The sabbaths sanctification ... by W.G.
Gouge, William, 1578-1653.
This text is an enriched version of the TCP digital transcription A41671 of text R31086 in the English Short Title Catalog (Wing G1395). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread
Approx. 79 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images.
EarlyPrint Project
Evanston,IL, Notre Dame, IN, St. Louis, MO
2017
A41671
Wing G1395
ESTC R31086
11771545
ocm 11771545
48877
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A41671)
Transcribed from: (Early English Books Online ; image set 48877)
Images scanned from microfilm: (Early English books, 1641-1700 ; 1485:4)
The sabbaths sanctification ... by W.G.
Gouge, William, 1578-1653.
[4], 42 p.
Printed by G.M. for Joshua Kirton and Thomas Warren ...,
London :
1641.
Attributed to William Gouge by Wing and NUC pre-1956 imprints.
"Herein I. The grounds of the morality of the Sabbath. II. Directions for sanctifying it. III. Proofs that the Lords day is the Christians Sabbath. III. Aberrations about the Sabbath. V. Motives to sanctifie the Sabbath."
Imperfect: print show-through.
Reproduction of original in the Union Theological Seminary Library.
eng
Sabbath -- Biblical teaching -- Early works to 1800.
A41671 R31086 (Wing G1395). civilwar no The sabbaths sanctification ... by W.G. Gouge, William 1641 14452 1 0 0 0 0 0 1 B The rate of 1 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words.
2005-05 TCP
Assigned for keying and markup
2005-06 Apex CoVantage
Keyed and coded from ProQuest page images
2005-07 Jonathan Blaney
Sampled and proofread
2005-07 Jonathan Blaney
Text and markup reviewed and edited
2005-10 pfs
Batch review (QC) and XML conversion
THE
SABBATHS
Sanctification
.
Herein
I.
The
Grounds
of
the
morality
of
the
Sabbath
.
II.
Directions
for
sanctifying
it
.
III.
Proofs
that
the
Lords
day
is
the
Christians
Sabbath
.
IIII.
Aberrations
about
the
Sabbath
.
V.
Motives
to
sanctifie
the
Sabbath
.
By
W.
G.
LONDON
,
Printed
by
G.
M.
for
Joshua
Kirton
,
and
Thomas
Warren
,
at
their
shop
in
Pauls
Church-yard
at
the
white
Horse
,
1641.
To
the
Reader
.
Christian
Reader
,
THis
Treatise
of
the
Sabbaths
Sanctification
,
hath
in
the
private
family
of
the
Author
,
and
in
other
families
of
his
pious
Friends
beene
taught
,
and
learned
many
yeares
together
.
They
who
have
beene
made
partakers
thereof
,
and
made
conscience
of
well
using
it
,
have
found
a
singular
help
thereby
for
a
comfortable
and
profitable
passing
thorow
that
day
,
which
unto
too
too
many
seemeth
very
tedious
,
and
(
if
at
least
they
be
under
the
Ministery
or
government
of
such
as
restraine
them
from
those
sensuall
workes
that
satisfie
the
flesh
)
makes
them
complaine
,
and
say
as
the
Iewes
of
old
did
(
Amos
8.
5.
)
when
will
the
Sabbath
be
gone
?
But
they
who
take
notice
of
the
variety
of
duties
therein
set
downe
,
and
of
their
fit
dependance
one
upon
another
,
shall
rather
find
want
of
time
for
a
due
performance
of
them
,
then
superfluity
.
By
care
and
conscience
in
aright
observing
of
them
,
the
Lords
day
will
prove
an
holy
spirituall
market
day
,
wherein
we
may
procure
,
weeke
after
weeke
,
such
spirituall
provision
for
our
soules
,
as
will
nourish
and
cherish
them
unto
eternall
life
.
The
very
life
of
piety
is
preserved
by
a
due
sanctification
of
the
Lords
day
.
They
put
a
knife
to
the
throat
of
religion
,
that
hinder
the
same
.
Let
such
as
desire
and
expect
the
blessed
fruition
of
the
eternall
Sabbath
to
come
,
make
conscience
of
well
sanctifying
the
Christian
Sabbath
while
here
they
live
:
for
an
help
whereunto
,
this
Treatise
of
the
Sabbaths
Sanctification
is
published
.
To
it
is
added
another
Treatise
about
Apostasy
:
which
two
may
fitly
goe
together
,
because
a
conscionable
sanctifying
of
the
Lords
day
will
be
an
especiall
meanes
to
keepe
men
from
Apostasy
.
THE
SABBATHS
SANCTIFICATION
.
1
Q.
IS
the
Sabbath
morall
,
or
ceremoniall
?
A.
Morall
.
That
is
accounted
morall
,
which
(
as
a
rule
of
life
)
bindeth
all
persons
,
in
all
places
,
at
all
times
.
2
Q.
How
appeares
it
to
be
morall
?
A.
1
It
was
sanctified
in
Adams
innocency
.
Gen.
2.
2
,
3.
Adam
in
his
innocent
estate
was
a
publick
person
,
and
bore
in
his
loynes
all
man-kinde
:
and
that
without
distinction
of
Jew
and
Gentile
.
That
therefore
which
was
given
to
him
in
chardge
,
appertained
to
all
that
in
any
age
should
come
from
him
.
2
It
is
one
of
the
ten
precepts
of
the
morall
law
.
Ex.
20.
8.
It
is
not
an
appendix
to
another
precept
:
but
an
intire
precept
in
it selfe
.
If
it
be
abrogated
,
or
made
ceremoniall
,
there
are
but
nine
precepts
of
the
morall
law
:
contrary
to
these
expresse
Scriptures
,
Exod
,
34.
28.
Deut.
4.
13.
&
10.
4.
3
Q.
Of
how
many
houres
doth
the
Sabbath
day
consist
?
A.
Of
foure
and
twenty
.
Gen.
2.
3.
The
Sabbath
is
called
the
seventh
day
:
so
as
it
is
a
seventh
part
of
the
weeke
:
therefore
so
many
houres
as
make
up
every
of
the
other
dayes
(
which
are
foure
and
twenty
)
must
be
accounted
to
this
day
.
4
Q.
Are
all
those
houres
to
be
sanctified
?
A.
Yes
.
Exod.
20.
11.
The
Lord
rested
the
whole
seventh
day
:
and
all
the
time
wherein
he
rested
he
sanctified
.
Gen.
2.
2
,
3.
5
Q.
How
can
all
that
time
be
sanctified
?
A.
1.
By
observing
things
commanded
.
Jer.
17.
22.
2.
By
observing
things
permitted
.
Exod.
12.
16.
Duties
commanded
,
by
reason
of
Gods
supreme
soveraignty
must
be
done
.
They
are
so
proper
to
the
day
,
as
in
a
right
performing
of
them
,
the
sanctification
of
the
Sabbath
consisteth
.
Matters
permitted
,
by
reason
of
Gods
tender
indulgency
,
having
respect
to
our
infirmity
and
necessity
,
may
be
done
.
And
though
the
Sabbath
be
not
properly
sanctified
in
them
,
yet
is
it
the
better
sanctified
by
them
.
6
Q.
What
are
the
heads
of
Duties
commanded
?
A.
1.
Duties
of
Piety
.
Luk.
4.
16.
2.
Duties
of
Mercy
.
Mark
.
3.
4.
Isa.
58.
13.
Duties
of
Piery
are
such
as
immediately
tend
to
Gods
honour
,
wherein
and
whereby
he
is
worshipped
:
and
withall
they
are
such
as
directly
tend
to
our
spirituall
edification
.
Wherefore
the
wise
Lord
,
who
affordeth
us
six
dayes
for
secular
and
temporall
affaires
,
seeth
it
meet
that
every
seventh
day
should
be
set
apart
for
divine
and
spirituall
matters
.
And
because
the
workes
of
our
calling
(
wherein
we
are
most
employed
in
the
six
dayes
)
tend
especially
to
our
owne
profit
,
God
will
have
us
on
his
day
to
shew
mercy
to
others
that
stand
in
need
of
our
helpe
.
Many
are
the
works
of
mercy
which
Christ
did
on
Sabbath
dayes
,
as
appeareth
,
Mark
.
1.
21
,
25
,
29
,
34.
&
3.
2
,
5.
Luk.
13.
10
,
11.
&
14.
1
,
&c.
Joh.
5.
9.
&
7.
23.
&
9.
14.
7
Q.
What
kindes
are
there
of
workes
of
Piety
?
A.
1
Publick
.
Act.
15.
21.
2.
Private
.
Act.
16.
13.
3.
Secret
.
Mar.
1.
35.
The
severall
duties
of
piety
which
are
comprised
under
these
heads
,
are
very
helpfull
one
to
another
,
and
cause
the
Sabbath
to
be
more
comfortably
passed
over
,
without
any
seeming
tediousnesse
,
or
wearisomenesse
.
8
Q.
Where
are
publick
duties
of
piety
done
?
A.
In
the
Church
.
1
Cor.
4.
17.
&
11.
20
,
22
,
&
14.
19
,
28.
Heb.
2.
12.
Churches
are
publick
places
,
where
many
of
severall
families
meete
together
.
There
use
to
be
most
frequent
assemblies
to
worship
God
.
The
doores
of
Churches
use
to
stand
open
,
for
any
that
will
to
enter
in
.
There
the
most
solemne
duties
of
piety
are
performed
.
9
Q.
By
Whom
are
they
performed
?
A.
1
By
the
Minister
.
Act.
13.
16.
2
By
the
People
.
Act.
20.
7.
3
By
all
together
.
1
Cor.
14.
24
,
25.
A
Minister
on
the
one
side
,
and
people
on
the
other
,
make
up
a
true
Church
.
The
Minister
is
the
mouth
of
God
,
in
whose
roome
he
stands
,
to
the
people
:
and
by
reason
thereof
he
declares
out
of
Gods
word
,
Gods
will
to
the
people
.
A
Minister
is
also
the
peoples
mouth
unto
God
:
presenting
their
mind
to
God
:
which
he
doth
for
order
sake
.
For
if
all
should
utter
their
owne
mind
together
,
by
their
own
severall
voices
,
what
confusion
would
there
be
?
Yet
are
there
also
duties
to
be
performed
by
the
people
joyntly
among
themselves
,
but
distinctly
from
the
Minister
:
els
that
which
the
Minister
doth
will
be
in
vaine
.
Yea
there
are
also
some
duties
wherein
the
Minister
joyneth
with
the
people
,
and
the
people
with
the
Minister
,
even
in
the
same
manner
of
performing
them
:
as
the
particulars
following
will
shew
.
10
Q.
What
duties
are
done
by
the
Minister
?
A.
1
Reading
the
Word
.
Act.
13.
27.
Col.
4.
16.
2
Preaching
it
.
Luk.
4.
20
,
21.
Act.
13.
15.
3
Praying
and
praising
God
.
1
Cor.
14.
15
,
16.
Neh.
8.
6.
&
9.
5.
6.
4
Administring
Sacraments
.
Mat.
28.
19.
&
26.
26.
Act.
20.
11.
5.
Blessing
the
people
.
Num.
6.
23.
In
performing
the
two
first
(
reading
and
preaching
the
word
)
and
the
two
last
(
administring
Sacraments
,
and
blessing
the
people
)
the
Minister
stands
in
Gods
roome
,
and
is
his
mouth
:
but
in
the
middlemost
duty
(
praying
to
God
and
praising
him
)
he
is
the
peoples
mouth
to
God
.
11
Q
What
duties
are
done
by
the
people
?
A.
1
Attending
to
the
Word
read
and
preached
.
Act.
10.
33.
2
Assenting
to
the
prayers
and
praises
.
1
Cor.
14.
16.
3
Partaking
of
the
Sacraments
.
Mat.
3.
6.
1
Cor.
12.
13.
4
Saying
AMEN
,
audibly
to
all
.
Neh.
8.
6.
If
people
attend
not
to
the
Word
,
it
is
like
the
seed
sowne
in
the
way
side
,
which
the
soules
soone
pick
up
,
Mat.
13.
4
,
19.
If
they
assent
not
to
the
prayers
and
praises
,
they
are
like
those
that
draw
neere
to
God
with
their
lipps
,
but
have
their
hearts
farre
off
.
Mat.
15.
8.
If
they
partake
not
of
the
Sacraments
,
they
cast
themselves
out
of
the
communion
of
Saints
.
Gen.
17.
14.
Num.
9.
13.
Luk.
14.
24.
As
for
an
audible
pronouncing
of
Amen
,
if
the
mind
of
them
that
pronounce
it
,
have
beene
upon
that
which
the
Minister
uttered
,
and
their
heart
have
given
consent
thereto
,
it
compriseth
alltogether
as
much
as
the
Minister
hath
uttered
.
This
is
the
only
warrantable
meanes
for
people
to
utter
their
mind
in
a
Congregation
.
It
must
therefore
be
uttered
by
every
one
,
altogether
,
so
loud
,
as
the
Minister
may
heare
their
consent
,
as
well
as
they
heare
what
he
hath
uttered
in
their
name
.
For
the
one
is
as
requisite
as
the
other
.
12
Q.
What
duties
of
piety
are
done
by
Minister
and
people
all
together
?
A.
Singing
Psalmes
.
Mat.
26.
30.
Singing
of
Psalmes
was
alwaies
used
by
Gods
people
,
not
onely
in
the
Tabernacle
,
Temple
and
Synagogue
of
the
Jewes
,
but
also
in
Christian
Churches
.
Christ
used
it
with
his
Disciples
(
Mat.
26.
30.
)
It
is
enjoyned
by
the
Apostle
(
Eph.
5.
19.
Col.
3.
16.
)
and
it
was
practised
by
the
primitive
Church
,
(
1.
Cor.
14.
15
,
26.
)
By
this
duty
joyntly
performed
by
all
,
as
our
owne
spirits
are
quickned
,
so
we
quicken
the
spirits
of
others
:
and
we
are
all
made
the
more
cheerfull
in
serving
God
.
On
this
ground
they
who
are
merry
are
enjoyned
to
sing
.
Jam.
5.
13.
13
Q.
Where
are
private
duties
of
Piety
done
?
A.
In
a
family
or
some
other
private
place
.
Herein
lieth
a
difference
betwixt
performing
publick
and
private
duties
,
that
from
the
publick
none
are
excluded
:
but
private
are
done
by
the
mutuall
consent
of
a
certaine
number
:
either
of
such
as
are
under
one
roofe
(
Josh.
24.
15.
Act.
10.
2
,
30.
)
or
else
of
others
that
agree
together
for
that
end
(
Act.
16.
13.
)
By
private
meetings
of
such
as
are
of
the
same
minde
and
piously
affected
,
Christians
doe
bring
much
sweet
consolation
and
mutuall
edification
one
to
another
:
and
the
power
and
profit
of
publicke
duties
is
much
promoted
thereby
.
14
Q.
What
are
private
duties
of
Piety
?
A.
1.
Reading
Gods
Word
.
1.
Tim.
4.
13.
2.
Praying
and
praising
God
.
Act.
16.
13.
3.
Catechising
,
Deut.
6.
7.
4.
Repeating
Sermons
.
Act.
17.
11.
5.
Holy
conference
.
Luk.
24.
14.
6.
Singing
Psalmes
.
Act.
16.
25.
Jam.
5.
13.
By
a
conscionable
and
constant
performance
of
these
private
duties
,
a
private
house
is
made
Gods
Church
:
and
God
will
be
there
present
,
as
he
was
in
the
house
of
Obed-edom
(
2.
Sam.
6.
12.
)
to
blesse
them
.
Yea
wheresoever
two
or
three
duly
meet
for
such
purposes
,
Christ
by
his
Spirit
will
be
among
them
.
Mat.
18.
20.
In
performing
these
,
it
is
requisite
,
that
some
one
of
ability
be
as
it
were
,
the
mouth
of
the
rest
,
in
reading
the
Word
,
praying
to
God
and
praising
him
,
instructing
in
the
grounds
of
Religion
,
which
is
catechising
,
and
repeating
Sermons
:
and
the
governour
of
the
family
if
he
be
able
,
is
the
fittest
to
performe
those
duties
.
By
such
kind
of
duties
of
piety
performed
,
as
we
can
,
before
we
go
to
Church
,
we
are
the
better
fitted
to
the
publick
,
and
after
we
come
from
Church
,
by
these
will
publick
duties
be
made
the
more
profitable
:
yea
by
these
,
much
of
that
time
wherein
we
are
absent
from
Church
,
is
sanctified
.
15
Q
Where
are
secret
duties
of
piety
done
?
A.
In
some
secret
place
betweene
God
and
ones
selfe
alone
.
Mat.
14.
23.
No
place
is
exempted
from
secret
duties
,
so
as
a
Christian
may
be
there
alone
,
and
none
with
him
;
In
relation
to
such
duties
,
thus
saith
the
Lord
,
enter
into
thy
Chamber
,
and
when
thou
hast
shut
thy
doore
,
pray
,
Mat.
6.
6.
Secret
duties
ought
so
to
be
performed
,
as
none
but
God
should
know
what
we
are
about
:
so
will
thy
soule
be
the
more
upright
,
and
freed
from
hypocrisy
and
vaine-glory
:
so
will
the
duties
bring
the
more
comfort
to
the
performers
thereof
.
16
Q.
What
are
secret
duties
of
Piety
?
A.
1
Reading
Gods
word
.
Act.
8.
28.
2
Praying
and
praising
God
.
Mar.
1.
35.
Act.
10.
9.
Psal.
119.
164.
3
Meditating
.
Gen.
24.
63.
Psal.
63.
6.
4
Examining
ones
selfe
.
Psal.
4.
4.
1
Cor.
11.
28.
The
two
former
of
these
secret
duties
,
are
such
as
may
be
performed
both
in
private
and
publick
:
but
the
difference
is
in
the
manner
of
performing
them
.
But
the
two
latter
(
meditation
and
examination
of
ones
selfe
)
are
most
proper
to
be
performed
in
the
most
secret
places
that
may
be
:
because
they
are
actions
of
the
mind
,
and
concerne
a
mans
owne
selfe
in
particular
.
These
secret
duties
of
piety
would
especially
be
performed
first
in
the
morning
,
and
last
in
the
evening
;
that
the
Lords
day
may
be
begun
with
them
,
(
for
a
better
preparation
to
the
other
duties
)
and
ended
with
them
,
as
a
means
of
attonement
for
all
our
failings
past
.
The
forenamed
secret
duties
are
of
excellent
use
to
both
those
purposes
.
They
who
are
conscionable
in
performing
all
the
fore-mentioned
duties
of
piety
,
publick
,
private
and
secret
,
shall
finde
time
little
enough
from
their
rising
up
to
their
lying
downe
:
so
as
they
shall
have
no
cause
to
complaine
of
the
many
houres
,
or
to
say
,
they
know
not
what
to
doe
,
or
how
to
spend
their
time
:
especially
if
to
those
sundry
duties
of
piety
,
they
adde
duties
of
mercy
.
17
Q.
What
kindes
are
there
of
workes
of
mercy
?
A.
1
Such
as
concerne
the
soule
.
Joh.
7.
22
,
23.
2
Such
as
concerne
the
body
.
Mar.
1.
29
,
30
,
31.
Man
consists
of
two
parts
:
Soul
and
Body
,
and
both
of
them
are
subject
to
many
maladies
,
and
many
necessities
:
we
may
therefore
afford
much
succour
,
and
shew
much
mercy
one
to
another
,
both
in
soul
and
body
.
18
Q.
What
are
the
workes
of
mercy
which
concerne
the
soule
?
A.
1
Instructing
the
ignorant
.
1
Cor.
12.
1.
2
Establishing
the
weake
.
Act.
20.
35.
3
Resolving
the
doubtfull
.
Luk.
24.
38
,
39.
4
Comforting
troubled
soules
.
Joh.
11.
31
,
&
14.
1.
2
Cor.
2.
7.
1
Thes.
5.
14.
5
Informing
such
as
are
in
errour
.
Mar.
22.
29.
&
Jam.
5.
19
,
20.
6
Reproving
the
sinner
.
Mar.
8.
33.
Luk.
3.
19.
2
Cor.
2.
6.
7
Every
way
edifying
others
.
1
Thes.
5.
11.
Rom.
15.
2.
These
in
one
respect
may
be
accounted
workes
of
piety
,
namely
as
they
are
instructions
,
directions
and
reprehensions
gathered
out
of
Gods
word
:
but
in
another
respect
they
are
workes
of
mercy
,
namely
as
they
tend
to
the
reliefe
of
our
brother
in
regard
of
his
spirituall
distresse
and
need
of
his
soule
.
The
matter
of
them
makes
them
workes
of
piety
,
the
end
whereto
they
tend
makes
them
workes
of
mercy
.
There
is
therefore
a
double
bond
to
tye
us
to
a
diligent
performance
of
all
these
on
the
Lords
day
,
as
we
can
finde
any
occasion
of
doing
them
:
one
,
the
bond
of
piety
:
the
other
,
the
bond
of
mercy
.
Yea
as
the
soule
is
more
excellent
then
the
body
,
and
the
good
of
the
soule
more
necessary
then
the
good
of
the
body
,
so
these
works
of
mercy
which
so
much
concerne
the
good
of
the
soule
,
ought
with
more
diligence
to
be
done
,
then
those
which
concerne
the
good
of
the
body
:
which
yet
we
must
not
neglect
.
These
we
ought
to
doe
,
and
not
leave
the
other
undone
.
19
Q.
What
are
the
workes
of
mercy
which
concerne
the
body
?
A.
1
Visiting
the
sick
,
and
such
as
are
otherwayes
restrained
of
liberty
.
Mark
.
1.
29
,
30.
Mat.
25.
36.
2
Relieving
the
needy
with
what
they
want
.
Isa.
58.
7.
1
Cor.
16.
2.
Mat.
25.
35
,
36.
3
Pulling
out
of
danger
such
as
are
therein
.
Mat.
12.
11.
Luk.
13.
16.
4
Affording
all
other
seasonable
succour
.
Mat.
12.
1
,
4.
These
may
be
so
ordered
,
as
none
of
the
forementioned
duties
of
piety
need
to
be
omitted
for
them
.
If
Christians
rise
in
any
seasonable
time
,
they
may
performe
both
private
and
secret
duties
of
piety
before
they
goe
to
Church
in
the
fore-noone
:
and
if
they
spend
not
too
much
time
at
dinner
,
they
may
doe
the
like
before
Church-time
in
the
afternoone
.
And
when
they
come
from
the
after-noone
publick
service
of
the
Church
,
either
before
,
or
after
,
the
like
private
duties
of
piety
,
they
may
doe
some
of
the
fore-mentioned
workes
of
mercy
:
and
those
such
as
concerne
the
body
.
If
they
prove
such
as
hinder
workes
of
piety
,
they
belong
to
workes
permitted
,
which
are
hereafter
distinctly
set
downe
.
20
Q.
Are
not
duties
of
piety
and
mercy
to
be
done
on
other
dayes
also
.
A.
Yes
.
Act.
2.
46.
2
Tim.
4.
2.
1
Thes.
5.
17
,
18.
Prov.
3.
28.
God
every
day
continues
the
same
God
:
and
answerably
he
is
to
be
so
acknowledged
:
and
in
testimony
thereof
divine
worship
is
every
day
to
be
performed
.
Under
the
law
they
had
their
morning
and
evening
sacrifices
every
day
,
Exod.
29.
38
,
39.
By
duties
of
piety
to
God
,
are
our
secular
affaires
sanctified
and
seasoned
.
Every
day
therefore
are
they
to
be
performed
.
And
because
every
day
the
necessities
of
some
or
other
require
workes
of
mercy
,
we
must
be
ready
every
day
to
doe
them
so
farre
as
we
are
able
.
The
rules
for
shewing
mercy
are
especially
these
three
,
1
Our
brothers
necessity
.
2
Our
owne
ability
.
3
Gods
opportunity
:
that
is
,
the
occasion
which
by
the
divine
providence
is
offered
unto
us
.
Luk.
10.
33
,
34.
1
Joh.
3.
17.
21
Q.
Wherein
lyeth
the
difference
betwixt
doing
workes
of
piety
on
the
Sabbath
,
and
on
other
dayes
?
A.
They
are
on
the
Sabbath
as
meat
:
on
other
dayes
as
sauce
.
Numb.
28.
9
,
10.
We
use
to
fill
our
bellies
with
meate
:
and
to
eate
as
much
as
we
can
(
I
speake
of
such
as
eate
for
strength
and
not
for
gluttony
)
but
we
take
a
little
sauce
,
no
more
then
will
give
a
rellish
to
the
meate
,
and
sharpen
appetite
.
So
on
the
Sabbath
we
ought
to
doe
as
many
duties
of
piety
thereon
as
conveniently
we
can
.
To
secret
duties
,
private
must
be
added
:
to
secret
and
private
,
publick
.
The
greater
part
of
the
Sabbath
day
must
be
spent
in
these
.
But
it
is
sufficient
on
other
dayes
,
to
performe
secret
and
private
duties
of
piety
,
morning
and
evening
,
to
season
and
sanctifie
the
workes
of
our
calling
thereby
:
and
that
by
craving
pardon
of
sinne
,
assistance
and
blessing
,
and
by
giving
praise
to
God
,
yea
and
by
learning
directions
out
of
Gods
word
.
For
which
end
,
some
part
of
the
holy
Scripture
is
to
be
read
:
and
some
opportunities
are
to
be
taken
where
they
may
be
had
,
to
heare
Sermons
on
weeke
dayes
.
But
the
greatest
part
of
every
of
the
six
dayes
is
to
be
spent
in
the
workes
of
our
calling
,
Exod.
20.
6.
22
Q.
Wherein
lyeth
the
difference
betwixt
doing
works
of
mercy
on
the
Sabbath
and
on
other
dayes
?
A.
Opportunities
for
works
of
mercy
,
are
to
be
sought
on
the
Sabbath
,
and
taken
on
other
daies
,
1.
Cor.
16.
2.
No
Sabbath
ought
to
passe
over
our
heads
wherin
some
worke
of
mercy
(
if
at
least
we
be
able
)
is
not
done
.
The
time
that
we
spare
from
duties
of
piety
,
and
from
a
lawfull
refreshing
of
our
bodies
,
ought
to
be
spent
in
works
of
mercy
.
For
which
end
it
is
requisite
that
we
take
due
notice
of
such
as
are
sicke
,
or
in
prison
,
or
otherwise
restrained
of
liberty
,
or
any
way
troubled
and
perplexed
,
and
of
such
as
are
poore
,
and
in
want
:
yea
if
we
know
none
such
,
to
enquire
after
them
,
and
to
goe
to
visit
them
,
and
comfort
them
,
and
relieve
them
.
Where
the
Apostle
enjoyneth
to
lay
up
something
in
store
every
first
day
in
the
weeke
(
which
is
the
Lords
day
)
he
implies
that
that
is
a
very
fit
season
not
only
to
doe
workes
of
mercy
which
then
are
offered
to
us
,
but
also
to
prepare
on
that
day
for
other
times
.
Surely
if
every
one
would
every
Lords
day
lay
something
aside
,
as
God
hath
prospered
him
,
for
a
stocke
to
give
to
the
poore
,
much
good
might
be
done
thereby
.
Thus
will
men
have
more
to
give
:
thus
will
they
have
in
a
readinesse
to
give
:
(
it
being
a
sacred
stock
by
their
voluntary
setting
it
apart
to
such
an
use
,
their
conscience
will
account
it
sacriledge
to
lay
it
out
any
other
way
:
)
thus
will
they
more
cheerefully
give
,
because
the
stock
out
of
which
they
give
is
prepared
before
hand
:
and
thus
will
their
benevolence
on
another
day
be
a
Sabbath-daies
work
,
because
it
is
out
of
the
stock
which
on
the
Sabbath
day
was
laid
aside
.
If
poore
men
that
live
on
their
daies
labour
,
if
servants
that
live
on
their
wages
would
every
Lords
day
lay
up
some
tokens
or
pence
for
this
end
,
they
might
have
,
without
any
sensible
dammage
to
themselves
a
stock
for
the
poore
:
how
much
greater
stoare
would
be
for
the
poore
,
if
rich
men
according
to
Gods
blessing
on
them
,
would
so
doe
?
23
Q.
What
servil
workes
are
permitted
on
the
Sabbath
?
A.
1.
Such
as
further
the
proper
works
of
the
Sabbath
,
Mat.
12.
3
,
4
,
5.
2.
Such
as
hinder
them
,
Mat.
12.
11.
Such
is
Gods
wisedome
,
as
in
all
things
that
he
requires
,
he
affords
all
meanes
that
may
further
the
same
.
And
withall
,
such
is
Gods
tender
respect
to
us
,
as
he
ordaines
and
orders
all
things
for
our
good
.
For
our
good
,
namely
for
the
spirituall
edification
of
our
soules
,
he
first
ordained
the
Sabbath
.
The
Sabbath
was
made
for
man
,
Mar.
2.
27.
Therefore
those
ordinances
wherein
and
whereby
he
is
worshipped
and
honoured
,
are
the
meanes
of
edifying
and
saving
our
soules
.
But
God
did
so
aime
at
our
spirituall
good
,
as
he
would
not
on
his
day
have
the
temporall
good
of
our
bodies
neglected
.
If
therefore
our
bodies
stand
in
need
of
present
succour
,
for
the
affording
whereof
duties
of
piety
must
be
omitted
,
he
suffers
us
to
forbeare
the
externall
works
of
piety
:
and
thereby
verifies
that
,
which
the
Prophet
of
old
testified
(
Hos.
6.
6.
)
and
Christ
once
and
againe
confirmed
(
Mat.
9.
13
and
12.
7.
)
I
will
have
mercy
and
not
sacrifice
.
24
Q.
What
servil
things
may
further
the
proper
works
of
the
Sabbath
?
A.
First
,
externall
rites
about
the
performing
of
them
,
Levit.
24.
8.
Num.
18.
9
,
10.
Vnder
the
Law
there
were
sundry
rites
which
required
much
bodily
labour
that
tended
to
that
worship
which
God
then
required
:
as
slaying
sacrifices
,
fleaing
and
cutting
them
in
peeces
,
laying
wood
on
the
altar
,
and
the
sacrifices
thereon
,
renewing
the
lamps
,
setting
the
shew-bread
on
the
table
:
and
many
other
the
like
:
concerning
which
Christ
thus
saith
of
the
performers
thereof
,
The
Priests
in
the
Temple
prophane
the
Sabbath
and
are
blamelesse
.
Mat.
12.
5.
that
is
,
they
do
such
things
,
as
in
other
cases
,
not
concerning
the
Worship
of
God
,
would
be
a
profanation
of
the
Sabbath
.
(
If
a
butcher
in
his
slaughter-house
should
so
slay
,
slea
,
and
cut
beasts
in
peeces
on
the
Sabbath
,
he
would
therein
prophane
the
Sabbath
:
)
But
in
the
case
of
Gods
worship
they
are
no
profanation
,
and
therefore
the
performers
thereof
may
justly
be
acquitted
of
all
blame
therein
.
Thus
Church-Wardens
,
and
Clearkes
may
provide
good
Bread
and
Wine
for
the
Communion
,
and
Water
for
Baptisme
,
and
bring
them
to
Church
.
Thus
Collectors
may
receive
,
tell
out
,
and
distribute
money
to
the
poore
.
Thus
Ministers
may
studie
for
their
Sermons
.
And
other
like
works
may
be
done
that
tend
to
the
principall
duties
of
the
Sabbath
.
25
Q.
What
other
servil
things
may
further
the
proper
workes
of
the
Sabbath
?
A.
Such
as
our
weake
bodies
doe
stand
in
need
of
.
Exod.
12.
16.
Mat.
12.
1.
Man
by
sinne
hath
brought
many
infirmities
upon
his
body
.
By
them
is
he
much
disabled
and
hindered
from
performing
good
duties
.
The
Lord
therefore
every
way
endeavouring
with
his
goodnesse
to
overcome
mans
wretchednesse
,
hath
by
his
providence
afforded
him
sufficient
meanes
to
support
and
redresse
his
infirmities
.
These
meanes
God
is
willing
that
man
should
use
at
all
times
,
on
all
accasions
,
so
farre
forth
as
may
be
needfull
and
usefull
for
him
.
The
Lord
is
not
like
that
cruell
Tyrant
who
laid
upon
the
Israelites
,
whom
he
held
in
hard
bondage
,
as
much
as
they
could
doe
,
if
not
more
,
and
yet
would
not
afford
them
ordinary
meanes
to
doe
it
.
He
rather
will
have
his
work
intermitted
,
then
man
oppressed
thereby
.
26.
Q.
What
are
those
particulars
which
our
weake
bodies
doe
most
need
?
A.
1.
Sleepe
.
Eccles.
5.
12.
2.
Foode
.
Luke
14.
1.
3.
Apparell
.
2.
Sam.
12.
20.
4.
All
other
occasionall
helps
.
Mar.
2.
3
,
4.
27.
Q.
Why
is
sleepe
requisite
?
A.
If
we
have
not
seasonable
sleepe
the
night
immediately
before
the
Sabbath
(
the
latter
part
whereof
,
namely
from
midnight
to
the
time
we
rise
,
is
part
of
the
Sabbath
)
the
duties
of
the
day
will
be
so
drousily
performed
(
if
at
all
they
be
performed
)
as
they
cannot
be
acceptable
to
God
,
nor
advantageable
to
our
spirituall
edification
.
Sleep
doth
much
refresh
our
drowsie
bodies
,
and
cheere
our
dull
spirits
:
and
so
make
us
much
better
performe
the
duties
of
the
Sabbath
.
Therefore
sleep
is
said
to
be
sweet
,
Eccles.
5.
12.
28
Q.
Why
is
food
needfull
?
A.
Food
is
of
speciall
use
to
refresh
the
body
and
quicken
the
spirit
,
if
it
be
seasonably
,
and
moderately
taken
.
Many
mens
spirits
will
be
ready
to
faint
if
they
be
not
in
due
season
refreshed
with
convenient
food
.
Christ
therefore
on
the
Sabbath
tooke
his
ordinary
repast
,
Luke
14.
1.
and
made
an
apology
for
his
Disciples
refreshing
themselves
on
that
day
,
Luke
6.
1
,
&c.
yea
he
sheweth
that
such
mercy
ought
to
be
afforded
to
Beasts
.
Luke
13.
15.
29
Q.
To
what
use
is
apparell
?
A.
Apparell
also
is
needfull
and
usefull
for
refreshing
the
body
,
and
for
comelinesse
.
It
keepeth
the
body
warme
,
it
covereth
our
uncomely
parts
.
Then
especially
are
wee
to
make
our selves
comely
when
we
go
into
great
assemblies
:
and
greatest
assemblies
use
to
be
in
Churches
,
on
the
Lords
day
.
Of
old
they
were
wont
to
put
on
their
best
apparell
when
they
went
to
the
House
of
God
(
2.
Sam.
12.
20
)
unlesse
it
were
a
time
of
humiliation
,
Exod.
33.
4
,
5.
30
Q.
What
other
helps
are
there
?
A.
There
are
sundry
other
helps
,
which
occasionally
arise
from
sundry
accidents
.
As
in
case
of
lamenesse
,
or
weakenesse
of
limmes
by
gout
,
spraining
,
or
any
other
meanes
,
it
is
a
great
helpe
to
be
carried
to
Church
:
and
that
carrying
may
prove
to
the
bearers
a
laborious
worke
:
So
where
the
Church
is
remote
,
the
help
of
horse
and
coach
by
land
,
and
boate
by
water
is
needfull
.
It
appeares
that
many
brought
such
friends
to
Christ
as
could
not
come
of
themselves
,
on
the
Sabbath
,
Mar.
1.
32.
&
2.
3.
31
Q.
How
doe
the
fore-mentioned
meanes
further
duties
of
piety
?
A.
By
enabling
us
the
better
to
doe
them
,
Psal.
104.
14
,
15.
We
heard
how
they
refresh
our
bodies
,
cheere
our
spirits
,
and
support
,
yea
and
redresse
our
manifold
infirmities
:
thereby
they
enable
us
to
doe
the
things
which
we
take
in
hand
the
more
cheerefully
,
and
steddily
,
and
thereby
further
the
same
.
A
man
that
hath
a
long
journey
to
ride
,
by
resting
some-time
in
an
Inne
,
by
taking
repast
himselfe
,
and
giving
his
horse
provinder
,
enableth
himselfe
and
horse
to
goe
further
then
other-wise
they
could
:
and
so
doth
further
his
journey
.
Though
in
baiting
he
doth
not
travell
,
or
goe
any
whit
of
his
way
,
but
abide
in
his
Inne
,
yet
hee
helpeth
forward
his
journey
,
and
shall
by
that
meanes
better
come
to
the
end
thereof
.
Even
so
,
though
in
doing
those
servill
things
which
are
needfull
for
our
bodies
the
Sabbath
be
not
properly
sanctified
,
yet
by
them
the
sanctification
thereof
is
furthered
,
in
that
the
services
tending
thereto
,
are
thereby
better
performed
.
32
Q.
What
cautions
are
to
be
observed
,
for
well
using
these
on
the
Sabbath
day
?
A.
First
,
no
more
time
then
needs
,
must
be
spent
on
them
,
Exod.
34.
4.
The
Lord
testifieth
his
respect
to
us
,
in
offording
us
liberty
to
use
the
things
whereof
we
stand
in
need
:
and
time
convenient
therein
to
use
them
.
It
becommeth
us
therefore
to
testifie
our
respect
to
God
,
by
giving
to
him
and
his
service
as
much
time
as
we
can
:
and
not
to
abuse
his
indulgency
by
spending
on
our selves
more
time
then
is
needfull
.
Wherefore
having
had
quiet
rest
in
the
night
,
we
ought
to
rise
betimes
in
the
morning
,
and
to
be
quick
and
speedy
in
attiring
our selves
,
that
we
may
have
the
more
time
to
serve
God
on
his
day
.
The
like
must
be
done
by
servants
in
the
needfull
services
which
they
doe
.
So
in
sitting
at
table
to
eate
meate
,
wee
must
use
all
convenient
speed
.
To
rise
the
sooner
from
bed
and
table
,
and
to
doe
all
needfull
servile
workes
the
more
speedily
,
because
it
is
the
Lords
day
,
argueth
a
good
respect
to
God
and
his
service
.
33
Q.
What
other
caution
is
to
be
observed
?
A.
Such
servil
workes
as
are
permitted
on
the
Sabbath
must
be
performed
as
Sabbath
daies
workes
.
Such
respect
must
be
had
to
this
sacred
time
,
as
we
ought
to
endeavour
to
turne
all
things
,
so
farre
as
wee
can
,
to
a
sanctification
of
that
day
.
34
Q.
How
may
they
be
so
done
?
A.
1.
With
due
respect
to
the
end
.
2.
With
like
respect
to
the
manner
.
The
end
and
manner
make
much
to
the
qualifying
of
that
we
doe
.
An
evill
end
and
manner
much
pervert
the
things
we
doe
:
but
a
good
end
and
manner
adde
much
to
the
glory
of
warrantable
things
.
35
Q.
What
is
the
end
to
be
aimed
at
?
A.
To
be
better
enabled
to
workes
of
piety
.
1.
King.
19.
7.
This
end
(
especially
if
indeed
we
doe
the
better
what
we
are
enabled
to
doe
,
which
is
the
right
use
and
proper
effect
of
the
end
)
this
end
maketh
servile
works
to
become
Sabbath
works
.
For
instance
,
if
going
to
bed
the
evening
before
the
Sabbath
,
we
pray
to
have
quiet
rest
for
this
end
that
we
may
more
cheerefully
doe
the
duties
of
the
Sabbath
,
that
sleep
is
a
Sabbath
sleep
:
so
to
eat
and
drinke
for
that
end
is
a
Sabbath
eating
and
drinking
.
So
in
other
things
.
36
Q.
After
what
manner
must
they
be
done
?
A.
With
raising
matter
of
spirituall
meditation
from
them
.
Luk.
14.
7.
On
the
Lords
day
our
mind
ought
to
be
so
heavenly
,
as
thereby
every
thing
should
be
done
after
an
heavenly
manner
:
not
onely
workes
of
piety
,
but
also
every
other
worke
that
we
doe
thereon
,
should
be
so
done
.
When
we
first
wake
,
we
should
call
to
mind
what
day
it
is
,
and
desire
God
to
sanctifie
us
to
the
duties
thereof
.
Rising
out
of
bed
,
should
bring
to
our
minde
the
first
resurrection
out
of
sinne
,
and
the
second
out
of
the
grave
.
In
apparelling
our selves
,
we
should
meditate
on
the
adorning
of
our
soules
.
In
washing
face
and
hands
,
thinke
on
the
cleansing
of
our
soules
.
Servants
in
making
and
blowing
the
fire
,
should
thence
take
occasion
of
stirring
up
the
fire
of
Gods
Spirit
in
them
.
In
preparing
meate
,
they
should
thinke
of
the
food
of
their
soules
.
There
is
nothing
which
may
lawfully
be
done
,
from
which
a
pious
minde
may
not
draw
matter
of
heavenly
meditation
:
whereby
the
things
from
which
meditation
is
drawne
,
are
sanctified
.
37
Q.
May
servil
works
be
done
on
the
Sabbath
,
though
they
hinder
duties
of
piety
?
A.
Yea.
Mat.
12.
7.
God
doth
not
so
strictly
tie
us
,
as
fall
what
will
,
or
can
fall
out
,
we
must
goe
to
Church
.
This
phrase
,
not
sacrifice
(
Hos.
6.
6.
)
implieth
that
there
may
be
cases
,
wherein
God
doth
not
expect
sarcrifices
,
that
is
,
externall
duties
of
piety
to
be
performed
by
us
.
38
Q.
What
are
those
servil
works
which
may
be
done
though
they
hinder
duties
of
piety
?
A.
Such
as
are
of
an
absolute
necessity
.
This
absolute
necessity
hath
relation
to
mans
need
:
namely
,
that
it
is
necessary
that
such
and
such
things
be
done
,
or
els
some
great
dammage
or
prejudice
will
come
to
man
.
39
Q.
How
may
that
absolute
necessity
be
knowne
?
A.
If
that
which
must
needs
be
done
could
not
be
done
the
day
before
,
nor
can
be
put
off
to
the
day
after
.
This
implies
a
necessity
of
the
present
performance
,
even
upon
the
Sabbath
day
.
This
first
is
laid
downe
as
a
ground
,
that
it
must
needs
be
done
:
then
it
is
taken
for
grant
,
that
it
could
not
be
done
the
day
before
,
and
also
,
that
it
cannot
be
put
off
to
the
day
after
:
therefore
it
remaines
that
it
must
be
done
on
the
Lords
day
.
For
instance
.
A
tile
falls
on
a
mans
head
and
soarely
wounds
him
on
the
Lords
day
.
It
is
necessary
that
succour
be
afforded
to
this
man
.
The
day
before
nothing
could
be
done
for
his
cure
,
because
no
man
knew
he
would
be
hurt
.
Succour
must
not
be
put
off
to
the
day
after
,
least
the
man
perish
for
want
of
succour
.
Such
therefore
as
are
able
to
helpe
him
,
must
doe
it
,
though
thereby
the
duties
of
piety
be
hindred
.
Note
for
this
purpose
,
Joh.
7.
23.
40
Q.
Of
what
sorts
are
those
workes
of
absolute
necessity
?
A.
1.
Ordinary
.
2.
Extraordinary
.
Ordinary
are
such
as
for
the
most
part
happen
every
Sabbath
:
and
some-where
or
other
are
performed
on
that
day
.
Extraordinary
are
such
as
may
fall
out
,
and
sometimes
do
fall
out
:
but
very
seldome
:
and
it
is
a
lamentable
accident
when
any
of
them
doe
fall
out
.
41
Q.
What
instances
may
be
given
of
ordinary
servil
works
which
hinder
duties
of
piety
?
A.
1.
Tending
young
children
.
2.
Keeping
sick
and
impotent
persons
.
3.
Helping
women
in
travell
.
Most
families
have
some
young
children
which
cannot
looke
to
themselves
nor
be
brought
to
Church
without
disturbance
of
the
whole
Congregation
.
Very
oft
it
falls
out
in
every
City
and
Towne
that
some
be
sicke
,
or
otherwise
impotent
by
age
,
or
some
casualty
,
so
as
they
cannot
goe
to
Church
,
but
require
some
to
tarry
with
them
,
and
to
attend
upon
them
.
And
in
what
day
of
the
yeare
doth
it
not
fall
out
that
some
women
in
one
place
or
other
fall
in
travell
?
If
every
day
,
then
also
every
Lords
day
.
But
it
is
requisite
that
more
then
one
or
two
assist
them
in
their
travell
.
All
these
therefore
are
ordinary
servil
works
whereby
some
are
kept
from
duties
of
piety
,
and
yet
are
blamelesse
.
Instance
Hannah
who
tarried
from
the
Temple
till
her
child
was
weined
(
1
Sam.
1.
22.
)
and
was
blamelesse
.
42
Q.
What
instances
may
be
given
of
extraordinary
servil
workes
which
hinder
duties
of
piety
?
A.
1.
Quenching
fire
on
houses
.
2.
Making
up
breaches
of
water
.
3.
Withstanding
enemies
.
4.
Freeing
living
creatures
out
of
present
danger
.
The
three
first
of
these
concerning
Fire
,
Water
,
and
Enemies
,
are
so
violent
,
that
if
present
helpe
be
not
afforded
against
them
,
irrecoverable
dammage
may
soone
follow
thereupon
.
If
therefore
,
in
any
cases
that
rule
hold
,
mercy
and
not
sacrifice
(
Hos.
6.
6.
Mat.
12.
7.
)
most
of
all
in
these
.
As
for
freeing
living
creatures
out
of
danger
,
we
have
Christs
expresse
warrant
,
Mat.
13.
11.
Luke
14.
5.
If
unreasonable
creatures
are
instantly
to
be
pulled
out
of
danger
,
much
more
reasonable
.
Luk.
13.
15
,
16.
By
these
particulars
which
are
permitted
,
we
may
see
,
that
a
conscionable
observing
of
the
Sabbath
is
not
so
heavy
a
yoke
,
as
many
imagine
it
to
be
.
43
Q.
Is
our
Lords
day
now
the
true
Sabbath
?
A.
Yes
.
44
Q.
What
grounds
are
there
to
prove
it
to
be
so
?
A.
1.
Divine
authority
.
This
is
the
best
ground
that
can
be
:
even
that
which
is
sufficient
to
settle
a
mans
judgement
and
conscience
.
Divine
authority
is
that
which
is
set
downe
in
the
holy
Scriptures
,
either
by
expresse
precept
,
or
by
approved
practice
.
This
later
is
it
which
is
most
apparent
in
Scripture
.
For
it
is
noted
,
that
Christs
Disciples
were
assembled
together
the
first
day
of
the
weeke
(
which
is
our
Lords
day
)
and
so
againe
eight
daies
after
(
John
20.
19
,
6.
)
which
*
inclusively
was
the
first
day
of
the
next
weeke
.
It
was
also
the
first
day
of
the
weeke
,
when
after
Christs
Ascention
they
were
with
one
accord
in
one
place
(
Acts
2.
1.
)
and
the
Holy
Ghost
descended
upon
them
in
cloven
tongues
.
Many
yeares
after
that
,
it
is
noted
of
Christians
,
that
on
the
first
day
of
the
weeke
they
came
together
to
breake
bread
(
meaning
Sacramentall
bread
)
and
that
Paul
tooke
that
occasion
to
preach
unto
them
(
Acts
20.
7.
)
The
manner
of
setting
downe
their
assembling
together
implieth
their
custome
therein
:
which
is
yet
more
manifest
(
1.
Cor.
16.
2.
)
where
the
Apostle
adviseth
them
to
take
that
opportunity
of
their
assembling
together
,
for
laying
up
a
stock
to
relieve
such
as
were
in
distresse
.
It
is
not
set
downe
as
an
act
of
one
time
,
once
onely
to
be
observed
,
but
as
a
weekely
act
,
to
be
observed
every
first
day
of
the
weeke
.
And
why
that
day
?
Surely
because
of
their
great
assembly
whereby
they
might
whet
on
one
another
,
and
their
contribution
be
the
more
liberall
:
yea
also
because
then
was
the
time
of
observing
Gods
Ordinances
,
whereby
their
soules
must
needs
be
incited
to
more
bountifullnesse
and
cheerefullnesse
therein
.
The
title
of
the
Lords
day
,
Rev.
1.
10.
can
be
applied
to
no
other
day
so
well
as
to
this
.
For
by
LORD
,
without
all
question
is
ment
the
Lord
Christ
(
1.
Cor.
8.
6.
)
It
is
an
usuall
title
given
to
him
in
the
New
Testament
.
Now
what
day
can
so
fitly
be
applied
to
Christ
,
to
have
a
denomination
from
him
,
and
to
be
dedicated
to
the
honour
of
his
name
,
as
the
day
of
his
Resurrection
,
whereon
the
Church
so
accustomed
to
meet
together
,
as
we
heard
before
.
On
this
ground
,
the
first
day
of
the
weeke
is
stiled
the
Lords
day
,
to
this
very
day
.
Now
this
day
being
by
the
Church
dedicated
to
the
honour
of
the
Lord
Christ
,
John
gave
himselfe
to
holy
devotion
,
and
the
Spirit
took
that
opportunity
on
that
holy
day
to
shew
him
the
divine
revelations
mentioned
in
that
book
.
45
Q.
What
other
ground
is
there
for
our
Lords
.
day
?
A.
The
constant
custome
of
Christs
Church
.
From
the
Apostles
time
hitherto
hath
the
Church
celebrated
,
as
holy
,
the
Lords
day
,
and
that
under
this
title
,
The
Lords
day
.
Now
the
constant
custome
of
the
Church
is
not
to
be
sleighted
.
This
Apostolicall
phrase
(
1.
Cor.
11.
16.
)
If
any
man
seeme
to
be
contentious
,
we
have
no
such
custome
,
neither
the
Churches
of
God
,
sheweth
that
the
custome
of
the
Church
is
a
matter
to
be
regarded
.
46
Q.
What
third
ground
is
there
?
A.
Christs
Resurrection
which
made
all
things
new
.
2.
Cor.
5.
17.
This
as
it
gives
a
ground
for
celebrating
the
day
,
so
it
shewes
the
reason
of
altering
it
.
Christs
resurrection
gave
evidence
of
his
full
conquest
over
death
,
the
punishment
of
sinne
;
and
over
him
that
had
the
power
of
death
,
the
Divell
:
yea
it
gave
evidence
of
a
full
satisfaction
to
the
justice
of
God
,
and
of
a
cleare
pacification
of
the
wrath
of
God
.
In
these
respects
Christ
is
said
to
be
raised
againe
for
our
iustification
.
Rom.
4.
25.
For
Gods
justice
being
satisfied
,
and
wrath
pacified
,
death
and
Divell
being
over-come
,
what
can
hinder
our
full
redemption
and
justification
.
This
then
is
a
worke
that
farre
surpasseth
the
Creation
:
and
much
more
deserveth
a
weekely
memoriall
.
Yea
this
greater
work
hath
swallowed
up
the
former
,
as
the
Temple
did
the
Tabernacle
(
1.
King.
8.
4.
)
And
we
that
live
after
Christs
Resurrection
are
as
much
bound
to
the
celebration
of
the
first
of
the
weeke
,
as
they
that
lived
before
,
to
the
last
.
47
Q.
What
fourth
ground
is
there
?
A.
The
substance
of
the
Law
which
requireth
a
seventh
day
.
The
words
of
the
Law
are
these
,
The
seventh
day
is
the
Sabbath
of
the
Lord
.
I
denie
not
but
that
the
Law
hath
a
speciall
relation
to
the
first
seventh
day
:
but
so
as
it
was
a
memoriall
of
that
great
worke
of
Creation
.
When
that
was
swallowed
up
with
a
greater
,
then
the
substance
of
the
Law
is
to
be
observed
in
a
sevenths
day
memoriall
of
that
greater
worke
.
And
it
is
observable
,
that
the
seventh
which
we
celebrate
is
so
ordered
,
as
in
the
change
no
weeke
had
two
Sabbaths
,
nor
any
weeke
,
as
part
of
a
weeke
was
without
a
Sabbath
.
Their
Sabbath
concluded
their
last
weeke
:
and
our
Sabbath
began
our
first
weeke
.
The
change
could
not
have
beene
so
fit
to
any
other
day
.
48
Q.
When
begins
the
Lords
day
?
A.
In
the
morning
.
Act.
20.
7.
When
Paul
came
to
the
Church
at
Troas
,
he
had
a
mind
to
spend
a
Lords
day
with
them
,
though
he
was
in
great
haste
to
depart
so
soone
as
he
could
.
He
came
therefore
to
their
assembly
at
the
time
that
they
came
together
according
to
their
custome
:
but
he
kept
them
till
the
end
of
that
day
:
(
for
he
would
not
travell
on
the
Lords
day
)
and
having
dismissed
the
assembly
,
he
departed
.
Now
it
is
said
,
that
he
continued
his
speech
till
midnight
(
Acts
20.
7
)
even
till
breake
of
day
(
ver.
11.
)
and
then
departed
:
which
departure
of
his
is
said
to
be
on
the
morrow
.
By
this
punctuall
expression
of
the
time
it
appeares
that
the
first
day
of
the
weeke
,
the
Lords
day
,
ended
at
midnight
:
and
that
then
the
morrow
beganne
.
Now
to
make
a
naturall
day
which
consisteth
of
twenty
foure
houres
,
it
must
begin
and
end
at
the
same
time
:
for
the
end
of
one
day
is
the
beginning
of
another
.
There
is
not
a
minute
betwixt
them
.
As
therfore
the
Lords
day
ended
at
midnight
,
so
it
must
begin
at
midnight
:
when
we
count
the
morning
to
begin
.
Which
is
yet
more
evident
by
this
phrase
(
Mat.
28.
1.
)
In
the
end
of
the
Sabbath
(
namely
of
the
weeke
before
,
which
was
the
former
Sabbath
)
as
it
began
to
dawne
(
namely
)
on
the
next
day
,
which
was
the
Lords
day
)
or
(
as
Joh.
20.
1.
)
when
it
was
yet
darke
there
came
divers
to
annoint
the
body
of
Jesus
,
but
they
found
him
not
in
the
grave
:
he
was
risen
before
:
so
as
Christ
rose
before
the
Sunne
.
49
Q.
What
reasons
may
be
given
of
the
Lords
daies
beginning
in
the
morning
?
A.
Other
daies
then
begin
.
That
they
doe
so
with
us
,
is
evident
by
the
account
of
our
houres
.
For
midnight
ended
,
we
begin
with
one
a
clock
:
then
the
first
houre
of
the
day
beginneth
.
And
it
appeares
to
be
so
among
the
Jewes
:
for
when
Aaron
proclaimed
(
Exod.
32.
5
,
6.
)
To
morrow
shall
be
a
feast
to
the
Lord
,
They
rose
up
early
on
the
morrow
.
I
denie
not
but
that
sundry
of
the
Jewish
feasts
began
in
the
evening
:
as
the
Passeover
(
Exod.
12.
6.
)
But
it
cannot
be
proved
that
their
weekly
Sabbaths
so
began
.
There
were
speciall
reasons
for
the
beginning
of
those
feasts
in
the
evening
,
which
did
then
begin
.
As
for
the
supposed
beginnings
of
the
first
daies
gathered
out
of
this
phrase
,
(
the
evening
and
the
morning
were
the
first
day
)
they
cannot
be
necessarily
concluded
to
be
at
evening
.
For
the
evening
and
the
morning
there
importeth
the
moment
of
the
evening
and
morning
parting
one
from
another
,
and
the
returne
to
the
same
period
:
which
moment
is
rather
at
the
beginning
of
the
morning
then
of
the
evening
.
The
evening
useth
to
be
referred
to
the
end
of
the
day
,
and
the
morning
to
the
beginning
,
as
Exod.
29.
38
,
39.
1.
Sam.
17.
16.
and
30.
17.
Joh.
20.
19.
50
Q.
What
other
reason
is
there
of
the
Lords
daies
beginning
in
the
morning
?
A.
Christ
then
rose
.
Mar.
16.
2
,
9.
Of
Christs
rising
in
the
morning
no
question
can
be
made
,
all
the
Evangelists
agree
in
the
narration
thereof
.
Now
the
Lords
day
being
a
memoriall
of
Christs
Resurrection
,
if
it
should
begin
in
the
evening
,
the
memoriall
would
be
before
the
thing
it selfe
:
which
is
absurd
to
imagine
.
As
all
Gods
workes
were
finished
before
the
first
Sabbath
,
so
all
Christs
sufferings
before
the
Lords
day
.
His
lying
dead
in
the
grave
was
a
part
of
his
suffering
:
therefore
by
his
Resurrection
was
all
ended
.
With
his
Resurrection
therfore
must
the
Lords
day
begin
.
To
make
the
evening
before
the
Lords
day
a
time
of
preparation
thereunto
,
is
a
point
of
piety
and
prudence
:
but
to
make
it
a
part
of
the
Lords
day
is
erroneous
,
and
in
many
respects
very
inconvenient
.
Hitherto
of
Directions
.
Aberrations
follow
.
Aberrations
concerne
Mens
Opinion
.
Practise
.
Some
mens
opinion
is
erroneous
in
too
much
loosenesse
:
others
in
too
much
strictnesse
.
Errors
in
too
much
loosenesse
are
foure
.
1.
Denying
the
morality
of
the
Sabbath
.
2.
Accounting
the
Lords
day
a
matter
arbitrary
.
3.
Judging
externall
rest
and
rites
sufficient
.
4.
Supposing
servil
works
in
case
of
hazard
to
be
lawfull
.
The
error
in
too
much
strictnesse
is
this
,
Thinking
needfull
works
to
be
unlawfull
.
Aberrations
in
practise
respect
others
,
or
themselves
.
Two
respect
others
,
viz.
Keeping
others
from
sanctifying
the
day
.
Scoffing
at
such
as
make
conscience
thereof
.
Foure
respect
men
themselves
.
Doing
servil
works
openly
.
Deviding
the
Lords
day
betwixt
God
and
themselves
.
Waxing
weary
of
holy
duties
.
Profaning
the
Lords
day
under
a
pretence
of
keeping
it
.
51
Q.
What
aberrations
are
contrary
to
the
Law
of
the
Sabbath
?
1.
Deniall
of
the
morality
and
equity
thereof
.
There
be
many
that
account
it
no
morall
precept
,
but
reckon
it
among
the
ceremonies
which
were
appropriated
to
the
Jewes
.
Herein
they
may
justly
be
reckoned
in
the
number
of
those
who
make
void
the
law
of
God
,
Psal.
119.
126.
Much
more
they
who
account
it
too
heavy
a
yoke
for
Christians
to
beare
.
Indeed
the
sacrifices
and
other
legall
rites
which
were
enjoyned
to
the
Jewes
,
for
the
manner
of
solemnizing
the
Sabbath
,
are
too
heavy
a
burden
now
to
be
laid
on
Christians
.
But
none
of
those
are
mentioned
in
the
Morall
Law
.
That
which
we
account
Morall
,
and
to
have
a
perpetuall
equity
,
is
the
substance
of
the
Law
.
Yet
against
this
doe
many
also
except
,
as
a
wrong
done
to
Christians
,
in
that
thereby
(
as
they
alleadge
)
they
are
deprived
of
a
seventh
part
of
their
time
.
Is
man
deprived
of
that
time
which
is
best
spent
?
which
is
spent
in
serving
God
,
edifying
his
soule
,
and
promoting
the
eternall
salvation
thereof
?
Fie
on
such
sensuall
and
unreasonable
conceits
?
who
complaines
of
being
deprived
of
that
time
which
is
spent
,
or
rather
mispent
in
idlenesse
and
wickednesse
?
52
Q.
What
is
a
second
aberration
?
A.
Making
it
a
matter
arbitrary
.
There
be
that
grant
it
to
be
a
very
meet
and
equall
thing
,
that
a
day
should
be
set
apart
to
Gods
honour
,
and
our
spirituall
edification
:
but
they
hold
it
too
strait
a
bond
to
be
tied
to
a
set
and
certaine
day
:
they
would
have
it
left
to
the
liberty
,
if
not
of
particular
men
,
yet
of
the
Church
to
set
apart
what
time
they
thinke
fit
.
What
is
this
,
but
to
suppose
t●at
men
may
be
wiser
then
God
?
or
at
least
,
that
men
who
live
in
after
ages
,
when
the
Spirit
hath
withheld
his
extraordinary
assistance
and
immediate
inspiration
,
may
better
know
how
to
order
times
,
then
they
who
were
in
speciall
manner
inspired
and
assisted
by
the
Holy
Ghost
?
yea
what
is
this
but
to
give
liberty
to
man
to
breake
the
Lords
bonds
,
and
to
cast
away
his
cords
from
them
.
This
is
a
ready
way
to
bring
man
to
teach
for
doctrines
the
commandements
of
men
:
and
so
to
worship
God
in
vaine
,
Mat.
15.
9.
53
Q.
What
is
the
third
aberration
?
A
Judging
externall
rest
and
rites
sufficient
.
This
was
one
of
the
reasons
,
and
that
an
especiall
one
,
which
moved
the
Prophets
to
cry
out
against
the
Jewes
,
for
observing
those
ordinances
which
God
himselfe
had
enjoyned
:
namely
,
that
they
rested
onely
in
doing
the
outward
workes
.
In
this
respect
,
saith
the
Lord
(
Isa.
1.
13.
)
The
Sabbath
and
calling
of
assemblies
I
cannot
away
with
.
Yet
herewith
doe
most
content
themselves
.
The
externall
rites
are
onely
meanes
and
helpes
for
sanctifying
the
day
;
the
sanctification
thereof
doth
not
simply
consist
in
them
:
much
lesse
in
sneere
rest
,
and
cessation
from
labour
:
for
then
a
beast
might
sanctifie
the
Sabbath
.
54
Q.
What
is
the
fourth
aberration
?
A.
Supposing
servil
workes
in
case
of
Hazzard
to
be
lawfull
.
Thus
they
pretend
unwarrantable
workes
of
necessity
,
that
is
,
such
workes
to
be
of
necessity
,
which
are
not
so
.
What
are
to
be
accounted
workes
of
necessity
,
we
heard
before
:
namely
such
as
require
a
present
performance
,
in
that
they
could
not
be
done
the
day
before
,
nor
put
off
to
the
day
after
.
To
them
many
add
such
things
as
are
in
hazard
,
or
whereof
there
is
feare
that
they
may
be
spoiled
:
as
in
harvest
,
if
the
weather
have
beene
foule
a
day
or
two
before
the
Lords
day
,
they
thinke
they
may
on
the
Lords
day
,
if
it
be
faire
,
make
hay
,
reape
corne
,
gather
fruit
,
and
do
other
like
servile
workes
.
But
these
are
not
of
an
absolute
necessity
.
For
the
weather
may
be
faire
after
the
Lords
day
,
as
well
as
upon
it
.
The
Law
therefore
hath
expressely
forbidden
this
.
Exod.
34.
21.
In
earing
time
and
in
harvest
thou
shalt
rest
on
the
seventh
day
.
To
worke
on
the
Lords
day
on
feare
that
the
next
day
will
be
foule
,
is
to
distrust
the
divine
providence
.
These
foure
are
errors
in
overmuch
loosenesse
.
55
Q.
What
is
the
fift
aberration
?
A.
Thinking
needfull
workes
to
be
unlawfull
on
the
Lords
day
.
This
is
an
error
in
over-much
strictnesse
.
For
some
are
so
over-strict
,
as
they
will
not
suffer
a
fire
to
be
kindled
on
that
day
,
nor
any
hot
meate
to
be
drest
,
nor
sundry
workes
of
mercy
to
be
done
:
like
the
Jewes
who
blamed
Christ
for
the
manifold
cures
he
did
on
the
Sabbath
:
and
his
Disciples
for
plucking
and
rubbing
eares
of
corne
,
and
eating
the
graine
.
The
many
proofes
which
Christ
alleadgeth
in
defence
of
himselfe
,
and
of
his
Disciples
,
and
the
many
evidences
which
he
giveth
of
the
Jewes
superstition
herein
,
are
a
sufficient
refutation
of
this
erroneous
opinon
.
For
this
purpose
reade
Mat.
12.
1
,
2
,
&c.
Luke
13.
15
,
16.
&
14.
4
,
5.
Joh.
7.
23.
These
five
are
errours
in
opinion
.
Aberrations
in
practise
follow
,
whereof
two
concerne
others
.
56
Q.
What
is
the
sixt
aberration
?
A.
Keeping
others
from
sanctifying
the
Lords
day
.
The
Law
layeth
the
charge
of
sanctifying
the
Sabbath
on
men
,
not
onely
for
themselves
,
but
also
for
others
,
especially
for
such
as
are
under
their
charge
.
For
the
Law
thus
expresseth
the
prohibition
of
servile
workes
,
In
it
thou
shalt
not
doe
any
Worke
,
thou
,
nor
thy
Sonne
,
nor
thy
Daughter
,
nor
thy
man-servant
nor
thy
maid-servant
,
nor
thy
cattell
,
nor
thy
stranger
Which
is
Within
thy
gates
.
Yet
there
be
many
so
farre
from
procuring
others
,
and
those
under
their
charge
,
to
sanctifie
the
Lords
day
,
as
they
hinder
them
,
and
suffer
them
not
to
doe
it
.
Such
are
they
that
use
to
make
great
feasts
on
the
Lords
day
,
rather
for
pomp
,
then
necessity
,
or
to
relieve
the
poore
;
or
set
out
enterludes
or
such
kinde
of
solemnities
for
meere
pleasure
:
and
they
who
having
others
to
attend
upon
them
,
spend
all
the
fore-noone
in
attiring
and
adorning
themselves
:
and
all
they
who
imploy
servants
or
others
upon
secular
affaires
contrary
to
the
commandement
.
These
,
and
other
like
to
these
,
pull
their
owne
and
others
blood
upon
their
owne
soules
.
They
have
cause
to
feare
the
doome
denounced
,
Jer.
34.
16
,
17.
57
Q.
What
is
the
seventh
aberration
?
A.
Scossing
at
such
as
make
conscience
of
sanctifying
the
Lords
day
.
There
are
many
not
onely
deceived
in
their
understanding
,
but
also
so
perverted
in
their
will
,
and
so
impious
in
their
heart
,
as
they
cannot
endure
such
as
are
better
enformed
then
themselves
:
or
that
beare
and
shew
a
better
respect
to
God
,
and
his
worship
then
they
doe
.
Therefore
to
discourage
men
from
their
pious
courses
,
they
brand
them
with
ignominious
titles
,
as
Precisians
,
Puritanes
,
Sabbatarians
and
Jewes
.
Herein
they
doe
exceedingly
aggravate
their
sinne
:
and
shew
themselves
like
him
that
was
borne
after
the
flesh
,
whose
doome
was
to
be
cast
out
,
Gen.
25.
9
,
10.
Gal.
4.
29
,
30.
David
was
troubled
with
such
in
his
daies
:
for
thus
he
complaines
,
Psal.
119.
51.
The
proud
have
had
me
greatly
in
derision
.
But
yet
marke
his
resolution
in
this
that
follows
,
yet
have
I
not
declined
from
thy
Law
.
To
which
purpose
note
also
2.
Sam.
6.
16
,
20
,
21
,
22.
These
two
last
aberrations
in
practise
have
respect
to
others
.
The
soure
last
that
follow
have
respect
to
men
themselves
.
58
What
is
the
eight
aberration
?
A.
Doing
servile
Workes
openly
on
the
Lords
day
.
Many
that
are
convinced
in
their
judgements
concerning
the
equity
of
sanctifying
the
Lords
day
,
yet
have
their
hearts
so
possessed
with
covetousnesse
,
and
their
minds
so
filled
with
the
affaires
of
this
world
,
as
they
are
loath
to
spare
a
day
from
their
worldly
employments
to
the
honour
of
God
,
and
the
spirituall
edification
of
their
owne
soules
.
They
are
like
those
who
being
invited
to
a
great
supper
,
made
their
excuses
from
their
secular
affaires
,
Luke
14.
16
,
18.
Great
was
the
zeale
of
Nehemiah
against
such
,
Neh.
13.
15
,
16
,
17.
The
faires
that
in
many
places
are
kept
,
and
open
selling
of
commodities
,
are
too
publicke
and
open
profanations
of
the
Lords
day
.
59
Q.
What
is
the
ninth
aberration
?
A.
Deviding
the
Lords
day
betwixt
God
and
themselves
.
Some
thinke
they
doe
sufficiently
sanctifie
the
Lords
day
,
if
they
goe
to
Church
,
and
serve
God
some
part
of
the
day
,
though
they
spend
the
other
part
thereof
in
their
owne
affaires
.
Herein
they
shew
themselves
like
to
those
who
set
their
threshold
by
Gods
thresholds
,
and
their
posts
by
Gods
posts
,
whereby
they
defile
Gods
holy
name
,
Ezek.
43.
8.
60
Q.
What
is
the
tenth
aberration
?
A.
Wearisomenesse
in
the
duties
of
the
Lords
day
.
Many
that
live
in
Countries
,
Cities
,
Townes
,
Parishes
and
Families
,
where
good
orders
for
sanctifying
the
Lords
day
are
strictly
observed
,
are
thereby
brought
to
performe
the
duties
tending
thereto
,
but
because
they
have
no
delight
therein
they
are
exceeding
weary
thereof
,
and
thinke
it
the
longest
,
and
most
tedious
day
in
the
weeke
,
saying
,
When
Will
the
Sabbath
be
gone
,
Amos
8.
5.
This
wearisomnesse
takes
away
all
the
glory
and
comfort
of
what
they
doe
:
it
is
neither
acceptable
to
God
,
nor
profitable
to
their
owne
owne
soules
.
Therefore
let
us
not
be
weary
in
well-doing
,
Gal.
6.
9.
61
Q.
What
is
the
eleventh
aberration
?
A.
Profaning
the
Lords
day
under
a
pretence
of
keeping
it
.
The
Government
under
which
men
live
,
and
the
lawes
of
their
Governours
which
they
dare
not
transgresse
,
make
many
to
forbeare
the
ordinary
workes
of
their
calling
,
the
doing
whereof
is
in
all
mens
opinions
an
apparent
profanation
of
the
Lords
day
:
therefore
Lawyers
will
forbeare
to
pleade
at
the
barre
:
Tradesmen
will
shut
up
their
shops
:
Husbandmen
will
forbeare
the
ordinary
tillage
of
their
ground
;
work-men
their
usuall
labour
,
and
others
that
which
in
the
sixe
daies
they
busie
themselves
about
:
But
yet
under
pretence
of
that
externall
keeping
the
Lords
day
,
they
will
take
advantage
of
doing
sundry
other
things
which
are
plaine
prophanations
of
the
day
:
wherein
they
doe
not
celebrate
the
Sabbath
of
the
Lord
,
but
the
Sabbath
of
sundry
other
things
:
all
which
may
be
brought
to
foure
heads
:
and
under
them
,
all
profanations
of
the
Sabbath
may
be
comprised
,
as
the
particulars
following
will
shew
.
62
Q.
What
is
the
first
kinde
of
Sabbath
that
is
not
the
Lords
?
A.
The
Sabbath
of
worldlings
.
Worldlings
are
such
as
have
their
minds
so
set
upon
the
things
of
this
world
,
as
they
take
all
the
advantages
that
possibly
they
can
to
get
and
heape
up
the
things
of
this
world
:
and
to
that
end
they
will
turne
those
things
that
are
ordained
to
another
end
,
even
the
meanes
which
are
afforded
to
attaine
to
eternall
life
,
to
their
worldly
advantages
.
63
Q.
What
is
the
Sabbath
of
worldlings
?
A.
Doing
his
works
on
it
.
In
that
ordinary
works
of
a
calling
are
forborne
,
there
is
a
shew
of
keeping
a
Sabbath
:
but
that
forbearing
of
such
works
giveth
occasion
to
worldlings
to
do
other
things
that
prove
as
advantageable
to
them
,
and
which
must
be
done
at
other
times
,
if
they
were
not
then
done
.
For
instance
,
the
Lawyer
will
on
the
Lords
day
(
when
he
pleads
not
at
the
barre
,
because
the
Law
suffers
it
not
)
appoint
his
Clients
to
come
to
him
to
informe
him
in
their
causes
.
The
Trades-man
that
shuts
up
his
shop
,
will
then
cast
up
his
books
,
and
send
his
servants
to
his
Creditors
to
require
his
debts
.
The
Farmer
will
then
take
his
time
to
meet
with
his
neighbours
,
to
make
bargaines
,
to
buy
and
sell
their
commodities
.
So
in
other
cases
advantages
being
taken
for
the
things
of
this
world
from
a
shew
of
keeping
the
Lords
Sabbath
,
makes
it
to
be
,
not
the
Sabbath
of
the
Lord
,
but
the
Sabbath
of
worldlings
.
64
Q.
What
is
a
second
kind
of
Sabbath
that
is
not
the
Lords
?
A.
The
Sabbath
of
Epicures
.
There
was
a
Philosopher
called
Epicurus
,
who
held
pleasure
to
be
mans
summum
bonum
,
his
greatest
happinesse
.
Thereupon
they
that
pursue
their
pleasures
with
all
the
might
and
maine
they
can
,
and
place
a
kind
of
content
therein
are
called
Epicures
.
65
Q.
What
is
the
Sabbath
of
Epicures
?
A.
Satisfying
mens
owne
delights
in
it
.
They
who
are
given
to
their
pleasures
,
being
on
the
Lords
day
restrained
from
their
ordinary
calling
and
the
workes
thereof
,
take
that
opportunity
to
make
pompous
feasts
,
to
follow
their
sports
and
pastimes
,
and
other
waies
to
satisfie
their
fleshly
delights
,
neglecting
Gods
service
.
Thus
the
Sabbath
which
they
keepe
,
is
not
the
Sabbath
of
the
Lord
,
but
the
Sabbath
of
Epicures
.
66
Q.
What
is
the
third
kind
of
Sabbath
that
is
not
the
Lords
?
A.
The
Sabbath
of
Beasts
.
Beasts
being
unreasonable
creatures
do
not
conceive
any
difference
of
daies
,
nor
the
end
why
they
rest
from
their
accustomed
labour
and
work
.
Thereupon
that
time
wherein
they
are
not
put
to
work
they
spend
in
sleeping
,
grazing
,
or
otherwise
feeding
,
in
standing
still
,
or
going
idly
here
and
there
.
67
Q.
What
is
the
Sabbath
of
beasts
?
A.
Passing
it
over
in
idlenosse
.
There
be
very
many
that
do
no
more
consider
the
end
of
intermitting
the
duties
of
their
calling
then
beasts
.
But
because
they
may
not
do
them
,
they
spend
the
Lords
day
in
lying
a
bed
,
or
otherwise
sleeping
,
in
attiring
themselves
,
in
eating
and
drinking
,
in
vaine
talke
,
in
sitting
at
doores
to
behold
what
comes
to
their
eyes
,
in
walking
up
and
down
,
and
such
other
idle
courses
.
This
is
not
to
keep
the
Lords
Sabbath
,
but
the
Sabbath
of
Beasts
.
68
Q.
What
is
the
fourth
kind
of
Sabbath
that
is
not
the
Lords
?
A.
The
Sabbath
of
Divels
.
Divels
are
spirits
of
wickednesse
,
doing
all
the
evill
they
can
,
and
taking
all
the
occasions
they
can
to
doe
evill
.
69
Q.
What
is
the
Sabbath
of
Divels
?
A.
Making
it
a
day
of
sin
.
Many
that
by
their
calling
are
all
the
six
daies
restrained
from
outward
notorious
evill
acts
,
make
the
Lords
day
a
time
to
let
loose
the
reines
to
all
sin
.
Whoremongers
and
whores
appoint
the
Lords
day
to
meet
on
to
commit
their
lewdnesse
.
Theeves
set
that
day
apart
to
breake
into
houses
,
to
rob
and
steale
.
Then
drunkards
meet
together
to
make
one
another
drunk
.
Others
that
have
mischievous
plots
in
their
heads
,
will
then
meete
to
advise
about
the
execution
of
them
:
and
animate
one
another
thereunto
.
Thus
they
serve
the
Divel
:
they
doe
his
works
:
they
shew
themselves
herein
like
the
very
Divels
.
This
therfore
is
to
keep
,
not
the
Sabbath
of
the
Lord
,
but
the
Sabbath
of
divels
.
70
Q.
What
motives
may
be
given
for
sanctifying
the
Sabbath
?
A.
1.
Expresse
precept
.
Deut.
5.
12.
Were
there
no
other
motive
,
this
were
sufficient
to
a
pious
mind
,
that
knoweth
God
to
be
the
only
Lord
,
the
highest
Soveraigne
over
all
:
who
hath
an
absolute
power
to
command
:
to
whose
commandement
obedience
is
expected
,
yea
shall
be
exacted
,
and
severe
vengeance
executed
on
such
as
refuse
to
obey
.
71
Q.
What
other
motive
.
A.
The
item
before
that
precept
.
Exod.
20.
8.
The
item
prefixed
before
the
Precept
concerning
the
Sabbath
is
this
,
Remember
(
remember
the
Sabbath
day
.
)
Where
among
sundry
precepts
a
memēto
is
set
upon
one
,
without
question
it
implieth
an
especiall
heed
to
be
given
to
it
:
as
if
more
largely
it
were
said
,
Of
all
that
is
given
in
charge
let
not
this
be
forgotten
:
especially
remember
this
,
and
give
good
heed
thereto
.
74
Q.
Why
is
a
MEMENTO
especially
set
before
the
fourth
Commandement
?
A.
First
,
the
fourth
Commandement
bringeth
a
singular
help
to
all
the
other
precepts
,
as
shall
be
distinctly
shewed
on
the
seventh
motive
.
Secondly
,
it
intimates
mans
aversenesse
against
this
precept
.
The
morality
of
none
of
the
tenne
Commandements
,
written
with
Gods
owne
fingers
in
the
two
Tables
of
stone
,
was
ever
questioned
by
such
as
professed
themselves
Christians
,
but
this
of
the
Sabbath
.
Indeed
Papists
in
setting
downe
the
ten
Commandements
(
whether
in
Catechismes
or
els-where
)
do
leave
out
the
words
of
the
second
Commandement
:
yet
they
do
not
denie
the
morality
of
it
:
for
they
render
this
reason
of
leaving
out
the
words
,
The
substance
of
the
words
left
out
is
in
the
first
Commandement
:
all
that
is
left
out
is
but
an
exposition
of
the
first
.
Though
the
reason
be
not
sound
,
much
lesse
sufficient
to
justifie
so
audacious
a
fact
,
as
the
leaving
out
of
that
which
God
hath
so
expressely
with
his
own
fingers
set
downe
,
yet
it
sheweth
that
,
they
denie
not
the
morality
of
that
precept
.
The
memento
then
intends
thus
much
,
That
though
there
may
be
many
that
deny
the
morality
of
the
Sabbath
,
yet
let
such
as
beare
a
due
respect
to
whatsoever
is
given
in
charge
by
the
Law
,
remember
this
part
thereof
.
Remember
the
Sabbath
day
to
sanctifie
it
.
Thus
we
see
that
this
is
a
motive
of
moment
.
75
Q.
What
third
motive
?
A.
Gods
honour
.
Isa.
58.
13.
To
have
one
of
the
seven
daies
weekely
set
apart
for
the
worship
of
God
,
and
to
dedicate
the
same
wholy
thereunto
,
must
needs
make
much
to
the
honour
of
God
.
And
who
would
not
,
who
should
not
do
all
that
he
can
,
especially
all
that
that
is
appointed
by
God
himself
,
to
the
honour
of
God
.
Them
that
honour
me
,
will
I
honour
,
saith
the
Lord
,
1.
Sam.
2.
30.
76
Q.
What
fourth
motive
?
A.
Gods
example
.
Gen.
2.
2.
Exod.
20.
11.
The
example
of
God
in
this
particular
is
for
this
end
expressely
produced
in
the
Law
,
that
we
should
the
rather
be
induced
thereby
to
sanctifie
the
Sabbath
,
Exod.
20.
11.
To
imitate
God
in
that
wherein
he
is
to
be
imitated
;
must
needs
be
acceptable
to
God
:
and
most
honourable
it
is
in
it selfe
.
It
is
a
matter
of
good
credit
for
a
child
to
imitate
a
good
Father
,
for
a
subject
to
imitate
a
prudent
.
Prince
,
yea
for
any
to
imitate
those
,
whose
example
is
worthy
imitation
.
How
much
more
to
imitate
God
.
This
motive
is
much
pressed
in
the
holy
Scriptures
.
Levit.
19.
2.
Luk.
6.
35
,
36.
Eph.
5.
1.
77
Q.
What
fift
motive
?
A.
The
practise
of
Saints
.
Luk.
4.
16.
Act.
16.
30.
1.
Cor.
16.
1
,
2.
This
,
though
it
be
not
equall
to
the
former
motive
,
yet
it
is
a
motive
of
great
moment
:
and
it
is
also
much
pressed
in
sacred
Scripture
,
as
Ps.
99.
6.
Heb.
6.
12.
Jam.
9.
10.
Patterns
of
Saints
,
who
were
men
,
subject
to
like
passions
that
we
be
,
shew
that
what
we
endeavour
after
is
no
other
then
that
which
appertaineth
to
man
.
Now
for
this
duty
,
of
sanctifying
to
God
a
seventh
day
,
we
have
the
examples
of
Saints
before
the
Law
(
Exod
16.
30.
)
under
the
Law
(
Neh.
13.
19
,
22.
)
after
the
Law
(
Act.
20.
7.
)
78
Q.
What
sixt
motive
?
A.
The
equity
of
the
duty
.
Exod.
20.
9.
The
Lord
might
exact
of
us
every
day
to
be
dedicated
to
the
honour
of
his
name
.
But
it
pleaseth
him
in
tender
respect
to
our
need
to
afford
us
six
daies
to
doe
our
owne
worke
therein
.
Is
it
not
then
most
meet
and
equall
,
that
we
should
give
a
seventh
to
God
and
to
the
honour
of
his
Name
?
may
not
God
in
this
case
say
,
is
not
my
demand
equall
?
Doe
not
they
who
take
this
day
to
themselves
,
deale
worse
with
God
then
he
did
with
his
neighbour
,
who
had
many
sheepe
of
his
owne
,
yet
tooke
from
his
poore
neighbour
the
one
onely
one
which
he
had
.
2.
Sam.
12.
4.
79
Q.
What
seventh
motive
?
A.
The
helpe
it
brings
to
keepe
the
other
Commandements
?
An
especiall
part
of
sanctifying
the
Lords
day
consists
in
reading
Gods
Word
,
in
hearing
it
preached
,
in
conferring
about
it
,
in
meditating
on
it
,
and
in
calling
upon
God
.
Now
by
those
duties
which
are
about
Gods
Word
we
are
instructed
in
God
,
and
in
our
duties
to
him
,
how
we
may
take
him
alone
for
our
God
,
how
we
may
worship
him
and
honour
his
name
aright
:
yea
we
are
instructed
also
in
all
duties
which
we
owe
to
our
neighbour
.
By
Gods
Word
also
we
are
perswaded
and
enduced
to
endeavour
after
those
things
wherein
we
are
instructed
.
And
prayer
is
an
especiall
meanes
to
get
the
Holy
Ghost
(
Luke
11.
13.
)
This
precept
therefore
is
to
be
observed
,
as
simply
in
regard
of
it selfe
,
so
relatively
in
respect
to
all
other
the
precepts
:
and
thereupon
an
especiall
memento
is
set
before
it
alone
.
80
Q.
What
eight
motive
?
A.
The
spirituall
benefit
thereof
.
Jer.
17.
26.
A
conscionable
sanctifying
of
the
Lords
day
,
by
a
due
observing
of
those
divine
ordinances
which
God
hath
prescribed
,
is
an
especiall
meanes
to
convert
such
as
have
formerly
lived
in
their
naturall
corrupt
estate
,
and
to
quicken
and
increase
the
graces
which
have
beene
formerly
wrought
in
us
.
We
by
reason
of
the
flesh
in
us
,
are
prone
as
heavy
things
to
fall
downe
:
and
as
water
to
waxe
cold
.
But
the
Lords
day
by
the
ordinances
thereof
is
an
especiall
meanes
of
renewing
what
is
decaied
.
As
waites
of
a
clock
by
oft
winding
up
are
kept
continually
going
,
so
grace
by
the
foresaid
duties
is
kept
in
continuall
exercise
.
The
Lords
day
is
a
spirituall
market
day
,
wherein
we
may
get
such
spirituall
provision
,
as
may
feed
and
sustaine
our
soules
the
whole
weeke
following
:
and
so
weeke
after
weeke
,
while
here
we
live
in
this
world
.
81
Q.
What
ninth
motive
?
A.
The
temporall
benefit
of
it
.
Deut.
5.
14.
Surely
a
daies
rest
in
every
weeke
is
very
needfull
and
usefull
for
man
and
beast
:
especially
for
such
as
labour
all
the
sixe
daies
.
Experience
gives
good
proofe
thereof
.
Howsoever
such
as
on
no
day
take
any
great
paines
find
no
such
benefit
thereby
:
yet
others
doe
.
And
the
wise
God
saw
it
to
be
so
.
For
which
end
he
expresly
commanded
that
the
beast
should
rest
(
Exod.
20.
10.
)
Now
the
beast
can
reape
no
other
then
a
temporall
benefit
.
There
is
therefore
a
temporall
benefit
thence
arising
.
Some
masters
are
so
covetous
and
gripulous
,
as
if
there
were
not
a
seventh
day
for
rest
set
apart
,
they
would
never
afford
any
daies
rest
to
servants
or
cattell
:
but
so
weary
them
,
as
their
strength
would
quickly
be
exhausted
.
It
remaines
then
that
as
the
rest
of
every
night
,
so
the
rest
of
every
seventh
day
,
is
usefull
and
needfull
:
and
a
great
temporall
good
is
thereby
brought
to
man
and
beast
.
82
Q.
What
tenth
motive
?
A.
Promises
to
observers
thereof
.
Isa.
58.
13
,
14.
Promises
,
great
and
pretious
promises
being
made
by
one
that
is
able
to
performe
what
he
promiseth
,
and
withall
is
true
and
faithfull
,
and
in
that
kind
will
not
faile
to
make
good
his
word
,
are
a
strong
motive
to
stirre
up
men
to
doe
with
the
uttermost
of
their
power
the
things
whereunto
such
and
such
promises
are
made
.
But
promises
,
great
and
many
,
by
God
himselfe
,
of
whose
power
,
and
truth
no
question
can
be
made
,
are
made
to
such
as
are
conscionable
in
keeping
the
Sabbath
:
as
appeares
Isa.
56.
2
,
4
,
6.
and
58.
13
,
14.
Jer.
17.
24
,
25.
83
Q.
What
eleventh
motive
?
A.
Threats
against
profaners
of
it
.
What
promises
cannot
do
on
hard
hearts
,
threats
may
doe
.
For
they
are
of
force
to
affright
men
:
and
in
a
manner
to
force
men
to
obedience
.
The
Lord
therefore
being
willing
every
way
to
try
how
men
may
be
wrought
upon
,
useth
this
remedy
:
and
the
rather
he
useth
it
,
that
judgement
,
and
the
execution
thereof
may
be
prevented
.
For
this
is
the
proper
end
of
threatnings
before
hand
,
that
after-judgements
may
be
avoided
:
so
as
in
regard
of
the
end
whereat
they
aime
,
they
appeare
to
be
evidences
of
Gods
favour
.
For
these
reade
Exod.
31.
14
,
15.
Ier.
17.
27.
Ezek.
20.
13
,
21.
84
Q.
What
twelfth
motive
?
A.
Judgements
executed
on
such
as
violated
it
.
Execution
of
judgement
hath
a
threefold
end
.
The
first
aimeth
at
him
on
whom
the
judgement
is
executed
:
by
the
sence
and
smart
thereof
to
be
drawne
to
repentance
.
Thus
was
Manasseh
wrought
upon
by
a
fearefull
judgement
executed
on
him
,
2.
Chron.
33.
12
,
13.
The
second
aimeth
at
others
,
that
if
they
on
whom
the
judgement
is
executed
be
so
hardned
,
as
it
move
them
not
,
yet
others
may
be
warned
thereby
:
For
this
end
the
judgements
on
impenitent
sinners
of
old
is
set
before
Christians
to
admonish
them
.
1.
Cor.
10.
6
,
&c.
Heb.
3.
12.
Jude
ver.
5
,
6
,
&c.
The
third
aimeth
at
God
:
that
if
neither
they
on
whom
judgements
are
executed
,
nor
others
that
see
them
or
heare
of
them
,
be
wrought
upon
,
yet
God
may
be
justified
.
In
which
respect
he
is
said
to
be
knowne
by
the
iudgement
which
he
executeth
(
Psal.
9.
16.
)
He
thereby
is
knowne
to
be
a
mighty
,
a
just
,
a
wise
God
,
a
God
that
hateth
iniquity
.
Read
Dan.
9.
7.
and
Neh.
9.
32
,
33.
Now
judgements
being
terrible
to
such
as
feele
,
and
to
such
as
see
them
,
or
heare
of
them
,
they
must
needs
be
a
forcible
motive
to
restraine
men
from
profaning
the
Sabbath
.
Instances
of
fearefull
judgements
executed
for
this
sinne
are
in
Numb.
15.
32.
and
2
Chron.
36.
21.
Neh.
13.
18.
85
Q.
What
thirteenth
motive
?
A.
The
safety
of
sanctifying
it
.
Act.
4.
19.
There
is
great
question
about
the
Sabbath
,
whether
it
ought
now
to
be
sanctified
,
and
wholy
dedicated
to
God
or
no
.
Now
to
one
that
is
not
perswaded
one
way
or
other
,
I
would
propound
this
question
,
whether
may
be
the
safer
,
to
sanctifie
it
,
or
not
to
sanctifie
it
?
If
on
the
one
side
it
still
remaine
as
a
precept
whereunto
we
are
all
bound
,
then
it
is
a
palpable
transgression
of
the
Law
not
to
sanctifie
it
:
and
in
this
case
,
woe
to
the
transgressors
thereof
.
But
suppose
the
precept
doe
not
still
absolutely
bind
us
,
yet
if
voluntarily
we
set
apart
a
seventh
day
to
the
honour
of
God
,
and
the
spirituall
edification
of
our
owne
soules
(
provided
that
superstition
be
not
placed
in
the
keeping
of
the
day
)
surely
there
is
no
sinne
therein
,
nor
any
great
inconvenience
.
So
that
questionlesse
it
must
needs
be
the
safest
course
to
sanctifie
the
day
.
Among
other
motives
let
this
also
be
well
considered
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A41671e-380
Of
peoples
uttering
Amen
,
See
The
Guide
to
goe
to
God
§
243
Exod.
5.
7
,
8.
*
Christ
is
said
(
Mar.
8.
31.
)
to
rise
againe
after
three
daies
:
which
is
to
be
taken
inclusively
:
the
whole
third
day
being
included
.
Againe
where
(
Mat.
17
1.
&
(
Mar.
9.
2.
)
it
is
said
that
Christ
went
into
the
Mount
where
he
was
transfigured
six
daies
after
,
Luke
(
9.
28.
)
saith
about
eight
daies
after
,
Matthew
&
Mark
speake
exclusively
:
leaving
out
the
day
wherin
he
was
last
with
all
his
Disciples
,
and
the
day
wherein
he
came
to
the
Mount
:
and
meane
only
the
six
daies
betwixt
.
Luke
speakes
inclusively
:
including
the
foresaid
two
daies
.
Catechis
.
1c
uit
.
Catechis
.
Vicelij
.
Catechis
.
B.
llarm
.
Lege
Alanum
Copum
cap.
21.
Dialogi
4.