time of the institution of those Feasts the time and place appointed when they were to be kept but no such thing in Genesis touching any future time for the observation of it for then the fancied destination had been clear and the question had been ended Thirdly There was no reason for the keeping of some of those solemn Feasts as the feast of weeks or of harvest Exo. 34. 22. because in the wildernesse they did neither sow nor reap So the Feast of Tabernacles after the gathering in of corn and wine Deut. 16. 13. because then they dwelt not in houses to make them boothes to remember that in the Wildernesse they so dwelt for as yet they were in Tents in the Wildernesse nor had they fields of corne nor vineyards to gather in corne and wine Therefore there was reason for destinating the observation of those Feasts till afterwards But such sound reasons of destinating the observation of the seventh day Sabbath for so many hundred yeers are yet to seek The Passeover they kept when it was instituted and after in the wildernesse Num. 9. 1. 5. and so no doubt other holy dayes then instituted such as then could be kept 4. Argument The reason and ground of the observation of the Sabbath was not till Israels comming out of Egypt Deut. 5. 15. where it is said that Israel was a servant in Egypt and that the Lord brought him out with a mighty hand Therefore the Lord his God commanded him to keep the Sabbath day We see hence that the keeping of the day did depend on such a deliverance therefore we may well acknowledge a destination for the observation till the ground of the observation become to passe which was not till then Answ 1 It is granted before that the cause and reason for the Sabbath was Gods rest Secondly in Exo. 20. 11. It is rendered as the only reason why God then commanded the observation of the Sabbath Nor did God himself give any other reason or ground for the keeping of it holy but only his blessing and sanctifying of the day on which he did rest Therefore this was the ground of observing the day which ground was laid down at the beginning of the world as before is acknowledged and therefore there was no need of a destination to expect another ground for the observation of the day so many hundred yeers after Thirdly Concerning deliverance out of Egypt it is prefaced by God himself before all the Commandments as a strong motive from his mercy to move Israel to the observation of every Commandment and not of the fourth alone For upon the rehearsall of that benefit the Lord gave them that his whole Law consisting of ten Commandments Fourthly the former part of verse 15. in Deut. 5. is to be read as within a Parenthesis so as the beginning of the later part of it at therefore must have relation to rest mentioned in the end of the fourteenth verse and not to the deliverance out of Egypt mentioned within the parenthesis as the ground of the Sabbath for if it be marked well it beginneth with remember that thou wast a servant to move them to pity their servants as God in mercy pitied them to bring them out of Egypt with so strong an hand So thus rightly understanding the text it is altogether impertinent to be brought for destinating the keeping of the seventh day till Israels deliverance out of Egypt It is to be lamented that men of good Learning should wrong Gods word with such a Misinterpretation to uphold a meere imaginary Destination which neither Wit nor Learning can make good 5. Argu. It is as clear as the Noon-day from Nehe. 9. 14. that the weekly Sabbath was made known to the Israelites under Moses at Sinai and not before unto their Fathers And therefore the place in Genesis must be understood by way of destination Answ 1 Note well the place in Nehemiah is restrained to Sinai whereof it is said that God made there the Sabbath known to Israel yet before that Israel knew and kept the Sabbath in the wildernesse of Sin Exo. 16. 1. 26. before they came to Sinai Secondly seeing they knew the Sabbath before they came to Sinai the words thou madest known must not be interpreted of a knowledge of bare information of that which they knew not before but of a knowledge of farther ratification at Sinai for there his holy Sabbath was made known to them 1. By his own person but before in Exod. 16. by Moses 2. Now more certainly by a lively voice and Gods own writing when before it was delivered by tradition to the Patriarches and not in writing 3. More fully concerning the persons which were to observe it not only the Parents Masters and Magistrates in their own persons but their Sons Daughters Men and Maidservants their Cattell and the Stranger within the gates 4. The manner also prescribed not to do any servile work on the day These things he made known unto them and all this to all Israel at once by his voice of Majestie from heaven which was never done before nor so made known to their Fathers Lastly if any yet will conceive it of such an informing them of which neither they nor their Fathers ever knew before I desire them plainly to shew me why God should conceale from all the holy men of God from Adam to Moses his resting on the seventh day his setting it apart for a Sabbath destinating it for his Church to rest on and to follow his example in time to come Let any one give any instance at any time where God really destinated any thing time place or person for future use and did not make any acquainted with it to live in expectation of it There may be instances given to the contrary Then this will follow that God destinating the seventh day for Sabbath in time to come as they say the destination was made known to the Fathers and therefore they knew of a Sabbath before the time that Nehemiah speaketh of especially considering what an Opposite doth freely acknowledge 1. That the seventh day might have been imployed as the Lords Sabbath 2. That some dayes doubtlesse were thus bestowed And 3. Perhaps that day Could then all the Fathers be simly ignorant of the seventh day Sabbath Thus have I shewed the strongest arguments for destination that I can read of in any of the last disputers for it Now I come to the Reasons against this fained destination Reason 1. EVery History is made of things existent but if the words in Gen. 2. 3. be to be understood of what God intended to doe and not what he then did the words should not bee historically taken but prophetically interpreted But Moses wrote in Gen. 2. 3. an history as all the words before and after and the words themselves plainely laid downe in the verse fully demonstrate Therefore is there no Destination except the destinated time to come were set downe expresly in the
other dayes to be esteemed saith Bellarmine and Tom. 1. de cult sanâ—t cap. 10. 11. lib. 3. On Luke 14. fol. 11. cap. 6. Stella The Councell at Matiscon held it the day of our new Birth Durand saith Dominica dies primatum obtinet major est inter alios dies Rational lib. 7. de festivit Thus we see it honourably graced with very high titles which no other Festivall reached unto 3. The observation of this day is not only of Protestants but also of Papists held to be de jure divino and give reason for it as is before manifested But no other holy day so held by any learned Protestant in any reformed Church 4. Easter day that so esteemed high day about the observation whereof in former times there was such contention when the consent for the Lords day was universally agreed upon unanimously ever yet for the more honour to it it was ordeined to be celebrated on the Lords day only as we finde it to be observed to this day 5. Though the often returne of this our Lords day weekly maketh vaine people lesse to esteem it than other dayes which fall more seldome yet the truth is in the judgement of the wise thiâ— day receiveth the more glory and honour For by being our weekly holy day it commeth in stead of the Jewish Sabbath by the equity of the fourth Commandement and it is for the great honour of our Lord Jesus by the upholding of his Lordship still over the Sabbath betweene which and our weekly Sunday there is an analogy and proportion as Doctor Heylin acknowledgeth at large Page 11. which is not so in any other Festivall among Christians 6 It hath had the start before all other holy dayes to be first honoured with Christian publick meetings holy Convocations and Assemblies Act. 20. 7. 1. Cor. 16. 2. and 11. 20. 7 It was the first for the better observation whereof that had Imperiall Edicts to grace it and in those Edicts for restraint of work upon other holy daies yet the cheifest care was for the Honour of this day as doth appeare by this In Serm. de tempore 251. Page 98. 102. Clause Maxime in dominicis diebus on the Lords dayes most specially For saith Doctor Heylin the Emperours and Prelates had the same affections both sorts earnest to advance this day above all others The Emperour Leo saith he also by two severall Edicts made it singular above other Festifalls Lastly our Church in Canon 45 preferreth it above all other holy dayes in this that licensed Preachers are inioyned to Preach either in their own or in some other Church every Sunday which order is not taken for other holy dayes Thus wee see this day to have the preheminence above any other and indeed it hath before others antiquity the authority establishing it is divine the certainty of the day is without alteration and the unity of judgement with so full a Consent of all sorts in all ages as may well perswade us to give it the glory before any of the rest of the Festivalls which to equall with it is void both of reason and religion as all that which hath been said sufficiently proveth CHAP. XIV This day is to be kept holy and the whole day too AN holy day is to be kept holy none will deny it Our Lords day is an holy day and an high holy day too before all other as in the former chapter is proved and therfore to be kept holy which very tearm of holy challengeth a separation of the day unto holy uses as Gods holy daies all of them in the old Testament were observed and imployed in holy duties as the Scriptures tell us the end of the weekly Sabbath was to keep it holy as the very Commandment sheweth from the mouth of God himselfe Exo. 20. 8. Remember the Sabbath day to keep it holy and Moses the Interpreter of the Law in Deut. 5. 12. saith the same And our Lords day being our Christian Sabbath in stead thereof should be kept holy We keep holy the Lords day saith Dionysius who lived in Anno. 175. Our King and whole In an Epist to Soter Bishop of Rome State in a Statute hath delivered this as is before noted That it is a principall part of true service unto God to keep holy the Lords day Our Church in the Homily teacheth us That Gods obedient people should use the Sunday holily and carefully keep the day in holy rest and quietnesse both men women children servants and strangers as they have ever done from the Apostles dayes That the Primitive Churches Fathers and Christian Princes did in their severall times alwayes observe and cause to be observed the Lords day with all holy solemnity and godly reverence read the many learned Authours avouching the same quoted for this by Master Sprint in his book of the Christian Sabbath pag. 18. To this effect speaketh Bishop White cited before in chapter 9. affirming that the Primitive Fathers and their Successours did universally maintaine the religious observation of the day That it is to bee kept holy there bee none of sound judgement will deny it But the question is how much of the day is to be set apart unto God The wisdome of God which in mans best reason is most worthy to be our direction appointed a day for Exod. â—0 the celebration of the Sabbath we ought to rest the whole day say the Fathers in a Councell at Nice S. Chrysostome in 3. Hom. on John exhorts to destinate the day wholly to divine imployments The Divines in Ireland have held the Lords day to be wholly dedicated to the service of God And was there ever any thing counted holy as set apart for holy uses which was not wholly sacred The Temple was holy was it so in part or in the whole Set-Festivalls were holy the whole day King Edgar and Canutus enacted by Fox Acts and Mon. fol. 644. Edit 1610. fol. 715. â—echel de Decâ—et Ecclesiae Gal. their Lawes that the Sunday should bee kept holy from Saturday at noon till Munday morning Charles the great ordained to have it kept from evening to evening so zealous were those Princes in those times for the observation of this day to the honour of Jesus they held not the whole day too much S. Augustine in his Sermon de tempore 251. and one Leo the Bishop of Rome who was made Bishop there in Anno 440. almost full 1200 yeares since See Doctor Heylin Hist 119. reckon the Saturday Eye a part of the Lords day And Doctor Heylin citeth also a Synod held at Friuli in An. 791. In 2 part ca. 5. that all Christians should with all reverence and devotion honour the Lords day beginning on the Evening of the day before at the first ringing of the bell Hee telleth us also how S. Jerome relateth that the Monkes in Egypt designed the Lords day wholly unto prayers and reading of holy
Scriptures Master Brerwood confesseth That it is meet that Christians dedicate the day wholly to the honour of God that we should not bee lesse devout in celebrating the Lords day than the Jewes in celebrating their Sabbath Because saith hee the obligation of our thankfulnesse is more than theirs Therefore hee wisheth that it were most religiously performed with attendance to holy devotion This day faith Calvin is wholly to bee dedicated to him Calv. on Deut. cap. 5. vers 12. 13. 14. and it is necessarie that so we may intend wholly to the minding of Gods works and bestow the day in praysing and magnifying Gods name wee have no cause saith hee to grudge the giving of one day to him seeing hee leaveth us six for one Let any man give a reason if they give any part of the day to Christ why they should not think him worthy of all the day Is it too much for him and whole six little enough for our selves If wee will take a part from him for the whole none will except they be worse than Jewes and Pagans in observing their dayes which part is it not the morning for when shall we begin then to serve him Not the ending of the day for why are we weary of well doing Gal. 6. Gal. 3. 3. shall wee begin in the spirit and end in the flesh A liberall friend that hath seven pounds in his hands and giveth me six of them freely owing me nothing to imploy the seventh for him If I should grudge to bestow it wholly and take without leave any part of it to my selfe were I not most ungratefull Againe every holy thing is holy unto the Lord and is it not sacriledge to robbe God either of the whole or of part Lastly let us consider this that hee which willingly gives not God all would give him none at all if it were not for by-respects more than conscience of duty For conscience will binde to give the whole where all is due as well as a part of the due Therefore God commanding a day and an whole day as he giveth us six whole dayes so let us afford him his owne day and that wholly CHAP. XV. How this day is to be kept holy morally as the anâ—ient Sabbath was kept FOr the better satisfaction of moderate minds and to cleare this point let us consider how the ancient Sabbath was kept morally how our Lords day was kept in the time of the holy Apostles how to be kept by the stablished authoritie of our Church and how Emperours Kings Councels Synods Fathers and others would have it kept yea God himselfe from profane pollutions Concerning the first the ancient Sabbath was kept in rest and in the employing of that rest unto religious duties which what they were see at large in the other Treatise Section 25. For the Ceremoniall and Leviticall Services on that seventh day they are abrogated so all the Jewish superstitition brought in by mens vaine Traditions are condemned likewise those accessorie precepts for the more strict rest on that day belonging only to the Israelites for a time are taken away and doe nothing concerne us and are not to be imitated of us But the ancient people of God are to be followed of us as farre as the fourth Commandement bindeth us in the naturalitie thereof in the spiritualitie and in its morallitie as the holy people of God then kept it in such common duties as wee are as well as they were bound to performe for Gods service and for the benefiting of their owne soules in the use and exercises of his heavenly ordinances on his holy day This is farre from any Judaizing at all so much laid in the dish and reproachfully cast upon many in these times but without cause at all if the matter be well weighed and they rightly understood as it were to bee wished Their Service was both in the forenoone and in the afternoone every day Num. 28. 3. Exod. 29. 38. then much more on the Sabbath day For in the morning of their Sabbath they had the Service in the Tabernacle and Temple and their Sacrifices doubled Num. 28. 9. and also burning of incense in the morning Exod. 30. 7. So in the afternoone both Sacrifices and burning of incense and thus every day continually Exod. 29. 38. 30. 7. 8. To this David alluded in Psal 141. 2. This afternoone Service was about three aclock and called the ninth houre of Prayer Acts 3. 1. what time the godly used to pray Dan. 9. 21. and which Eliah observed in the offering of Sacrifice 1 King 18. 29. and we read while the incense was offered the people were devout in their prayers Luk. 1. 10. Preaching was also in the Temple for there Christ preached Matth. 26. 55. Mark 12. 25. Luk. 19. 47. John 7. 28. of which as of any strange thing the chiefe Priests and the Elders did not aske him but of his authoritie so to doe Matth. 21. 23. Luk. 20. 1. 2. And into the Temple earely in the morning came hee to teach John 8. 2. and the people to heare Luk. 21. 38. whither the Jewes alwayes resorted John 18. 20. Here also the Apostles preached Acts 3. 1. 12. 5. 21. 23. 42. And in this place no doubt was it in which the Scribes and Pharises sate to teach the people Matth. 23. 2. It is most certaine that on the Sabbath day in the Synagogues there was constant reading and preaching Acts 15. 21. 13. 27. In the morning Christ went in to preach Mark 6. 2. in other places it is not so evident what time it was whether in the forenoone or afternoone when hee came into their Synagogues Mark 1. 21. Luk. 4. 16. 13. 10. nor what time of the day the Apostles went into the Synagogues Acts 13. 14. 14. 1. 17. 2. 10. 18. 4. 19. nor is it certain whether they did depart home a while and came againe It may be they held out from the beginning to the ending and to the breaking up of the Congregation as it seemeth probable in Acts 13. 43. so Nehe. 8. but it is certaine that upon their dayes of fasting they did hold out and continued together from the beginning to the end Nehem. 9. 3. Whatsoever they did for the time they holily begun their Divine exercises with a blessing Nehe. 8. 6. and ended with a blessing Num. 6. 23. 26. Lev. 9. 22. 2â— CHAP. XVI How our Lords day was kept in the Apostles dayes and the Primitive times THe Lords day being knowâ— to bee an holy day and to be kept holy the Church rested on this Histo pag. 95. part 2. day for performance of religious and Christian duties as Doctor Heylin acknowledgeth There was an assembly of Christians they came together saith the Text Acts 20. 7. who came together the whole Church 1 Cor. 14. 23. whither into some one place 1 Cor. 11. 20. 14. 23. for then they had no Temples but met
hee highly pleaseth God who keepeth holy the whole day For by the judgment of the King and the whole State such a one as keepeth it is performing a principall part of the true Service of God Thirdly In prohibiting on this day all meetings assemblies or concourse of people out of their owne Parishes for any sportes or pastimes whatsoever All Beare-baitings Bull-baitings Common Plaies Enterludes or any other unlawfull exercises or pastimes Also that no Carryer Waggoner Waine-man Car-man or Drover travell on the Lords day Or any Butcher by himselfe or by any other with his privitie and consent kill or sell any victuall on this day Hereto may I adde our Common Law by which as the Sages in the Law have resolved it That the day is exempted from Law-dayes publik Sessions in Courts of Justice and that no plea is to be holden no writ of a Scire facias must beare date on a Sunday for if it doe it is an errour so a Fine levied with Proclamations if the Proclamations bee made on this day all of them are held erroneous acts And all this was for the solemnitie of the day as also the intent that the people might apply themselves to prayer and Gods publick Worship and Service Thus we see the honourablenesse of this day and the high esteeme thereof as it hath beene and still ought to bee in our Kingdome amongst all faithfull Christians CHAP. XXI What Councels and Synods have decreed touching the observation of this day IT cannot be but where Emperours and Kings have taken care for keeping holy the Lords day they had the judgâ—ment of the godly Divines in their times But to cleare more this point let us see what hath by the learned beene decreed concerning this The Councell of Carthage decreed to petition the Emperour then that there might bee no Shewes nor other See Dr. Heylin pag. 101. 111. pag. 112. Playes on the Lords day c. The Councell held at Aragon would have no sentence pronounced in any cause on the Lords day The third Councell at Orleance informeth us that husbandry reaping hedging and such servile works were prohibited The Councell at Mascon decreed that the day should be kept holy calling it the Lords day the day of our new birth the everlasting day of rest insinuated unto us under the shadow of the seventh day or Sabbath in the Law and the Prophets On this day none were to meddle in Litigious Controversies in actions or Law Suits nor prepare his Oxen for daily labour but to goe to the Church and there powre out his soule in teares and prayers celebrate the day with one accord offer unto God their free and voluntary service exercise themselves in Hymnes and singing praises unto God being intent thereon in minde and body c. The Councell at Dingulosinum in Bavaria determined that upon Sunday every one being intent upon Divine rest should abstaine from prophane or common businesses In the Councell of Angiers tradesmen were appointed to lay by their labours and among those the Miller and the Barber The Councell at Coleine decreed that the people should be diligently admonished why other holy dayes but especially the Lords day which hath beene alwayes famous in the Church from the Apostles time were instituted to wit that all might equally come together to heare the Word of the Lord to receive the Sacraments to apply their mindes to God alone to be spent only in Prayers Hymnes Psalmes and spirituall Songs And here were prohibited Playes Dances wicked Discourses filthy Songs all Luxurie and Victualling Houses were commanded to be shut up Concilium Bituriense exhorteth saying Let them practice nothing but that which savours of pietie and there are prohibited prophane Assemblies ryotous Feasts Dances Morices disguises Stage Playes and going to Alehouses Concilium Basiliense forbad Dice and Tables and would that such as did walke with chaste eyes modesty and gravitie should not goe to Dancing In a Synod held at Friuli it was decreed That all Christian men should with all reverence and devotion honour the Lords day and abstaine from all carnall acts Etiam * So S. Augu. in 244. Serm. de tempore à propriis conjugibus and all earthly labours and goe to the Church devoutly A Synode held in Aken or Aquiâ—granum 800. yeeres agoe held that in reverence to the Lords day it should no more bee lawfull to marry or bee married In a Roman Synod under Leo the fourth it was decreed that no Market no not for meat should be kept and no person should receive judgment on that day And under Alexander the third in a Councell of Compeigne it was ordained that none should bee doomed to death or condemned to bodily punishment In a Synod at Coy it was decreed that men should doe no servile work nor take any journey A Synod at Petricow in Poloniae forbad Taverne-meetings Dice Cards and such like pastimes as also instrumentall musick and Dancing CHAP. XXII What Popes the Canon Law Archbishops Bishops and other learned men have said concerning the hallowing of this day 1 Popes POpe Alexander the third saith that both the old and new Testament depute the seventh day unto rest Pope Gregory the ninth commanded a restraint from labour both of man and beast In Pope Eugenius his time the Princes and Prelates as Doctor Heylin confesseth did agree together to raise the Lords day to as high a pitch as they fairely might and a Canon was made by that Pope in a Synod at Rome 800 yeares agoe to forbid businesses and works of labour criminall causes and vaine sports on the Lords day and other Festivalls Pope Gregory in Epist 3. lib. 11. held it not lawfull for any to See Ios Bentham his society of Sects pag. 154. citing Leo the first and Leo the third their decrees for carefull observation of the Lords day bath themselves out of luxury and pleasure on the Lords day but that wee should rest from our earthly labours and by all meanes abide in prayers c. By the Canon Law grinding hath beene inhibited and by the same Lawes travelling hath beene forbidden and counted a mortall sinne See at large Doctor Heylin out of Tostatus the strictnesse of the observation of the Lords day and holy dayes let me adde one thing out of Summa Angel tit interrogationes in confessione The Priests did ask the confitents as a sinne whether they had used pastimes and dancings on the Lords day Our Linwood the Canonist de Consecr Dist 3. ca. Jemina saith Die Dominico nihil aliud agendum nisi Deo vacandum nulla operatio in illa die sancta agatur nisi tantum Hymnis Psalmis Canticis spiritualibus dies illa transigatur 2 Archbishops and Bishops ARchbishop Islips with the assent and counsell of the Prelates assembled in a Synod 1349 decreed that there should bee a generall restraint from all manner of servile work and that the Sunday should begin at the Saturday at Evening Cuthbert
way of a Parenthesis Argument 5. THey have no ground whereupon to settle their Prolepsis no Scripture have ever any of them alleadged but either the sixteenth of Exod. or the twentieth and eleventh verse But in neither of these can they fetch their rise for it Not out of Exod. the sixteenth for there are no words of Gods blessing and sanctifying the day mentioned in all that chapter Not out of Exod. the twentieth for the reasons forenamed in the third argument Therefore in the words Gen. 2. 3. is no Prolepsis Argument 6. EVery Anticipation in holy Story hath its ground for it within some convenient space of time Usually and commonly the thing anticipated is recorded within the same book where the Prolepsis is Sometime in the same chapter Jud. 15. 14. 17. and 2. 1. 5. Gen. 31. 21. 47. Sometime in the same verse of the chapter as in Gen. 33. 17. Sometime in the next chapter as in Josh 4. 19. and 5. 9. Most usually in the same book though somewhat farther off in chapters as in Gen. 12. 8. and 28. 19. yet the space then within a mans age Seldome in any other book though sometime as that in the first of Samuel 17. 54. and in the second of Sam. 5. 7. when there is a continuation of the story of the same person whose act is the ground of the Anticipation as is cleare in this instance of David where the Anticipation and the act of David are within the terme of his life But here is a supposed Anticipation not of a few yeares or the age of a man but the space of one world for 1657 yeares and then into another for the space of 450 and odde yeares in the whole 2450 and more yeares A monstrous birth of a leaping Prolepsis for so many generations not to be assented unto Argument 7. IN every true Prolepsis the very selfe same singular thing is to be understood in the Anticipation and that whereon it dependeth As Bethel in Gen. 12. 8. is the selfe same in Gen. 28. 19. not another Bethel But the seventh day in Gen. 2. 3. is not the very selfe same singular and individuall seventh day in Exod. 20. 11. as it was confessed but the same in likenesse saith one and in successive revolution but the nature of an Anticipation doth not admit of such a distinction And here note further that the words of Exod. 20. 11. whence they doe ground their Prolepsis have not the word seventh day in them for in Exod. 20. 11. it is said Wherefore the Lord blessed the Sabbath day and hallowed it But in Gen. 2. 3. it is said He blessed the seventh day so as Moses kept not to the word precisely as he ought if in Gen. 2. 3. there were a true Prolepsis Therefore there is none Argument 8 and last EVery true Prolepsis is raised upon a sure ground and not upon a meere and uncertaine supposition as is manifest in all the former instances and in any other that may be produced But this Prolepsis is grounded upon a meere and uncertaine supposition which is this that Moses wrote his story of Genesis after he heard the Law promulgated upon Mount Sinai where he heard God to blesse and sanctifie the seventh day to Israel and therefore in writing of Genesis he occasionally Pererius is of opinion that Moses wrote Genesis in Midian Euseb Casariensis holds it written before the Israelites comming out of Aegypt lib. 7. cap. 2. de Praepa Evang. inserted the words in Gen. 2. 3. by way of a Parenthesis But till they can prove this every one may see their sandy building and withall admire that any learned men dare thus to wrastle with their wits to overthrow a divine institution Thus much for this Anticipation SECTION IV. Of another conceit concerning Destination and what it is also confuted IT is cleare that there is no Anticipation in the words which some perhaps well weighing have devised another shift to darken the plaine narration that here should not be conceived a present institution of the first Sabbath and this is by interpreting the words by way of Destination which stiffely some maintaine contrary to the opinion and judgement of many learned men aswell Papist as Protestant Divines as afterwards shall be shewed For better proceeding herein to shew the error and to cleare the truth let us see first what they meane by Destination to wit Gods purpose and intention to have the seventh 1 What is meant by Destination day mentioned in Gen. 2. 3. to be the Sabbath day in actuall use after the giving of the Law upon Mount Sinai 2450 yeares after Gods creation of the world and his resting on the first seventh day this is their conceited Destination of the day Next before I come to their Reasons let us see what they yeeld us First that God bestowed a speciall prerogative and preferment 2 Our agreement upon the seventh day setting it apart from the rest of the week That this was done saith a learned Opposite we all agree but when it was done is the question Secondly it is said further that when God had ended his workes he ordained and appointed that the seventh day the day of his owne rest should bee that on which his Church should rest and follow his example and this was that great blessing and prerogative bestowed on that day Thirdly it is moreover granted that the seventh day was from the beginning the day of Gods rest and might have been imployed as the Lords Sabbath and some dayes doubtlesse were thus bestowed and perhaps this Fourthly and lastly that the cause and reason of the Sabbaths sanctification to wit Gods rest was from the beginning though the sanctification it selfe was a long time after From all this note First that the seventh day was the day of Gods own rest Secondly that this his rest was the cause or reason of the Sabbaths sanctification Thirdly that as God actually rested so he then actually sanctified the day deputed and consecrated it unto rest Fourthly that this his rest was exemplarie he ordayning and appointing that the Church should follow his example Fiftly that he set it apart from the rest of the weeke Sixthly and so bestowed upon it a speciall prerogative and perferment and a great blessing which was his appointing it the day of the Churches resting and following his example Seventhly that that day might have beene imployed as the Lords Sabbath that some dayes doubtlesse were thus imployed and perhaps the seventh day it selfe Thus farre wee accord and if well weighed it might easily overthrow their discord from us and bring them home to us for our disagreement is only in this Wee say that all this which they yeeld was for the time present by way of actuall use and employment 3. Our discord They say it was only by Destination and Gods purpose to have it so after he should give his Law on Mount-Sinai after the destruction of the
plain words that the seventh day Sabbath was kept Exod. 16. 30. and that the people rested on the seventh day which he saith was a Sabbath to the Lord verse 25. the rest of the holy Sabbath unto the Lord verse 23. Now this Text being so cleare that it cannot be denied except one dare say Moses lyed Some have endeavoured to darken the truth and to becloud the antiquitie of the Sabbath in the former institution and use thereof by being pleased to vent their erroneous conception and to say but without any ground of reason that this Chapter Exod. 16. speaketh of the first institution of the Sabbath But for answer hereto I doe deny that any such institution can here be proved and to make this cleare looke into the Text and observe two things first what God spake secondly what God did to finde an institution first God himselfe spake of giving of Manna also of gathering a certaine rate every day and on the sixth day twice as much verse 4. 5. 23. but in all this chapter God speaks not so much as one word of the seventh day Sabbath nor doth he say that hee blessed or sanctified it nor doth Moses write any such thing of God in this chapter as he speaketh of Gods resting blessing and sanctifying it in Gen. 2. 3. as hee should have done if any anticipation were there with relation to this place secondly what God spake in verse 28. is implicitly of the Sabbath first wrapping it up among his Commandements and Lawes given before this time to them and their Fathers so farre is he from instituting a Sabbath in this place Secondly he reproveth them for the breach of it as already commanded before with other his Commandements and precepts there mentioned Now if God spake no words of the Sabbath but what the people were to doe in six dayes and especially on the sixth God passing by the very naming of the seventh day and where he speaketh of it implicitly it is only by way of reproofe to the people for transgressing and breaking of it How can here be the institution of the Sabbath seeing God doth not so much as name it but reproves the breach of it which implyeth it to have beene before this time else should he have reproved them for a transgression and a sin whereof there was no Law Next let us see what Gods acts were whether they will afford an institution First hee gave them the Manna vers 15. but this blessing was only on the six working dayes what is this to the institution of the Sabbath truly no more than his six dayes work in the Creation for the institution of the seventh day for a Sabbath Secondly he preserved the Manna gathered on the sixth day in the morning from breeding of wormes and from stinking being kept over night to bee eaten on the seventh day what is this to the institution of the day The blessing was not the blessing of the day but of the eating of the Manna on the Sabbath day for which cause God did preserve it that they might keep the Sabbath before this time blessed and sanctified Gen. 2. 3. Thus we see that neither by any words of God nor by his deeds can here bee proved the seventh dayes institution for the Sabbath Secondly let us see what may bee gathered from Moses for institution of the Sabbath here in this time True it is that hee nameth the seventh day three or or foure times in this Chapter which he saith was the Sabbath but not as an institution neither could Moses institute the Sabbath for what God here did not he could not doe but he mentioneth here the Sabbath 1 As a reason why hee approved the peoples act in gathering on the sixth day two Omers because the next day the morrow after was the rest of the holy Sabbath unto the Lord Exod. 16. 23. Here is no institution nor reason alleadged for it as in Gen. 2. 3. but it is brought as a reason for a thing of another nature to approve of the collection of a double rate of Manna on the sixth day 2 He nameth it againe in verse 25. but occasioned by the Manna which was that they should eat the reserved Manna for that none was to be found that day in the fields because it was the Sabbath day on which they were to rest So here is a reason why they should not goe and seek Manna but to eat what was gathered before but no institution of the day but an appointment of the meanes used for to rest on the day formerly instituted 3 Hee mentioneth it againe in verse 26. to the same purpose to keep them within on the seventh day Sabbath because six dayes the Lord would give it them to gather but on the seventh day Sabbath there should none be found which words make no institution but are an information for the preventing of the breach of the Sabbath 4 He nameth it in verse 29. upon the Lords reproving them for the breach of the Sabbath by some going forth to seek Manna contrary to so much fore-warning given by Moses whereupon Moses dealeth a little more roundly with them as a man having authority saying See for the Lord hath given you the Sabbath therefore he giveth you on the sixth day the bread of two dayes abide yee every man in his place let no man goe out of his place on the Sabbath day In these words Moses first commands every man to abide within and that none should goe out to seek it on the seventh day These be the only words of any Command about the Sabbath in this chapter which doe not institute the day but serve only to prevent the peoples sinning any more in going out to seek it as they had done Secondly Moses giveth two reasons for his so strict a charge laid upon them which he would have them to see and consider of for the better restraining of themselves from the breach of the Sabbath The first is from Gods grace and favour that he had given them the Sabbath And the other is that he allowed them on the sixth day the bread of two dayes Where out of these words let us observe two things The first is that the mentioning of the Sabbath commeth only in still occasionally concerning the Manna and not of purpose to institute a Sabbath but wholly in all the foure places it is spoken of either of gathering the double rate of Manna or of the eating the Manna reserved or of gathering Manna on every of the six dayes or of tarrying within and not to goe out to seek it when it was not to be found and all this to this end that the Sabbath might be kept more carefully of the people as the event plainly sheweth For upon these considerations about the Manna the people harkened to Moses and did rest on the seventh day verse 30. The second thing wherewith I will and may conclude my answer is that which may satisfie
the 250 Princes also with fire from heaven such a judgement was that of Lots wife turned into a pillar of salt Miriam and Gehezi made leprous such were also the ten plagues of Egypt on Pharaoh and many judgements on the Israelites in the wildernesse and on other in Israel and Judah afterwards Secondly Mediate judgements which fall out upon men by some instruments as by the hand of one man against another where one is the death of another but these are not so deeply laid to heart as to behold Gods anger therein as men are bound to do yet the Scriptures telleth us of such as Gods very hand in punishing men for sin as we may read of the falling out of great friends at first the Sichemits and Abimelech Iudg. 9. 23. 56 57. who at length flew one another God sending an evill spirit between them to render upon their heads their wickednes and evill they joyntly committed against the house of Gideon So hapned it with the three Armies of Moab Edom 2 Chr. 20. 22. 23 and Ammon and their gathering together like friends yet fell out one with another to the ruine of themselves and this is attributed to be Gods hand upon them Thirdly Judgements commonly called Casual which happen not seldome too many slight and say some tush it was but an accident as if Gods hand were not in it When we reade of one killing another at unawares in Num. 35. 22 23. Deut. 19. 5. that such a one so killed is delivered by God into the mans hand that killed him Exo. 21. 13. By this kind of way came wicked Ahab to his death 1 Kings 22. 34. even by a man shooting an arrow at an adventure So Ahaziah his idolatrous sonne by falling downe through a Lattesse came to his end 2 Kings 1. 2. and 27000 by the fall a of wall in Aphekr 1 Kings 20. 30. which no doubt the Lord overthrew and caused to fall upon them to slay them And we must know that casuall harmes and death come for sin so our Saviour tells us Luk. 13. 4. that they were sinners on whom the Tower of Siloe fell though others were not to judge them the greatest sinners above all yea casuall losses in outward things come for sin 2. Chron. 20. 37. Therefore be the judgements of God of any kinde they are to be taken notice of and we are to make use thereof to beware of sin and to repent least we likewise perish and not to slight the least casuall harme as most doe For Moses remembreth the people of Miriam and our Saviour willed Deut. 24. 9. Luk. 17 32. 1. Cor. 10. his hearers to remember Lots wife and Saint Paul sets the examples of the punishment of the Israelites before the Corinthians and tells them that these things hapned to them for ensamples and were written for our admonition Wherefore what punishments have heretofore fallen out or now happen amongst us we are to observe them and lay them to heart For saith the Psalmist All men shall feare and declare the work of God for they shall wisely consider his doing Psal 64. 9. That the abuse of this our sacred Lords day hath proked Hem. in Mart. 162. in Mark 28. so in Luk. Ioh. and Acts Concio 6. 9. c. God to wrath is aknowledged Gualter saith it is not to be doubted but that the prophanation of the Lords day is not the least cause of the evills and calamities of our age And Bellarmine confesseth also that the Disorders Dances Revells and the like on the Lords dayes and other Feastivals were the occasion of all publick calamities and judgments which they suffered and reckoneth up famine povertie pestilence sedition concludeth thus in general all plagues and scourges Of this sin speaketh our late learned King James and our now Soveraigne King Charles in the exhortation added to the books of the two former Fasts and to this now also and doe with the reverend Prelates acknowledge that among other sinnes the not-keeping holy of the Lords day but polluting it is the cause of the plague breaking out upon us yea our Homily telleth us that God hath declared himselfe much grieved for the prophanation of this day This is further acknowledged by many learned men who have beene speciall observers of the judgements hapning as well in times heretofore as in our dayes which may be reduced to the three heads before mentioned CHAP. XXIV Of exemplary judgements immediate from God against the prophaners of the Lords day IN a Councell held at Paris in Anno 829 800 yeers agoe the reverend Bishops there assembled some by relation others of their own knowledge affirme that some men following their husbandry were slaine with Lightning and Thunder other some punished with a strange convulsion of their joynts and sinewes and miserably perished for their dishonouring of so great a day Gregorius Turonensis who lived a 1000 yeeres since in the end of the fifth Century or in the very beginning of the sixth as Bellarmines Chronicle hath it said that for the dishonour done to the Lords day in working fire from heaven burned both men and houses in the City of Lomages Doctor Beard of Huntington telleth us in his Theatre of Discipul de tempo Ser. 117. Gods jugdements how fire from heaven burned up a worldlings Barne and all the graine in it for conveying his corne on a Sunday in Sermon time out of the field To these may be added many other of the like nature One would needs though diswaded by others ring an Hogge on the Lords day in the morning but in the ringing staggered fell downe and never spake more though hee lived eight dayes after A great man using every Lords day to hunt in Sermon Theaâ—r histor time had a child by his wife with an head like a dog with eares and chaps and cryed like an hound A Grasiers Servant would needs drive his Cattell on the Lords day in the morning from the Inne where he lay Saturday night when he might have stayed in the Inne but hee was not gone a stones cast from the Towne but fell downe dead suddenly though before in good health A man on the Lords day though intreated to the contrary by his wife would take his Hatchet and Shovell to make an end of his work left before undone but he was suddenly struck dead in the ditch and so ended his work and life together One serving a Writ of Sub paena on another comming from Gods Service on this day he after somewords of reproofe for so doing and his light answer thereto dyed in the place without speaking more words Certaine disorderly youths would in despite of the Church-wardens ring on this day but the principall Companion who had gathered them together was strucken with giddinesse as if he had been drunk whilst he was ringing whereof he sickned and dyed of that sicknesse shortly after A scoffer rejoycing at others evils and the licentious libertie
1 Pet. 4. 17. it is used for any kinde of punishment which God infflicts upon men for sin In this later sense the evill befalling the Sabbath-breakers is a judgement and a due deserved punishment as the word is expounded by the learned in Gal. 5. 10. Shall not fire from heaven thundering and lightning by which some have been killed be held a judgement was not the fall of Paris-gardens Scaffold which hurt and kild so many a judgement These and other evils hapning such as be before mentioned have been held to be judgements and why any should deny them to be so now they give no reason nor indeed can they if they take the word judgement aright as in this case some Opposites doe who affirme that irreligious contempt of Gods ordinances appointed on this day by the Church and law of the Land may pull down Gods judgements yea that if this day were changed into another there would be as exemplarie judgments of God from heaven against this kinde of ungodlinesse of men as ever were in any ages upon the Lords day It is no shame we see to call them judgements And we may without shame say that these evils befell them for prophaning the Lords day and not keeping it holy Our Church in the Homily and in the fore-mentioned exhortation the Fathers in that Synod and learned men have averred as much whose affirmation may be opposed to any private mans negation if we had no reason to strengthen the assertion But is it not granted that the prophanation of the day is a grievous sin And doth not the fourth Commandement impose a morall dutie which is to keep holy the day of rest The sanctification of the day is imposed upon us and this are we pressed to remember Let the day be what it will appointed by divine authoritie as our Lords day is acknowledged to be wee are to keep it holy To keep the day set apart by a divine institution holy is the maine substance of the fourth Commandement and a morall dutie And therefore the not keeping holy the Lords day but polluting it is a sinne against the fourth Commandement and the breach of a morall dutie and therefore for this did the evills befall those that prophaned the day But some will peradventure say that it was the prophanation and irreligious contempt of Gods ordinances appointed upon this day by our Church and the lawes of â—he land sinnes highly provoking Gods wrath 〈◊〉 brought such evils upon them It may be so for vaine and prophane enough are 〈◊〉 persons with whom the Lord is displeased who may adde one sinne to another to the prophaning of the day an irreligious dis-regard of holy duties with disâ—bedience to Authoritie but this sinne maketh not the other to â—â— no cause of the evills hapning to them but serveth rather the more to aggravate the other sinne and so more speediâ—y to hasten their judgement And to this some it may be will adde an other cause to wit the licentiousnesse of such as have bin punished swarving from those dirrections limitation prescribed to them I will not deny this neither for certaine it is that almost all the instances which lately have beene given are of those which have runne out beyond their bounds in the Declaration and no marvell for such as care not for Gods Commandements will easily transgresse the limits prescribed by man But yet here is no discord in the assignment of the cause of their punishment the prophanation of the day for in one and the same action where God is dis-obeyed the Church dis-regared and authority neglected and for all this together the parties punished yet the principall cause is the sinne against God as in this cause it is cleare enough Neverthelesse some cannot peradventure be satisfied with all this that it is lawfull to apply these judgements to particular persons except certaine rules be observed herein such as themselves lay downe for guidance in the same These rules I will write downe and then give answer to them as I may The rules which I finde laid downe for this purpose are these following 1 Rule We must have either extraordinary revelation of the punishments for the sinne of which now there is no expectation in the wise or immediately by the word wee must find those particular sins threatned with those particular judgements which we see to be executed upon them Sometime we finde in Scripture particular judgements threatned for some particular sinnes which some have committed and beene punished for But there be above a thousand sinnes mentioned in Scripture and five hundred of them without any particular threatning added This rule is not alwayes observable Wee see severall kindes of punishments inflicted for some particular sinnes which were not threatned before to light upon the offenders Uzziah for attempting to offer incense was smitten with an incuble Leprosie Nadab and Abihu were burnt with fire from heaven for their sinne Ananias and Saphira for their lying to the Holy Ghost kild immediately in the place Jeroboams arme withered for stretching it out against the Prophet Amaziah for silencing a Prophet given over to seck his owne overthrow Judas for betraying Christ left to be his owne executioner Herod eaten with wormes for his finne yet none of these particular judgements were threatned for these particular sinnes What therefore though we have no threatning that God would punish prophanesse on this day with such particular judgements as have befallen them must we not think those evills to have happened to them for that sinne A sinne deserves punishment but what way and how God will punish that hee reserves to himselfe and seldome hath revealed it though sometimes as we see by Nathan to David 2 Sam. 12. 11 12. and by Moses to the Israelites against Korah and his company Numb 16. 30. 2 Rule That which we suppose to be punished must bee truly and indeed a sinne and not a point disputable but recreations on the Lords day whether lawfull or unlawfull are disputable and therefore without unsufferable arrogancy we cannot apply the evils happening as judgements for sin No truth is so cleare but by agitation siding and exercise of wit may become disputable This might bee shewed in many things evident enough till they come into question The morality of the fourth Commandement was heretofore very manifest and the keeping holy the Sabbath day was of the morality and the not-keeping holy the Sabbath day but polluting it was a sinne The Lord in the old Testament threatned to punish and did severely punish the breach of that Law and the same sinne hee yet punisheth in some though not in all that prophane the Lords day observed of us Christians as our Christian Sabbath as hath been proved If these judgements come not for the prophanation of the day as before I shewed it hath been acknowledged wherefore hath God so long and so often laid his hand on many If God be not provoked to anger hee
Some perhaps will here say it would easily be granted that the words were binding if it could bee proved that Adam knew of this institution The works of God are wrought for man to know and in knowing them to acknowledge God in them and to observe them and to make that use of them which he intendeth by them This is an universall truth Againe his works wrought are to bee taken notice of of the first to whom they may become observeable and to whom they doe belong This is undeniable All Gods works are documentary and lead men to some use of them as the Scriptures doe teach Adam created in the excellency of perfection according to the image of God saw Gods workmanship of the world and knew God in them and well understood how to make use of them But now that in six dayes God was creating all things Adam could not know but by information from God nor could he know the seventh day to be the seventh day on which God rested but by his knowledge of the six dayes before it Yet after God made him he knowing that God wrought six dayes and hee beholding Gods rest on the seventh day by his excellent understanding he could conceive that God in both to wit in his six dayes working and in his seventh dayes resting made himselfe a patterne for his imitation for else what needed God to take so many dayes for working or the seventh day for resting But concerning the seventh day Gods exemplary rest is not only mentioned by Moses but Gods blessing and sanctifying of the day not for himselfe for so to think were absurd saith learned B. Lakes but for man Mark 2. 27. In his Thes If so then Adam must needs know thus much else Gods blessing and sanctifying of the day for Adam and his posterity had beene of none effect Although there bee a dispute about the time yet on all hands the words are acknowledged to be words of an institution Now every institution of God is made manifest without delay to them whom it concerneth no instance can be given to the contrary but I have proved the institution to have beene upon Gods rest after the six dayes work and therefore was it forthwith knowne unto Adam to bee an institution of the Sabbath for which cause he knew himselfe bound to observe it as no doubt but hee and the Patriarchs did as followeth to bee proved in the next Section 2. The holy men of God before the Law knew the space of times they knew the space of yeares and reckoned by yeares Gen. 5. and 7. 11. and 14. 4. They knew the space of a moneth Gen. 29. 24. and 38. 20. Exod. 2. 2. and could reckon the moneths knowing which was first which the second the third and fourth c. Gen. 8. 13 14. Exod. 12. 2. and 19. 1. They moreover observed weeks Gen. 29. 2â— 28. and knew how many dayes made a week else how could Laban say fulfill her week or Jacob understand what he meant by it But it is said he fulfilled her week which was seven dayes which made the week as they had learned from God in working six dayes and resting the seventh day and as the Hebrew name sheweth it for a week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabuah comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem seven which language the Church of God then spake and the Septuagint translates the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines call Septimana and Hebdomada which doth constare septem diebus as a man learned in the Hebrew tongue delivers it All doe reckon seven dayes for a week and so is it taken in the Scriptures where a week or weeks be mentioned Dan. 9. 27. and 10. 3. Levit. 12. 15. Luk. 18. 12. Now they knowing a week and taking to themselves six dayes of the week for work from Gods example and as God allowed them as we see by his words in giving the Law Exod. 20. 9. 11. may it bee in reason thought otherwise but that they gave God the seventh day according to his owne institution 3 The much observing of the number of seven and seventh may somewhat move us hereto else why did God himselfe so observe it First in his resting upon the seventh day at the beginning Gen. 2. 2. 3. Secondly in his distinction of beasts and foules commanding Noah to observe the number of seven in taking in to him the cleane Gen. 7. 2. 3. Thirdly in ordering so the Arke by the hand of his providence that it as the Type of the Church should rest in the seventh Month on the Mountaines of Ararat Gen. 8. 4. and that the earth should be dryed on the seventh day of the second Month falling out upon no other number but upon the number of seven I say by the guidance of Gods providence to teach the godly that as hee rested the seventh day Sabbath so the Arke the Typicall Church should rest on the seventh day and as he ending his work of Creation and blessed the seventh day so hâ—e ending his work of his judgement upon the sinfull word upon the seventh day on which the earth was dryed which seventh day might very likely be the seventh day Sabbath what may bee said to the contrary I know not For the Sabbath day as now sometimes it doth might fall upon the seventeenth day of one Month and on the twenty seventh day of another Month. Fourthly in ordayning the Passeover to bee kept upon a seventh day Exod. 12. 3 6. for the fourteenth day was the seventh day for if wee reckon from the first day of the Moneth to the tenth and the keeping up of the Lamb till the fourteenth day it must be the second seventh day of the Month which the Jewes began at the evening and continued to the evening Fiftly in the Lords appointing the feast of unleavened bread to consist of the number of seven dayes and the seventh day to be an holy Convocation Exod. 12. 15 16. and a feast unto the Lord Exod. 13. 6. Sixthly in his not rayning of Mannah on the seventh day because he would have no gathering on that day All these put together doe shew that God did much extoll the seventh day before his people and those holy Patriarches to stirre them up to observe the seventh day Sabbath Seventhly to adde to all these the Lords speaking to Noah of the number of seven dayes to bring in the Floud and opening the windowes of Heaven and breaking up the fountaines of the great deep on the seventeenth day of the second Month Gen. 7. 11. and in bringing the Floud upon the old world upon the seventh day Gen. 7. 10. as the learned Translatours have it in the Margin So Tremelius and Innius give us it from the Hebrew Text Fuit ipsorum dierum septimo Vatablus hath it Cum illuxisset dies septimus that hereby among other the wickednesses of the times God might shew his wrath against those evill
go out to seek for it 2. If it were not lawfull to go out on the Sabbath day how was it that some found in the Wildernesse a man gathering sticks and yet they blamelesse They went out else had they not found him Num. 15. 32 33. Yea if it so fell out upon the Sabbath day there were causes of going out of their houses Deut. 23. 10 12 13. 3. Though this gathering of Mannah seem to this man to be done without paines it s not so for it was not at their doores as he saith but on the outside about the host on the face of the Wildernesse Exod. 16. 13 14. so as they must go abroad for it neither was it without paines to gather an Omer for every one of such a small thing as it was like to Coriander seed Vers 31. 4. But grant it had been so yet know that to labour for food was in the nature of a weekly servile work so that here is prohibited the six dayes labour for bodily necessaries which they had then no need to do II. He saith that the Israelites were to prepare their Mannah to bake and seeth what they would on the sixt day that so they might prevent that labour on the Sabbath day Exod. 16. 23. So they might not belike dresse and make ready any food on the rest day Answ 1. The words in Vers 23. do not undeniably imply that that which remained over and above their baking and seething was baken and sodden with the rest but rather the contrary as thus bake what you will bake and seeth what you will to day and that which remaineth over to wit not baken nor sodden lay it up for you to be kept untill the morrow for Moses said nor seeth and bake all and so reserve some for to morrow but bake and seeth what you will of it which implyeth that some was not baked and sodâ—en 2. Albeit he seemeth necessarily to inferre because Moses said next day eate that to day to wit which was reserved and had no wormes in it nor stanke Verse 24 25. that it was baken or sodden over night But if it had been so the miracle had not been so great for that which the people did reserve without warrant and had wormes and stank was as they gathered it and not either baken or sodden for any thing that can be gathered out of the text Again the only bare mentioning of eating doth not inferre their not baking or seething more then the bare naming of the peoples baking and seething will inferre their not before grinding of it of which not a word there in the text It s most like that which remained over was ground with the rest either in Mills or beaten in Mortars as they used to do Num. 11. 8. and so the Meal thereof was reserved to be baken or sodden the next day which if so they abstained from no other work then servile as we do from carrying our Corn to the Mill to be ground of the Millerd which is his weeks dayes labour 3. But grant all this to be so yet this was but for the time of the Mannab let him prove that it was so in Canaan my instances before do shew the contrary Nor was this preparation but about the Mannab because it required such labour in the Mill and Mortar to make it ready a servile work not fit for the Sabbath being so much for so many Thousands III. He alleadgeth Exod. 35. 3. That they were prohibited to kindle a fire throughout all their habitations on their Sabbath day Exod. 35. 3. Answ 1. Consider that this Commandement was given some space of time after the giving of the Law in which space they making a fire they offended not and therefore this strictnesse was not from the nature of the fourth Commandement it self 2. This inhibition must be understood of kindling a fire for work forbidden to be done on the Sabbath day for else there is no Coherence of this Verse with the former in which Moses doth tell them that God would have no six dayes work done on the Sabbath to wit servile Therefore for this end not to kindle a fire 3. Some hold this Commandement to concern only making of fire for the furtherance of the Work of the Tabernacle For therefore is here the Sabbath mentioned to shew that the Work of the Tabernacle should give place to the Sâ—bbath 4. Learned men both Protestants and Papists hold that to kindle a fire was not simply forbidden for being a negative precept it should not have admitted at any time the making of a fire in any of their habitations Is it like that in Winter they never made fire on their Sabbath The season was sometime cold in that Countrey as we may reade John 18. 18. And what a Feast was that to which Christ went on the Sabbath day Luk. 14. 1. may it be supposed there was no fire Lastly note that had this been a durable precept these words had been added to it a Statute for ever throughout your generations as we may see of forbidding work in Levit. 23. 31 and it was usuall in a durable Law to adde the word Exod 12. 14. 17. 24. for ever for which many other texts may be produced which is wanting here as but temporary IV. He bringeth forth the punishment of him that gathered sticks on the Sabbath day Num. 15. 32 36. Answ 1. That here one was found gathering of sticks upon the Sabbath day and brought before authority for it and his sentence was to dye and he was stoned to death cannot be denied But that it hence is to be collected that therefore it was an exact strictnesse imposed upon Israel by the fourth Commandement not so much as to gâ—ther sticks upon the Sabbath day rest to be proved For 1. The fourth Commandement it self is affirmative and not negative and therefore necessarily inferreth not the forbidding of such an act for ever to the Israelites 2. The words in the directory Thou shalt do no work are with a restriction as I have proved 3. It is manifest that the most zealous for the Sabbath have had meate dressed then flesh-meate and whither that Nehe. 5. 58. could be without fire and fire without wood stickes or bones or some other fewell let any judge 4. There was no prohibition for such a work before set down expressely and therefore they knew not what to do till they asked Councell of the Lord concerning him 5. This mans sin was great before God it appeareth by the greatest punishment inflicted upon him as was stoneing to death in Israel but how came it to be so not simply in breach of the fourth Commandement but it was as learned men hold a presumptuous sin a great sin for such a one despiseth the Word and reproacheth God Num. 15. 30 31. Now that he sinned presumptuously it is so to be judged 1. By the Connexion of the Story for Moses having set down a Law
by the light of Nature it self for the substance and will readily assent unto it for the Circumstance when natures light is holpen by due and right means and so being naturall is also perpetuall I. Naturall light will finde out the substance which is to keep holy a Sabbath day For as it acknowledgeth God and that he is to be worshipped publikely So it will enforce a time for this his worship and reason by naturall light from Common principles in all men to know and to worship God will thus proceed 1. Worship is an action and every aâ—tion must be allowed it time and a publike act a publike time 2. This time of solemne worship cannot be all the time and the whole time of mens lives for that there must be a time for other things 3. That therefore if not all then some time for such publike service is to be set apart from the rest of the time of life 4. That this parting of time must needs be a set time that the certainty of a publike service time may be publikely known else how shall they meet together Thus farre naturall light will go with an unanimous consent in all of any common Capacitie in discourse and this is the knowledge of the fourth Commandement grounded in man by his light in Nature touching the substance of the Commandement II. By the help of instruction it will readily assent unto the Circumstance both in regard of what space as also how much within that space is to be allotted unto God for his publike service For let this thing be propounded to a discoursive naturall understanding and see if it do not easily yeild That the set and lymitted space and quantity of time must be prescribed either by God or man But not by man for if left to man then 1. Either to every man severally and so tot capita tot sensus and never an agreement 2. Or to all mankinde conjoyntly who can never meet together 3. Or to some one over all the world which Monarchicall power never any had yet for I count not Adam and Noah Monarches in this sense 4. Or to some speciall persons of equall authority over all nor did God yet erect such an Aristocratie 5. Or to severall Princes in their severall Dominions and here we see a discrepancy Therefore seeing men cannot agree the discoursive naturall understanding will not leave this time to man Then will it allow it unto God as most equall to him to prescribe the same Now if it be Gods authority to set the time then will reason perswade further and think 1. That certainly God hath set down the time 2. That I am to seek and make inquiry after the time when and how much he hath appointed 3. That this inquiry must be by the best means the most sure and certain to come to the knowledge of the time determined 4. That means is and can be no other but Gods own revealed will 5. That this revealed will is known by his Word on which even naturall understanding maketh a man to rest as the Heathen did upon the Oracles of their gods Now then if mans naturall light be informed that God hath commanded a Sabbath in a week allowing us first six dayes and the seventh reserved only for the Sabbath man in his understanding will acknowledge it great reason to yeild it him Thus we see how nature informed can reach unto the Circumstance of the fourth Commandement and therefore its perpetuall IX That a perpetuall Law and precept which we are daily to pray unto God to write in our hearts and to incline our hearts to keep and to be mercifull therein unto us But thus are we to pray unto God concerning this Commandement and that by the Direction of our Church every Lords Day publikly Therefore is it perpetuall else we mock God in so praying The holy and learned Bishop Lakes understands it of our Lords day grounded upon the fourth Commandement And who can think them to be of any other minde that added this prayer to this and every one of the Commandments The Authors of the Homilies understood it so it is more then probable for that they call the Lords day our Christian Sabbath and affirm it to be the Commandment of God It hath been understood of all so heretofore till of late whose perverse answers to it are but unconscionable perversion of it and without soliditie yea some answers ridiculous and absurd X. That Law is perpetuall the breach whereof God hath punished heretofore and yet doth and lately within these few yeers with very remarkable judgements For Gods punishments he sendeth for breach of his own Laws if the Law were not in force then were there no sin and there should be no punishment this our Homily taketh notice of And albe it such judgements might fall upon other dayes yet let any sober spirit tell me why such happen on these dayes so frequently what may be the cause but sin and breach of this Commandment XI That Commandment which the Church of God hath from the beginning of it unto this day observed as one of Gods Commandments that is perpetuall But so hath this been observed For let any shew that any Church since Christ ever rejected this as none of Gods Commandments Who are they that ever durst deny it or ever attempted to expunge it out of the Decalogue The Papists make it a Commandment of God so doth our Homily our Book of Common-Prayer the Book set out by King Henry the eighth approved by one and twenty Prelates and many Doctors and by the Parliament alloweth this for a Commandment affirming that the breach thereof doth much offend God and provoketh his wrath and indignation against us Therefore it being so held to be one of Gods Commandments in all ages hitherto it remaineth in all sober mens account the Commandment of God It cannot be perpetuall say some because it is a positive precept But I have shewed 1. That it is in nature acknowledged both for substance and circumstance 2. Albeit it were positive it would not follow that therefore it should not be perpetuall For a precept may be Positivum naturale and so durable for the positivenesse taketh not away the naturality of it but it remaineth perpetuall although the precept have further revelation then the naturality thereof can extend unto For the positivenesse only accommodateth the naturalitie to some speciall certainty Again albeit the precept be meerly positive yet might it be perpetuall as the Law to Adam of not eating the forbidden fruit it was perpetuall to Adam and all mankinde as we may see in the bringing of death upon us aswell as upon Adam Also is not the institution of Baptisme and the Lords Supper positive and not naturall yet as durable as the world to the second coming of Christ For here we must know two things whether the Law be naturall or positive in which they do agree 1. The authority of both is
and this came as there wee finde to be abused even in the Apostles dayes Wee may Learne of S. Paul who was a pattern to them no doubt in the end and breaking up of the Congregation that they departed with prayer as he did Acts 20. 36. 9. Of what was done when the Congregation was broken up WHen the publick service was ended S. Paul went into an house where hee was invited and there prayed Acts 16. 16. Such no doubt as were well minded as the Bereans searched the Scriptures concerning the things taught them Act. 17. 11. But for this the Fathers tell us what people ought to do Saint Ambrose exhorted the people Ser. 33. tom 3. pag. 259. to be conversant all the day in prayer or reading or if any could not read that he should labour to be fed with conference Saint Chrysostome on Joh. 3. Hom. was offended with the people that then did not meditate on the word heard who was earnest with them that presently upon their comming home they would take the Bible into their hands and make rehearsall with their wives and children of that which had been taught them out of the Word of God But let us come to that which Iustine Martyr saith and Tertullian when they were departed out of the Congregation they ever remembred one another of those things which they had heard They went not saith Tertullian Apol. ca 30. 39. pag. 692. in Catervas Caesionum neque in classes discursationum nec in eruptiones lasciviarum sed ad eandem curam modesti◠pudicitiae ut qui non caenam caenassent quam disciplinam from this Fathers speech we may observe First That the Love-feast was a supper they abode then in the assembly late in the afternoone Secondly That at that Feast in the afternoone as may be gathered from Saint Augustine and Saint Basiles words they had care of Modesty and Chastity Thirdly That they received instruction for their souls as well as food for their bodies Fourthly Being departed from the Congregation they took heed not to goe into the route of Swash-bucklers nor into the Company of Ramblers such as did run up and down hither and thither not into the breaking out of the wanton and Lascivious sort But Fifthly they had care of the like modesty and chaste behaviour out of the Church which they shewed when they were in the Congregation Thus the primitive Christians kept the Lords day And if credit may be given to that which Theodoret writeth as Doctor Heylin cyteth him of the Festivalls in those times above 1200 yeeres agoe how they were Modestae Castae Temperantia plenae performed with modesty and great sobriety not as the Festivalls of the Gentiles in excesse and riot and also were solemnized with spirituall Hymnes and religious Sermons and that the people used to empty out their souls to God in fervent and affectionate prayers not without sighes and teares what may we think then of such godly Christians but that they devoutly and with high reverence observed the Lords day so much to be preferred before Festivalls as hath been before declared in Chapter thirteenth Hear what Durand saith in Rational lib. 5. de vesperis who telleth us of the Evening meetings wherein they did conferre of the holy Scriptures His words are these Postremò notandum est quòd religiosi ante Completorium permittunt collationem quae à sanctis patribus originem traxit qui dictis vesperis convenire de Scripturis sacris conferre solebant ad instar Operariorum ad recreationem ad invicem confabulantium ideoque tunc vitas vel collationem Patrum quae potius sunt ad recreationem delectationem legunt Eruditiores si dubium occurrerit interrogant CHAP. XVII How our Church would have our Sunday kept holy OUr Church hath taken order for the keeping holy of the Lords day For the better understanding whereof let us look into her certaine judgement evidenced by the undeniable Records established by the supreamest Authority and subscribed unto by all the Clergy of England The first is the book of Common Prayer confirmed by Act of Parliament 1. It maketh our Sunday to bee observed for an holy day 2. It appointeth our Assembling and therein to performe holy duties as First Prayer Secondly Reading the Scriptures Thirdly singing of psalmes Fourthly Sermons Fifthly Collections for the poore Sixthly The administration of the Sacraments Seventhly Prayers at the departure 3. And that the day may be well observed it ordereth this meeting both for the forenoone and afternoone calling the one Morning prayer for that it must begin in reason betime and the other Evening prayer because it must bring the evening with it So the times of Service should hold us but for the intermission betweene from the morning untill the evening 4. It ordereth the Ministers distinctly to rehearse all the ten Commandments and the people kneeling after every Commandment to aske God mercy for their transgressing of the same and grace to have their hearts inclined to keep every one of them and to write them in their hearts Now the Fourth Commandment by this rehearsall of ten and by the peoples prayer except the Minister mocke the people and the people mocke God and that by imposed duty from authority which God forbid we should thinke is acknowledged First To be a Law and Commandment of God not onely heretofore but now at this day Secondly To be one of the ten which God himselfe spake Thirdly That it is a Law and Commandment upon us that make this prayer Fourthly That we are bound to keep it Fifthly That of our selves we cannot be inclined in our hearts to keep it till God incline our hearts unto it Sixthly That we should have a joynt care together to observe it from our hearts Seventhly That we are to acknowledge our selves transgressours of it and stand in need to aske mercy of the Lord for the same Eightly That it is a mercy of God to encline our hearts to keepe it and to write it in our hearts Now the Fourth Commandment requireth a day to be kept holy as a Sabbath or rest day and therefore by this prayer are we to acknowledge it a Law to us and all bound in heart to affect it and to keepe it as the Lord hath commanded us The second is the Book of Canons or Ecclesiasticall Constitutions For the religious observation of this day by our Ecclesiasticall Constitutions First All people are tied to resort to the Church Secondly Not to depart out of the Church during the time of service or Sermon without urgent cause Thirdly That before Evening prayer Fathers Mothers Canon 59. Masters Mistresses should send their children servants and apprentices to be Catechised to be instructed and taught by the Minister for halfe an houre and more Fourthly All Canon 13. manner of persons within the Church of England shall celebrate and keep the Lords day commonly called Sunday and other holydayes as
followeth 1 It must be kept according to Gods holy will and pleasure Here the Church telleth us where to begin the principall guide must be Gods holy will and pleasure which is to be searched after in his Word from which if we swarve and have not it for our rule and warrant in doing any thing on this day we break this Canon 2 According to the prescribed orders of the Church of England which is there very piously set down in eight Particulars 1 In hearing the word of God read and taught so it is kept as a day of instruction 2 In private and publick prayer so it is an especiall day of audience and putting up our petitions to God first with our Families before we enter into the holy assembly to prepare us the better for a blessing and then with the whole Congregation 3 In acknowledging their offences to God so it is a day of Humiliation before the Lord and suing out a pardon for the same 4 In an amendement of their offences so it is a day of Reformation of our evil lives and sinfull courses 5 In reconciling themselves charitably to their neighbours where displeasure hath been So it is a day of Reconciliation laying aside displeasure and of charitable seeking peace one with another 6 In receiving the Communion of the body and bloud of Christ So it is a day of Confirmation of our faith in Gods blessed Covenant made with us in Christ and a day of great consolation to behold visibly with the eye the greatest work that ever God wrought and the greatest mercy that ever he did shew to poor sinners 7 In visiting the poor and sick so it is a day of mercifull visitation and beholding of Christ in his poor and sick servants 8 And lastly in using all godly and sober Conversation So it is a day for the expression of a good behaviour towards God and man in all godly Conversation against prophanenesse in all sober Conversation against Intemperance Riot and Revelling Gluttony and Drunkennesse Lightnesse and loose Carriage Thus we see how the Canon directeth us in an excellent manner to keep this day Can there be either required or better meanes used than is here prescribed to keep from sinfull courses on the Lords day The third is the Book of Homilies In the Homily of prayer we are taught First To assemble together solemnely having our hearts sifted and clensed from wordly and carnall affections and desires shaking off all vaine thoughts which may hinder from Gods true service Secondly To be carefull to keep the day holily and to rest from our labours at home riding and journeying abroad Thirdly To give our selves wholly to heavenly exercises of Gods true religion and service Fourthly To have in remembrance Gods wonderfull benefits and to render him thanks for them Fifthly To celebrate and magnifie Gods holy name in quiet holinesse and godly reverence Sixthly And lastly besides laying aside the works of our callings the Homily exhorteth to shun ungodlinesse and filthinesse pride praunceing prancking pricking pointing painting or to be gorgeous and gay Likewise to beware of gluttony drunkenesse and other fruits thereof mentioned to avoide also wantonnes toyish talking and filthy fleshlines Thus we see what a strict observation of the Lords day our Homily prescribeth unto us It hath been the honour of our Church hitherto to outstrip all Christian Churches in the world in the sanctifing of the Lords day Our Common prayer book Canon and Homily would hold us to it if they had any authority over us CHAP. XVIII How Christian Emperours would have it kept by their Imperiall Constitutions WEe have heard how the godly among the ancient people of God kept their rest-day morally How our day was kept in the Primitive Church How our now present Church of England would have it kept holy Now we come to the highest powers of Authoritie abroad and at home to learne how by them it should bee kept 1 Imperiall Constitutions COnstantine the first Christian Emperour who thought the chiefest and most proper day for the devotion of his subjects was the Lords day declared his pleasure that every Eusch de vita Constant l. 4. c. 13. one who lived in the Roman Empire should rest in that day weekly which is instituted to our Saviour and to lay aside all businesses and attend the Lord who therefore forbade keeping of Courts sitting in judgement and Artificers to use their trades In Die Dominico c. say Imperiall Constitutions L. â—mnes â—a de feriis the whole mindes of Christians and Beleevers should be busied in the worship of God The Emperour Leo ordained that the Lords day should be kept holy by all sorts and to be a day of rest It is our will saith he according to the meaning of the Holy Ghost and of the Apostles by him directed that on the sacred day whereon we were restored unto our integrity all men shall rest This Constitution reverend Hoâ—ker much approveth of Eccl. Pol. Sect. 71. pag. 385. themselves and surcease from labour neither the husbandmen nor others putting their hands that day to prohibited worke for if the Iewes did so much reverence their Sabbath which onely was a shaddow of ours are not we which inhabite light and the truth of grace obliged to honour that day which the Lord hath honoured and hath therein delivered us both from dishonour and from death are not we bound to keep it singularly and inviolably sufficiently contented with a liberail grant of all the rest and not incroaching on that one which God hath chosen for his Service Nay were it not wretchlesse slighting and contempt of all Religion to make that day common and think that we may doe thereon as we doe on others This worthy Emperour would not have the dayes dedicated Cod. l. 3. tit 12. de feriis Iustin li. 3. tit 12. to the supreme Majestie to be taken up with filthy pleasures then much lesse the Lords day for he highly advanced this day and so honoured it that if his birth day or his inauguration fell upon this day the solemnities thereof should be deferred to another day upon danger of losse of dignitie and confiscation of estate to them which should offend his will herein He exempted this day from executions citations entring into bonds apparances pleadings and the like The Emperour Theodosius enacted that faithfull Christian Cod. Theod. peoples mindes might wholly be bent to the Service of God the Cirques and Theators should bee shut up on the Lords day c. and all publick shewes prohibited by Gratian and Valentinian Nullus die solis spectaculum praebeat nec divinam venerationem confecta solemnitate confundat They Anno 384. forbad arbitrating of causes and taking recognizance of any pecuniary businesse on the Sunday and that none should be brought before the Officers of the Exchequer For further honour to the Emperour Leo and Anthemius Instiâ—ian Cod. l. 3. tit 12.
lex de ferrâ—â—s who called the Lords day the religious day and held it to be so honourable and venerable that they forbad all arrests Law-sutes and commanded all Advocates and Câ—yers to be silent also Apparitours of every Judge were inhibited nor had allowed them any pretext private or publick for doing their office on this day The Esterne Emperour Emanuel Comnenus decreed that Anno 1174. all accesse to the Tribunal should be shut up and that no Judge should sit on any cause this day Charles the Great in Anno 789. published his royall Edict saying we doe ordaine according as it is commanded in the Law of God that no man doe servile work on the Lords day in works of Husbandrie in dressing of their Vines Plowing making Hay fencing Grounds grubbing and felling Trees working in Mynes Building planting Gardens Pleading Hunting Weaving dressing Cloth making Garments needle work carding Wooll beating Hemp washing Clothes shearing Sheep but that they come to the Church to Divine Service and magnifie the Lord their God for those good things which on that day he hath done for them This Great Charles forbad also Markers and Law dayes on this day which was confirmed by five Councels which he caused to be gathered Thus we see the care of Emperours CHAP. XIX How it was to be kept by the Edicts of Christian Kings in this our Kingdome THe Kings in this Island of Great Brittaine have from time to time shewed a religious care concerning the observation of our Sunday In King Ina's raigne Anno 688 900 yeers since a Master might not force his bond servant to work if he did the servant was freed and the Master was punished and was to pay thirty shillings but if the servant wrought without his Masters commandement hee should bee whipt or redeeme his whipping with a price and if a Freeman to loose his freedome or pay three pounds King Alured and Edward his sonne in a league between Cited by Bishop White pag. 222. him and Gunthran King of the Danes in this land did prohibite all Markets and other kinds of works whatsoever on the Sunday The thing bought was forfeited and to pay money too and the servant working being a Freeman was to bee made a slave or to redeeme himselfe if a slave then to be beaten and his Master to answer for causing him to work None guiltie was to die on this day for his offence but to be imprisoned till the day was past King Athelstan forbad buying and selling on this day under a penaltie King Edgar commanded every Sunday to be celebrated of every one from Saturday at three aclock in the afternoone till Munday morning at break of the day King Canutus ordained the observation of the Lords day as King Edgar had done from three a clock in the afternoon on Saturday till Munday Hee also inhibited Markets Courts and publick meetings for civill businesse hunting and that every one should rest from worldly works King Edward the Confessor would have none molested either going to the Church to serve God or comming from it King Edward the Third in his time the shewing of Woolls should not be made at the Staple on Sundayes and on the solemne Feasts King Henry the Sixth in his dayes Fayres and Markets were forbidden as an abominable injury and offence to Almightie God Yea it was held then by John de Burge Chancelour of the Universitie of Cambridge that the Sunday might be called the Sabbath as before I noted for that we were then to rest from all servile work arts mechanick husbandry law-dayes markets and to bee busied at our prayers publick service of the Church in Hymnes and spirituall Songs and hearing of Sermons King Edward the Fourth in his raigne were forbidden as unlawfull games Dice quoits tennis bowling as also the felling of shooes bootes nor was it lawfull for Shoomakers to put upon the feet or pull on the legges any shooes or boots on Sundayes In whose time it was judged That sale made on a Sunday of any thing was not good nor altered the propertie of it King Edward the Sixth it was in his dayes manifested by Act of Parliament that the Sundayes were holy dayes and other dayes there expressed wherein Christians should cease from all kinde of labour and apply themselves only and wholly unto holy works properly belonging to true religion which holy works were to be called Gods Service whereunto such times and dayes were sanctified and hallowed that is to say separated marke it well from all profane uses In Queen Elizabeth her reigne this Statute of King Edward the Sixth was in use and practice and the observation of the holy day was enjoyned by the twentieth of her Majesties Injunctions in the same words with our now thirteenth Canon which was taken out of that Injunction Thus farre for this Kingdome before the happy uniting of the two Kingdomes in one CHAP. XX. How our late Soveraigne King James and now our King Charles would have it observed KIng James the learnedst King that ever this Nation Anno 1603. May 7. had at his entrance of his reigne sent out his royall pleasure by Proclamation in which we may observe First that hee calleth the day againe and againe the Sabbath day Secondly the drift of the Proclamation was both for the better observing of the day and for the avoiding of all impious profanation of it Thirdly that he forbad Beare-baitings Bull-baitings Enterludes Common Plaies and other like disordered or unlawfull exercises or pastimes After this in the Conference at Hampton Court when that great Scholer Doctor Rainold desired a straighter course for the Reformation of the abuse of the Sabbath there was found a generall unanimous consent thereto of the King of the Prelates and of that honourable Assembly met then in that place Furthermore when the Parliament was held and a Convocation of the reverend Clergie the same yeere the pious Canon before mentioned agreeing almost verbatim with the Queenes Injunction was then framed for the keeping holy the Lords day with other holy dayes Also in the selfe same yeere at the Commencement in Cambridge as before hath been noted a Doctor held this Thesis Dies Dominicus nititur verbo Dei and so determined by the Vice-Chancelour Lastly as before in the raigne of Queene Elizabeth so in King James his time large Treatises of Celebrating the Lords day were published under Authority licensing the same among which was the Practice of Piety by a Bishop and Bishop Downhams exposition upon the Commandâ—ments to mention no other of lower rank though some of them learned and reverend Divines King Charles our now gracious Soveraigne hath with the flower of this whole Land by Act of Parliament declared himselfe with them concerning the holy observation of this day First In giving it the title of the Lords day Secondly In affirming that in the keeping of the day holy it is a principall part of the true Service of God Then undoubtedly
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
it whilst the sword was in his owne body and then fell down and dyed in the place the other went back into the Town but dyed also that day 6 Rule The conscience of the sinner is many times a good directer to point out to us that cursed thing If so then what shall we say in this case for divers Prophaners of the Lords day have upon their hurts felt withall the accusation of conscience and acknowledged that those harmes befell them for doing such things as they did on the Lords day Some dying bewailed their sinnes others living made good use thereof and herein reformed themselves of which examples may bee brought to make this good From all this which hath been delivered it may appeare I hope that it is not rash presumption nor any vaine and prophane observation to take notice with reverence of the immediate the mediate and casuall judgements which happen upon the Lords day for the better stirring of us up to the sanctification of the whole day with readinesse of will to the honour of our Lord Jesus so it be without superstition and hypocrisie which such as understandingly know to observe the day aright are farre from both in their intention and practice CHAP. XXVIII Of the serious ponderation of these things CHristian Reader that lovest thine owne soule lay aside all prejudice in the cause labour for selfe-deniall and be in love with the truth Behold the Primitive times weigh the records of our Church the care of Emperours and Kings take notice of the Decrees of Councells and Synods the judgement of the learned in the Church both the Ancient and Moderne the many to the few of a contrary minde and lay to heart these severall kinds of Gods judgements by all which we may see what God and all good men would have us to doe and what to avoid on this day without any Judaizing at all For we doe not put as the Jewes did holinesse in the day as holy in it selfe but as a day set apart by divine authority for holy duties Nor doe we make our rest holy but in the use of it requisite to holy performances of the sacred duties of the day for without cessation from our own profits and pleasures we cannot apply our selves to Divine Services and therefore it being both as a meanes to take us off from the hinderances of holy duties as also a furtherance to the exercises of holinesse which on this day are publickly and privately to be performed we presse the keeping of a Rest If we be well understood I suppose none would say wee did Judaize nor call us by the new reproachfull name of Sabbatarians we hold no more for restraint than holy men have done in former ages Doctor Heylin doth tell us that the fifth and sixth Centurie were fully bent to give the Lords day all fit honour not only in prohibiting all unlawfull pleasures but in commanding a forbearance of some lawfull businesses such as they found to be most hinderance to religious duties S. Augustine long before allowed on the Lords day no wandring about woods and In Serm. de tempo 251. fields with noyse and clamours no telling of tales no playing at dice nor dancing on this day yea he findes fault that whilst they rested from a good work the work of their calling they rested not from vaine and trifling works as if saith he one time of the day were set apart to the Service of God and the rest of the day and the night to their owne pleasures Tertullian before him telleth us how holily the Sabbath was kept after the breaking up of the Congregation as before hath beene delivered And it is worthy to be marked out of Doctor Heylin though he make mention of recreations cap. 3. pag. 84. cap. 4. pag. 123. in his Historie of the Sabbath yet hath he not produced any one testimonie of any one Father for the now conceit of Christian libertie concerning recreations of which he saith after dinner until Evening Prayer and after Evening Prayer untill the time of Supper there is no question to be made but all were practised which were not prohibited But had there beene proofes hee surely would have produced one Father or other for them But come we now to our Opposites See before Mr. Brerewood and see what they say for us without Judaizing and insteed of all the rest I take only here the learned Bishop White who saith thus so farreforth as secular labour and Pag. 226. 227. 261. pastime or recreation are impediments to sacred and religious duties publick or private to bee performed upon holy dayes they are to be avoided and abstinence from them must be used according to the equitie of divine law and the precept of the Church otherwise they are sacrilegious citing Cyrill for his purpose because they are meanes to robbe God of his honour and to hinder the spirituall edification of Christian people and because abstinence from labour and from recreation upon the holy day is subservient to the exercise of religious duties and on the contrary secular labour and pastime are impediments thereunto and if they be acted at such times as the precept of God and the Church prohibit they are prophanations of Gods holy day The same learned Father in another place in his book against Braborn saith that because the Lords day and other holy dayes are devoted to the Service of God and appointed to the exercise of religious and spirituall duties Christian people are to perferre their religious offices of those dayes before their wordly pleasures and profit and the more observant they are hereof the more they please God if other actions of their life be sutable to their devotions yea he saith further and so much as we may say and no more that devout Christians who are so piously affected as that upon the Lords day and other holy dayes they doe resolve to sequester and retire themselves from secular businesses and ordinary pleasures and delights to the end they may more freely attend the service of Christ and apply their mindes to spirituall and heavenly meditations are to be commended and encourged For the doing thereof is a work of grace and godlinesse pleasing and acceptable to God for which he quoteth Col. 3. 2. Joh. 6. 27. Object Let none say that flesh and blood cannot apply it selfe so holily an whole day together Answ For first flesh and blood shall not inherit the kingdome of heaven 1 Cor. 15. 50. Secondly we must strive to doe by grace what wee cannot doe by nature else we shall never doe at any time true service to God according to any of his Commandements Thirdly God must not loose his right of service from us because we have procured to our selves wretched natures soone weary of all spirituall duties Fourthly lazie servants can hardly undergoe any labour much lesse to hold out a day yet the awe they beare to their earthly Masters maketh them to doe
commonly are they which follow most after sports And experience telleth us that such as most love pleasure are the least takers of pains the greatest Loyterers and the laziest work-men and labourers The third sort which get hardly their living with the sweat of their brows poore men and their poore children crave quiet rest and not painfull pastime For sports are often performed with greater labour of the body than the work of a mans vocation Rest is best for these and sporting and pastime needlesse in respect of their bodies 2 They are not needfull for the minde and spirit For what good can sports gameing and pastime afford man in this respect on this day after he hath been in Gods house Can they sharpen his desire to returne more chearefully to delight in holy duties It is impossible and the clean contrary is found by experience in such as turne the Sabbaths holy rest and their time which should be for meditation into pleasureable recreations They cannot this day set an edge on nor sharpen the spirit to make the body more vivacious chearfull and lively to goe about a mans calling trade art or profession in the week following 1 Sports and pastimes on one day have no such vigour and force to hold up the spirits for an after dayes worke It is the nights rest and not the sporting on the Lords day that doth it 2 They are not seasonable recreations on this day to quicken the spirits by them For seasonable recreations is in labouring time and is to be intermixt betweene labour and labour for to refresh the wearinesse of the spirits to returne speedily againe to labour Recreation is or should be as a baite to a Traveller a bit and away as a whetting to a Mowers sithe to cut afresh or as an houres sleepe in the day time short and sweet to a wearied man that must hold to his work But the Lords day is not the time of Labour but of rest There is a rest a night before there is a rest on the day and the nights rest following What needs then recreation in the time of so much rest when recreation hath ever relation to labour and not to ease 3 There is no cause of the dulling and blunting of the spirits on this day that there should need sports and pastimes for recreation For if the spirits be wearyed this day it is one of these waies following 1 Either with bodily labour about worldly businesse which ought not to be done which rather men should with tears bewaile than leaving labour to runne to sports for recreation 2 Or with the rest of the body in doing nothing but either standing idlely sit chatting or lying asleep like beasts and so become drowzie or lazie Because most persons ignorant of the heavenly use of an holy rest know not how to bestow the time but either about the world or about pleasures when they are out of the Church But the well instructed know how to spend it better and if slouthfull drowsinesse should take hold on them they know how to stirre their bodies by walking and in walking to meditate on Christ and his benefits alone or to have some to conferre with or to goe else alone to prayer or having a family to instruct them and so shake of their slouth and not by gaming sporting and playing 3 Or else the spirits are dull by going to the Church and there continuing for the time If this be alledged 1 I aske how long are such persons in the whole dayes space at the Church In some Parishes and too many of them one houre in the forenoone and lesse in the afternoone or an houre and halfe in the forenoone and as much in the afternoone and grant to the utmost in the whole day three houres and a halfe or foure houres and that also at divided times with a long pause betweene perhaps of three or foure houres Can foure houres in and about Christs Service and Worship in twenty foure dull and weaken the spirits of any which carry the name of Christians and have any life of saving grace in them 2 I aske againe of these lovers of pleasures first whether they come soone to Church and are at the beginning and so abide to the end Secondly while they stay there doe they not sleep or doe they not sit idlely gazing about or are they not carryed away with many by-thoughts If so as too true can they then plead the dulling of their spirits by so staying sinfully in the Congregation drawing neare with their bodies but in soule and heart be farre from God 3 I aske them are they indeed devout Worshippers and attentive hearers and doe they so understand themselves that they know what they have beene doing what they have reaped thereby then surely they cannot depart away dull in spirit but bee glad of that they have heard Act. 13. 48. Neh. 8. 12. glorifying the word of the Lord and so depart away with joy because they have understood the words declared to them Neither is it possible that they should be so possessed with such prophane dotage and folly that they should think if they found any dulnesse in hearing that sporting and playing gaming and pastime to be the meanes to remove such spirituall dulnesse and to recover their spirits to a more chearfull and quicker attendance to Gods word with joyfulnesse of minde and heart in the use of Gods ordinance So to think is both without religion and also void of very reason it selfe Therefore from hence and from the substance of all that hath beene said I conclude that on this day sports games and pastimes are needlesse and to be forborne And here I end praying thus for my selfe and others Oh Lord have mercy upon us and incline our hearts to keep thy Law And this our sacred day to the honour of thy Sonne our Lord Jesus Christ And from Judaizing and Paganizing And from all prophanesse good Lord deliver us JOHN 7. 17. If any man will doe his will hee shall know of the Doctrine whether it be of God or no. Finis hujus Operis