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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	doctrine_n	homily_n	2,004	5	11.8804	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14653	The doctrine of the Sabbath Wherein the first institution of the vveekly Sabbath, with the time thereof, the nature of the law binding man to keep it, the true ground, and necessity of the first institution, and of the observation of it, on the severall day in the Old Testament, and also of the moving of it to the first day under the Gospel, are laid open and proved out of the Holy Scriptures. Also besides the speciall dueties necessarily required for the due sanctification thereof, those two profitable points are proved by demonstrations out of Gods Word. First, that the Lord Christ God and man, is the Lord of the Sabbath, on whom the Sabbath was first founded...2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day... Deliverd in divers sermons by George Walker B. of Divinity and pastor of St. Iohn Evangelists Church in London.	Walker, George, 1581?-1651.	1638 (1638)	STC 24957; ESTC S103296	151,861	168

the weeke And in honour of the resurrection of Christ on that day hath from the time of the Apostles agreed to keepe that day for the Lords day not out of any opinion that God hath blessed sanctified it aboue all other daies of the weeke but onely for good orders sake and that it is lawfull for Gods people after publick exercises of religion and some needfull rest and refreshing to use necessarie laboures and bodily recreations which in themselves are not sinfull and unlawfull neither do hinder publick duties of religion and of Gods worship But on the contrarie it is the common doctrine of the most godly and learned in the Church of England ever since the reform●●ion of religion held maintained taught that although Christians are by Christ freed from the observation of the seventh day which was the Sabbath of the old Testament and from that servile bondage and rigorous rest which the law litterally and carnally vnderstood did impose on them or rather they by their carnal exposition wresting of the law did impose on themselves as not kindling of a fire nor liberty to heal the sick nor to do any worke of charitie and necessity on the S●bbath day which could not without danger be deferred Yet they are bound by the law which was first giuen here in my text and after by Moses and the Prophets to keepe in everie weeke an holy rest and that on the first day which is the Lords day because God hath blessed it with a blessing aboue all other daies even by exhibiting Christ a perfect redeemer in his resurrection and hath thereby consecrated that day to be his holie sabbath And that all bodilie laboures sports and recreations and all worldly negociation are by Gods law strictly prohibited now under the Gospell as they were in the daies of the Patriarches and Prophets and under the law Because indeed and in truth they crosse the holie purpose of God which he hath manifested in his law and are impediments of those holy exercises which are required in the sanctification of his holie day This doctrine and practise I hold to be the best and this we are all bound to receiue and imbrace and to cleaue vnto it not onely because it is the Doctrine of our Mother Church commended to us in the book of homilies established by divets lawes statutes and constitutions still in force but also because it is most consonant to the sacred Scriptures the precepts and practise of the Apostles and to the common Doctrine of the purest and most holy Orthoxe of the auncient fathers in the Primitiue times and ages next succeeding after the Apostles as by Gods assistance as J shall make cleare and manifest In the justifying proving of this Doctrine and in laying open the speciall duties of Christians which concerne rest and cessation from all worldly negociation and bodilie laboures on the Lords daie which is the Christian Sabbath I will shew First of all That rest and c●ssation from all bodilie laboures about the worldlie businesse and from all servile and and earthlie workes which concerne this fraile life is a necessarie dutie which God requires by his law of all Christians on the Lords daie which is their Holie weeklie Sabbath vnder the Gospell 2. That Gods law rightlie understood doth in respect of rest from worldly cares and all bodily workes and pleasures as strictly binde us vnder the Gospell on the Lords day as it bound the fathers upon their seventh day in the old Testament 3. I will shew how far Gods word law doth allow of bodily exercises which concerne this life and how farre in such exercises we may goe with good warrant upon the Lords holy Sabbath and what exercises are condemned in the word of God CHAP. 19. FOR the full proofe of the first point there are many strong and invincible arguments grounded vpon the word and law of God upon the generall consent of Orthodox divines both auncient and moderne even upon the confession of them who in this point much differ and seeme to deny that the Lords day either is or ought to be called a Sab. The first Argument is drawn from the words of the law which forbids all workes to be done on the Sabbath day either by man himselfe or his children servants or cattell as Exod. 20 10. Deut. 5.14 where it is said In it thou sh●lt not do any worke thou nor thy son nor thy servant nor thy cattell Exod. 35.2 Leuit. 23.7 Yee shall do no servile work● therein whosoeve● doth any work therin shall be put to death The reasons why the Lord requires rest from all servile worke on the Sabbath day are two First because he who is the Lord our God and our Redeemer hath on that day rested from his worke and him we ought to imitate if we will enter into his rest Secondly because he hath blessed the day which is his Sabbath aboue all daies of the weeke and wheresoever the causes and reasons stand firme there the law is still in force Now this law of the Sabbath doth reach to the Lords day As J haue proved before the reasō vpon which it requirs rest frō se●vile works are much more to be found in the Lords day which is the Christian Sab then in the Old Sabbath of the seventh day For in it Christ who is God ouer all blessed for ever and who is our Redeemer from a greater then Egyptian bondage even the slauery of sinne death and hell and the Divell hath rested from the great worke of redemption as God the Creatour did one the seventh day from the worke of creation And this day is now by Christs resurrection in which Christ perfected mans redemption blessed with a blessing farre more excellent then any wherewith God blessed the seventh day Therfore this is the Sabbath now under the Gospell in it God requirs of us by his law a rest total cessatiō frō al servile works Secondly whatsoever day is the Lords holy day a day of holy convocations assemblies that is a Sab of rest frō al servile works worldly busines this is manifest Exod. 12.16 31.15 35.2 Leuit. 32.3 7 which places do plainly shew that every day which is holy to the Lord and a day of holy assemblies is a Sab of rest no worke may be done therin And so likewise in all the law the Prophets every day which is a day of holy convocation an holy day is called a Sab day of rest from our own works pleasures every Sab is called the Lords holy day for these two are termini convertibiles termes which may be naturally affi●med one of another as apeares Neh. 9 14 Isa 58 13 Now the Lords day in the time of the Gospell is the chiefe of all holy dayes among Christians It was sanctified observed by the Apostles for their day of holy assemblies from the first publishing

others which they themselves would not beare they did restraine men from pulling an eare of corne rubbing eating it on the Sabbath daie in the case of hunger great necessitie And yet they led their oxen to the water and did pull a sheepe or a asse out of a pitt on the Sabbath daie Mat. 12.11 Luk. 13.15 14.5 By these arguments which our Saviour vsed against the Scribes and Pharisees in the Gospell it is most cleare and manifest that it was not the law of God given from the beginning nor the will of God the lawgiuer but onely the Hipocriticall Scribes and Pharises who by their traditions devices of their owne brains imposed on the Iews that strict and rigorous rest and cessation from all works whatsoever on the Sabbath day which the learned fathers and Christian writers do cal an heauy burden hard to be borne Object But it may bee some will object that the fathers in the old Testament were bound to offer double sacrifices on Sabbath daie Num. 28.9 even two lambes of the first yeare without spott and two tenth deales of flower For a meate offering mingled with oyle the drink● offering thereof Which was more costly required more bodily labour and care then any which is imposed on us Chri●●ian● by Gods law upon our Christian Sabbat● and therefore their observation of the Sabbath was an heavie yoke burden harder to be borne then ●ny which is imposed on us Answ. I answer that this objection doth strongly proue the point in hand For if more bodilie labour and care was required of the Fathers in their worship which was more carnall bodilie then ours on their Sabbath and vve are therefore eased of that yoke haue a more spirituall vvorship taught us and imposed on us by Christ and his Apostles as the Prophets foretold Then vvere the Fathers lesse restrained from bodilie laboures then wee are neither was there soe strict and rigorous a Rest and Cessation imposed on them which serues much for the justifying of our position to weet That Gods law rightly understood and expounded according to the will and intent of God the lawgiuer doth as strictly bind us under the Gospell to Rest from all worldlie businesse on the Lords day as it bound the fathers one the seventh day in the old Testament But to proceed in the further manifestation of this truth Although I could bring many arguments and proofes both out of Scripture alsoe out of the writings of the learned and cleare testimonies which shew the consent of all Godlie Orthodox vvrititers of all ages Yet because I vvill leave no occasion or colour to such sonnes of Beliall as doe intrude into our assemblies to catch calumniate and report my vvords safely and to accuse my Doctrine except they vvill h●rden their despeand malicious hearts and put on brasen faces vvith vvhorish foreheads to accuse the holy Scriptures and the Doctrine published in the booke of Homilyes and by lavv established in this Church of England vvherof vve are members therefore I vvill onely commend to your consideration the publick Doctrine of our Church in the verie vvords of the Homilies vvhich both by statut● lavv and Royall perogatiue are established in this land and Kingdome and vvill shevv hovv parfectlie they agree vvith holie scripture in this point First in the first part of the Homilie Concerning the time and place of prayer We are taught that God in the f●urth Commandement hath appointed the time for his people to assemble themselves together solemnly when he said Remember that thou keepe holy the sabbath Secondly in the same place it is affirmed that the praecise keeping of the seventh day and the externall ceremoniall worshippe of the sabbath which the law required as it wa● given to the Jew●s being b●t C●remoniall are ceased to us and we are not bound by the law so strictly to forbeare worke and labour in the case of necessity after the manner of the Iewes That is as they were taught by the Scribes and Pharisees But we keepe now the first day of the weeke which is our sunday and make that our Sabbath that is our day of rest in the honour of our Lord Christ who as upon that day rose from death conquering the same most triumphantly These are the words of the Homily And that the keeping of a set time to weet one day in weeke wherein wee ought to rest from lawfull and needfull workes Js found in the fourth Command●ment among th● things which appertain to the law of nature is a thing most godly most just and needfull for the setting forth of Gods Glory and ough● to 〈◊〉 retained kept of all good Christian people So is it there expresly affirmed Thirdly we are there ●aught That as by the fourth commandement no man on the six dayes ought to be slothfull or idle but diligently to labour in their estate wherein God hath set him Even so God hath given expresse charge to all men that on the Sabbath day which is now our Sunday they sho●ld 〈◊〉 from all worldly and worke day labour and that Gods obedient people should use the Sabbath holily and so rest from their common dayly businesse that they may giue themselves wholy to Heavenly exercises of Gods true religion and service Fourthly in the same Homily all Gods people are urged and pressed to keepe the Sunday for their holy Sabath by three A●guments The first is the commandement of God in the law The second is Gods examample who rested on the Seventh day and did no worke of creation at all but blessed and sanctified it and consecrated it to quietnesse and rest from labour The third is an example of the Apostles who immediately after the ascention of our Lord Christ began to keepe this day of the week commended it the first Churches of the Gentiles 1 Cor. 16 and called it the Lords day Revel 1.10 Sithens which time Gods people hath alwaies with out any gainsaying obserued it Fifthly and lastly the Homilies shewes that the rest and cessation which God requires by his law one the Lords day at the hands of us Christians is the same which the law did bind the fathers unto from the beginning upon this Sabbath in the old testament First whereas the law commanded the Fathers to rest from all such workes as they are allowed to do on the other common dayes of the weeke that is wordly labours as the expresse words of the law shew In it thou sh●lt not do any worke thou nor thy sonne nor thy daugther nor thy servant c. Exod. 20.10 And again thou shalt do no servile work therin Levit. 23.7 thou shalt do no manner of servile worke Num. 28.18 So the Homily blames all those people for wicked boldnesse carelesse prophanation of the Lords day who make no conscience of doeing their worldly businesse one that day though there bee no extreame need and necessity Secondly as the law forbids journeying