first day of the week as the Sabbath. For Christ rose again, the first day of the week, and appeared to his disciples (John 20:19), and eight days after, he appeared again to Thomas (verse 26), which was the next first day of the week. And this has been the opinion of sundry ancient divines. Cyril upon John, says, that this eighth day was without doubt the Lord's day, and so ought to be kept, because it is likely Christ himself kept it holy. And the same is affirmed and taught by Augustine and Chrysostom. Again, the Apostles also kept it. For when the Holy Ghost descended upon them, they were again assembled upon this day (Acts 2:1), which I prove thus. The day of Pentecost was the first day of the week; for the Jews were commanded to bring a sheaf of their first fruits, the morrow after the Sabbath in the passover (Leviticus 23:10), and between that and Pentecost, they were to reckon fifty days. Hence it follows, that the day of Christ's resurrection, falling the morrow after the Jews' Sabbath, which is the first day of the week; Pentecost must needs fall on that day: and therefore the Apostles met that same day, and not they only, but also the whole Church gathered themselves together, and celebrated this day with preaching of the word, and administration of the Sacraments (Acts 20:7). And according to this institution of Christ, and the examples of his Apostles, has been the constant practice of the Church, from their times until 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 Jews were circumcised: therefore it was prescribed to be kept the eight day. Thus the ancient fathers, by name Cyprian and Augustine have reasoned and taught. Again, the day of Christs resurrection was prefigured by that day, wherein the stone which the builders refused, was made the head of the corner (Psalm 118:24), and in that it was prefigured it was appointed by God. For then it appeared to be true which Peter says of Christ, that God had made him both Lord and Christ (Acts 2:36). And the same may be said of the Sabbath of the new testament, that it was in the figure preordained, and therefore limited and determined by our Savior Christ to the Lords day. Other reasons might be added, but they are only conjectures: these be the principal.

III. Reason. God is Lord of times and seasons, and therefore in all equity, the altering and disposing thereof is in his hands, and belongs to him alone (Acts 1:10). Times and seasons the Father has kept in his own hand. Again, Christ is called the Lord of the Sabbath. And Antiochus Epiphanes is condemned by the Holy Ghost, because he took upon him to alter times (Daniel 7:25). Besides that, Daniel says, that it is God alone that changes times and seasons (Daniel 2:21). Now if it be proper to God, as to create, so to determine and dispose of times, then he has not left the same to the power of any creature. And therefore as the knowledge thereof, so the appointment, and alteration of the same, either in general or particular, belongs not to the Church, but is reserved to him. The Church then, neither may nor can alter the Sabbath day. And this is the first part of the answer.

Book 2 — Sect. 2.

The second is this, if the Church had liberty to alter the Sabbath, then this alteration must be made within the compass of the week, to the sixth, or fifth, or fourth, or second, or third, or first day, and not to the eighth, or ninth, or tenth days without the compass of the week. The reason is plain. The Church of the New Testament, has more knowledge and more grace, than the people of the old Testament had; and in that regard, ought to have more zeal, and greater alacrity in the worship of God than they had, that it may exceed the Jews according to the measure of grace received. And thus, the first and principal question touching the Sabbath, is answered and resolved.

Book 2 — Sect. 3.

Now, before I come to the next, let us in the mean while see and examine the reasons, that are brought against the answer presently made. First therefore it is alleged, that in the new Testament there is no difference of days. For if we have or make difference of days, we are in truth no better than Jews. That there is no distinction of days, they prove out of two places. The first is (Colossians 2:16), where the Apostle says, Let no man condemn you in respect of a holy day, or of the new moon, or of the Sabbath day. The second (Galatians 4:10), where the same Apostle reproves the Galatians, for observing days, and months, and times, and years.

To this I answer, that both the places speak of the feasts of the Jews, and of difference of days, that stands in force by the Jewish ceremonial law. Paul to the Colossians, warns them to give no occasion to others, whereby they might justly condemn them, for observing of days in superstitious manner, upon opinion of holiness and necessity, as if mens consciences were bound to such observation. And he reproves the Galatians, for observing days (as it is likely they did) not only in the Jewish, but also in the Heathenish manner. To which purpose Paul says (v. 11), he is afraid of them. His meaning was, because they placing their salvation (in part) in their Jewish observation of days, after they had been informed touching their liberty in Christ, did thereby mix the Gospel with the Law: and therefore he feared, lest by that means Christ should become to them unprofitable, and so his preaching to small or no purpose.

Again, they allege (Romans 14:5), where Paul says, One man esteems one day better than another, and another man counts every day alike. In which words the Apostle blames not them, which think all days as one.

Ans. In the New Testament, all days be as one, in regard of the aptness thereof to the worship of God: and yet there may be a difference of days in regard of order: and this Paul no where condemns. That we may the better conceive this distinction, we must consider a difference between the Jews Sabbath and ours, which is this; that the Jews Sabbath was both the time of the worship of God, and also a part of his worship. But the Sabbath of the new Testament, though it be a necessary time of Gods worship, yet it is not a part thereof. If it be said, that it is commanded, therefore [illegible] must needs be a part of Gods worship: I answer: it is commanded, not as Gods worship for substance, 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 days in the new Testament, but in regard of order.

Thirdly, they object, that Paul kept the Jews Sabbath, as well as the Lords day. For he and Barnabas came to Antiochia, and went into the Synagogue on the Sabbath day (Acts 13:14). And again, he and Timothy converted Lydia upon the same day (Acts 16:13).

Ans. The Apostle did this upon very good ground, not because he held the observation of it as necessary as the other; but in regard of the weakness of the Gentiles and Jews newly called. For the Church that consisted of such persons in those days, was not yet fully persuaded and resolved of the abrogation of the Jewish Sabbath: and therefore, for the time, he yielded to their weakness, and observed it as well as the other. But afterward, when they were confirmed in that point, he forbare that liberty, and taught the full abolishment both of it, and other ceremonies.

Fourthly, (Acts 18:3, 4) Paul is said to come to Corinth to Aquila and Priscilla, and to work with them in their trade of tent-making: and further, it is said, that he disputed in the Synagogue every Sabbath day, that is, on the Jews' Sabbaths, and exhorted the Jews and Grecians. Hence it is gathered by some, that Paul did only keep the Sabbath of the Jews, and that both on the Lord's day, and on the week days, he worked with Aquila and Priscilla.

Ans. First, we must remember this rule, that charity and necessity do dispense with the Sabbath, and with ceremonies. If a town should be on fire, or if a city or country should be presently assaulted by the enemy, in the time of the word preached, on the Sabbath day; the preaching of the word, in these cases, must cease for a time, till by convenient help the fire be quenched, and the enemy be taken or driven back. Now whereas Paul in the ordinary days of the week made tents, and on the seventh too, not observing it, but the Jews' Sabbath; we must know, that he did it upon necessity, for the salvation of the Jews. For Priscilla and Aquila were Jews unconverted, and Christ was not yet revealed to them. And if Paul had but once named Christ, he could have done no good among them. Yet afterward, when he saw better opportunity, at the coming of Silas and Timotheus from Macedonia, then he could no longer contain himself, but burned in the spirit, and testified to the Jews, that Jesus was the Christ (verse 5). Now if there was cause why he did not speak of Christ for the time, then was there cause also why he did not make profession of a Sabbath. Secondly I answer, though Paul did not then openly sanctify the Sabbath; yet it is to be supposed, that he kept it privately by himself, reserving some special time for that purpose: and the contrary cannot be shown.

The second question touching the Sabbath.

How the Sabbath of the New Testament is to be observed?

Ans. In observing a Sabbath of the New Testament, there are two things required: a rest, and a sanctification of the same rest to a holy use. This answer is made out of the very substance of the fourth Commandment, which is moral, and has nothing ceremonial in it. And the fourth Commandment (for substance) consists in a ceasing from labor, and a holy dedication of our rest to holy use, that is, to the worship and service of God.

Book 2 — Sect. 1.

Now touching the first point, the rest of the Sabbath; there are three several opinions, whereof two are contrary, and the third is a mean between both.

The first opinion is, that we are bound as strictly to keep the outward rest of the Lord's day, as the Jews were to keep the Sabbath: and sundry men are of this mind. But I take it, this opinion is not warrantable. For (as we said before) the Jewish manner of keeping the Sabbath in straitness, is a ceremony. And if we be bound to keep it as straightly as the Jews did, then Judaism must still remain, and the ceremonial law (at least in some part) must still be in force.

But in favor of this opinion, it is alleged. First, that the fourth Commandment is a law, given as well to Christians as to Jews, and therefore it binds both alike. Ans. The fourth Commandment binds Christians to keep a seventh day for the Sabbath, both in respect of rest, as also in regard of sanctification thereof; but that it binds them to the same strait manner of keeping the rest, as it did the Jews, we utterly deny.

Secondly, that the reasons used to enforce the Commandment do equally bind all: therefore the Commandment itself. Ans. It is true for the duty commanded, but not for the manner of performance. Again, the reason alleged does not follow: for sometimes the Holy Ghost uses a reason that is perpetual, to enforce a ceremony. That Levi should have no part, nor inheritance among his brethren, was a ceremony commanded by God; and yet the Lord enforces it, with a reason that was perpetual, namely, because himself was the part and inheritance of Levi, among the children of Israel (Numbers 18:20).

Thirdly, that the Sabbath is a sign (to believers in the New Testament) that God is their God, and they his people; and the same it was to the Jews: therefore the bond is as strict to the one, as to the other. Ans. 1. Believers under the Gospel have two only signs of the Covenant, Baptism and the Lord's Supper, and no more. 2. The Scripture restrains the Sabbath, as a sign, only to the Jews. It is a sign between me and you in your generations (Exodus 31:13). Again, verse 16, the children of Israel shall keep the Sabbath — for an everlasting covenant. 3. The Sabbath was not a sign in the first institution in Paradise. For the Covenant of Grace was made after the fall of man, and the sign thereof must needs be appointed after it: considering that before the fall, ceremonies signifying sanctification had no place. And this is the first opinion.

The second opinion touching the rest of the Sabbath, is flat contrary to the former; namely, that on the Sabbath day, (after the public worship of God is ended, and the congregation dissolved,) men have liberty either to give themselves to labor, or to honest pleasures and recreations. This opinion does quite abolish one of the Commandments of the Decalogue. For it presupposes all days to be alike, this only provided, that the public worship of God be solemnly kept. Now this may be done in any day of the week; and there will be no need of appointing a set time for God's service, if all days be equal, without any difference or distinction. But the fourth Commandment (for substance) is eternal, and requires (upon pain of the curse) both rest from labor, and a setting apart of the same rest, to the duties of holiness and religion. And if it command abstinence from ordinary labor, then much more from pleasures and recreations.

The third and last opinion holds the mean between the two former extremities, and that I take to be the best and safest. The substance hereof consists of these two conclusions.

1. That upon the Sabbath day of the new Testament, men are to rest from the ordinary labors of their callings. This much is commanded in the fourth commandment. For the rest itself was not a ceremony (as I said before), but the strict and precise manner of resting. Again, it is most necessary that religion and the power thereof should be maintained among God's people, which cannot possibly be unless men, at sometimes, set themselves apart to it. The student that desires learning does not attain to knowledge unless he daily consecrate and devote himself to the study thereof. In like manner, religion cannot be preserved and maintained in the Church, except men do wholly and continually employ themselves in the practice of the same. Furthermore, it is the liberty that God's law gives to servants, yes and to beasts, that they shall not be oppressed with labor by working on the Lord's day; and this liberty is grounded upon the law of nature and common equity.

Here the common sort are accustomed to reply and say: If we must rest from the labor of our callings the whole day, we shall not be able to maintain ourselves and our families. To which it may be answered, that they which gathered Manna only in the six days had as much as they that gathered it on the seventh day; and that which they gathered the seventh day did not remain sweet, but stank and perished. They therefore which rest on the Sabbath day must not be distracted with needless cares, but live by faith, and depend upon God's providence for meat, drink, and clothing. And the labor of the calling then used, when it is expressly forbidden by God, brings rather a curse with it than a blessing. Again, such persons must remember that godliness has the promises of this life, and the life to come (1 Timothy 4:8); and if they will first seek the kingdom of God and his righteousness, all things necessary shall be given to them in the way of advantage (Matthew 6:33). Therefore, if they keep his commandment and rest upon the seventh day, God will in mercy give a blessing, and they shall no less receive from him their daily bread in that day than in any other.

2. Conclusion. In this rest, sundry kinds of works may be done, and that with good conscience; principally two.

The first are works both holy, and of present necessity. And they are such as cannot be done before or after the Sabbath. These are likewise of two sorts. The first are those that necessarily pertain to God's worship, so as without them God cannot be worshipped. Of this kind is the Sabbath day's journey (Acts 1:12), allowed among the Jews to the people, to go and hear the word preached. Thus we read that the Shunammite went ordinarily upon the Sabbath and new Moon to the Prophet, to hear him. For when she demanded leave of her husband to go to the Prophet, he asks her: Why will you go, seeing it is neither new Moon, nor Sabbath day (2 Kings 4:23)? Of the same sort were the killing and dressing of sacrificed beasts, in the time of the law; of which our Savior says: Have you not read in the law, how that on the Sabbath days, the Priests in the temple break the Sabbath, and are blameless (Matthew 12:5)? The next sort of works of present necessity are those that belong immediately to the preservation of the temporal life of man and beast, or that serve to the good estate of them both. Such are works of mercy: as the watering of cattle (Mark 12:11), the drawing of a beast out of a pit (Luke 14:5), and such like.

The second kind of works that may be done upon the Sabbath are works of Christian liberty, outside the case of necessity. These were such as the Jews might not do, and yet we in the new Testament may do them. For example: provision and dressing of meat, making fires, and carrying of burdens. Yet upon this liberty, men ought not to gather that they may do what they will, because they must cease from the ordinary execution of the works of their callings. For the word of God gives no such warrant: men are in this case to submit themselves to his will expressly revealed, and to use their liberty according to the same.

Here two cases are propounded.

1. Case. Whether we may not lawfully use recreations on the Sabbath day, as shooting, bowling, hunting, hawking, wrestling, etc.?

Answer. I take it we are not denied to rejoice and solace ourselves upon this day. For to some men, at some times, recreation may be more necessary than meat, in case of weakness, for present preservation of health. And though not in that regard, yet being well used, it may be a furtherance to men in the performance of the duties of godliness, as well as in the duties of their calling. But this rejoicing must be such as was the rejoicing of the Jews (Nehemiah 8:12), which was only spiritual, and in the Lord. For they rejoiced only for this, that they understood the law of God that was taught them. But as for the recreations and pastimes aforementioned, as bowling and such like, they are not at this time to be used. My reason is this: that which is the more principal and necessary, namely labor in the execution of a man's calling, is forbidden; recreation therefore, which exists for labor's sake, must cease on that day when labor ceases. Again, if the duties of the ordinary vocation, otherwise lawful and commendable, are therefore forbidden because they destroy the rest commanded and take up the mind so that it cannot be freely employed in the affairs of God, then much more are works of pleasure forbidden, because they do the same things much more, though otherwise in themselves they are not unlawful. Objection: Servants must have recreation, otherwise how shall they be able to work in the week day? Answer: True; but their recreation must be granted them in the days of labor. For recreation pertains not to rest, but to labor, and is therefore used, that a man by it may be made more fit to labor.

But as for the recreations and pastimes mentioned, such as bowling and the like, they are not to be used at this time. My reason is this: that which is more principal and necessary, namely labor in the execution of a man's calling, is forbidden; recreation, therefore, which is for labor, must cease on that day when labor ceases. Again, if the duties of the ordinary vocation, otherwise lawful and commendable, are therefore forbidden because they destroy the rest commanded and take up the mind so that it cannot be freely employed in the affairs of God, then much more are works of pleasure forbidden, because they do the same things much more, though otherwise in themselves they are not unlawful. Objection: Servants must have recreation; otherwise, how shall they be able to work on weekdays? Answer: True; but their recreation must be granted to them on the days of labor, for recreation pertains not to rest but to labor, and is used so that a man may be made more fit to labor.

2. Case. Whether men upon any occasion, may not do a work of their callings, in the morning or evening of the Sabbath day, as tradesmen, for example. I answer that they may, so be it they observe four caveats. 1. That the work done, be no scandal to any person. 2. That it withdraw not the mind of the worker or any other, from sanctifying the Sabbath, either publicly or privately. 3. That it be not a work of gain, but a work of mercy, or tend to a work of mercy. 4. That it serve for the immediate preservation of life, health, or goods. Of life; thus Elias continued his flight from Jezabel many Sabbaths together (1 Kings 19:8). And the reason is good: the Sabbath was made for man (says Christ) that is, not for the hurt, but for the good of man. Of health; and thus our Savior Christ visited the sick (John 5:3) and cured the blind man upon the Sabbath (John 9:14). By whose example, the physician and the surgeon may lawfully go, not only to give necessary counsel, but to minister necessary physic and do cures. Lastly, of goods which are in present danger of losing. Thus Christ would have the ox presently pulled out of the pit (Luke 14:5), and the ship on the shore full fraught with wares, requires present help, if it be in apparent danger of sinking. Thus much concerning the first thing, required in the observation of the Sabbath.

Book 2 — Sect. 2.

The second thing, required in the hallowing of the Sabbath of the new testament, is the sanctification of rest, which is nothing else, but the dedicating of it to a religious use, that is, to the practice of divine worship. This sanctification, is either public or private.

The public, is the solemn performance of spiritual works, commanded in the second and third Commandements, and tending to public worship. And this may be reduced to four principal heads. 1. The reading or preaching of the word, when the Minister publicly in the congregation assembled, does faithfully deliver to the people pure and sound doctrine, and applies the same as necessity requires, and occasion serves, to the edification and salvation of all and every hearer in public audience: and the people on the other side, do reverently and attentively hear the same word read and preached. 2. The administration of the Sacraments according to God's institution, by the Ministers of the Church lawfully called. 3. Public prayer, wherein the Minister calls upon the name of the Lord, and the whole congregation, in fervent affection, lift up their hearts to him, and in mind give assent to the prayers made in the name and behalf of them. 4. Collection and giving of alms for the relief of the poor, whether they be captives and strangers, or those that dwell among us, the sick, the needy, orphans and widows, and such like. Upon these four heads, does stand the whole public worship of God. For proof and declaration hereof, read these places: Nehemiah 8; Acts 2:42; Acts 13:14, 15; Acts 16:13; Acts 20:7; 1 Corinthians 16:1, 2, etc.

Private sanctification, (which serves to answer the second opinion) stands in these things. 1. That every man in the beginning of the Sabbath, in the morning, do privately prepare himself to the public service that follows, by private prayer, by examination and humbling of himself before God, in respect of his particular sins. This the wise man exhorts to, when he says, Take heed to your foot when you enter into the house of God (Ecclesiastes 4:17), and his meaning is, that before a man betakes himself to the public congregation, there to perform service and worship to God, he should look into his heart, and examine his affections and thoughts, that he come not unprepared, which duty though it be always to be done, yet principally on the Sabbath day. The children of Israel rose up early in the morning on the Sabbath day, to offer up burnt offerings, and peace offerings to an idol (Exodus 32:5, 6), much more ought we, etc. And it is said of our Savior 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 Sabbath, when he preached in the Synagogues (Mark 1:35, 36). 2. That when the congregation is dissolved, we spend the rest of the Sabbath; 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 received the word with all readiness, and searched the Scripture, whether those things were so (Acts 17:11). And the whole 92nd Psalm was penned, that it might be a song of the Sabbath, and it contains nothing but a meditation of the works of God. 3. That men privately exercise themselves, in the works of charity and mercy; as in visiting the sick, in making peace between those that are at discord, in relieving the poor, in teaching and instructing the ignorant, in comforting those that are distressed and comfortless. Nehemiah 8:12: Then all the people went to eat and to drink, and to send portions abroad to the poor, and to make great joy.

The third Question touching the Sabbath.

When the Sabbath does begin?

To this some do answer, in the evening, and some in the morning. My answer is this, that the Sabbath of the new Testament among us, is to begin in the morning, and so to continue till the next morrow, and not in the evening, till the evening.

The reasons be these. 1. The Sabbath is to begin, when other ordinary days begin, according to the order and account of the Church wherein we live. 2. It was the practice of Christ and the Apostles. For Christ (as it has been thought of ancient times) consecrated the Sabbath, in that he rose from the dead early in the morning, when the first day of the week began to dawn (Matthew 28:1), and therefore it is fit that the Sabbath day should then begin when he rose, for as much as it is kept in remembrance of his resurrection. The same was the practice of the Apostles. For (Acts 20:7) the first day of the week the Jews came together at Troas in the morning, and there Paul preached from that time till midnight, being the next morning to depart, having stayed there as is plain out of the 6th verse seven days. In that text I note two things. First, that the night there mentioned was a part of the seventh day of Paul's abode at Troas. For if it were not so, then he had stayed at least a night longer, and so more than seven days, because he should have stayed part of another day. Secondly, that this night was a part of the Sabbath which they then kept. For the Apostle keeps it in manner of a Sabbath, in the exercises of piety and divine worship, and namely in preaching. Yes, further he continues there till the rest was fully ended: He communed with them till the dawning of the day, and so departed (verse 11). Besides this text, David says in his Psalm of the Sabbath, that he will declare God's loving kindness in the morning, and his truth in the night (Psalm 92:2), making the night following a part of the Sabbath.

Against this doctrine it is alleged, first, that the Sabbath is to begin in the evening, because in the first of Genesis it is said, six several times, the evening and the morning made the first day, and so the second, and third, etc.

Ans. First; in that text when it is said, the evening and the morning, made such and such days, by the evening is understood the night and by the morning the day, and the evening was the end of the day, and the morning the end of the night. This exposition is ancient, and yet in Scripture we find not one place where the evening is put for the night. Secondly, 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 days, the same must we do in using of them. But God in appointing of days, began the day at the evening. Therefore, etc. The consequent is false. For the case is otherwise in the constitution of time, than it is in the use of time constituted: and there is not the same reason of things in doing, as there is of the same things in being and use. Thirdly, this did not bind the Jews. For they in all likelihood began their Sabbaths in the morning. Indeed their solemn feasts, as the Passover and such like, began and were kept from evening to morning, as we may read (Leviticus 23:5). But their ordinary Sabbath was kept from morning to morning. From where it is that Saint Matthew calls the dawning of the first day of the week, the end of the Sabbath of the Jews (Matthew 28:1), and there is nothing (I take it) that can be brought to the contrary.

It is objected that Moses says (Leviticus 23:32), From even to even shall you celebrate your Sabbath. Ans. The words must be understood of the feast of reconciliation, being the tenth day of the seventh month, which was solemnized and kept from even to even. And it is called a Sabbath, because it was by special commandment appointed to be kept as the Sabbath day and that in two respects. First because it was to be kept holy by the Jews, in humbling themselves and offering sacrifices (verse 27). Secondly, because upon that day it was not lawful to do any servile work upon pain of death (verses 25, 30).

Again, it is alleged that Joseph of Arimathea could not embalm Christ, by reason that the Sabbath was at hand, and this was the evening. I answer, that the Jews' Sabbath there meant, concurred with the day of their Passover, and hence it was that their Sabbath began in the evening.

By this that has been said, the answer to the third question is plain, to wit, that in the New Testament the Sabbath is to begin at the morning, and so to continue to the next morning, and not as some suppose to begin at the even, and continue till the next even. And thus much touching the special questions of God's worship, as also generally concerning those that belong to Man as he stands in relation to God.