A20559:233
The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandments gathered from the mouth of a faithful pastor by a gracious young man, sometime scholar in Cambridge.The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandements gathered from the mouth of a faithfull pastor by a gracious young man, sometime scholler in Cambridge.
London: printed by John Harison for Thomas Man, 1603London: printed by Iohn Harison for Thomas Man, 1603
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Here God from the greatness of the peril, goes about to terrify men from the sin: now where he saith, I will not hold him guiltless, something more is expressed, then is understood, for the meaning is, that God will account him as guilty, and execute a sharp and severe punishment upon him. So that this we may observe as a plain doctrine out of this doctrine, that he which sins against this commandment, unless he do soundly repent, shall feel Gods hand heavy upon him, God will never put it up, but will be throughly revenged upon him for it. Of all sins this seems most safe in the eyes of men, a greater penalty is laid upon him that ⟨p. 60⟩robs a man of his goods, then upon him that robs God of his glory, and one may with more ease carry out a blasphemous & furious oath, yea many of them, & wicked scoffing & mocking of his word & works, then any slanderous reproach or taunting term against his neighbour, that is but dust and ashes like himself. Therefore sith men let it slip so easily, God will take the more notice of it, and punish it more sharply: for indeed men are more careful far of their own vainglory, then of Gods glory, and therefore if God should refer it to mens assizes, it is sure, little order would be taken for it; yea commonly it is seen that those which should reform and correct others, in this point have themselves most need to be reformed and corrected, & the greatest rulers that should most repress blasphemy, of all others practise it most; for if they be never so little crossed, how do they seek to ease themselves, but by violent and outrageous swearing. Therefore if God should put over the punishment of it, to their discretion, like enough a very slight penalty should serve the turn: and men also could not inflict a sufficient punishment, answerable to the fault, for damnation is the due punishment, as in James 5. Therefore God will have it come before his judgement seat, and himself will be the judge, and the executioner in this offence. Sith then god undertakes to punish it? the use of it is for the tenor & affrighting of all ungodly persons, that take liberty to themselves, to run ever in the breach of this commandment above the rest, that they grow shameless, they never seek to hide it, nay they will do it to anger one, and they take a pride in it to;
HEere God from the greatnesse of the perill, goes about to terrifie men from the sin: now where hee saith, I will not holde him guiltlesse, something more is expressed, then is vnderstood, for the meaning is, that God will account him as guiltie, and execute a sharp and seuere punishment vpon him. So that this wee may obserue as a plaine doctrine out of this doctrine, that hee which sinnes against this commandement, vnlesse hee doe soundly repent, shall feele Gods hand heauie vpon him, God will neuer put it vp, but will bee throughly reuenged vpon him for it. Of all sinnes this seemes most safe in the eies of men, a greater penaltie is laide vpon him that ⟨p. 60⟩robs a man of his goods, then vpon him that robs God of his glorie, and one may with more ease carrie out a blaspemous & furious oath, yea many of them, & wicked scoffing & mocking of his word & works, then any slanderous reproch or taunting terme against his neighbour, that is but dust and ashes like himselfe. Therefore sith men let it slip so easily, God will take the more notice of it, and punish it more sharplie: for indeede men are more carefull farre of their owne vaineglory, then of Gods glory, and therefore if God should refer it to mens assises, it is sure, little order would bee taken for it; yea commonlie it is seene that those which should reforme and correct others, in this point haue themselues most neede to bee reformed and corrected, & the greatest rulers that should most represse blasphemie, of all others practise it most; for if they bee neuer so little crossed, how doe they seeke to ease themselues, but by violent and outragious swearing. Therefore if God should put ouer the punishment of it, to their discreation, like inough a very slight penaltie should serue the turne: and men also could not inflict a sufficient punishment, answerable to the fault, for damnation is the due punishment, as in Iames 5. Therfore God will haue it come before his judgement seat, and himselfe will be the judge, and the executioner in this offence. Sith then god vndertakes to punish it? the vse of it is for the tenor & affrighting of all vngodly persons, that take libertie to themselues, to run euer in the breach of this commandement aboue the rest, that they grow shamelesse, they neuer seeke to hide it, nay they will doe it to anger one, and they take a pride in it to;
many also of the civiller sort, will be loath a man should see them take away their neighbours sheep, or prig a sheet from off the hedge, but if they swear in a passion, come and tell them that they are in great fault, they wrong God, in that which is most dear unto him, they profane and dishonour his name, then they turn all into a jest and laughing; what, is that such a matter, do you stand so much upon an oath, why who is there I wonder, that doth not swear sometimes, and drop out an oath now and then, afore he be aware, when he is angry? and do ⟨image 68⟩they make so light a matter of it, is it a small thing to fall into the hands of God? nay there be some of Gods people that can say, truly through Gods mercy, they had rather choose to have their soul drop from their body, then an unadvised and passionate oath from their mouth, for if God have threatened to bring damnation upon light swearers, then where shall mad and frantic swearers appear, these bitter swearers, how great a damnation must they look for? unless their repentance be exceeding great, for though men let them pass, yet before the great judge of heaven, they be liable to an action of eternal death; wherefore in a case of such danger, men must be content to be admonished, and to be helped out of the sin, and not take one and chafe at him, that by an wholesome rebuke desires to draw their souls out of hell, which they would not do, if they did believe that God would so severely punish them.
many also of the ciuiller sort, will be loath a man should see them take away their neighbours sheepe, or prig a sheet from off the hedge, but if they sweare in a passion, come and tell them that they are in great fault, they wrong God, in that which is most deare vnto him, they prophane and dishonour his name, then they turne all into a jest and laughing; what, is that such a matter, doe you stand so much vpon an oath, why who is there I wonder, that doth not sweare sometimes, and drop out an oath now and then, afore hee be aware, when he is angrie? and doe ⟨image 68⟩
Lastly, this may serve for the comfort of those that have received wrong by false oaths, and have false matters carried out against them, by the help of perjury; though corrupt judges for their own gain sometimes regard not this, but look slightly over, & it goes for currant, yet the judge of judges will make a better inquiry, & come with a more true verdict, & will lay open their innocency, and the damnable hypocrisy and impudency of their adversaries, and not only discover it, but plague and confound them for it, if they persist impenitent: and this was the case Naboth and his children, they were by such wretched dealing, surprised and brought to death, as malefactors, as traitors against the King, and blasphemers of God, but hath not God in his word showed how he brought destruction upon the actors, and rooted them out, and swept them and their seed away like dung from the face of the earth, & Naboths name is now cleared, and every one that hears of him knows him to have been better then Ahab or Jezebel were: so that God brought their sin upon their heads, and hath not suffered his innocency to be stained; God would not bear with it, how ever Ahab being the king, no man durst ⟨p. 61⟩go about to redress it. Therefore all be it sometimes wicked sinners, will impudently outface, and by swearing and forswearing over-sway the good causes of Gods children, and carry away matters for a time, that are altogether false: yet be patient, God will not let the uprightness of his children be oppressed; he will not suffer that his sacred name shall be thus wickedly abused, to be made a shelter for lies and slanders, but when the good time comes, he will let the world see how vildly and shamefully they dealt, and though now whilst God holdeth his peace, they flatter themselves and care not a jot to profane his name, so they may effect their malicious purpose, and matters go on their side, yet God will have a care that their wickedness shall return and fall upon their own heads, & their own shame shall cover their faces, and the wrong done both to his name and to his servants shall be fully discovered and avenged. Thus much concerning the third commandment, for the glorifying of Gods name. Now follows the fourth, In these words following.
Lastly, this may serue for the comfort of those that haue receiued wrong by false oathes, and haue false matters carried out against thē, by the help of perjurie; though corrupt iudges for their owne gaine sometimes regard not this, but looke slightly ouer, & it goes for currant, yet the judge of judges will make a better inquirie, & come with a more true verdit, & will lay open their innocencie, and the damnable hipocrisie and impudencie of their aduersaries, and not onely discouer it, but plague and confound them for it, if they persist impenitent: and this was the case Naboth and his children, they were by such wretched dealing, surprised and brought to death, as malefactors, as traitors against the King, and blasphemers of God, but hath not God in his word shewed how hee brought destruction vpon the actors, and rooted them out, and swept them and their seede away like doung from the face of the earth, & Naboths name is now cleered, and euery one that heares of him knowes him to haue beene better then Ahab or Iesabel were: so that God brought their sinne vpon their heads, and hath not suffered his innocencie to bee stained; God would not beare with it, how euer Ahab being the king, no man durst
The sum of this fourth commandment is, to command the setting a part of the seventh day, from all worldly business, and affairs, to the exercises of religion and mercy, and in the night that our sleep also be seasoned with the word, and the exercise of which we have been partakers. The parts are two. The one sets down the duties to be performed, the other the reasons to move us to perform them. The duties two fold, showing what we should do, and from what we should decline. The things to be done, is keeping ⟨image 69⟩it holy, celebrating an holy rest unto God. The things to be forborne, are all body lie works, and to see that those which be under our government, as children, servants, and all inferiors do the like, and that our beasts be not put to any civill labour, yea that the stranger, when he comes amongst us, do not openly profane the same, though we cannot enforce him to come to the public exercises, yet those that are in superiority, must restrain him from public violating of it, by open working, and must lay the authority so far upon him, as that they suffer him not among their people, and in their jurisdiction, in the face of the congregation, openly to break the commandment of God. The reasons are diverse, first drawn from the equity and righteousness of it in these words, six days shalt thou labour q. d. I have given thee six days for thy business, and have taken but one for my self, therefore thou must be very well contented, to yield to me in this so reasonable and equal a commandment. If I had taken six to my service & given thee but one for the works of thy calling, yet thou shouldest in duty have obeyed me, but now that I am so liberal to thee, and scant to my self, having so large allowance, there is no reason why thou shouldest refuse. The second reason, is taken from the authority and right of God, in these words, The seventh day is the sabbath of the Lord thy God, q. d.
THe summe of this fourth commandement is, to command the setting a part of the seauenth day, from all worldlie busines, and affaires, to the exercises of religion and mercie, and in the night that our sleepe also be seasoned with the word, and the exercise of which we haue bene pertakers. The parts are two. The one sets downe the duties to be performed, the other the reasons to moue vs to performe them. The duties two fold, shewing what we should doe, and from what we should decline. The things to be done, is keeping ⟨image 69⟩
I have taken it to my self, I have challenged it to my self, to be employed in my service, it is my day not thine, therefore, unless thou will be accounted a sacrilegious thief, to take holy things for unholy uses, unless thou wilt devove things that be sanctified to thine own destruction, see that thou meddle not with it, it is a part of the church treasury, & thou shalt be no better then a church robber, if thou convert it to thine own uses. The third reason is taken from Gods example, in these words. For in six days the Lord made heaven & earth the sea and all that in them is, and rested the seventh day, q. d. if thou wilt follow example and be led by others, then follow the example of the best; now what better example can there be, then the example of God himself; now God himself when he went to make the world, and all the things in the ⟨p. 62⟩world, contrived all his works so, as that he finished them within the compass of six days, and on the seventh day did rest from all his works of creation, only preserving those things which before he had made, therefore from his example learn thou so to dispatch all thy business on the six days, as that on the seventh day ceasing from labour in thy calling, thou mayest wholly give thy self to the duties of sanctification, and to meditate on Gods power and greatness, in his six days work, for which end, as one special thing to be done in it, he hath appointed this resting of the seventh day. The last reason is taken from the end of the sabbath, in these words, Wherefore the Lord blessed the sabbath day and hallowed it. q. d. If neither the equity of the commandment, nor the authority and right of God, nor yet his example will prevail with thee to persuade thine hart to keep this commandment, yet in regard of thine own profit, and the benefit thou shalt reap to thy self, yield to keep it holy, for God hath not taken this to himself for any commodity that he shall have by it, but even for thy good, for he hath appointed it for holy uses, that it might be a means of blessing not upon the soul only, but even upon the body and estate of those that observe it; there is no readier way to bring Gods blessing upon any man then the sanctifying of it, nor no more present means to pull down a curse, then the neglecting and breaking of it.
I haue taken it to my selfe, I haue challenged it to my selfe, to bee imployed in my seruice, it is my day not thine, therfore, vnlesse thou will bee accounted a sacrilegious theefe, to take holie things for vnholie vses, vnlesse thou wilt deuoue things that bee sanctified to thine owne destruction, see that thou meddle not with it, it is a part of the church treasurie, & thou shalt be no better then a church robber, if thou conuert it to thine owne vses. The third reason is taken from Gods example, in these words. For in sixe daies the Lord made heauen & earth the sea and all that in them is, and rested the seauenth daie, q. d. if thou wilt follow example and bee led by others, then follow the example of the best; now what better example can there be, then the example of God himselfe; now God himselfe when he went to make the world, and all the things in the
Therefore if thou love thy self and wouldest have prosperity on thy soul and body, yield so much obedience to God, as to sanctify his sabbath. Thus much concerning the sum and exposition of this commandment. Now because there be many that do disagree in this doctrine of the sabbath, and account the keeping holy of the seventh day in the number of those ceremonies which be abrogated by Christ, and reached only to the Jews, therefore it is requisite that we approve and confirm by some sound reasons out of Gods word, that this commandment is moral and perpetual, and as carefully to be kept under the gospel, as under the law, and to continue in force, so long as any of the commandments, even so long as there is ⟨image 70⟩this world, and a Church militant upon earth. The first reason to confirm this, may be drawn from those reasons which God useth for the confirmation of it, in the text; the reasons are all of them perpetual, and none of them ceremonial, and every one as much belongs unto us, as unto them, and therefore it is without reason, to make the commandment it self of less scope, and binding fewer to keep it, then those reasons which are brought to confirm it. For go through the whole commandment, what one word in all of it, hath any note of ceremony, what reason savours of any special thing to the Jews, that the commandment should be tied only to them; for god commands them to keep the seventh, because it is most equal, being that he hath permitted six days for their business. Why, and hath he not given us liberty to labour six days in our calling, and is not the equity altogether as forcible to us in every age, as it was to them, in their ages. If God have taken from us none of the six days which he gave to them, what reason have we to take away more of the seventh, or any of the seventh more, then they. Then secondly, it is the Lords, therefore the Jews may not dare to employ it, any other ways then according to his will, and doth not this reason hold as strongly now, have we any privilege granted, to lay thievish hands, upon those holy things which are Gods, more then in old time the Jews had; & for the example of God, that he ceased from creating, doth it not reach to all ages a like; are not we as much bound to follow Gods example as ever any.
Therefore if thou loue thy selfe and wouldest haue prosperitie on thy soule and bodie, yeld so much obedience to God, as to sanctifie his sabboth. Thus much concerning the summe and exposition of this commandement. Now because there be many that doe disagree in this doctrine of the sabboth, and account the keeping holy of the seuenth day in the number of those ceremonies which be abrogated by Christ, and reached onely to the Iewes, therefore it is requisite that we approue and confirme by some sound reasons out of Gods word, that this commandement is morall and perpetuall, and as carefully to be kept vnder the gosple, as vnder the law, and to continue in force, so long as any of the commandements, euen so long as there is
Lastly it is a day blessed to them that keep it, and to this end consecrated, that it may bring a blessing; hath time worn out the force of this argument, is God less able to bless us, or should we less desire, or do we less stand in need of his blessing, then they? We see then that all the reasons are firm and strong, the length of time cannot abrogate the truth and strength of the reasons; therefore neither can it disannul the commandment. For where God gives a ceremonial commandment, which he would have the Jews only to observe, there he frames his reason thereafter, from some thing that specially toucheth the Jews, & hath ⟨p. 63⟩no such affinity and agreement to other nations, as for the passover, he commands the Jews to keep that, why, because the Angel passed over their houses, when he destroyed the Egyptians, and they must give the first borne to God; why? because God did not smite their first borne, in the slaughter of the Egyptians, and so many other ceremonies, have reasons annexed unto them, which being peculiar to the Jews, showed that they did only bind the Jews under the law; but of all the reasons here alleged, we see that none is ceremonial, peculiar or proper to the Jews, but every one common to all, and as large as all the world; therefore those that cannot exempt themselves from the arguments confirming the commandment, may not pull their necks out of the commandment. Secondly, from the time when this commandment was first given, and the keeping holy of a sabbath day instituted, we may easily perceive, that the commandment is no more ceremonial then all the rest. For it was given in mans innocency, when Adam was perfect and needed no ceremony to lead him to Christ, because he did not need to believe in Christ, being himself perfect, and holding his happy estate, not by faith in Christ, but by faith in Gods word, and his own obedience unto Gods word. For this commandment was not first made at Mount Sinai, no more then any of the other 10. but equally with them bound the conscience of Adam, the first man, and is of like antiquity. The first seventh day that ever was, was as much to be sanctified as any that followed, as may appear in the second of Gen.
Lastly it is a day blessed to them that keepe it, and to this ende consecrated, that it may bring a blessing; hath time worne out the force of this argument, is God lesse able to blesse vs, or should we lesse desire, or doe we lesse stand in need of his blessing, then they? We see then that all the reasons are firme and strong, the length of time cannot abrogate the truth and strength of the reasons; therefore neither can it disanul the commandement. For where God giues a ceremoniall cōmandement, which he would haue the Iewes onely to obserue, there he frames his reason thereafter, from some thing that specially toucheth the Iewes, & hath
last verse, where it is said, that God after the creation in the six days, rested from creating the seventh, and therefore he hallowed the seventh day, and blessed it. Now then, sith it was first instituted in Paradise, afore there either was a ceremony, or need of a ceremony; it may not be reputed among the Jewish ceremonies. And this reason is to be noted, because it shows the foolishness of that frivolous reason, which some men bring against the sabbath day. Oh say the Jews they were children in Christ, and weaklings, and therefore they had need of a sabbath; But we ⟨image 71⟩are past babes, we are men grown & have more knowledge, we are stronger then they; Are you stronger then the Jews? be it. Though if it were tried, many of these that brag of their strength above the Jews, would be found inferior to many of the Jews. But be it for the time, grant them this, yet are they stronger then Adam in his innocency; have they greater knowledge, and more grace then he had before his fall? Why, but God saw it needful for Adam to have a sabbath, and if it were needful that was without sin himself, had no clog of corruption to hinder him, no sinner to infect, no ill example to seduce, yet I say, if he had need of this as God in his wisdom judgeth, because his calling, though followed without tediousness, would yet partly, have withdrawn his hart, that he could not so freely & wholly have given himself to praising of God, and considering of his power & wisdom, and mercy, & therefore was to set one day apart from all works of his calling, to employ it wholly in praising and magnifying God, and such like duties, that he might with greater liberty & comfort, do them; then what need have we, and how far is our necessity greater, which are burdened with many corruptions of our own, and have much temptation from many ill presidents, & many allurements of the world, to pull our harts from the worship of God, which are men of polluted lips, our selves, and devils amongst people of polluted lips, & which cannot without far greater destruction & weariness also, follow our callings.
last verse, where it is said, that God after the creation in the sixe dayes, rested from creating the seuenth, and therefore he hallowed the seuenth day, and blessed it. Now then, sith it was first instituted in Paradice, afore there either was a ceremonie, or neede of a ceremonie; it may not be reputed among the Iewish ceremonies. And this reason is to be noted, because it shewes the foolishnesse of that friuolous reason, which some men bring against the sabboth day. Oh say the Iewes they were children in Christ, and weaklings, and therefore they had neede of a sabboth; But we
If Adam had need of a sabbath, when he had no let within nor without, how much have we, that both within and without are beset, and one every side compassed with such strong impediments, from our selves and from others, that when we have a sabbath to bestow wholly and only on Godliness and religion, can yet hardly, and with much ado keep our harts from wandering after the world and earthly things. Therefore most fond is this objection, if Adams strength must be helped by a sabbath, then no man in this world hath so much strength, as that he for that cause may exempt himself from keeping a sabbath: it was given to strengthen and help the ⟨p. 64⟩Jews, and they needed it, and it is given to us to make us stronger, yea it was given to Adam, and he needed it, that he might more freely serve God, and more comfortably rejoice in him; and for this reason also is perpetual and no ceremony.
If Adam had neede of a sabboth, when hee had no let within nor without, how much haue we, that both within and without are beset, and one euery side compassed with such strong impediments, from our selues and from others, that when wee haue a sabboth to bestow wholy and onely on Godlinesse and religion, can yet hardly, and with much adoe keepe our harts from wandring after the world and earthly things. Therfore most fond is this objection, if Adams strength must bee helped by a sabboth, then no man in this world hath so much strength, as that hee for that cause may exempt himselfe from keeping a sabboth: it was giuen to strengthen and help the ⟨p. 64⟩Iewes, and they needed it, and it is giuen to vs to make vs stronger, yea it was giuen to Adam, and hee needed it, that hee might more freely serue God, and more comfortablie rejoyce in him; and for this reason also is perpetuall and no ceremonie.
Thirdly the manner of delivery confirms the perpetuity of it, & shows that it is still of as great force as any of the rest; for this was written by the finger of God in the table of stone, with the other to show the durable continuance of the same, and therefore this is not exempted, Deut. 40. 4. That reason which Moses brings to confirm the authority of all, is not taken from this, that God first spake it with the rest, & after wrote it also in tables of stone. God did give the ceremonial law by Moses hand, and used him as an instrument to write them, but for the greater reverence of these ten, he would not use the help of Moses hand and pen, but with his own finger wrote them, not in paper with ink, but in stone to show the strength and continuance of them, and commanded Moses to put them in the ark to show that no man could fulfil & perfectly obey them but only Christ: If these ten were all written by God, and no exception made, whereby the sabbath should be inferior to the rest, but altogether put into the Ark, then a man may even as well rend any of the other ten away as this, yea and with more warrant to, for none of them all is more fenced with reasons, and mounded about with more strong arguments to keep out the cavils and objections of men then this, so that where God hath as it were of set purpose, given more strength, for a man to impute more weakness to this thing, is a note either of great folly, or else of singular impudency and impiety.
Thirdly the manner of deliuerie confirmes the perpetuitie of it, & shewes that it is still of as great force as any of the rest; for this was written by the finger of God in the table of stone, with the other to shew the durable continuance of the same, and therefore this is not exempted, Deut. 40. 4. That reason which Moyses brings to confirme the authoritie of all, is not taken from this, that God first spake it with the rest, & after wrote it also in tables of stone. God did giue the ceremoniall law by Moyses hand, and vsed him as an instrument to write them, but for the greater reuerence of these ten, hee would not vse the help of Moyses hand and pen, but with his owne finger wrote them, not in paper with inke, but in stone to shevv the strength and continuance of them, and commanded Moyses to put them in the arke to shew that no man could fulfill & perfectly obey them but onely Christ: If these ten were all written by God, and no exception made, whereby the sabboth should bee inferiour to the rest, but altogether put into the Arke, then a man may euen as well rend any of the other ten away as this, yea and with more warrant to, for none of them all is more fenced with reasons, and mounded about with more strong arguments to keepe out the cauils and objections of men then this, so that where God hath as it were of set purpose, giuen more strength, for a man to impute more weakenesse to this thing, is a note either of great folly, or else of singular impudencie and impietie.
The fourth reason is drawn from the persons upon whom it lieth, and unto whom it is given: for we know that the ceremonies did lie only upon the Jews, the Gentiles were not bound to observe them: but now this commandment saith not only thou, thy son, thy daughter, thy man, thy maid, which contains all the whole commonwealth, but it goes further & saith, thy stranger which is within thy gates: so that if an ⟨image 72⟩heathen man of another country and religion, had come amongst them, the magistrate was bound to look to it, that he do not openly and publicly violate the sabbath, but of force should celebrate an outward, though to perform duties of religion, that lay not in mans hand to constrain them. Now the ceremonies were as a partition wall betwixt the Jews & Gentiles, to separate the church of the Jews, and the seed of Abraham, from all other congregations, until after this partition was broken down by Christ, and both brought into one fold, for when Christs death did tear asunder the vale of the temple, then he tare all ceremonies in twain, that they could no longer bind the conscience either of Jew or Gentle: but for the sabbath even the Gentiles must keep it, and because they would not themselves, when they came among the servants of God, they were to be constrained; as in Nehemiah time, when the men of Tyre came to sell wares on the sabbath day, in Jerusalem, he would not suffer them, but threatens to lay hands upon them, if they did any more come after that manner. If God had here commanded only to look to the Jews, and not to strangers, it had been some appearance, but sith God will have strangers of the Gentiles bound to the keeping of it, so far as men can, if they come within the walk and reach of Christians, now the matter is put quite out of doubt that this is no ceremony.
The fourth reason is drawen from the persons vpon whom it lieth, and vnto whom it is giuen: for wee know that the ceremonies did lie onely vpon the Iewes, the Gentiles were not bound to obserue them: but now this commandement sayth not onely thou, thy sonne, thy daughter, thy man, thy maide, which containes all the whole commonwealth, but it goes further & saith, thy stranger which is within thy gates: so that if an ⟨image 72⟩heathen man of another countrie and religion, had come amongst them, the magistrate was bound to looke to it, that he doe not openly and publikely violate the sabboth, but of force should celebrate an outward, though to perform duties of religion, that lay not in mans hand to constraine them. Now the ceremonies were as a partition wall betwixt the Iewes & Gentiles, to seperate the church of the Iewes, and the seede of Abraham, from all other congregations, vntill after this partition was broken downe by Christ, and both brought into one fold, for when Christs death did teare asunder the vale of the temple, then hee tare all ceremonies in twaine, that they could no longer binde the conscience either of Iew or Gentill: but for the sabboth euen the Gentils must keepe it, and because they would not themselues, when they came among the seruants of God, they were to be constrayned; as in Nehemias time, when the men of Tyrus came to sell wares on the sabboth day, in Ierusalem, hee would not suffer them, but threatens to lay hands vpon them, if they did any more come after that manner. If God had heere commanded onely to looke to the Iewes, and not to strangers, it had beene some appearance, but sith God will haue strangers of the Gentils bound to the keeping of it, so farre as men can, if they come within the walke and reach of Christians, now the matter is put quite out of doubt that this is no ceremonie.
Lastly, Christ Jesus himself the Lord of the Sabbath, confirms the sabbath most strongly. Mat. 24. 20. Where speaking of the destruction of Jerusalem by Vespasian, and speaking to the faithful of the church and true Christians, whose prayers shall surely prevail, he bids them pray that their flight be not upon the sabbath day, or in the winter. Forty years after a fearful destruction was to come upon Jerusalem, and this was decreed so that it might not be altered, yet Christ bids his servants pray, that it might be mitigated to them in some measure, and therefore that they might not be enforced to fly for their lives in the winter, for that would be grievous to the body, because of the shortness of the days, and the dirtiness ⟨p. 65⟩of the ways would be very tedious to them, nor upon the sabbath, because this would be as grievous to their souls, if they must be constrained to spend that day in taking pains to preserve their bodies, which God had appointed to be spent in those things that should help forward the salvation of their souls. What, will some say, is it not lawful to fly for ones life on the sabbath? yes: and Christ allows it. But he knew full well what grief it would bring to a christian soul, to think, Alas I was wont as this day to sit quietly in the church and among Gods Saints to hear the sweet comforts of his word delivered unto my soul, and with praise to sing Psalms of thanks unto God, and to ask those things with the rest of Gods people which we stood in need of, where I received such strength & comfort, that I walked in the strength of these exercises the whole week after, but now the pain of my body and the fear of my soul so distract me, & take me up that have neither leisure nor ability to do so, but I must want all these comforts. Christ knew that this would be as bitter as death to a Christian soul, and therefore he wills them to pray to God to prevent it, that no such necessity be laid upon them. Now if this commandment and this day had been ceremonial, they might have fled with as little care as any other, for it had been abolished long afore by Christs death, and no such regard had been to be made of it.
Lastly, Christ Iesus himselfe the Lord of the Sabboth, confirmes the sabboth most strongly. Mat. 24. 20. Where speaking of the destruction of Ierusalem by Ʋespasian, and speaking to the faithfull of the church and true Christians, whose prayers shall surely preuaile, he bids them pray that their flight bee not vpon the sabboth day, or in the winter. Fortie yeeres after a fearefull destruction was to come vpon Ierusalem, and this was decreed so that it might not bee altered, yet Christ bids his seruants pray, that it might bee mittigated to them in some measure, and therefore that they might not bee enforced to flie for their liues in the winter, for that would bee grieuous to the bodie, because of the shortnesse of the daies, and the durtinesse
In that Christ doth allow this conscience and regard of flying on the sabbath day, more then any other of the week, he shows plainly, that the force of the sabbath was to abide after him for forty years, and therefore no ceremony, for then Christ had not done well to put a needless fear into their harts of flying on the sabbath, if God required no keeping of the sabbath, and then he should rather have bid them pray to God that they might have had all respect of it, being a ceremony taken from them, and told them that they need not to regard it, for it had been a great sin to have made such conscience of keeping a ceremony so long after the abolishing of them, then if one should not willingly and not without grief fly to save his natural life, when he ⟨image 73⟩should be seeking to strengthen his spiritual life, (as Christ words do plainly prove) then how much less should he do any other outward business of far less necessity. So that these reasons do most effectually confirm to the harts of Gods children, that the keeping of the sabbath day holy, is a moral law, and bindeth us, and shall all to the end of the world, as much as the Jews, at any time before Christ. But for those wicked persons that will cavil against every thing that crosseth their corrupt lust, as the keeping of a sabbath doth exceedingly, we must not greatly be moved what they object, for of them tis most true that Solomon saith, Bray a fool in a mortar as wheat is brayed with a pestle, and he will not forsake his folly. But this may suffice to confirm and establish and instruct a christian, that with a true hart is willing to be taught, and to confound also, and condemn, and leave without excuse before Gods judgement seat, such as will not yield to plain and strong reasons drawn out of the word of God, but continue obstinate in their false conceits. But because the point may be more plain and manifest; it is good to answer some of their objections, whereby they would overturn this plain truth. Now the grand objection is, because we keep not the same sabbath that the Jews did, but the day is altered, therefore they say, we must keep none. This is their argument of so great weight, but how foolish it shall appear easily, if we examine it a little more narrowly.
In that Christ doth allow this conscience and regard of flying on the sabboth day, more then any other of the weeke, he shewes planly, that the force of the sabboth was to abide after him for fortie yeres, and therfore no ceremony, for then Christ had not done well to put a needlesse feare into their harts of flying on the sabboth, if God required no keeping of the sabboth, and then he should rather haue bid them pray to God that they might haue had all respect of it, being a ceremonie taken from them, and told them that they neede not to regard it, for it had bene a great sinne to haue made such conscience of keeping a ceremonie so long after the abolishing of them, then if one should not willingly and not without griefe fly to saue his naturall lyfe, when he
