Holy Ghost by way of inspiration but of all these things before his ascension from the Holy Ghost by way of injunction and Commandement of Christ Note this well Argument 6. IF Christ himselfe did institute a day for his solemn worship under the Law then he did institute such a day under the Gospel But he did so under the Law Ergo now under the Gospel The sequel is apparant because he is as faithfull and as carefull for his people now as then Now that under the Law hee instituted a day for his publick worship we must know that he was among the Israelites in the wildernesse 1 Cor. 10. 9. for hee was the Angel on Mount-Sinai who spake with Moses Acts 7. 38. even the Lord Jehovah Exod. 19. 3. 21. for the whole Trinitie gave the Law then The Father by voyce uttered it the Holy Ghost wrore it Exod. 31. 18. for he is the finger of God Luk. 11. 20. compared with Matth. 12. 28. and Jesus Christ the Mediator gave by Angels to Moses the two Tables to Gal. 3. bee delivered to Israel in which a Commandement was written for a solemne set day for divine worship Thus did Christ then and so may wee beleeve his care had for his Church now till the eternall Sabbath doth come in the highest heavens Argument 7. WHatsoever was prefigured in the old Testament to be of use in the new that was instituted by Christ when hee came for the Text Col. 2. 17. telleth us plainly that the body of those shaddowes is of Christ that is he finished them he fulfilled them he did ordaine other things for them The truth of this might be shewed in particular instances of those shaddowes but that it is fully laid open by others But this day the first day of the week called the Lords day was prefigured First by the eighth day of circumcision S. Augustine Epi. ad Ian. 119. cap. 13. Ad â—idum lib. 3. Epist 10. 59 Edit sec proveth that by it out Lords day was shaddowed S. Cyprian saith that circumcision was commanded on the eighth day as a Sacrament of the eighth day that Christ should rise from the dead Secondly Ignatius saith it was foreseene in certaine Ignat. ad Magnes titles of the Psalmes superscribed pro octava the eighth So hereto agreeth Saint Augustine in his fifteenth Sermon de verbis Apost Thirdly by memorable things done on the first day of Welph Cron. de tempore li. 2 c. 2. the week as Wolphius noteth out of an Hebrew Writer of a book called Sedar olam Rabba chap. 7. as that the cloud of Gods Majesty on this day first sate on Gods people Aaron and his children first executed their Priesthood God first solemnly blessed his people The Princes of his people first offered publickly to God The first day wherein fire descended from heaven The first day of the world of the yeere of the week c. All shaddowing that it should bee the first and chiefe day of the New Testament Therefore this day thus prefigured to bee of use in the New Testament was instituted by Christ when hee came in the flesh which first day of the week as it was the first day of time mentioned in the beginning of the first book of the Bible so is it mentioned with a glorious Gen. 1 5. Title of the Lords day in the beginning of the last book of the Bible to the prayse of our Alpha and Omega Jesus Christ Argument 8. IF the seventh day was by Gods immediate institution then was the change of it into our Sunday by Jesus Christ his immediate institution But the antecedent is true Gen. 2. 2. Exod. 20. Ergo the consequent For no religious change hath ever beene made of any ordinance of God immediately prescribed by him but by God himselfe and by his own immediate authority for if the institution be immediate by him the change into another must be by the like immediate authority also for he that ordaineth hath onely power to alter 1. Man cannot change such an odinance for first it is complained of as a sinne for the people to change Gods ordinance Esa 24. 5. The Jewish Church in the time of Christ and after held it blasphemy to teach that it was lawfull for Christ to change the customes of Moses because they took but mistook him to be but a meere man Secondly if any but God have authority to change his owne ordinance immediately appointed by himselfe then that authority is equall with Gods But there is no such authority nor ever was Jesus Christ excepted upon the earth The whole Church if gathered into one place is of no such authority And if unstable man could alter such an immediate ordinance of God what stability could there then be in them or what tie of our consciences 2. All religious changes of every ordinance of Gods owne immediate institution hath ever beene immediate by God himselfe and no instance can be shewed to the contrary in holy writ The Tabernacle was of Gods owne immediate appointment Exod. 25. 40. when it was changed and the Temple erected in stead of it this Temple was of Gods owne immediate appointment David minding to build it and Nathan 2 Sam. 7. 2 3. approving his intention but without command from God was after prohibited 2 Sam. 7. 5. Neither left he it to the wisdome of Salomon but the Lord gave the patterne 1 Chro. 28. 11 12 19. The first borne the Lord did chuse for himselfe when the Levites were taken for them it was of God himselfe Numb 3. 12. The time of celebrating the Passeover was the fourteenth day of the first month by God himselfe Exod. 12. 6. which time durst not Moses dispense with nor allow any other day for some to keep it without Gods immediate warrant Numb 9. 8. 11. Times and seasons are in Gods hand Act. 1. 10. Dan. 2. 21. therefore for the month Tishri he appointed Nisan for the first month of the yeare Exod. 12. 2. And Antiochus Epiphanes a type of Antichrist is condemned for changing times Dan. 7. 25. Thus wee see Gods ordinances for places for persons and for time being immediately appointed by God cannot bee changed but by God Therefore the seventh day being the immediate institution of God could not be changed into another day as now it is but immediately by God himselfe even by Jesus Christ who is God blessed for ever Rom. 9. 5. who when he was come in the flesh changed the place Joh. 4. 20 21. the Law and Priesthood Heb. 7. into the ministery of the Gospel Priests and Levites Esa 66. 21. into Apostles Prophets Evangelists and others Eph. 4. The carnall worship into spirituall Joh. 4. 23. Circumcision and the Passeover into Baptisme and the Lords Supper and that seventh day into this our Sunday the Lords day Argument 9. THe Lord of the Sabbath is the only Institutor of the Sabbath But Jesus Christ is the Lord
for that they prophaned the day At Chidlington in the edge of Hertford-shire not farre from Hitchin upon an holy day a company of fellowes intended a match at foot-ball some of them were come into the Church and to call the rest together one tolled the Bell presently it began to thunder and on a sudden was seene a black ball to come tumbling downe a hill neare by and came directly to the Church and there flew into the Bell-Free and first slew him that tolled the bell then flustred about the Church and hurt divers and at last did buise in sunder leaving behinde it a filthie stinch like to brimstone Now albeit this was not on the Lords day yet were they thus fearefully punished First In plotting an unlawfull sport on that day against the authority of the Magistrate Secondly By making the Church a consecrated place their randevouze Thirdly by prophanely toling a Bell the principall use whereof was to give notice to the people to come and serve God and not to draw youths to vaine and unlawfull sports Fourthly and lastly in purposing to spend the time dedicated to sacred uses in their boisterous rude and harmeful spoâ—ting Thus we see how we may take notice of the judgments for breach of the Sabbath though punishments of the like nature yea sometimes worse happen upon other daies To Conclude this it is not good to take off our awefull thoughts from Gods hand upon breakers of the Sabbath least we grow presumptuous and fall into sinne and so procure to our selves the deserved judgements which have light upon others And let us consider how God threats to destory such Psa 28. 5. as regard not his workes and the operation of his hand Lastly some are so farre from having any regard at all to this argument drawne from the judgements of God as they hold the allegation of them in this cause to be impious rashnesse impious and rash presumption vaine observations next allied to superstition yea a prophane kinde of observation a strangly presumptuous and dareing manner to perke up into Gods throne and a taking upon men to reade the darke and divine Characters of the causes of his inscrutable judgements and an unsufferable arrogancy in such as produce them making God to beare false witnesse foolishly triumphing before the victory with saying Loe the judgements of God Loe the judgements of the Lord out of Heaven making them speake Gods indignation against the prophanation of the Lords day What should move any thus to condemne and censure such as bring Gods judgements against the prophaners of the Lords day They may perhaps better know with in themselves than they yet have expressed unto others If any have failed in trueth of Story or related examples not to purpose or what if but common and ordinary yet true yet may examples be memorable though common and ordinary for God makes them so common because he would not have them forgotten or that have put Causam pro non Causa they are left to answere for themselves For my part I suppose without feare of mens fore-mentioned heavie doome that we may with lowly reverence and with an holy awefullnesse of divine Majesty soberly observe his judgements and for those Reasons First the Scriptures are full of examples of Gods judgements to teach us to observe them now as then they were For whatsoever is written is written for our learning according to the nature of the things left us to read and understand Secondly Our Saviour Christ minded his Hearers of the destruction of the old world of Sodome and of Lots wife to make use thereof for their instruction Thirdly Saint Paul mentioneth fore-past judgements not 1. Cor. 10. to the Jewes among whom they happened but to converted Gentiles the Corinthians He nameth the sinnes and then the punishments and telleth them that they were written for ensamples and for our admonition that we should not doe as they did If judgements past serve for this use are we not to make the same use of judgements present which dayly happen among us I doubt not but we may and ought so to doe Fourthly The holy Psalmist layeth it down as a sin and threatneth destruction as a punishment because they regarded not they did not consider nor understood as the word Psal 2â— 5. signifieth the works of the Lord nor the operation of his hands The like doth the Prophet Esai in his time complain Esay 5. 12. of they were given to fcastings and wine and to the Pipe and other musicall instruments but they regarded not the work of the Lord neither Considered the operation of his hands as many in our times and especially on the solemne We are taught to magnifie his worke which men behold Iob 36. 24. Pro. 21. 11. daies set apart for Gods worship At which times if evills befall any of them are wee slightly to passe them by Should we not learne by other mens harmes to take out a lesson for our selves when the Scorner is punished the Simple is made wise saith Salomon Fifthly It is a duty yea a grace commended in the Godly Esa 26. 9. 10. that they will learne righteousnes when they see the judgements of God in the earth but it is cleane contrary to the wicked they will not behold the Majesty of the Lord when he 〈◊〉 â—hem and when they behold others punished yet they â—ill not learne righteousnesse Marke how the Prophet here â—â—dgeth them for wicked who from judgement on others and from his favour towards themselves will not learne righteousnesse Sixthly I have shewed that 800 yeeres ago how the Reverend Prelates at the Synod in Paris laid to heart the fearefull judgements which befell some for the prophanation of the Lords day Gualter as you have heard durst averre boldly confidently saying that it was not to be doubted that the prophanation of the Lords day was not the least cause of the evils and calamities in those times Bellarmine durst say as much In the exhortation added to our Fast-Booke is it not acknowledged that the plague hapned among other sinnes for the polluting and not keeping holy the Lords day Learned men from time to time have made Catalogues of such judgements as have hapned upon this day The Authour of the Practise of Pietie a book thirty five times reprinted allowed by authority and dedicated to our Now Dread Soveraigne when he was Duke of Yorke and after when he was Prince of Wales rehearseth many judgements upon Sabbath-breakers as he calleth them and is bold in the Conclusion to affirme that those judgements which he mentioneth may be sufficient unto them whose hearts are not seared how wrathfully God is displeased with them who are wilfull prophaners of the Lords day What shall we say of all these Reverend Fathers aforetime of our Reverend Prelates in their exhortation of Learned Divines aswell Papists as Protestants in their observation of judgments and applying them for the breach of the
any not wilfully averse from the truth the change of the tense in the two reasons Moses speaking of Gods giving of Manna because it was at this time given whilst the people were in the wildernesse of Zin Exod. 16. 1. saith in the present tense Dat vobis he giveth you in the sixth day the bread of two dayes but speaking of the Sabbath he uttereth the words in the preterperfect tense Jehovah dedit vobis ipsum Sabbatum The Lord hath given to you the Sabbath as that same which was of old which evidently declareth the Sabbath to have beene before this time and not now at this present in this place instituted For if it had beene now at this time given as the Manna was Moses would have said he giveth you the Sabbath and not he hath given it Having thus answered this place of Exod. 16. yet one thing remaineth to be removed as a great block in the way which is the silent passing over the observation of the Sabbath from the Creation till the rayning of Manna and therefore they are bold to conclude from a meere Negative that there was no observation of the Sabbath Answ 1. I have proved the institution Gen. 2. 3. which is enough to prove that they ought to have observed which if they did not was sin in them but the reverence we owe to those holy men of God bindeth us to think better of them than so 2. I have shewed my reasons why wee are to bee perswaded that the Sabbath was kept of them of more force to confirme this assertion than such a weak argument from the bare silent passing it over historically can bee of any validity to refell it For as the historicall narration of Moses speaketh nothing of the observation of the day after the institution of it so we may finde after it was commanded on Mount Sinai that no mention is made of any observation of the day in all the book of Joshua nor in the book of the Judges nor in Ruth nor in the first or second of Samuel nor in the first book of the Kings shall we therefore conclude that in all this time valiant Joshua the Princes of the people the worthy Judges holy Samuel zealous David and others did not observe the Sabbath In all the History of Hester no mention is made of God will we therefore say hee was not then knowne or worshipped of Mordecai Hester and the religious Jewes God by his spirit directed the holy Penmen to write so in such manner and of such things as he in his heavenly wisdome thought fittest to make rehearsall of to posterities and not to embolden men to deny such and such things not to have beene because the Lord was not pleased to mention them If we should thus reason what an ill face of a Church would we imagine to have beene in the world till Moses his dayes For the better clearing of this point and to manifest the absurd and impious reasoning from the silence of Scripture in this sort I will divide the times from the Creation till Moses and then let men see the silent passing over of many things and whether men dare to deny the observation of the Sabbath upon that only very selfe same ground 1. From the Creation to the fall how long is uncertain the Story is only in two chapters and no more In this space is not one word of Adams worshipping of God not a word of any holy duties practised May we think therefore he performed no such thing to God If we be ashamed so to conclude from the silence of the Scripture herein why dare any deny Adams observation of the Sabbath upon no other ground seeing he knew it to be instituted and had Gods example of resting before him for his imitation But yee will perhaps say that Adam could not keep it because he fell before the Sabbath day Answ Learned Zanchius is confident to affirme that Christ took an humane shape and conferred with Adam and taught him how to keep the Sabbath to the Lord. And it seemes to me somewhat unlikely that God would suffer Adam to fall the very day of his creation First Adam was made the sixth day what time is not noted let it be in the morning it cannot be then first because of the things to be done before he fell 1. All sorts of beasts and foules were brought to him to name them every severall sort according to their natures which took up some time 2. He was cast into a deepe sleepe 3. A rib was taken out of his side and thereof the woman was made 4. The Lord brought her to Adam and married them who spake of her and of the conjunction of man and wife 5. God put them into Paradise to dresse the Garden and gave them a Commandement all which took up some space of time Secondly in respect of the time of the temptation the Serpents comming into the Garden then the conference betweene him and Eve and after betweene Eve and Adam the temptation was not so suddenly begun and ended as the shortnesse of the Story may seeme to intimate Thirdly the things done after the fall 1. A confused shame of face to see themselves naked 2. Their sowing leaves to cover their nakednesse 3. Their hiding themselves which was in the coole of the day 4. Their examination and answer and then the sentence after upon all Fourthly and lastly the casting of them forth of Paradise All which may give us to think that these things could not well happen upon his day of creation 2. It is not likely that Eve would so suddenly straggle from her husbands company and so immediately to be set upon by the Serpent as soone as they were in the Garden 3. They could not conceive of the excellency of their state of perfection nor of the efficacy of Gods blessed image and likenesse in them if they had enjoyed no time for the expression thereof For what time could they have had together to discerne of each others excellency to contemplate upon Gods creatures to behold their glorious habitation and to praise God for his goodnesse if they had fallen the same day 4. The words of Gods approbation of all his works he saw every thing that he had made and behold it was very good Gen. 1. 31. which approbation he gave of them at the end of the sixth day For upon the words written by Moses of Gods seeing all things very good he addeth and the Evening and the Morning was the sixth day that is the day naturall was finished for so the words are to be understood of every of the other five dayes verse 5. 8. 13. 19. 23. Now God speaking in the end of the sixth day so well of all his works if Adam had fallen on that day and God had cursed the earth for mans sin how could it be said that hee saw every thing good when through the sin of man all things on a sudden came to be