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
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
to be his God and the God of his seed after him Gen. 17. 7. calling himself The Lord their God in giving his Law and remembring them of that their great deliverance which he had promised also unto Abraham Gen. 15. 13 14. To the second third and fifth Commandements he added reasons all which the learned take to be for the ratification of the Commandements and to urge us to keep them and so do interpret the words accordingly The words of God knit to this Commandement have no doubt been added for the like purpose even to be a Confirmation and an establishment of the Precept and the perpetuity thereof and to move us to keep it Yet neverthelesse of late divers have endeavoured to fish out of the words matter to change the nature of the Commandement from Morall as they speak to Ceremoniall and to take away so the perpetuity of the Commandement and there withall mens hearts and consciences from affecting and obeying it as being no Commandement now obliging any Christian and so do they rob God of one of his Commandements sacrilegiously But the words are so to be interpreted according to Gods intention as may uphold the nature and perpetuity of the Precept as the words annexed to the other Commandements do very forcibly as also to binde us unto a carefull keeping of the Precept as they do very effectually and do meet with all that which our corrupt nature may perversly object against our obedience thereunto In the words we are to note 1. The Scope of all the words 2. The Matter which is 1. A Directory guiding to the observation of the Commandement in Gods allowing of us sixe dayes and the reserving of the Seventh to himself 2. A reason of his thus approportionating time between him and us for labour and rest 3. A Conclusion in the last words upon which this fourth Commandement is raised As if God had said I have from the beginning blessed and hallowed the Sabbath day therefore I do command them to remember the Sabbath day to keep it holy Thus inforcing the Commandement from the prime institution Note it well So as the Commandement is a binding Law from the first institution for the Sabbaths more solemn observation for ever SECTION XIII Of the scope of the words THe scope and use of the words is to take man from his own bottome For after the Lords Memento before the Commandement to forget oblivion and forgetfulnesse of it through worldly distractions He closely answereth and meeteth with mans corruption which might hinder him in submitting to this Commandement If any man should be unwilling to give God a day he sheweth his bounty in giving us fix for fear of repining If any man shall think six dayes not enough for his worldly affairs the Lord prescribeth a means which is labour by which he may finish all that he hath to do if he loyter not nor busie himself in other mens matters If any man should undervalue the seventh day as of mans devising God to prevent this contempt here challengeth it to himself and presenteth himself in his Soveraign authority over us saying it is the * This is remarkably of great force to direct us aright in our Christian Sabbath For the day of the Lords rest must be the day of our rest Now the day of the Lords rest may be either the day of the Lord our Creators rest or the day of the Lord our Redeemers rest Sabbath of the Lord thy God If any man should suppose that he might deferre off to the Sabbath day some of his week dayes works the Lord doth inhibite him from doing any such manner of work for fear of incroaching upon his Sabbath If any man should claim any exemption for himself or any under him God cometh with his charge upon parents and masters upon children and upon strangers for fear of any misapplying it onely to some or a conceit of any dispensation for other some If any man should ask an example of imitation and perhaps presume to neglect it because great men little regard it God hath given us his own example both for labour on Sixe dayes and rest on the Seventh day If any man should doubt of any good hereby and enquire and aske what good and benefit he might reap by the observation of this day more than of any other The Lord telleth him that he hath blessed the day for him And lastly if any man should leave his worldly businesse and might now follow his vain pleasures The Lord telleth him that he hath sanctified it to holy uses Thus God fortifieth his Commandement and wisely meeteth with mans corruptions to keep us in a carefull observation of this Commandement SECTION XIV Of the Directory in the words THe words are to be a perpetual direction in what space of time and what day in that space we are to take for the Sabbath day For the words of the Commandement being generall and not appropriated to any particular day or speciality of time God would not have his people either the Israelites then or the Israel of God in any age to be ignorant of the time or day but to be able certainly to determine and to be resolved of the day without any doubtfull disputation concerning the same as all might and may if we will use this Directory for our guide herein I say it s a Directory for it s not brought as a reason of the Commandement because here is no such connexion of the words to the Commandement with a For as the reasons are in the two other Commandements but here the Lord without any such connexive word presently saith Six dayes shalt thou labour c. as if he had said I will direct thee lest thou mistake the generality of the Precept in application how thou must know in what space of time and on what day in that space thou maist keep my Sabbath SECTION XV. That one day in Seven must be the Sabbath day FOr this number God exceedeth not here first mentioning Sixe and then a Seventh day and no more So as within this time limited is the Sabbath day In the beginning of time God made the mensuration of all time to be onely Seven dayes Gen. 1. 31 2. 2 which was afterwards called a week Gen. 29. 28. The Week then consisting of seven dayes must be the compasse in which to finde the Sabbath The first Sabbath was within a week to which the words of God here hath reference Whether nature doth teach to consecrate one day of seven to God as Zâ—nch inâ—â—tum praeceptum holdeth is not here to be disputed It s enough that we have Gods example from the beginning and here his Word for a seventh day The practice of Gods Church is grounded hereon which from time to time from age to age thousand of yeers have observed one day in a week for the Sabbath One Master Dowe saith in his discourse of the Sabbath that many grave and
and God appointed his service in the Tabernacle and the Temple from Morning to the Evening sacrifice and had no sacrifices in the night time And thus was the Lords day kept except upon some extraordinarie occasions as in Acts 20. 27. and as afterwards in the time of bloody persecution but not in setled dayes of peace Quest Here some may aske Are we then to be carelesse and regardlesse of the night before and the Evening after Answ Not so for on other dayes we begin the Morning with prayer for a blessing unlesse we look for none and end it in the Evening with prayse and thanksgiving if we be not unthankfull If thus we doe as we ought on the week dayes than much more on the Lords day set apart for holy duties The night of which day before and the Evening after are to bee more piously considered of than the like times of the week dayes Our Saturday halfe holy day our Evening Prayer as a preparative to the Sabbath teach us to enter upon the Sabbath holily and to take the nights rest not onely for repairing strength of body for labour as on working dayes but to bee more fit to doe service and worship unto God without drowzinesse of spirit And in the end of the day to behave our selves so as it may appeare wee have received a spirituall blessing that day and have increased in knowledge and other holy graces in the use of Gods holy ordinance CHAP. IX The authority is divine by which it was established THis our Lords day can have no lesse than divine authoritie for it 1 Whether it bee conceived to bee founded upon the perpetuall equitie of the fourth Commandement as is made manifest in the former Treatise and by that which is said in the first chapter of this Nor is this any new conception in these our now present dayes For of this some began to think 600 yeeres agoe as Doctor Heylin acknowledgeth but no doubt it was before for else how could the whole Church In his Hist o◠the Sabbath pag. 132. of Christ retaine the fourth Commandement in the Decalogue without application to a weekly solemne day seeing the substance of the Commamdenent is concerning the observation of a rest day for his worship and service every week whereto else could they properly and directly apply it and hold the intention of the will of God in giving his said Law And if it have no ground from the Commandement how is it that in our Homily it is said wee have Gods expresse Commandement to keep it and lest the Makers of these Homilies might be thought to mistake they often mention the Commandement now what other this is than the fourth I desire to know And let any tell me in a minde affected with the love of the truth and not in a contradicting spirit how it truly can bee said that the Church of Christ hath kept or rather not broken the said Commandement now these 1600 yeers if it hath not been observed in our weekly Lords day 2 Or whether we take the observation of this day to have its ground from Scripture as well we may for this position that Dies dominicus nititur verbo Dei was publickly maintained by a Doctor at the Commencement in Cambridge in Anno 1603. and by the Vice Chancellour so determined nor was then opposed by any other Doctors nor in the Universitie of Oxford any Antithesis put up against it Neither was there just cause why for is it not called the Lords day Rev. 1. 10. and are not also the Christian meetings mentioned on this day in Act. 20. 7. in 1 Cor. 11. 20 where it is said When yee therefore are gathered together in die Domini nostri on our Lords day as the ancient Syriack Translation hath it Sure it is that long since Clotaire Leg. Aleman tit 39. ap Brisson King of France grounded his Edict about the keeping of this day upon the Law and holy Scripture So Charles the great King of France in Anno 789 had the same ground in his regall Edict saying Statuimus secundum quod in lege Dominus praecepit And likewise Leo the Emperour of Constantinople Constit 54. called Phylosophus in Anno 886 seeking to reforme abuses upon the Lords day in his Constitution declared that what he had in that behalfe determined was secundum quod Spiritui Sancto ab ipsoque institutis Apostolis plaucit according to the minde of the Holy Ghost and of the Apostles instructed by him Now may it reasonably bee thought that such great Princes should without the advice of the Learned Clergy in those dayes lay downe such grounds for their proceedings considering how Charles the Great caused five severall Synods at one time to bee assembled about the same Scripture there is for it and so then held And therefore the keeping of this day is of divine authority 3 Or whether wee understand Divine according to that judicious man the Authour of the Antidote against Sabbath errours That which may bee by humane discourse upon reasons of congruitie probably deduced from the word of God as a thing most conveniently to bee observed by all such as desire unfeinedly to order their wayes according to Gods holy will As also it may be proved from equitie either in the Law of nature or by vertue of divine institution or by some Analogy and proportion which the Lawes given to the Jews so far as reason and equity hold alike or by some probable insinuations thereof in the new Testament whereto adde the continuall practice of the Church for as he saith Lex currit cum praxi then may it be said to be de jure divino Now all these do as he granteth and may fully be proved and easily discerned from that which hath been said in the two former Treatises and what in this is already and shall be delivered in some measure concurre for the observation of the weekly Sabbath and therefore is established upon divine authority 4 Or whether we maintaine it to be an institution Apostolicall as many do it is divine We beleeve saith that Father of our Church Bishop White that the holy Apostles ordained Against Brab pag. 189. the Sunday to be a weekly holy day and he addeth his reason because the primitive Fathers who lived some of them in the Apostles dayes and others of them immediatly after and who succeeded them in the Apostolicall Churches did universally De bap contr Donat. l. 4. c. 23 maintaine the religious observation of this day For saith Saint Augustine Quod universalitertenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur Saint Chrysostome affirmeth On 1. Cor. Hom. 43. it that the Lords day was made a weekly holy day by the Apostles Who saith Bishop White at sometimes observed this day themselves Act. 20. 7. Saint Basill and Isichius numbers Against Brab
taken away and David appointed in his stead I am bound by the selfe same Law to honour David Even so is the accommodation of this fourth Commandement Remember the Sabbath day to keep it holy this is the Commandement what day soever it be applyed unto The accommodation is the seventh day is the Sabbath day to keep it holy this the Commandement doth binde us unto as long as the day is unchanged and not taken away But the day being altered yet the Commandement abideth and is of forcâ— when another day is appointed in its roome as is now our Lords day And therefore the Commandement is Remember the Lords day to keep it holy From whence here note that as the taking away of Saul took not away the Commandement of honouring the King and Davids comming in Sauls stead held up the practice of the same Commandement Even so the taking away of the seventh day took not away the authoritie of the fourth Commandement and the bringing in of the Lords day in stead thereof holdeth up the practice of it and by it we are bound to observe this day as the Jewes their day And therefore may we pray as our Church teacheth us Lord have mercy upon us and incline our hearts to keep this Law And that without any Judaizing at all CHAP. XII That this day cannot be changed WEe have heard how that the day is of a divine institution and therefore is not subject to alteration by man The Church saith our learned Doctor On Rev 1. 10. In Cases of Consc ca. 16. In his Thesis Fulk hath no authority to change it so holds Master Perkins Bishop Lakes speaking of Christs resurrection giveth this reason saying as no man can change the work to another day so no man can therefore change the day This is an undoubted rule in Theology saith that learned man 2. What honour and dignity the Holy Ghost giveth unto a day cannot by the authority of man be taken from it to put it upon any other day but the first day of the week hath by the holy spirit this superscription set upon it The Lords day therefore it is not alterable by any to any other day to call that the Lords day 3. If the Church can change it then hath the Church authority to weaken the grounds on which the observation of the day was first setled but that she hath not or else can bring better reasons for the alteration else it were folly to alter it but there never was hitherto nor now is nor ever shall be any such reason to alter the day as there was for setling of the day to wit the blessed resurrection of the Lord Jesus of the excellent glory of which work yee have heard before Therefore the Church cannot change it into another day 4. Whosoever changeth one thing for another in matters of an high nature must have equall power with the first Institutors or receive authority so to do from them But the Church hath not such authority in her selfe or by delegation from either Christ or from his Apostles And therefore cannot change the day 5. It hath beene ratified by many Synods by ancient Councells by Imperiall Constitutions and Edicts of Kings established by the Lawes of Kingdomes and Countreys as it cannot be altered 6. The long continued custome of observing it from the first day in the Apostles time by the whole Primitive Church and by all Christian Churches since in all ages for these 1600 yeares without any gain-saying maketh it unalterable it being observed upon such grounds as is before mentioned To conclude to what purpose is it for any now to hold the change thereof when never from the beginning there was ever any one particular Church any Synod or Councell or any Orthodox writer in ancient times attempted it Nor ever durst any power on earth goe about it But all the holy Fathers and piously learned have with free consent endeavoured the setling and honouring of this day as may appeare in their writings and praises of the same as shall be manifest in the next chapter It is not therefore changeable either absolutely or practically nor have Christians at any time saith Bishop White judged it reasonable or convenient to alter such an ancient and well grounded custome which is commonly reputed to bee an Apostolicall tradition To this let me adde in the last place the judgement of that reverend Authour of the Antidote That seeing the observation of the Lords day hath beene confirmed by so many Constitutions Ecclesiasticall and Imperiall and hath withall continued with such uniforme consent through the whole Christian world for so many ages ever since the Apostles times the Church not to dispute what she may or may not doe ex plenitudine potestatis ought not to attempt the altering of it to any other day of the week CHAP. XIII Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes THere be many reasons to manifest the honourablenesse of this day and to preferre it before all other Festivalls 1. The blessed Apostle hath exalted it with the glorious title of the Lords day Rev. 1. 10. The Lord Christ his day as Bishop White speaks a title proper and peculiar Page of his book 208. to it Now things and persons named the Lords are sacred and venerable saith he in the highest degree which day was generally and religiously observed of all Christians And albeit the Apostles took advantage to goe and teach in the Jewish Synagogues upon their Sabbath yet saith Doctor Pocklington for which he citeth Eusebius and Page 11. of his Sermon Ignatius the blessed Martyrs in the Primitive Church by the doctrine and example of S. Paul and the Apostles so unfeignedly abhorred the observation of the Jewish Sabbath that they esteemed the observers thereof and the contemners of the Lords day the very sonnes of perdition and enemies of our Saviour and sellers of Christ So dis-regarded they the one and honoured the other 2. The ancient Fathers and others have given it tearmes of honour Justine Martyr called it Sunday as many others In Orat. ad Anton. after him no doubt as the chiefe of dayes as the Sunne is the most glorious to our eyes above all other planets In Cod. Just. lib. 3. tit 12. it is called venerabilis dies Solis the venerable and much honoured Sunday as Bishop White expresseth Against Brab page 197. Ad Magnes it Ignatius the Martyr who lived at least thirty yeares in the dayes of S. John and was his hearer calleth the day the Queene and Paramount of dayes Eusebius See the quotation of these in B. â—hite pag. 209. calleth it the principall and the first S. Chrysostome a royall day Greg. Nazian saith it is higher than the highest and with admiration wonderfull above all other dayes S. Basil the first fruits of dayes Chrysologus the primate of dayes A day above all
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
words historically whereby it might be understood in the history what then God did and what plainely hee appointed men to doe afterwards for so it lost not the nature of an historicall narration both in telling of the thing done and in the appointing of what should be done if it be I say with a cleare expression as is required in the nature of a Story Reason 2. THere is no Destination of that thing for future time only which hath actuall being and aptnesse in it for present imployment For future Destination is only for deficiency in these two respects But the seventh day was from the beginning the day of Gods rest and the ground of mans rest this is granted And that day had its ability and every way was as fit then for an holy Sabbath as ever it was afterwards This is true from the Adversaries grant to wit that from the beginning it might have beene imployed as the Lords Sabbath and perhaps had so it then had an aptnesse to be an holy Sabbath Therefore Destination for only time to come is an idle imagination Reason 3. IF it bee with a doubtlesse that from the beginning some dayes were imployed as the Lords Sabbaths and is granted for a truth Then without doubt was the seventh day from the beginning so imployed as the Lords Sabbaths For what day could they so groundedly take for a Sabbath as Gods onely rest-day or what day could they so properly hold to be the Lords Sabbath as his owne day which himselfe blessed and sanctified as the Text saith and is denied of none Therefore the seventh day from the beginning being bestowed as the Lords Sabbath the observers of the day held it fit for present use and conceived it not in the words of the text a future destination for so long time as is groundlessely imagined Reason 4. THat which belonged alike to all from the worlds beginning to be observed by all the same to bee passed over as not observeable of any but destinated to a peculiar sort which should bee borne after many generations is not reasonably conceived to be true but to bee held as a feigned untruth But such a thing is this imagined future destination For it put off Adam Seth all the holy men of God 1600 yeeres before the Floud Noah and Shem with the other holy Patriarchs till Abraham after the Floud and from Abraham to Moses and to Israels deliverance out of Aegypt from observing the day of Gods rest and therein the remembrance of the worke and Worlds creation alike belonging unto all as if it had only concerned the Israelites and not the holy Fathers from the beginning which none will averre I suppose Therefore this Destination is but a fiction Reason 5. THe ground of the future Destination of the observation of the seventh day being false the Destination it selfe falleth and is false as will be granted But the ground of this their Destination which some lay to build it upon is false viz. the Israelites deliverance out of Egypt for their proofe out of Deut. 5. 15. faileth them as before is made manifest Therefore there is no such Destination as is pretended Reason 6. IF God did on the seventh day actually rest and at the same time actually sanctified it as is confessed to bee for the present the Churches Sabbath Then he put Adam into the right of actuall use of the day and not destinated it only for the time to come But Gods actuall resting was the ground of his actuall sanctifying of the day and his actuall sanctifying of the day made it ready for present use neithe was there any thing that could hinder Adam from observing of it at that present for the Lords owne Sabbath And if it be perhaps said that a Father having many sonnes may determine one to be his heire yet not presently put him into the possession I answer that may be because the Father will not dispossesse himselfe of that himselfe stands in need of And also that sonne may perhaps die before him and before his other brethren Therefore is not this simily fit for this purpose neither doth it any thing weaken the argument Reason 7. THere is not the least intimation in the Text of any decree of a future Destination and deed to be done but a plaine narration of that which then was done For Moses sayth God blessed the seventh day and sanctified it Againe the words before in verse second concerning Gods ending his work and his resting on that seventh day and the reason added to the reason in the words of verse third why he blessed and sanctified it binde the act of God to be understood of the time then and not of a time foure and twenty hundred yeeres after Moreover Moses the Penman wriâ—eth the Storie of Gods resting as an act done then as all acknowledge so he speaketh of his blessing and sanctifying the first seventh day as then blessed and sanctified For he holdeth in all the same forme of speech He ended he rested he blessed he sanctified when he did the former he did the later as the words shew without any variation at the first reading of them to any indifferent judgement Lastly no instance in holy Writ can be produced to defend such a glosse and to make such a comment upon a Text so cleare as this is Let them bring forth any one Scripture to warrant such an interpretation in an Hystoricall narration Reason 8. GOds work is ever the ground of every Festivall ordained for a remembrance thereof and solemnly to bee kept of those of that time when the work was wrought and not destinated to a day observed for many ages after see for this all the Festivalls in Scripture ordained either by God or man The work of God had its present remembrance upon the institution of the day when it was to be observed for the memoriall thereof It is absurdly unreasonable to think that God working a work never to be forgotten will appoint a day to bee observed for the remembrance thereof to none then living but onely to those who should live 2400 and odde yeers after Reason 9. GOds own words in Exod. 20. 11. make Moses discourse in Gen. 2. 3. to bee understood of the then blessing and sanctifying the day For God sayth not Exod. 20. 11. Wherefore I the Lord now at this present doe blesse and sanctifie the Sabbath day but hee spake as all reasonable apprehensions may easily conceive with relation to his acts past as to his works on the first six dayes so to his rest on the seventh day blessing and sanctifying the Sabbath Reason 10. THe six dayes of Gods work were presently exemplary and all men in the Church from the creation have taken them for present use What reason is there in the Text Gen. 2. 3. to conceit a Destination of the use of the seventh day not examplarie till 2400 yeers after Can it reasonably be imagined 1 That God would informe
Adam of his work of creation and of the space he did take to create all things in to wit in six dayes for Adam could not know that God had made the world in six dayes except God had so informed him and not acquaint him with the use of the seventh day also 2 Can we imagine that God distinguishing the seventh from the other six yet would leave it for use in common with the six for so long a time Can wee think that Gods work in six dayes put men into the present possession and use of the six dayes and his rest on the seventh day not afforded unto them the present use thereof 4 Can we suppose in any reason that the Sabbath day was only needfull to the Israelits in the Wildernesse and of no use to Gods people and Church before the Floud nor after till those dayes There are other reasons which are brought out by some for this Destination but they are without any waight of reason Reason 1. THere is no Historicall narration of the observation of the day Answ Yes the observation of the Sabbath is mentioned and plainly witnessed Exod. 16. 30. Reason 2. THere was no Commandement given to Adam concerning his resting upon the day 1 Answ There was no Commandement for whole six dayes working but only Gods example propounded for imitation 2 This reason concludeth not a Destination of the day till Moses his dayes nor any Destination at all for 3 It was needlesse to give to Adam any Commandement affirmative in his state of innocency because he was filled with great wisdome with holinesse righteousnesse and uprightnesse and it was enough for him to see Gods example of rest as a pattern before him to make him to follow him for he could not but know by his excellent wisdome and knowledge that God was to be imitated and hee bound to take his example for imitation Hee also knew that God blessed and sanctifled the day not for himselfe to keep it holy but for man Reason 3. IT is repugnant to the opinion of the Doctors of the Church that God imposed upon Adam in his innocency any more positive precepts but one which was that of the forbidden fruit 1 Answ This reason concludeth not the Destination It followeth not that in Gen. 2. 3. there is a Destination because Doctors hold only one positive precept given to Adam for the plaine narration hath not its dependance upon either one or more precepts given of God to Adam 2 This argument imployeth that the words in Gen. 2. 3. should be a Commandment or else needs must they afford a Destination but though it should be granted that there is no Commandment yet the simple narration of the truth of Gods resting then and his blessing and sanctifying the seventh day preventeth the Conceit of any future Destination Reason 4. THat the Law of the fourth Commandment was not agreeable to the state of innocency Answ The Circumstances of the fourth Commandment to men as they stood under the fall and as the Law was given to the people to rest their men and maid-servants sons and daughters with cattell and stangers after toylesome labour could not agree with Adams state of innocency but the fourth Commandment to keep holy the Sabbath day might be agreeable to Adam in innocency 1. It would and did well agree with Adam to be an Imitator of God but God rested on that day and was refreshed Exo. 31. 17. Therefore it was no whit disagreable to Adams innocency to rest after the example of the Lord his God and to keep a Sabbath 2. Adam was to work six dayes though his labour was delightsome and not toylesome in imitation of God and therefore to rest the seventh day because God did so This is reason enough if no more can be said for it For albeit Adam toyled not his bodie with payn and sweat yet his mind was attent to his weekly bussinesse while he laboured and six dayes were destinated to his labour but now on the seventh day his bodie was altogether freed from all labour and his minde also from attending to it and the whole man set apart for an holy rest unto the Lord which befitted him well 3. Though on the other dayes he served God yet neither the dayes nor he on those dayes were immediatly consecrated to God as this day was and held also for holy duties and to attend upon God immediatly who in that happy estate did in a visible apparition manifest himself to him And what know we what Adam did and should have heard learned and seen from God on that day I may think it should have been such matter as might be agreeable enough to that his estate of innocency 4. Adams perfection of knowledge in holynesse and righteousnesse with uprightnesse and innocency of life did furnish him with matter of heavenly Contemplation and made him bold to present himself before God in a speciall manner that day and was fitted to spend the rest of that day in heavenly meditations who prepared himself and strengthened his faith in the assurance of eternall life in heaven whither he should have been translated in Gods appointed time for eternall life was promised from the worlds beginning Titus 1. 2. whereof the Tree of life was a Sacrament as the Fathers and other learned men do hold So that in this regard the seventh day a Sabbath to the Lord agreed right well to his estate in innocency 5. If the day was blessed and sanctified of God which must needs be granted if the Anticipation and Destinations bee removed then a blessed and sanctified day agreed well to his holy and blessed state of innocencie not any jarre or unfittingnesse comming betweene 6 The day of Gods resting was not only exemplary to Adam but to all Adams seed had he and they abode in innocencie Now then all men labouring the six dayes had it beene unagreeable to their holinesse and innocencie to have bestowed the seventh day in meditations heavenly contemplations praysing God in the beautie of his creatures and the like This surely would have stood with the very highest degree of their excellencies in their state of perfection 7 And lastly Adam had on him as all men should have a double calling one for his body his particular calling in the duties of righteousnesse for which he was allowed six dayes and another for his soule his generall calling to be performed in duties of holinesse for which the seventh day was ordained So that in this respect a seventh day Sabbath was not disagreeable to the state of innocency Reason 5. THe most ancient primitive Fathers as Iustine Martyr Tertullian Irenaeus affirm that none of the Patriarches living before Moses observed a Sabbath Therefore in Gen. 2. 3. is a Destination for future time 1. Answ There be as many Fathers who affirm the contrary and also Jewish Rabbies 2. Affirmations are not to be rested on but the proofes produced 3. Those Fathers are to be
for in observing the Sabbath day we professe the God of Israel as the first Commandment teacheth Then in assembling together and worshipping God we do what the second Commandment bindeth us to do and when on that day we contemplate upon the creatures take occasion thereby to praise him and shew an outward holy behaviour to advance his glory we do what the third Commandment commandeth us to do so that the holy observation of the day to the Lord keepeth up a publick practice of all our duties to every Commandment of the first Table therefore no marvell it was that God took order so soon for the keeping of the Sabbath day III. Because God intended not untill this time to set out any glorious face of his Church historically unto us but rather other things happening in the course of times from the fall as in the Story doth appear unto this time 1. From the Fall to the Floud the ill fruits of Adams fall and the increase of sin to mans destruction is recorded 2. From the Floud to Abraham the planting of the world by people with their presumptuous sinning causing them to be scattered over the face of the earth according to their distinct languages 3. From Abraham to Israels going into Egypt God moved Moses to record the carriage of Abraham Isaac and Jacob as private families upon which the Church consisted living among idolaters as pilgrims and strangers while they were in Canaan till God brought them into Egypt 4. From the entrance into Egypt to their mighty deliverance God was pleased to instruct Moses to set down how Joseph came into Egypt his troubles and honour how by him Israel came into Egypt by Josephs means the peaceable rest there till another King arose and then of their heavie bondage till God sent Moses to free them But now God intending to make glorious his people and his worship more publickly to be observed of all Israel at one set time weekly Moses relateth the Lords pleasure concerning the Sabbath not to have it neglected but solemnely to be kept as an holy rest unto the Lord according to Gods first institution thereof Gen. 2. 3. And thus much for the Patriarchall-Sabbath before the Law published upon mount Sinai FJNJS A TREATISE OF THE MOSAICALL-SABBATH By Richard Bernard Rector of Batcomb EXOD. 31. 15. Six dayes may work be done but in the Seventh is the Sabbath of rest holy to the Lord whosoever doth any work in the Sabbath day he shall surely be put to death LONDON Printed for Edward Blackmore and are to be sold at the signe of the Angel in Pauls Church-yard 1641. The Contents 1. WHy it is called so 2. Of the Law of the ten Commandments 3. Of the Naturalitie of the Law 4. Of the Externallitie or Positivenesse of the Law 5. Of the Spirituallitie of the Law 6. Of the Moralitie of the Law 7. That there are ten Commandments 8. Of the fourth Commandment in what words contained 9. Of the meaning of the words of the Commandment 10. Of the rest upon the Sabbath 11. Of the day for the rest 12. Of the words annexed to the Commandment 13. Of the scope of the words 14. Of the directorie in the words 15. That one day in seven must be the Sabbath day 16. Of the seventh day Sabbath 17. Of the six dayes work 18. Of the restriction from work on the seventh day Sabbath 19. Of works which might be done on the Sabbath 20. Of the rigorous strictnesse supposed to be put upon the Israelites that day 21. Of the reason added unto the directorie with the conclusion 22. The arguments to prove it ceremoniall answered 23. That the fourth Commandment is no part ceremoniall 24. The fourth Commandment is a perpetuall Precept 25. How much of the Mosaicall Sabbath is in the Commandment to be kept holy 26. How the day was kept 27. Of Judaizing and true understanding thereof OF THE MOSAICALL SABBATH SECTION I. Why it is called so I Call the Sabbath here Mosaicall not as any new Sabbath from the former being the same with the Patriarchall Sabbath farther now ratified and established Nor do I so name it as if Moses were the institutor of it or no publisher of it But because God the Lord of the Sabbath did give this Commandement of the Sabbath with the rest of his divine precepts when he had ordained Moses the Ruler over his people Israel under him and for that he delivered to Moses the two Tables in which the Commandements were written to deliver them unto the people SECTION II. Of the Law of the ten Commandements THe Law of which the precept of the Sabbath is part is said by the Apostle to be holy and spirituall Rom. 7. 12 14. and if that Commandement Thou shalt not lust be boly just and good so is the whole Law and every Commandement thereof His encomiis legem integram orâ—at Apostolus saith Paroeus This whole Law hath in it Naturalitie Positivenesse Spiritualitie and Moralitie SECTION III. Of the Naturalitie of the Law 1. THe Naturalitie of the Law is so much thereof as by the principles of Divinitie in Nature written in all mens hearts Rom. 2. 14 15. and furthered by the common light of Christ Joh. 1. 9. may be known and assented unto And this knowledge is more or lesse as Naturall men partake of that naturall light for from hence ariseth the difference in naturall men and not from the common principles which be one and the same in all men From this Naturalitie in the Law it may be called the Law of Nature not so as if it were the work of Nature but for that it s in every mans nature God writing it in every mans heart Rom. 2. 15. since the fall at the time of the souls infusion into the body as God did to Adam before his fall This Naturalitie of the Law consists in generalls and cannot reach to true Specialities without some further help and better direction yet by deductions it may go far towards the Specialities This serves to make all men inexcusable Rom. 1. 20. SECTION IV. Of the Externalitie or Positivenesse of the Law THe Externalitie or Positivenesse of this Law is the openly making known of Gods Will in the Commandements given by word of mouth and after written in the two Tables of Stone This Externalitie of precepts the Lord added for his Church unto those generall rules and principles in nature and to that common light in all men For the Lord never suffered his Church to be only directed by that light in nature never since Adams fall who having it in perfection could not guide himself to it And therefore we read before Moses days of Gods Word of his speaking to Adam Noah and to Abraham viva Voce giving his charge Commandements Statutes and Laws of which the Lord maketh mention to Isaac telling him that in keeping these Abraham obeyed his voyce Gen. 26. 5. This Positivenesse or Externalitie is to guide
For that the Seventh day is abrogated but this is not so it s changed but not abrogated as meer Ceremonies be IV. It was a signe say they between God and the Israelites Exod. 31. 13 17. Ezek. 20. 12. God in giving his Law saith no such thing and still we must make a difference between the Law it self and what after were added for instruction as the then state of the people required Again every signe is not a Ceremony for the Rain-bow was a signe Gen. 9. yet no Ceremony Moreover the reason added why it was a signe belongeth to us For in six dayes the Lord made beaven and earth and on the Seventh day he rested Exod. 31. 17. The end why he made it a signe doth a like appertain to us to wit That they might know him to be the Lord that Sanctified them Exod. 31. 13. Ezek. 20. 12. And are not we to learn and know as much in keeping our rest-day in holy duties yea blessed are they that do learn this lesson to know the Lord that he doth sanctifie them in the use of his Ordinances upon the day of our rest V. It was a memoriall say they of their deliverance out of Egypt Deut. 5. 15. This reason was Moses addition to move the people to pity their servants and cattell Must Moses his charitable use made of the Sabbath and his argument to perswade them to mercy from Gods mercy to them alter the nature of the Precept and disannull it The words in the beginning of the verse may be conceived in a Parenthesis and are brought in onely as a memoriall of that great deliverance as God remembred it in the preface to all the Commandements to move them to observe the whole Law and the word Therefore is to be annexed to the end of the 14 verse as indeed it ought in sense and reason which being so the words prove not the Sabbath to be instituted for a memoriall of their deliverance from Aegypt though they had good cause to remember it on this day and in keeping the fourth Commandement imposing rest as also in observing the first and all the other for as I said it s in the Preface to the whole Law as never to be forgotten of them but to be remembred as a strong motive to stirre them up to obedience VI. Say they it s ranked by the Apostle Col. 2. 16 17. among shadows But the place is not meant of the weekly Sabbaths I. The weekly Sabbath is the substance of the fourth Commandement and therefore durable not abolished as the Apostle speaketh of these Sabbaths II. The Apostle speaketh here of such things as cannot agree with the weekly Sabbaths 1. The Tearm Ordinances vers 14. shew where the Sabbath of the week is called an Ordinance 2. The word Ordinances are expounded to be the Commandements contained in Ordinances and these were the middle partition-wall between the Jew and Gentile taken away on the Crosse Eph. 2. 15. But the Sabbath day was no part of the partition-wall between the Jews and the Gentiles for we keep still a Sabbath unto the Lord. 3. They are the hand writings against us and contrary to us blotted out and abolished Col. 2. 14. Eph. 2. 15. but not so the weekly Sabbath 4. These were a shadow of things to come whereof the body was Christ vers 17. but the * Generally the Fathers take it to prefigure Christs rest that day onely full and wholly in his praise as D. Andr in his Star-Chamber speech acknowledgeth Sabbath of the week was no such thing if we consider it in it originall and not of the declaratory cloathed with it accessories as BP Lake speaketh for saith he before the fall the Sabbath was a kinde of rest shadowing out our eternall rest but not of that whereof Christ is the Body To us the Lords day is a foretaste of that eternall rest and I hold the shadow to be as lasting as the world Thus this leaâ—ned Father and Doctor in our Church who saith further that they who alleadge the Col. 2. 16. are out of the argument because le speaks of shadows whereof Christ is the body which he denieth of the weekly Sabbath considering it in the originall institution and not after the fall made a shadow by accessories III. Here the Sabbaths are equalized with meat drink holy-day new Moon which were the shadow of things to come Therefore hereby must be understood other Sabbaths Such were these Sabbaths the first day of the seventh moneth Lev. 23. 24 32. the seventh yeer Lev. 25. 4. the yeer of Jubilee Lev. 25. 8 11. So the holy Convocation of the Festivall times the first day Lev. 23. 7. the seventh day vers 8. the eighth and the tenth vers 27 32. all which were called Sabbaths 39. the same mentioned with the new Moons Esa 1. 13. called appointed Feasts verse 14. Those kinde of Sabbaths must be here meant 1. These were called Ordinances as the Apostle calleth them here 2. These were of the partition-wall and abolished and taken out of the way 3. A shadow of things to come 4. Thus the word Sabbaths taken agree well with meat drink new Moon and holy day 5. The Apostle varying the number from new Moon and holy day singularly to Sabbaths plurally would have us to understand the annexed Convocations called Sabbaths Lev. 23. 39. before mentioned Thus we see their arguments what little strength they have to prove the fourth Commandement Ceremoniall SECTION XXIII That the fourth Commandement is in no part Ceremoniall IT is clear enough that the fourth Commandement is not Ceremoniall not in part as some do grant it much lesse the whole as some of late boldly affirm it to be 1. The institution of the Sabbath on which the Commandement is grounded commanding no more then at the first institution was before the fall when there was no need of any Ceremony 2. God never made himself an example of any Ceremoniall precept as he doth in this 3 A Ceremoniall precept consists wholly or in part of some Ceremoniall service prescribed by it but no such service neither in whole nor in part in this neither in the day nor in the strict observation of it as before is proved 4. All and every Ceremoniall precepts and politicall were given mediately only by Moses Levit. 27. 34. Deut. 4. 14. But this was given immediately by God himself 5. That which was Ceremoniall was properly and directly the School-master to Christ For the Ceremoniall Law was that proper and direct School-Master Gal. 4. 24. But this precept is not any part of that School-master to Christ properly and directly 6. Whatsoever was Ceremoniall was Carnall Heb. 7. 16. and a beggerly rudiment Gal. 4. But Saint Paul speaking of the Morall Law calleth it holy just good and spirituall Rom. 7. 12 14. of which Morall Law this is an undelible precept and not a Carnall and beggerly rudiment 7. All Ceremoniall precepts are abrogated by Christ as
day were to shew their delight in the Lord count the day honourable to the Lord and learn to expresse self denyall of their own thoughts delights and work Is 58. 13 14. 6. On this day they did not fast Judith 8. 6. but made merry for it was called the day of their gladnesse Num. 10. 10. wherein they might cheerfully refresh themselves and send relief unto the poor after such former duties done towards the Evening but this mirth was for their understanding of the Word Neh. 8. 9 10 11 12. It is true that this holy day to the Lord was the feast of Tabernacles but why they might not now do so on the Sabbath day I see nothing to the contrary For the strict precepts in the Wildernesse were out of date and the Primitive Church who observed our Christian Sabbath in the roome of the Jewish did make a feast after the end of Divine service See for the observation of that Sabbath Philo Judaeus de vita Mosis de vita Contempla De legatione sua ad Cajum Câ—sarem cited by Wallâ—us de Sab. pag. 127. 134. 135. 136. See also Dav. Kimchâ—on Psa 92. cited by Goniarus in his Book de Sab. pag. 81. SECTION XXVII Of Judaizing and true understanding thereof IT pleased some to taxe others of Judaisme concerning the Sabbath day And why of Judaisme know they why Judaisme was from the Jews but the Sabbath was long before this name became peculiar to a single tribe in Israel Judah so called Seeing they fasten as they must Judaisme upon the Jews let us see after this Tribe was separated from the ten tribes of Israel how they did Sabbatize for so we shall behold their Judaisme that we may judge with righteous judgement For the better understanding hereof let us consider the Jews as before Christs coming when he was come and afterwards in the times following Of these we must have a twofold consideration as faultlesse or faulty 1. As Faultlesse this is no Judaizing for in our discourse its taken in ill part They ever held and do hold the fourth Commandment perpetuall and so ought we as is before proved They held the seventh day Sabbath from the Creatâ—on which they had a warrant from God to do till the Resurrection of Christ so farre faultlesse without Judaizing in an ill sense As faulty and thus I. Before the coming of Christ we shall read that they were 1. Observers of the Sabbath in a bare rest from servile work but then doing their own waies finding their own pleasures not delighting themselves in the Lord nor labouring for Self-denyall on that day Of this their Sabbatizing the Prophet Isaiah speaketh who herein laboured to reform them Isai 58. 13 14. 2. Great prophaners of the Sabbath as appeareth by the Prophets complaints Jer. 17. 27. Ezech. 20. 13 16 21 24 and 22. 8. By Gods punishing of them driving them out of their Land as Captives for tbe breach of the Sabbath 2 Chron. 36. 21. as God had threatned Levit. 26. 34 35. By the Story in Nebe 13. 15 18. where Nehemiah telleth them that the prophaning of the Sabbath was the sin of their Fathers and the evill of their captivity befell them for it Now who with us do so Judaize and Sabbatize both these wayes let the world judge II. At Christs coming we may read That the Jews ceasing from such former prophanesse now were become grosly superstitious not allowing such things to be done as might be lawfully done without the breach of the fourth Commandement as in former instances are cleared This foolish superstition our Saviour confuted by word and by his works And therefore none of sound judgement with us do so Sabbatize our onely care is to observe the Commandement as the godly Jews did shewed in the former 26 Section and as the holy rest requireth in keeping the day holy as set apart for holy ends without putting any holinesse in the day it self III. After Christs Ascension and his Kingdome erected the Jews did faulty in their Sabbatizing 1. In observing the Seventh day from the Creation which was at that time out of date and now not to be observed of any Christian if any do these be Sabbatarians and do properly Judaize and not others It s a foul sin to belye and slander men and to brand them with names of reproach falsly 2. In carnally keeping the Sabbath as the Imperiall Edict of Charles the Great doth speak for these kept it in idlenesse in dancing and revelling See Ignatius in his Epistle to the Magn. St. Augustine de consensu Evangelist lib. 2. cap. 77. This Jewish Sabbatizing let those be blamed for who are guilty and the fault be where it is Thus much for the Mosaicall Sabbath FINIS A Large TREATISE OF THE CHRISTIAN SABBATH THE LORDS DAY also now commonly called SUNDAY By Richard Bernard Rectour of Batcombe Wee ought to doe all things for the truth but nothing against it for hee that striveth against the truth striveth against God for God is truth Let every friend of Christ observe the Lords day Ignatius in Ep. ad Magnes In the honour of Christ his Resurrection Clem. Rom. Const lib. 7. cap. 24. LONDON Printed by R. Bishop for Edward Blackmore at the signe of the Angel in Pauls Church-yard The Contents of this Treatise Chapter 1. THe Preface shewing wherein wee generally consent and agree in one Chap. 2. Of the title of Lords day and of the name Sunday Chap. 3. Of the name Sabbath given to this our Lords day or Sunday Chap. 4. Of the Reasons why it may be so called without offence Chap. 5. In what circuit of time this day hath beene kept to wit weekly with the Reason thereof Chap. 6. Of the first day of the week that it is the Lords day and also the seventh day Chap. 7. Of the time when this first day began to be the Lords day and upon what ground Chap. 8. Of the divers opinions concerning the beginning and ending of the Lords day and wherein Conscience may rest it selfe Chap. 9. The authority is divine by which it was established Chap. 10. It is of divine authority from Christ himselfe Chap. 11. Of some Objections which may be made against it answered Chap. 12. That this day cannot be changed Chap. 13. Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes Chap. 14. This day is to be kept holy and the whole day too Chap. 15. How this day is to bee kept holy morally as the ancient Sabbath was kept Chap. 16. How our Lords day was kept in the Apostles dayes and the Primitive times Chap. 17. How our Church would have our Sunday kept holy Chap. 18. How Christian Emperours would have it kept by their Imperiall Constitutions Chap. 19. How it was to be kept by the Edicts of Christian Kings in this our Kingdome Chap. 20. How our late Soveraigne King James and now our King
Constitutions This therefore may bee used without offence nor is it fit that any scoffe at such who constantly call it so as being the most ancient name and the most common and usuall religious appellation at the first in the Primitive time This day hath also had another name given it and hath beene called Sunday this appellation is very ancient for Justine Martyr in his second Apologie cals it diem Solâ—s Lib. 4. cap. 22. Lib. 5. cap. 21. So doth Tertullian in his Apologie cap. 16. This name we may also finde in Eusebius his Ecclesiasticall History and in Socrates in the Edicts of Emperours Constantine Valentinian Valens Gratian Honorius Arcadius and Theodosius S. Augustine telleth us how it may be used in a tolerable Contra Faust 18. 5. on Ps 93. sense This name hath beene kept in the ancient Lawes of our Land in King Edgar and Canutus his raigne Thus it is called commonly in our Statute Lawes Ecclesiasticall Lawes in our Homilies and in our Common Prayer Book and in the most usuall and common vulgar speech And though it hath had a note of dislike even by S. Augustine and of later time by Beza Doctor Fulke and Doctor Anot. 1 Cor. 16. 1 In Rhem. Test Apoc. 1. Synops controvers 9. quest 8. Willet neverthelesse scruple is not to bee made of it no more than to call a place Areopagus Mars-Hill Act. 17. or the signe of the Ship Castor and Pollux Act. 28. 11. Nor more than our week dayes to call them Munday Tuesday nor our Months Ianuary February March c. which are names from the Heathen So be it that none so call the day purposely with contempt and derision of those who use the first title nameing it the Lords day as some have done not many yeers ago how ever now it passeth for currant without check CHAP. III. Of the name Sabbath given to this our Lords day or Sunday GReat offence is taken of late by some at this title Sabbath first as a new upstart name of Knox and Whitingham as also for that it is not a bare name but supposed to have in it a mystery of iniquity both which a learned man hath been pleased to utter in a D. Pocklington in his Sunday no Sabbath Sermon preached at a visitation Master Christopher Dow moderately handling this controversie in his discourse of the Sabbath and Lords day acknowledgeth to have in his reading found it to be sometime called the Sabbath or Sabbath of Christians A very reverend Learned and judicious Divine in his Antidote against Sabbatarian errours saith That to call Sunday by the name of Sabbath day rebus sic stantibus may for some respects be allowed in the Christian Church without any great inconvenience And that therefore men otherwise sober and moderate ought not to be censured with too much severity nor charged with Iudaisme if sometimes they so use it Before the dayes of Kings Henry the eighth In Pupilla ocâ—li psa 10. ca. 11. Diem Sabbati ab â—psa diâ— Saturni hora pomeridiana tertia â—sque in lunaris diâ—i diluculum â—esâ—um agitari In Emenda temp lib. 7. Synops sol 5â—â— Iohn de Burgo Chancellour of the University of Cambridge held that the Lords day might be intituled the Sabbath day King Edgar in his edict for keeping the Lords day doth there call it the Sabbath and this was in Anno. 959. almost seven hundred yeers ago before Knox was born hundreds of yeers Scaliger that man of Learning telleth us that the Habassines or Ethiopian Christians call both Saturday and the Lords day by the name of Sabbaths the one Christs Sabbath and the other the Jews Sabbath Doctor Willet citeth Damascene saying Sacratum est Deo Sabbatum speaking of the Lords day Saint Augustine calleth it the Christian Sabbath in 152 Tract de temp Ps 32. The Albigenses and Waldenses in a Catechisme of theirs give it this name In the fourteenth Session of the Synod at Dort consisting of many Learned Divines it is called the Sabbath day Doctor Heylin in his Historicall Search telleth us that the first he cap. 5. part 2. pag. 258. found was one Petrus Alfonsus who called the Lords day our Christian Sabbath who lived about the time of Rupertus many yeers before Knox and Whitingham took breath But come we neerer home it is called the Sabbath day in King Iames his proclamation 1603. In all our Letters patente till very lately in our Churches Ecclesiasticall Constitutions Canon 70 in our Homilies very often Doctor Rainolds in the Conference at Hampton Court made a motion for the preservation of the Lords day from prophanesse under the name of the Sabbath day without offence then or any exception taken against it The learned Doctor and reverend Bishop Bishop Andrewes in his speech against Traskâ— calleth it our new Sabbath some Bishops heretofore in their Articles of Visitation have called it the Sabbath day Learned men in our Church of all degrees and sorts have in their writings allowed by authority expressed the Lords day by this name without any dislike ever since the reformation in the dayes of Queene Elizabeths raign in all the time of Learned King Iames and also of this our now gracious Soveraign Learned Doctor Featley in his Handmaid to devotion oftentimes calleth it the Sabbath and in capitall letters the Christian Sabbath Master Primrose in his very lately published book concerning the Lords day calls it often the Sabbath And therefore without errour we may with the Ancients with our Kings with our reverend Bishops and learned Divines call it the Sabbath day And as no man of judgement and charitably minded will condemn them that among us call the Lords day Sunday for heathenish Solarians so should no moderate spirit brand others for Jewish Sabbatarians who call the day a Sabbath nor think a mystery of iniquity to be in it For will any say that our Kings reverend Prelates the Clergie composing the Canons the Compilers of the Homilies and learned Divines as aforesaid had in their thoughts any mystery of iniquity No God forbid of which we may well be perswaded for God prophetically speaketh of the Sabbath under the Gospel in Esai 66. 23. CHAP. IIII. Of the Reasons why it may be so called without offence AS it is and hath been so called so it is not without reason to give it this name For 1. It hath no evill in it nor any such mystery to bring any as is supposed by some into Judaisme Mosaicall bo dage or to cast a legall burden upon mens Consciences from which heavy yoak we are freed by the Lord Jesus Christ as it would appear if moderate and sober spirits might have leave to make known the truth which they hold yea they would easily to indifferent men clear themselves from Judaizing which unjustly is charged upon them What though some ignorant and rash have uttered their monstrous Paradoxes as some say they have and so passed the
bounds and limits of truth out of inconsiderate zeal are all others to be censured to be men of the same mould Brotherly love and Charitie cannot but be better Judges 2 We see it carrieth antiquity with it and hath had allowance for a long time in the Churches of Christ 3 It is our rest day and so indeed a Sabbath for the word Sabbath is nothing else but rest so the name well agreeth with the nature of the thing 4 This name best leadeth us to the duty of the day which is to cease from weekely works which are not works of piety works of charity nor works of necessity and to imploy our holy rest on this holy day in the publike worship and service of Christ and in other Christian duties as is very excellently set forth in our thirteenth Canon 5 Learned and holy Bishop Lakes saith in his Thesis that eternali rest was shadowed out in the first Sabbath which our Lords day continueth and is a fore-taste of our eternall rest and a shadow thereof as lasting as the world This being so it may well be called the Sabbath day 6 If the fourth Commandment hath any perpetuity in it for a weekly day to be kept and ours being a weekly resting day then it may be called a Sabbath the Commandment propounding such a day under the name of Sabbath 7 All holy dayes appointed by God besides the weekly Sabbath were called Sabbaths and that upon these reasons because on them they rested to perform holy duties and had a holy Convocation Now why may not our Lords day because of our rest to holy duties and for the publick assemblies on that day be so called Our Linwood out of Aquinas saith Dies Dominicus dici potest dies Sabbati quia est requies vacatio ad Deum 8 The very Gentiles gave the name of Sabbath to their Festivalls as the Learned have observed 9 Christ lesus is the Lord of the Sabbath not only as God but as he is God-man or Mediatour for so himselfe saith the sonne of man is Lord also of the Sabbath Mark 2. 28. Now this Lordship as he is Mediatour he never layeth down 1. Cor. 15. 24. 23 whilest the world doth last and therefore he claimeth and holdeth the Sabbath for his honour that all may with a Sabbath honour the sonne as they have honoured the Iohn 5. 27. Father 10 If our rest into which Christ hath brought us which is a ceasing from sinne be called the keeping of a Sabbath as it is Heb. 4. 9 10 11. Then may a certain set day be so called for that therein we do not only hear and learn how to attain to the spirituall rest but do especially on this day labour through Gods grace to expresse the performance of it in holy and spirituall exercises CHAP. V. In what circuit of time this day hath been kept to weet weekly with the Reason thereof THere is a time for all things saith Salomon and nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be done but in time therefore must we needs have a time for the service of Christ which time is to be within the circuit of a week Saint Chrysostome telleth us from Gen. 2. 3. that God hath instructed us to set apart one day within the compasse of every week for spirituall exercises whereto agreeth our Reverend Hooker saying In his Eccl. Pol. pag. â—79 that we are bound to account the sanctification of one day in seven a duty which Gods immutable Law doth exact for ever Of this judgement saith Bishop White are divers Divines Cyted by Mr. sprim on the Sab. pag. 17. and 34. many of good note in the Church of God as Junius on Gen. 2. with others whereto may be added Learned Zanchius on the fourth Commandment who saith that one day of seven all men are to consecrate to the externall worship of God Pope Alexander said that both the old and new Testament Cyted by D. Heâ—â—inca 5. p. 2 depute the seventh day to rest Our Church in the Homily of Prayer teacheth us that Gods will and Commandment was to have a solemn and standing day in the week wherein the people should come together But what need I seek herein for consent when the whole Christian Church hath this 1600 yeers kept within this proportion of time which Custome is a Law for saith Saint Augustine Mos populi Dei instituta S. Aug ep c. 86. Majorum pro legetenenda sunt Now this observation of a day within a week is from Gods institution before the Law from the Creation who Gen. 2. having set down the dayes of a week took one within the Exo. 20. circuit of the week for his publick worship which he also commanded his people to observe under the Law both which hath been proved in the two former Treatises Now for the finding of proportion of time who can better proportion it for himself than God himself That is the fittest that can be imagined Nature cannot but acknowledge his wisdom and goodnesse in his choyce saith Master Dow. Hence is it no doubâ— that Peter Martyr said that one day of a week be consecrated pag. 24. 25. In loc Com. ca 7 to Gods worship is an ordinance of perpetuall force and Reverend Bishop Lakes confidently averreth that the seventh In his Thâ—sis part of time is Gods ordinance as everlasting as the world for saith the same Father of our Church the Lords day onely changeth but altereth not the portion of time prescribed Luther Dieterius on Dom. post Trin. Among the Scholemen Iacebus de Valen. and others Stâ—llâ— on Luke 14. Against Brab pag. 151. by the fourth Commandment by which we are guided to it Yea some have held that one day in seven is the morall part of the Commandment Sure I am there is acknowledged an equity in that Law durable for ever both for a time as also for the conveniency and sufficiency of time to which equity it is consonant saith Learned Bishop White that one day in seven be an holy day wherein Christian people ought to rest and give themselves to religious exercises who saith further that the common and naturall equity of that Commandement is morall to wit that Gods people are pag. 90 obliged to observe a convenient and sufficient time for publick and solemne divine worship and for religious and Ecclesiasticall duties And abstinence from secular labour and negotiation and keeping holy one day of every week both for mans temporall and naturall refreshing and for the spirituall good of his soul is very agreeable both to naturall and religious equity and it is grounded upon the ancient custom and practise of gods people in time of the Law And we Christians having obtained a larger measure of divine grace and our obligation to serve God and Christ upon his heavenly promises being greater than in the time of the Iews If in those former times of greater
darknesse the Lords people observed a weekely Sabbath day then surely we should be ungratefull and negligent of our own salvation if we yeld not to God a weekly day or a sufficient time for his service as well as the Iews did Thus you see how we agree in the proportion of time one day in the week according to Gods designation of time and the equity of the Law CHAP. VI. Of the first day of the week that it is the Lords day and also the seventh day AS we must have a day within the week so is it needfull to know which day in the week it is which we are to observe for the Lords day else should wee be uncertaine for one would keep one day and others another day In Scripture the first day in the week mentioned in Mat. 28. 1. Mark 16. 2. 9. Luk. 24. 1. Joh. 20. 1. 19. Act. 20. 7. 1 Cor. 16. 2. is that which is called in Rev. 1. 10. the Lords day So saith S. August the first day of the week is that day Epig. 86. qui postea Dies Dominicus appellatus est S. Cyrill affirmeth In Iohn lib. 8. cap. 58. Apost 2. the very same Our Sunday saith Justine Martyr is the first day of the week Our Homily saith the first day after the Jewish Sabbath is our Sunday It is our Lords day said the Divines in Ireland The former Scriptures are interpreted See the many Exposit cited by Master Spr. pag. 61. by all Expositors the Fathers Greek and Latine the later writers Protestants and Papists to bee the Lords day It cannot well be dâ—nyed saith B. White that the first day of every week was the Christian weekly holy day It is manifest saith Doctor Pocklington that the first day of the week is the Lords day and to strengthen more this truth learned Beza saith that he hath read in a Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to the Text in 1 Cor. 16. 2. so Crispine in his Greek Lexicon This first day of the week hath beene observed for our Lords day ever and no true Christian Church can be named that ever brake off the custome of this day This universall unity of so Catholique a custome is sufficient to settle any Christian in his faith of this truth that the first day of the week is the Lords day For what better Expositor than the Churches continuall practice and observation which must needs bee from a setled judgement of the truth of the time observed Our Church telleth us in the Homily that this custome hath beene kept in all ages without any gaine-saying And although this day after the Jewish account bee the first day of the week yet neverthelesse it keepeth the proportion of time in the Commandement the seventh part of a week so as it may be called the seventh day though not that seventh day I say the seventh day Let none here make a stir about the seventh and a seventh for the seventh day and not a seventh day is the Sabbath of the Lord our God for the particle the and not a is to bee prefixed to seventh and not only because of the six dayes in which the world was made the dayes of the Creation as is commonly and onely so supposed to bee taken but for the donation of six dayes to us by God and that in the promulgation of this Law and Commandement as is in the former Treatise shewed Alwayes in counting of numbers we our selves in any ordinary number of seven when six is taken out doe not say there remaineth a seventh but the seventh for a should note an uncetainty but the doth not God of seventh dayes for there are no more in a week nor ever was hath given us for ever irrevocably six of them for to labour in and to doe all that wee have to doe Exod. 20. 9. These dayes we take to our selves as Gods gift from his words in the Law Now if we have six of the seven certainly knowne unto us can we reasonably say a seventh is the Lords or the seventh is his A seventh may be spoken of whole numbers where a certainty is not determined nor pitched upon nor taken out but where the number is no more but seven in a week as none heretofore nor any now count more there six being taken out for us the seventh is left as a certaine day not to bee doubted of for the Lord. So as yet the seventh day is the Sabbath of the Lord our God both by Gods donation of six to us and our counting our dayes to come to the seventh having taken to us the six For our first day of the week is Munday and so wee account forward to the Lords day as the seventh day and our Sabbath and resting day And most fit it is that wee should still hold the seventh day for our Sabbath * Dies dominica representat mâ—moriam Creation is mundi non minus quam Sabbagim nam die dominica incepit mundus fieri unde Iustinus Apo. 2. Et Leo Epist ad Dioscorum dicunt diem dominicam colitam ob memoriam mundi Creationis quà m ob resurrectionem Christi Bellarm. de â—â—lâ—u sanct lib. 3. cap. 110. that we might whilst we honour the Sonne in finishing the work of our redemption not forget the honour of his Father for his perfecting of the work of the worlds Creation and his resting from the same which cannot bee by observing any other day but the seventh day CHAP. VII Of the time when this first day began to be the Lords day and upon what ground THis first day observed was the very first day immediately Mat. 28. 1. Mar. 16. 2. 9. Luke 24. 1. Iob. 20. 1. 19. Ad Magnes after the Jewish Sabbath so the Scriptures confirme it to us whereto agreeth the exhortation of Ignatius After the Sabbath let every friend of Christ make the Lords day a solemne Festivall And the reason of this was because of the Lords resurrection S. Aug. ad Ian. epi. 119. 130. De verbo Apo. ser 15. Epi. 93. by which the Lords day was declared to Christians and from that time began to be celebrated and in another place it is said that the Lords Resurrection promised us an eternall day and it did consecrate unto us the Lords day And Leo saith the same Dominicum diem nobis Salvatoris resurrectio Lib. 8. c. 33. consecravit In the constitutions of the Apostles it is Ca. 50. ordained to be kept holy in the memoriall of the resurrection so a Councell held at Paris in Anno 829 ordeined the like Bishop White alleadging reasons why the Lords day was Against Brab pag. 269. 270. preferred before other weekly dayes saith that the Primitive Church could have made choyce of no other day of the week more proper and convenient for the solemne and religious worship and service of Christ Great was this work saith Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we
doe celebrate it as a memoriall of the beginning of a new Creation Yea ob excellentiam tanti miraculi propriè In Ps 23. dies Dominica appellatur saith another And indeed the work of the day is the ground saith Bishop Lakes of the hallowing In Tâ—esis 46. 43. 45. of the day whether it be weekly monthly or yeerly as particulars evince in Scriptures and Stories now when God doth any rare great and remarkeable workes hee will be honoured with a Commemoration day for that work if the work concerne the whole by the whole Church and by a part if it concerne a part by which practice or work Gods will is understood which guideth the Church where the ☞ precept is wanting This is a sacred rule observeable in the institution of all sacred Feasts both divine and humane saith that Father Now God raising Christ from the dead upon the first day of the week this remarkable work was to have that day a day of Commemoration above and before all other 1 Because it was the first notable work of God immediately following the Jewish Sabbath which being to cease the next glorious work of God following must needs bee the ground of another Festivall and in stead of the other for it is a rule in mortality saith the reverend Father Bishop Lakes that none in reason can deny due respect unto the worke and therefore cannot deny the hallowing of the day to wit on which it was wrought 2 The raising up of Christ from the dead declared him mightily to bee the sonne of God Rom. 1. 4. God fulfilling hereby to the children the promise made to their Fathers hee being manifest thus to be the Sonne of God his begotten Sonne in the day of his resurrection as the Conquerour of hell death the power of the grave and of Satans Dominion Act. 13. 31. 32. 13. and preferred above men and Angels Heb. 1. 5. 3 This is the work above all others which the Scripture so often mentioneth for the Fathers glory in his Son in that he raised him up from the dead Rom. 1. 4. Gal. 1. 5. Act. 2. 24. 32. 3. 26 4. 10. 10. 40. and in many other Scriptures 4 This is it by which Jesus is made both Lord and Christ to sit upon the throne of David Act. 20. 30 31 36. 5 It is the work of our perfect redemption and full justification Rom. 4. 25. 6 This was the act which to beare witnesse of he principally chose his Apostles Act. 10. 41. 1. 22. which work the Apostles first taught to the Jewes Act. 2. and to the Gentiles Act. 10. and for which they first chiefly suffered 7 This is the act on which dependeth all our comfort and without assurance whereof S. Paul telleth us his preaching was in vaine and our faith in vaine 1 Cor. 15. 14. and so our Christianitie nothing worth 8 This his resurection was to his Apostles and Disciples full of comfort and that which is most joyfull to all Christians for our justification Rom. 4. 25. as also for the hope of our eternall salvation 1 Pet. 1. 3. 3. 21. for if Christ had not risen wee had beene all in our sinnes 1 Cor. 15. 17. his birth his life his suffering had done us no good Therefore from the beginning hath the Church held this ever for the most remarkable work of Christ and to keep this day Festivall on which hee arose from the dead For that it being the most remarkable work of God next and immediately after the Jewish Sabbath as I said it required a Festivall and that within the space of a week within which space God from the creation reserved a day to himselfe and it s not fit that under the Gospel so glorious a work of our redemption by Christs resurrection for the restauration of the world should be more seldome remembred upon a set day then was the work of creation of the world before and under the Law CHAP. VIII Of the divers opinions concerning the beginning and ending of the Lords day and wherein conscience may rest it selfe THere are divers opinions about the beginning and ending of this our Christian Sabbath Some hold it from midnight to midnight this is the judgement of very learned Divines some say it beginneth in the Morning and so holdeth on till the next Morning not many of this opinion as being weakest and farthest from the truth Some hold it to begin at the Evening and to end at the Evening and of this judgment are many ancient Fathers and sundry Councels And the ancient observation of the Saturday in the afternoone as a preparative thereto may seeme to confirme as much But I am perswaded if we keep the day from the Morning to the Evening the consciences of men neede not trouble them about any other curious search So that there be a religious preparation to it and a religious care in ending of it not rushing into it with unsanctified hearts nor concluding it with profanesse For the nights are given for bodily rest and the day for labour as the Psalmist speaketh When the Sunne ariseth man goeth forth to his labours and work untill the Evening Psal 104. 22. 23. When the night commeth no man can work saith our Saviour Joh. 9. 4. Now a day for labour amongst the Jewes was twelve houres Joh. 11. 9. from six to six Matt. 20. 1. 2. 8. but otherwise it was from the beginning of the Morning light Gen. 1. 5. to the darke of the Evening Judg. 10. 9. 14. 16. Joh. 8. 29. Prov. 7. 9. And wee see in the fourth Commandement that albeit as it is held a naturall day doth comprehend the night and day yet is that time only mentioned in which men are to labour and to doe all that they have to doe in the six dayes which is on the day time and not in the night And so as they do well who labour painfully and honestly in the day light and take the night for their quiet repose and rest in the six dayes In like manner do they well who religiously serve the Lord Christ in the light of the day though the night before and the night after they thankfully take benefit of the same for corporall rest Neither doe we read that any were complayned of or punished as breakers of the Sabbath but for their transgression and sinne committed in the day time Our Saviour Christ honoured this our Lords day with his visible presence among his Disciples and followers on the day time At the Sun rising early in the morning Mark 16. 2. 9. then after in the afternoone continuing till the day was farre spent towards the Evening Luk. 24. 29. John 20. 19. upon the same day at supper time yea I confesse it is probable to bee somewhat late within the Evening and that space properly called the beginning of the night but not farre within And wee read how the Jewes on the day time kept their Sabbath
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
him of every one privately Psal 55. 17. Dan. 6. 10. 13. and some part of the day to his service publikly if he appoint it as under Moses he did a dayly worship and offering of Sacrifices morning and evening yea he may take a whole day as once in a moneth once in a yeer as he ordained Festivalls in Israel and when he calleth for publike Fasting by his judgements Joel 2. 15. or for publike thanksgiving by some singular mercies we are to set some time apart for the same as the Jews did Ester 9. 19 22. SECTION XVIII Of the Restriction from work on the Seventh day Sabbath IN the six dayes we are to do all that we have to do but on the Sabbath day neither we our selves nor any under our power to restrain them nor our Cattell are to do any manner of work These words being here to be taken as a rule of direction for ever touching the Sabbath They must so be understood as may stand with the perpetuity of the Commandement for holy rest and sanctification of the day in holy duties The words we must know are no Commandement no more then the former words Six dayes shalt thou labour The Lord useth not to adde * It was fit if nor necessary not only to prescribe the portion of time to be set apart for Gods service but also the particularity of the day or not to leav◠that to the 〈◊〉 of man precepts to his precepts for observation of them If they were a precept it should be negative and so binde from all works for ever But we finde that albeit some works were forbidden yet God allowed divers works to be done on the Sabbath day The words therefore are only a restriction from some works but not a negative forbidding of every work without exception The works from which we are here restrained this day are such works as upon other dayes we may do and not the work of sin which never ought to be done such are servile mechanick works of our ordinary profession trade occupation and calling lawfully to be done in the other six dayes which thus I prove 1. This restriction is from the liberty of our labour and the doing of all we have to do in the allowed six dayes Six dayes shalt thou labour and do all thy work then presently followeth the restraint But the Seventh day is the Sabbath in it no manner of work to wit of the nature of the former Six dayes work 2. Because here is mention of men and maid-servants and cattell which commonly are set about such works 3. For that God propounds his pattern for resting on his Seventh day from his work of his Creation in the severall Sixe dayes 4. Other Scriptures do strengthen this Exposition as a restriction from such kinde of weeks work on those working dayes In Exod. 34. 21. there Earing time and Harvest is mentioned in which time about such things men are not to labour on the Sabbath day As the work about Husbandry is restrained so buying and selling of Corne yea thoughts and speeches about the same were forbidden Amos 8. 5. buying and selling of wares and of Victuals Neh. 10. 31. 13. 16 17 18. Carrying of burthens and doing any such work on the Sabbath Jer. 17. 21 22 24 27. All which Husbandry buying and selling carrying of burthens Nebemiah sharply reproved and called it the prophaning of the Sabbath Neb. 13. 15 16 18 19. These be the works from which they were restrained on the Sabbath day But the Prophet Esay concerning the Spirituality of the Commandement goeth further and telleth them that they were to call the Sabbath a delight the holy of the Lord honorable and to turn away their feet from the Sabbath this he expoundeth to be the not doing of our own pleasure on the Lords holy day which he sets forth in three things 1. In not doing our own wayes 2. In not finding our own pleasures 3. In not speaking our own words Then the Prophet telleth us that this is to honour God and that herein we shew that we delight our selves in the Lord Esay 58. 13 14. Lastly they were restrained to hold themselves from all that which is 1. Against the Naturality of the Law as not to keep the day to the Lord but to travell the whole day work the whole day or play the whole day 2. Against the Externality which is in outward holy rest and sanctity as to lie lazily at home sleeping to go to Church unprepared Eccl. 5. 1. as men go to any other place 3. Against the Spirituality delighting in vanity and not in the Lord that day 4. Against Morality when men carry not themselves in a decent seemly behaviour becoming holinesse but rudely either in or out of the Assemblies SECTION XIX Of the works which might be done on the Sabbath NOw lest any should gather from all afore delivered that not only servile works are restrained as in Lev. 23. 7 8 21 35 36. Numb 28. 25. 29. 1. but also all other works from Exod. 20. 10. and that upon pain of death Exod. 31. 14 15. 35. 2. Lev. 23. 3. we are to know what works for all this were allowed to be done on the Sabbath day 1. Works of Piety commanded to be done on the Sabbath which be not our works but Divine not humane as reading and preaching the Word Act. 15. 21. 13. the killing of Beasts for Sacrifice and what work soever was in and about Gods worship and service Numb 28. 9 10. 1 Chr. 23. 31. 2 Chron. 8. 13. the ordering the Lamps Lev. 24. 3. and putting new bread before the Lord Lev. 24. 8. 1 Chron. 9. 32. 2 Chron. 2. 4. for as the Jews themselves spake in the Temple there was no Sabbath for that the rest on that day gave place to the labour in and about Gods service there see Fran. Lucas on Matth. 12. 5. So to Circumcise an Infant Joh. 7. 23. when the eighth day fell on the Sabbath 2. Work or labour tending to piety and Gods worship as to blow a Trumpet Num. 10. 2 10. for the assembly as we do ring a Bel. To travell to the Prophet 1 Kin. 4. 23. Psa 84. 6 7. thence was a Sabbath dayes journey Act. 1. 12. about two miles fifteen Furlongs compare these three texts together this in Act. 1. 12. with Luk. 24. 50. and Job 11. 18. To go in and out on the Sabbath about the service of the Temple 2 King 11. 5 7 9. To stand watchmen in time of need by command of authority to prevent in others the prophaning of the Sabbath Neb. 13. 22. III. Works of preservation from Gods own example Exod. 16. who albeit he rested the seventh day from his works of creation yet not from his work of preservation of all that which he had made So although he would not rain Mannah on the Sabbath day yet would he preserve it from worms and from stinking on the
from God against presumptuous transgressions Num. 15. 30 31. He bringeth this for an instance thereof immediately Verse 32. 2. Because he sinned against two accessory precepts concerning the Sabbath The one that none should go out on that day about worldly businesse as to labour for food Exod. 16. 29. The other that none should kindle a fire then Exod. 35. 3. Now Contrary to these this man went out into the Wildernesse to gather sticks no doubt to kindle a fire Therefore he sinned against the first in going forth about such a businesse and in his intention to kindle and make a fire against the second therefore his sin was great while these two accessory precepts stood in force But these being not perpetuall this punishment on him proveth not the point of such a precise strictnesse of the fourth Commandement to be ever observed of the Israelites V. And lastly He bringeth in the holy women followers of Christ who would not annoint Christs body on the Sabbath day but rested from that work as the Text saith according to the Commandement as thinking themselves bound to so precise an observation by the Commandement Answ I These words according to the Commandement may be thus expounded that is as they understood it by the Jewes interpretation superstitiously For these godly women being trained up by the then Doctors of the Church observed the Sabbath as they had learned it from them And albeit the work was to the honour of Christ yet for that it was not of necessity to be done on that day nor at all in respect of Christs body but only a Custome for an honourable buriall therefore they did rest from doing that work on that day II. Take the rest according to the true meaning of the Commandement which imposed rest this their rest was according to the Commandement and in that they did not this work it was according to the Commandement forbidding servile work as the words in the Directory are to be understood For they could not annoint him but they must first buy their spices and oyntments which they might not do buying and selling on the Sabbath being forbidden That they could not buy them on the Fryday as we speak is evident For it was late ere Christs body was taken from the Crosse at even Matth. 27. 57. then they did awaite to see his buriall Luk. 23. 55. in which space the Sabbath was come on for they reckoned from the Evening to the Evening and therefore stayed they till after the Sabbath to buy them Mark 16. 1. Thus we see his proofes no proofes to argue any precise strictnesse in the words Thou shalt do no work more to them then to us by the Law SECTION XXI Of the reason added unto the Directory with the Conclusion THe Lord himself addeth a reason unto his former words why he giveth us Six dayes and reserveth the Seventh to himself for that in six dayes he made all things and rested the Seventh day In which words he layeth down as an unalterable ground of apportionating time between God and us which is his own example of working six dayes and resting the Seventh in the beginning of the world which as they be past and irrevocable so is this portioning of time between him and us to be perpetuall else were his example thus propounded in his Donation and reservation to no purpose He in this dividing of the dayes of the week thus between him and us reflected upon himself looked onely to what himself had done and so gave so many dayes to us and reserved onely one to himself Now what can be more permanent than Gods own self in his own irrevocable Acts from the worlds beginning to be laid for the foundation of this his thus apportioning the week to us The Lord our God having thus laid down before them his unchangeable reservation of the Seventh day for himself after his irrevocable gift of six dayes to us he concludeth with these words Wherefore the Lord blessed the Seventh day and sanctified it It s agreed on all hands that here are the words of the Institution of the Sabbath not one of the late Writers gainsayeth this that I have read or heard of The main of the Controversie is that here is say they the first Institution the ground of the Prolepsis in Gen. 2. 2. and we say they be a repetition of the Institution laid down before in that place of Genesis where no Prolepsis is For as the Lord here in the former words repeateth what he did in six dayes and that he rested the seventh day so he repeateth his Institution of the Sabbath then what he did with the day on which he rested that is because he had finished all his work in six dayes and rested the seventh day he blessed and sanctified it to shew them here by this 1. The Antiquity of the Sabbath day from the beginning 2. The Stability thereof also grounded so upon Gods rest not alterable 3. Why he charged the Commandement of keeping holy the Sabbath day upon them among the other Precepts and that also with a Memento above any of the rest For in the repetition here of the Institution the Lord keepeth the word Sabbath in the Commandement saying He blessed the Sabbath day and not as commonly we read it he blessed the Seventh day lest any should make that individuall Seventh day on which God rested to be of the substance of the Commandement which God in his wisdom let it be well observed left out in the Precept and here again in the repetition of the Institution and onely nameth the Sabbath what Seventh day soever it be either that for the time or another in the room of it which Sabbath is the blessed and hallowed day of the Lord and so to be accounted of for ever as appeareth by all that hath been said if men be not disposed to wrangle against the truth From all which is before delivered it s very apparent that this fourth Commandement is no way Ceremoniall True taking it in an indefinite notion commanding the sanctifying of one day in seven but a permanent Law to the worlds end and not Ceremoniall as in the following Sections I shall make it manifest SECTION XXII The Arguments to prove it Ceremoniall answered MEn disposed to wipe out this Commandement out of the Decalogue fain would make it Ceremoniall but their arguments brought for this purpose are of no validity They say it was Ceremoniall I. For the exact strictnesse of it which they have imagined but I have proved it to be onely an imagination For that strict observation which was kept was but for a time and from accessory Commandements not from the fourth Commandement it self II. In their keeping of that seventh day But the Seventh day is not of the substance of the Commandement and a seventh day is proved to be perpetuall Nor was the seventh in the first Institution Ceremoniall And the Church observeth still a Seventh day III.
all confesse But this precept is not abrogated by Christ but rather established Matth. 5. 17 18. who hath ordained us another rest day in stead of the former seventh day to uphold the Commandement SECTION XXIV The fourth Commandement is a perpetuall Precept THis Commandement to be one of Gods precepts is undenyable but some hold it not durable To leave the ambiguity of the tearm Morall nor yet wholly to tye my self to the word Naturall I will hold my self to the word Durable or Perpetuall That this precept is a perpetuall precept I thus prove I. The Lawes only for a time in Israel were either the Ceremoniall till Christ or the Politicall till the dissolution of the Common-weal of Israel But this precept and Law is neither of these And therefore a perpetuall Law II. Ten is the perpetuall number of Gods Commandements so delivered by God Deut. 4. 13. and 10. 4. So preserved by Moses so reckoned in all the Church of God to this day and by our Church as before I shewed But this is one of the Ten Therefore a perpetuall precept to uphold the number else should there not be Ten except with the Papists we could finde some other precept to cleave it in two to make up the number And the Ten Commandements being Gods Covenant Deut. 4. 13. we may not adde thereto nor take from it For mans Covenant being once confirmed no man disannulleth or addeth thereto Gal. 3. 15. may any then take from Gods Covenant if not then as this Covenant is perpetuall consisting of the number of Ten Commandements no fewer in the first Tables Deut. 4. 13. nor in the second Tables Exod. 34. 1. 28. nor more added Deut. 5. 22. Therefore this fourth Commandement one of them is perpetuall as is the Covenant it self III. That which God did make of equall dignity to all the other perpetuall precepts is perpetuall But God did every way make this Commandement equall in dignity with the rest for as the other were so was this 1. Commanded immediately at the same time with the same Majesty with the same terrour Exod. 20. 18 19. 2. With the same preface uttered under this title The Lord their God and with the same motive of their deliverance from Egypt Exod. 20. 1 2. 3 Written with the same finger of God at the same time in the same Tables of Stone twice over Exod. 31. 18. and 32. 16. and 34. 1. Deut. 10. 1. and 5. 22. 4. It s matter of one and the same Covenant of God Deut. 4. 13. and 9. 15. 5. It was ordained by Angells in the hand of a Mediator Gal. 3. 19. 6. It was put into the same Ark and preserved ever there with the rest Deut. 10. 5. 1 Kin. 8. 9. IV. That which Jesus Christ as God man or man God as Mediator is Lord of is perpetuall for what authoritie he so hath from his Father he never layeth it down unto the end of all things 1 Cor. 15. 24 28. But thus is Christ Lord of the Sabbath Matth. 12. 8. Therefore is it durable to the worlds end V. Its Gods Commandement made upon his own institution from the worlds beginning as I before have proved which institution of blessing and sanctifying the Sabbath day is upon Gods own work in six dayes and his resting on the seventh day giving to us the six and reserving unto himself the seventh unchangeably as appeareth by our taking possession of the six dayes for thousands of yeers Therefore the Commandement made upon the institution and the institution settled upon unchangeable grounds the Commandement must needs be perpetuall VI. That Commandement is perpetuall the breach whereof maketh us guilty of all the other perpetuall precepts and of the whole Law for this it could not do if it and they were not in an untyable link together But the breaking of this fourth Commandement in not keeping the Sabbath makes men guilty of the breach of the whole Law and of all the rest of the Commandements 1. Before the Law given at Mount Sinai Exod. 16. 27 28. where God doth charge them with the breach of his Commandements and Laws becaue they had broken the Sabbath 2. After the Law given for all the breach of the Lords Satutes and despising of his judgements are concluded with this They polluted my Sabbaths This doth the Prophet Ezechiel very often Ezech. 20. 12 13 21 24. and 22. 8. 26. As if the carefull observing of the Sabbath might have prevented all And no marvell for the hallowing of the Sabbath was a signe that they knew the Lord to be their Sanctifier Exod. 20. 12. 10. that they delighted in the Lord and honoured him Isai 58. 13 14. and that they took hold of the Covenant Isai 56. 6. 3. Vnder the Gospel Jam. 2. 10. where the Apostle maketh him that offendeth in one point guilty of all the whole Law Now if we not only break but take away this fourth Commandement we are guilty of the whole Law unlesse we can shew that God hath blotted out and repealed this Commandement out of his Law since he put it in if he have shew where if not then the Commandement remaineth and so in breaking it we offend against the whole Law VII This Commandement is perpetuall for that the observation of the things therein commanded are by Gods appointment in their use the publike practise and profession of the most necessary duties of the three former precepts and the publike upholding of the same For the and holy rest sanctification of the day being rightly imployed is in the publike profession of the true God the God of Israel as the first Commandement teacheth In our worshipping of this God as the second Commandement teacheth In the glorifying of his holy Name in the use of all his ordinances in Psalms of praises in meditation of all his works to take occasion of thanksgiving as the third Commandement doth teach So that in truth the keeping of this fourth Commandement is the publike upholding weekly of those Commandements the practice and profession of the principall duties thereof which be perpetuall as the Commandements themselves be If any say the Churches observation of this day from her own ordinance and other dayes by her appointment may supply the want of this Commandement though it be taken away But here being an immediate Commandement of God for this purpose once given with so great authority what reason is there to let this go and to rest upon an ordinance of lesse force to binde VIII That which the light of nature can finde out of it self for substance and easily will assent unto for the circumstance when it s holpen by due and right means that precept is naturall and then say I perpetuall I read not of any which deny this see Thomas Aquinas 1oe 2oe q. 110. Artic. 1. in the Conclusion whose words are summed in Master Dow his Discourse pag. 8. who doth approve of the proposition But this precept may be found out
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
Charles would have it observed Chap. 21. What Councells and Synods have decreed touching the observation of this day Chap. 22. What Popes the Canon Law Archibishops Bishops and other learned men have said concerning the hallowing of this day Chap. 23. God would have our Lords day religiously observed and not to be prophaned Chap. 24. Of exemplary judgements immediate from God against the prophaners of the Lords day Chap. 25. Of exemplary judgements mediate from God against the prophaners of the Lords day Chap. 26. Of examples of casuall judgements against the prophaners of the Lords day Chap. 27. Of objections which may be or are made against the producing of judgements in this case with answers thereto Chap. 28. Of the serious ponderation of these things Chap. 29. Concerning sports unlawfull at all times much more on the Lords day and why sports lawfull at other times are on this day to be forborne with some objections made and answers to the same It is the saying of S. Augustine Bonum est homini ut eum veritas vineat volentem Epist 174. To this agreeth a learned mans sentence Satius foret à veritate vinci nos quà m contra veritatem vincere posse alium Bucerus Author igitur hujus Tractatus quodcunque in co scripsit ut veritatis sincerè studiosus pro veritate non ut contentiosus quicquam contra veritatem scripsit A TREATISE OF THE CHRISTIAN SABBATH CHAP. I. The Preface shewing wherein wee generally consent and agree in one IT will not be amisse ere I enter upon the Treatise which for the honour of Jesus God blessed for ever I here undertake briefly to lay before the judicious a few things for feare of mistake while wee maintaine the observation of a set solemn day weekly for the worship of Christ and a Christian-like strickt keeping of it holy 1 Wee hereby reject the loose opinions of the Familists Anabaptists and wicked Libertines who would be free from any time of set solemn dayes for Gods publick service and worship contrary to the command of God under the Law and the constant custome of the Church under the Gospel among all Orthodox Christians in all places throughout the whole Christian world in all ages for these 1600 yeers so that saith Chemnitius it is barbarica petulantia In exam Trident Concil most rude impudencie barbarous folly as one translateth it not to observe that day with all due solemnity which hath so long time beene kept by the Church of God This witnesseth Ignatius Iohn the Apostles Disciple Iustine Martyr S. Augustine Tertullian Athanasius Maximus Tauronensis Dionysius Bishop of Corinth in an Epistle of his to Soter Bishop of Rome Against these Familists Anabaptists and Libertines hath written Vrsin in his Chatechisme Zanchie in his Oper. sex dierum and Master Rogers in his Display of the Family of Love 2 Wee renounce all Traskits and Brabornian errours in their points of Judaisme Against the Author of the first sort learned Bishop Andrews hath fully shewed himselfe by his speech in the Starre Chamber Against the later the late learned Bishop of Ely Doctor White hath written at large purposely to confute Brabornes Judaizing in standing for the Jewish Sabbath Against which tenent Musculus Vrsin and Bellarmine hath also written yea Hereticks as Irenaeus lib. 1. cap. 26. Ephan de Haeres cap. 30. the Ebionits and Cerinthians holding this have been condemned as the Fathers witnesse The seventh day Sabbath from the Creation now called Saturday is changed and not under the Gospel to be observed of us as an holy day to the Lord. 3 Albeit we doe hold the fourth Commandement to be perpetuall yet we conceive it to be so without any of those See the former Treatise accessorie percepts delivered by Moses whereby though it was in it selfe originally not ceremoniall yet was it by the keeping of those precepts ceremoniously observed 4 As that Law required rest and the holy use of that rest to be imployed on that Sabbath day for the keeping of it holy so doth it now by analogie and proportion for the holy observation of our weekly Sabbath Rest wee doe hold necessary for the day yet not like the foolish superstitious rest of the later Jewes grounded on vaine Traditions confuted by Christ Nor doe we require it otherwise than a necessary meanes to further us to holy duties not as a worship of God in it selfe nor doe wee deny works to be done works of pietie and for pietie works of charity and those that be works of necessitie for all were allowed under the Law as in the other Treatise is proved Moreover wee account the day holy yet not for any inherent holinesse therein but for that it is set apart for holy uses And the difference betweene this and other solemn holy dayes dedicated to the honour of Christ we take to be that this is grounded on authoritie divine and unchangeable and so not the other yet to be observed with rest to religious duties as is ordeyned by the authority of the Church which is not at any time to be despised These things premised I suppose wee that desire for the honour of Jesus Christ that his day be solemnly kept none of ripe judgement will condemne us of Judaisme if they well understand either us or themselves hereafter A charitable interpretation would amend all which were to bee wished to quench the heat of contention by either ignorantly or wilfully misconceiving of us For we hold nothing but what hath beene held by Orthodox Divines the best and most in all ages as in the ensuing chapters of this Treatise framed to the capacitie of the common sort will clearly be made manifest CHAP. II. Of the title of Lords day and of the name Sunday THis terme of Lords day though none can deny it to belong to the day yet some few and but very few to shew perhaps more wit as they think to be able to say something to any thing than worth of matter do make it as it were doubtfull to understand what day should be meant by the Lords day in Revel 1. 10. But this place of Iohn hath generally beene expounded and taken for the day which wee now call Sunday the first day of the weeke by Aretas Andreas Caesariensis by Beda by out later Divines and by the suffrage of the De rat tempo cap. 6. Church the best Expositor of the word which day hath constantly since the time of the Apostle S. John been honoured with this name above all others under this it hath passed along in the writings of all the ancient Fathers in Councels in Histories Ecclesiasticall in Emperiall Constitutions and Edicts of Emperours and Kings Beda on S. Luke saith It is a Christian custome to call it the Lords day which custome hath continued hitherto in all reformed Churches And this name our King and State giveth it in Statute Lawes and Acts of Parliament and our Church in her Ecclesiasticall
pag. 213. the observation of the Lords day among Apostolicall traditions and Saint Augustine proveth it by his former generall In his Ser. p. 24 see also more rule saith the same Father Bishop White Doctor Pocklington saith that Saint Paul had ordered in Galatia and Corinth that his Disciples were to have their meetings on the first day of the week whereunto they submitted themselves and so did saith In pag. 5. he the whole Church of God by their example for ever after He telleth us also that the Apostles and Disciples of Christ thought it fit to appoint and command the day to be kept holy And indeed in the place of 1. Cor. 16. 2. is a plain Apostolicall ordinance which carrieth the force of a Commandment In Gen. 2. 3. on fâ—urth Com. as Piscator noteth and Bishop Hooper which albeit it be about a Collection yet he appointeth it upon the first day of the week And heare for this what the Learned Bishop White saith of this place Although this text of Saint Against Brab 211. Paul make no expresse mention of Church-assemblies this day yet because it was the Custome of Christians and likewise a thing convenient to give almes upon the Church-dayes it cannot well be gainsaid but that if in Corinth and Galatia the first day of every week was appointed to be the day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies This opinion for the Apostolicall tradition as it hath the fuffrage of the ancient so of later writers men very Learned Beza saith it is Apostolicae verae divinâ— traditionis Apostoli In Rev. 1. 10. In Gen. Rhem. on Rev. 1. 10. Hos confes Rom. Catech. on 3. Com. Ielisins fol. 292. Cat. Rom. on 3. precept Bell. Tom 1. de cult sancto li. 3. ca. 10. 11. with others cited by Sprint pag. 13. saith Mercer in Dominicum diem converterunt to wit the Sabbath Hereto agree many Papistes who hold that the Lords day was established by the Apostles and that Jussu Dominico as some say by Christs Commandment And that these places Act. 20. 7. 1. Cor. 16. 1. Rev. 1. 10. do manifestly confirm the same Doctor Heylin acknowledgeth without doubting that the religious observation of this day had the approbation and authority of the Apostles and may very well be accounted amongst Apostolicall traditions Now their authority is no lesse than divine 1. Because they were instructed by Jesus Christ himselfe in all things which he heard from his Father John 15. 15. who gave them Commandments concerning the Kingdom of God by the infusion of his spirit to make them receive the same Act. 1. 2. Secondly For that they had this holy spirit to guide them into all truth John 16. 13. in teaching both for matter Act. 2. 4. 14. and 4. 8. and manner 1. Cor. 2. 13. Act. 2. 4. In answering Adversaries Matth. 10. 20. Mar. 13. 11. Luk. 12. 12. In resolving doubts Act. 10. 19. and 11. 12. In decreeing Canons and judging of Controversies for setling of mens minds in the Church Act. 15. 28. In rebukeing sharply the wicked Act. 13. 9. In ordering matters in the Congregation 1. Cor. 14. 37. with cap. 7. 13. In ordination of Ministers whom they ordained in every Church Act. 14. 23. and these so ordained by them are said to be set over the people by the Holy Ghost Act. 20. 28. no doubt because the holy Apostles were guided by the Holy Ghost in such ordinations yea in their advice about things indifferent they had assistance of Gods spirit 1. Cor. 7. 40. Now then put all these things together can it be imagined that the Apostles observing this day Act. 20. 7. and setting a glorious title upon it Rev. 1. 10. that it can be other than divine they guided herein by the Holy Ghost who ordained also upon this day the first day of the week to prepare for the poor and why on this day because as Bishop White saith it was the Christians weekly holy-day which being as is afore witnessed Apostolicall and the Apostles so in all things guided by the holy Ghost this day must needs be of Divine authority This the Church of Auspurg Act. 7. confesseth that the day was changed by Apostolicall authority directed by the spirit Lastly as it is in these respects of Divine authority so farther also because it hath Jesus Christ the Institutor of it Of which in the next Chapter CHAP. X. It is of divine authority from Christ himselfe THis sacred day is of so divine authority as that by many reasons it may be proved to be appointed by Christ himselfe To hold this is neither a Novelty nor a tenent of singularity Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In frontes Hom. de Semente Wallaeus citeth other Test in his dis de Sab. See Wilâ—et his Synop. Pap. fol. 500. 1. It is no novelty for Justine Martyr saith that the Apostles received it from Christ Athanasius telleth us that the solemnity of the Sabbath was translated unto the Lords day by the Lord himselfe who sheweth at large that it is of Christs institution from the words of Matth. 28. 18. All power is given unto me in heaven and in earth It is said in the constitution of the Emperour Leo that the Lord himselfe did chuse it for his honour 2. It is no singular opinion for it hath the assent of many learned men Junius on Gen. 2. saith it is not by humane tradition sed ipsius Christi observatione instituto Tilenus in Synt. Loc. 44. pag. 276. holds it to bee ab ipso Christo institutus Bishop Andrews in his Sermon on the resurrection pag. 529. saith how can it be the Lords day but that the Lord made it Bishop Lakes in his Sermon on the Eucha saith that Christ did substitute the Lords day in the place of the Jewish Sabbath Doctor Fulk on Rev. 1. 10. affirmeth that it is a necessary prescription of Christ himselfe Of this judgement is Doctor Lindsey Bishop of Brechen in his preface to the assembly at Perth in Scotland and many other Divines And the Arguments to prove it are these following Argument 1. THe day which the Lord made he is the Authour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to advance 1 Sam. 12. 6. so to observe and celebrate Schindelerus in his Dict. De Saâ— circumcis so doth the B. of Ely D. Andr. so Procopius on Gen. 1. Epi. 119. ca 13. ad Ian. Institutor of But this day which is the day of his resurrection Psal 118. 24. is the day which the Lord hath made it is honoured and preferred before other dayes to be observed and celebrated therefore he is the Institutor of it This day Athanasius understandeth of the Lords day the day of his resurrection as doth S. Peter who alleadgeth this Psalme for Christ after his resurrection Act. 4. 10 11. and indeed as the Psalmist
saith it is the day in which wee should rejoyce and bee glad above all other dayes because of his resurrection by which saith S. Augustine Dies Dominicus Christianis declaratus est ex illo habere caepit festivitatem suam Argument 2. WHatsoever in holy writ is said to be the Lords denominatively The altering of the name of the day argueth the Sabbath was altered D. Prideaux pag. 29. that is he the Author and Institutor of As for instance the Lords Supper and the Lords Table because he ordeined it 1 Cor. 11. 20. 10. 21. The Sabbath of the Lord because he commanded it the Temâ—le of the Lord because he appointed it the people of the Lord because he chose them the Lords messengers because he sends them Apostles of Christ because he put them into that office No instance can bee given to shew the contrary But this day is denominatively called the Lords Rev. 1. 10. and so in the first of Cor. 16. 2. as Beza noteth on the same place affirming as I have before delivered it that to explaine the first day he had read in uno vetusto codice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which title is very frequent in the Fathers calling it usually Diem Dominicum the Lords day not by Creation for so every day is his from the beginning nor is it so called by Destination as is the last day 1 Thes 5. 2. as then and yet now a day to come hereafter when our Lords day was then so called by an excellency as also famously at that time knowne in the Church for the Lords day as the day of their solemne assemblies Therefore it is so called by divine institution for divine worship and as it hath Jesus Christ for the Authour and Institutor of it Argument 3. IF God by resting from his work of Creation and his blessing of that seventh day made it an holy day for his solemne set worship and service Then Jesus Christ his resting from the work of redemption and his blessing of this day made it an holy day for his solemne set worship and service For there is the like excellency in the resting of God the Son and the blessing of his day as there was in the resting of God the Father and his blessing of that seventh day Christ his work of the worlds redemption and the renovation thereof the making of all things new a new heaven and a new 2 Cor. 5. 13. earth as was foretold Esa 65. 17. is equall with the Fathers work of Creation and in the rest of the one and of the other can there be no inequallity nor disproportion The Sonnes blessing likewise of this day is of no lesse excellency than the Fathers blessing of that day which blessing of his is not in the particulars expressed but the Sonnes blessing of this day is and that at large in many particulars First by his glorious resurrection by which the Lords day So S. Aug. de Civit. Dei lib. 22. cap. 30. Lt Scr. 15. de verb. Apost became sacred and consecrated to us Secondly by his severall apparitions for confirmation thereof Thirdly by his heavenly instructions Luk. 24. 25. Fourthly by the illumination of their mindes opening their understandings Luk. 24. 45. Fifthly by the inspiration of the holy Ghost Iohn 20. 22. Sixthly by the installation of the Apostles giving them power to binde and loose in heaven and in earth Iohn 20. 28. Seventhly by his mission in great dignity sending them even as his Father had sent him Iohn 20. 21. All which blessings Christ bestowed on them this day before his ascension and afterwards on this day he sent down Act. 2. his holy spirit extraordinarily after a visible manner upon his Apostles made them speak miraculously with new tongues to the amazement of the hearers and on this selfe same day he blessedly converted 3000 soules Act. 2. 41. and so began on this day his Church to be a separated visible Congregation from among both lews and Gentiles Lastly on this day he gave his heavenly Revelation to his beloved Apostle who was in the spirit upon this day to receive the vision Reve. 1. 10. Thus we see how Christ did blesse this day But God the Father by his resting from the work of creation and his blessing of that seventh day made it an holy day for his solemn set worship and service as the Scripture teacheth Gen. 2. 2. and very learned Divines do maintaine for truth Doctor Rivet cyteth 36 by name and their own words In disser de orig Sab. for it to this purpose Therefore Iesus Christ his resting from the work of redemption and his so blessing of this our day hath made it an holy day for his solemn set time of worship and service Argument 4. THat which Christ through the holy Ghost spake by way of Command to be observed that he is the Institutor of this I hope will not be denyed But Iesus Christ by the holy Ghost spake by way of Command that this day should be observed For the things appertayning to the kingdome of God he gave Commandments to his Apostles to be taught and observed Act. 1. 2 3. But the day of Christs resurrection and the worship therein performed as it was in the Apostles dayes and after as may be collected out of the Scripture and out of the writings of Justine Martyr and Tertullian is of those things which do appertaine to the kingdome of God Therefore he commanded it to be observed and so was the Institutor of it Obj. If any object and say that this day was not expressed by Commandment Ans I answer no more are any other of those Commandments which in Act. 1. 2. he is said to give nor any particulars of the things he spake which appertained to the kingdome of God And therefore we cannot seclude this day out of the Commandements given by Christ because not expressed no more than we can deny other things appertaining to the kingdome of God to be commanded because they are not expressely mentioned till it can be proved that the keeping of this day to the honour of Christ in his publicke worship is none of the things which pertaine to the kingdome of God I answer againe that albeit it is not expressed yet must it be comprehended within these Commandements For these Commandements here given Act. 1. 2. are of those which Christ would have his Disciples to teach his people that enter into the Church by Baptisme to observe Matt. 28. 18. 20. Now we finde the Church to observe this day Act. 20. 7. 1. Cor. 16. 2. The Apostle also to be an observer of it with them Act. 20. 7. prescribing duties to them on this day 1. Cor. 16. 1. 2. when they did meet together 1. Cor. 5. 4. and 11. 20. which was on the Lords day as the Syriack hath it as is before noted And the Apostle telleth the Corinthians that the things he wrote unto them were
the Commandements of God 1. Cor. 14. 37. And it is acknowledged of all that the whole Catholick Church from that time till this day hath duly observed the same Therefore is it one of those things commanded by Christ to be observed and taught by his Apostles which the whole world hath so religiously kept hitherto And it will not bee denied that such an universall religious observation can have any lesse ground for it than the authority of God himselfe being so unanimously kept in all ages for these 1600 yeeres without gaine-saying as our Homily avoucheth very plainely Argument 5. EIther himselfe instituted this day for his publick worship or left it to others to appoint it for that end But he left it not to others Therefore he instituted it himselfe for his publick worship That he left it not to others to institute wee may thus reason 1 God his Father when he had ordained his worship did not leave to Moses nor to Israel his Church to appoint a solemn day for it but he himselfe instituted it Exod. 20. 8. When the Idolaters in Israel Exod. 32. did invent a worship they that invented it instituted a day for it verse 5. Jeroboam devised a worship which when he had done he ordained a day for it 1 King 12. 32. 33. So did Nebuchadnezzar devise an Idoll and a worship for it and appointed the dedication and day of the solemne worship Dan. 3. 2. The miscreant Prophet Mahomet as hee gave a Law and prescribed a worship so hee himselfe instituted his day for the same and did not leave it to the arbitrary will and pleasure of his Worshippers to ordaine and appoint Therefore from all this I conclude unlesse Christ should doe as his Father did and be lesse carefull of a day for the solemnitie of his set worship than the very Idolaters hee must bee the Institutor of this day which we observe to him For it cannot be proved that at any time in any age of the world that any publick worship was ever invented to be observed but the very Authour and Inventor thereof was also himselfe the Institutor of the day for that worship not leaving it to any others will to appoint the same for him 2 If Christ left it to others as to his Apostles then either before his ascension during his abode with them which is absurd to conceit or after his ascension if any doe think so then it will follow that from his resurrection to his ascension the space of six weeks the Church had no set day under Christ publickly to doe him solemne service For the other seventh day hee took away by his lying that whole day in the grave so that if he appointed no other day for it himselfe the Church had then for that space no such day But as I have proved Christ blessed the day of his resurrection and in this space from his resurrection to his ascension the Apostles and Church observed it And therefore he ordeined it and left it not to them 3 Wee are to understand that there are some circumstances about Gods worship which he hath ever reserved to his own authoritie and never left them determinable to any but to himselfe such bee these which doe concurre about the observation of the Lords day The first circumstance of this kinde is that which concerneth the very substance for time of performing of publick worship whether one day in a yeere in a moneth in a week or whether a part or some few houres of the day be to be set apart for his service or the whole day bee his The determination of this time is substantiall and God alwayes appointed the same as the ordaining of the Sabbath day and other holy dayes set apart by God doe manifest The second circumstance is that whereof there is no reason to sway or guide the judgement this way or that way but the will of God must bee needfull to the determining of it Such a circumstance is the proportioning of time and rest on the Lords day for Gods service For if reason could regulate it then should it bee the Law of nature but by his written Law and revealed will hath God ordered it The third circumstance is that which is of universall observation by all which none but God can impose by his supreme authoritie to which all are alike equally subject And such an universall circumstance is this for observation of this day by all Christian people and by the generall consent of the whole Church of Christ in all ages Therefore this day was not left to the Apostles to be determined but appointed by Christ himselfe Undoubtedly Christ would imitate his Father and set a day for his publick worship as he did And can we suppose our Lord Jesus Christ to bee lesse carefull than the Turkish Mahomet or other Idoll Worshippers in ordaining a solemn day for his publick service But if this day which we observe be not of his appointment then have wee none for all other dayes are the ordinances of the Church and observed only by humane authoritie 4 That which the Apostles did observe not only by inspiration but by way of injunction and command from Christ here on earth through the Holy Ghost that hee ordained and left it not to them to ordaine But the Apostles did observe the Lords day not only by inspiration but by way of injunction and commandement from Christ here on earth through the Holy Ghost And therefore he left it not to his Apostles The Minor is thus proved from Act. 1. 2. where it is said that Christ Jesus through the Holy Ghost gave Commandements to his Apostles in which Commandements is included the Lords day as before is proved which Commandement with the rest he gave them through the Holy Ghost that is he in giving them did convey his holy Spirit into them to make them to understand them to retaine them in memory to make conscience to observe them and to teach others to observe them as commanded from him for so much these words through the Holy Ghost import when hee gave them Commandements and spake of the things pertaining to the Kingdome of God So that through the Holy Ghost here is not meant as afterwards the divine inspiration of the Spirit directing them as occasion served to ordaine things expedient and profitable for the Churches of Christ which he himselfe immediately commanded not but left them to them as by the wisdome of his spirit they should be informed But here is to be understood the then operation of his Spirit upon them to receive the Commandemets which at that present in his own person he gave them which they should observe and teach others to observe as his own Commandements and as he himselfe had charged them to doe in Matt. 28. 20. when as here in Acts 1. he was to depart from them and to ascend up to his Father Of other things after Christs ascension the Apostles spake from the
Holy Ghost by way of inspiration but of all these things before his ascension from the Holy Ghost by way of injunction and Commandement of Christ Note this well Argument 6. IF Christ himselfe did institute a day for his solemn worship under the Law then he did institute such a day under the Gospel But he did so under the Law Ergo now under the Gospel The sequel is apparant because he is as faithfull and as carefull for his people now as then Now that under the Law hee instituted a day for his publick worship we must know that he was among the Israelites in the wildernesse 1 Cor. 10. 9. for hee was the Angel on Mount-Sinai who spake with Moses Acts 7. 38. even the Lord Jehovah Exod. 19. 3. 21. for the whole Trinitie gave the Law then The Father by voyce uttered it the Holy Ghost wrore it Exod. 31. 18. for he is the finger of God Luk. 11. 20. compared with Matth. 12. 28. and Jesus Christ the Mediator gave by Angels to Moses the two Tables to Gal. 3. bee delivered to Israel in which a Commandement was written for a solemne set day for divine worship Thus did Christ then and so may wee beleeve his care had for his Church now till the eternall Sabbath doth come in the highest heavens Argument 7. WHatsoever was prefigured in the old Testament to be of use in the new that was instituted by Christ when hee came for the Text Col. 2. 17. telleth us plainly that the body of those shaddowes is of Christ that is he finished them he fulfilled them he did ordaine other things for them The truth of this might be shewed in particular instances of those shaddowes but that it is fully laid open by others But this day the first day of the week called the Lords day was prefigured First by the eighth day of circumcision S. Augustine Epi. ad Ian. 119. cap. 13. Ad â—idum lib. 3. Epist 10. 59 Edit sec proveth that by it out Lords day was shaddowed S. Cyprian saith that circumcision was commanded on the eighth day as a Sacrament of the eighth day that Christ should rise from the dead Secondly Ignatius saith it was foreseene in certaine Ignat. ad Magnes titles of the Psalmes superscribed pro octava the eighth So hereto agreeth Saint Augustine in his fifteenth Sermon de verbis Apost Thirdly by memorable things done on the first day of Welph Cron. de tempore li. 2 c. 2. the week as Wolphius noteth out of an Hebrew Writer of a book called Sedar olam Rabba chap. 7. as that the cloud of Gods Majesty on this day first sate on Gods people Aaron and his children first executed their Priesthood God first solemnly blessed his people The Princes of his people first offered publickly to God The first day wherein fire descended from heaven The first day of the world of the yeere of the week c. All shaddowing that it should bee the first and chiefe day of the New Testament Therefore this day thus prefigured to bee of use in the New Testament was instituted by Christ when hee came in the flesh which first day of the week as it was the first day of time mentioned in the beginning of the first book of the Bible so is it mentioned with a glorious Gen. 1 5. Title of the Lords day in the beginning of the last book of the Bible to the prayse of our Alpha and Omega Jesus Christ Argument 8. IF the seventh day was by Gods immediate institution then was the change of it into our Sunday by Jesus Christ his immediate institution But the antecedent is true Gen. 2. 2. Exod. 20. Ergo the consequent For no religious change hath ever beene made of any ordinance of God immediately prescribed by him but by God himselfe and by his own immediate authority for if the institution be immediate by him the change into another must be by the like immediate authority also for he that ordaineth hath onely power to alter 1. Man cannot change such an odinance for first it is complained of as a sinne for the people to change Gods ordinance Esa 24. 5. The Jewish Church in the time of Christ and after held it blasphemy to teach that it was lawfull for Christ to change the customes of Moses because they took but mistook him to be but a meere man Secondly if any but God have authority to change his owne ordinance immediately appointed by himselfe then that authority is equall with Gods But there is no such authority nor ever was Jesus Christ excepted upon the earth The whole Church if gathered into one place is of no such authority And if unstable man could alter such an immediate ordinance of God what stability could there then be in them or what tie of our consciences 2. All religious changes of every ordinance of Gods owne immediate institution hath ever beene immediate by God himselfe and no instance can be shewed to the contrary in holy writ The Tabernacle was of Gods owne immediate appointment Exod. 25. 40. when it was changed and the Temple erected in stead of it this Temple was of Gods owne immediate appointment David minding to build it and Nathan 2 Sam. 7. 2 3. approving his intention but without command from God was after prohibited 2 Sam. 7. 5. Neither left he it to the wisdome of Salomon but the Lord gave the patterne 1 Chro. 28. 11 12 19. The first borne the Lord did chuse for himselfe when the Levites were taken for them it was of God himselfe Numb 3. 12. The time of celebrating the Passeover was the fourteenth day of the first month by God himselfe Exod. 12. 6. which time durst not Moses dispense with nor allow any other day for some to keep it without Gods immediate warrant Numb 9. 8. 11. Times and seasons are in Gods hand Act. 1. 10. Dan. 2. 21. therefore for the month Tishri he appointed Nisan for the first month of the yeare Exod. 12. 2. And Antiochus Epiphanes a type of Antichrist is condemned for changing times Dan. 7. 25. Thus wee see Gods ordinances for places for persons and for time being immediately appointed by God cannot bee changed but by God Therefore the seventh day being the immediate institution of God could not be changed into another day as now it is but immediately by God himselfe even by Jesus Christ who is God blessed for ever Rom. 9. 5. who when he was come in the flesh changed the place Joh. 4. 20 21. the Law and Priesthood Heb. 7. into the ministery of the Gospel Priests and Levites Esa 66. 21. into Apostles Prophets Evangelists and others Eph. 4. The carnall worship into spirituall Joh. 4. 23. Circumcision and the Passeover into Baptisme and the Lords Supper and that seventh day into this our Sunday the Lords day Argument 9. THe Lord of the Sabbath is the only Institutor of the Sabbath But Jesus Christ is the Lord
of the Sabbath Mat. 12. 8. Ergo the only Institutor of it Now for the better understanding of Christ his being Lord of the Sabbath we must know three things 1 How he is Lord of the Sabbath and that is as he is God-Man and Man-God for it is said in the Text The Sonne of man is Lord of the Sabbath 2 Whence he hath this Lordship even from God his Father who hath given him the Kingdome all power in heaven and in earth Mat. 28. 18. delivering all things into his hands John 13. 3. and 3. 35. Luk. 10. 22. having committed all judgement to his sonne and made him both Lord and Christ John 5. 22. Act. 2. 36. 3 How long he holdeth this his Lordship Rule and Dominion even till the consummation of all things till God be all in all never laying it down untill all things be fulfilled 1 Cor. 15. 24. 28. Therefore is he yet the Lord of the Sabbath the Sabbath is his till the worlds end and hee retaineth his right still therein his right in the fourth Commandement which right must bee shewed either in retaining of the seventh day on which God rested and to which the Commandement was accommodated till his second comming by the change of it or in his substituting another day in steed thereof But we see that seventh day altered and therefore hee sheweth himselfe Lord of the Sabbath by appointing this his day for else should the other have remained under the Gospel or if not then no other being ordained in its steed by him he had lost his Lorship over the Sabbath which here he challenged a right in and still keepeth untill his second comming Argument 10. TEnthly and lastly to these reasons may be added the judgement of the Parliament the representative body of all this Kingdome with his Majesties royall assent in the first yeere of his happy raigne which is this That the keeping of the Lords day holy is a principall part of the true service of God which words are an acknowledgment that the Lord was the Institutor of the Sabbath for it is no service to God much lesse a principall part of his service for that may be mans will-worship but cannot be service unto God unlesse hee himselfe bee the Institutor and Authour of it CHAP. XI Of some Objections which may bee made against it answered Object 1. IT is not commanded in the New Testament Ergo hee instituted it not Ans 1. If it were not yet might hee bee the Institutor of it by his resting blessing and observing the day as his Fathers resting and blessing the seventh day was his institution of it as is proved in the first Treatise 2. I have shewed that Christ gave Commandements of the things pertayning to the kingdome of God whereof the observation of this day is one And therefore hee gave Commandement concerning this day Object 2. It is not expresly commanded Answ 1. This objection is made before to which I have in part answered 2. I answer further that our book of Homilies telleth In Homily of Prayer us againe and againe that there is expresse Commandement for it The Authors of this book say there is The Objectors say there is not set one against the other To the book all the Ministers in the Church of England have subscribed but not to this Objection against it 3. I answer there is in the New Testament no formall expression of any of the other Commandements of the first Table neither of the first nor second nor third because they stood in force and therefore no need formally to expresse them no more need was there for any such expression of this First because the fourth Commandement stood still in force as well as the rest for first Christ did challenge Lordship over this fourth Commandement in his assumed humane nature Matth. 12. 8. to shew that in his state of humiliation hee lost not his authoritie over it Secondly because the changing of the seventh day into another day was not the taking away of the fourth Commandement but only the accommodation of the same Commandment to our Lords day for the continuation of it still For if the fourth Commandement bee not observed in keeping of this our Lords day then will it follow 1 That either there is no fourth Commandement and so not ten Commandements which number hath bin observed without addition or diminution to this day the space of 3221 yeeres in Gods Church both of the Jewes and of the Gentiles or else if it be one of the Tenne as God gave it Exo. 20. for one of them then have we lived in sinfull neglect of this Commandement now this 1600 yeeres 2 It will follow that Christ hath lost his Lordship of it or suffered one of his Fathers Commandements to be carelesly neglected neither of which may bee granted without indignitie offered to Christ and his truth 3 That Christ had not come to fulfill but to destroy the Law contrary to Matth. 5. 17. for if he neither kept the former day but took it away nor ordeined certainely in the roome of it another day he had destroyed this Law 4 It also will follow that the Sonne should not be honoured of all men as they have honoured the Father with the fourth Commandement and with a set day by his appointment for his publick worship and solemn service But all men should honour the Son as they honour the Father Ioh. 5. 23. And therefore with this fourth Commandement and with a set day by his appointment for his publick and solemne worship and service should he be honoured Object 3. The taking away of the seventh day appointed by God disanulleth the Commandement it selfe Answ Not so for we must wisely understand and discerne betweene the substance of the Commandement and circumstance between the substance of the Commandement it selfe and the accommodation thereof unto a day See the other Treatise The Commandement is Remember the Sabbath day to keep it holy This only is the Commandement so by Moses it is cleare note it well in Deut. 5. 12. The application and accommodation of the Commandement was unto the seventh day which day may be taken away as not of the substance but a circumstance of the Commandement of the Sabbath rest day applyed unto that seventh day and yet the Commandement be still of force As for example in the accommodation of another precept thus Honour the King 1 Pet. 2. 17. This is a Commandement whosoever is King The accommodation of that may be thus Saul is King this is not of the substance of the Commandement yet while Saul is King we are commanded to honour King Saul but in time Saul is taken away neverthelesse the Commandement Honour the King is of force to another person in his stead as David succeeding the Commandement is honour King David The same Commandement which bindeth me to honour the King bindeth me to honour Saul while he is King And when Saul is
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
together where they conveniently might when and on what day did they assemble together On the first day of the weeke as Luke telleth us Acts 20. 7. and the Syriack translation of the 1 Cor. 11. 20. hath it in die Dominico In Apol. 2. Of this Just Martyr beareth witnesse upon the Sunday all of us assemble in the Congregation all that abide in the Cities or about in the fields do meet together in some place Coimus in Caetum Congregationem saith Tertul. In Apol. cap. 39. with cap. 14. 16. on the Lords day he meaneth Cyprian telleth us that the Sunday was the day wherein they met together So Saint Augustine also enformeth us we Christians assemble with Lib. 2. Epist 5. de Civit. Dei l. 22. cap 8. much diligence on the Lords day saith Clemens Rom. constit Apost li. 2. ca. 36. Into this Congregation would some Gentiles come sometime 1 Cor. 14. 23. and none professing Christ might forsake it Heb. 10. 25. Thus wee see clearely without doubting from Seriptures and Fathers when and where Christians met to worship Christ Being met together let us see what was done in the Congregation 1. For Prayer THey prayed together thus we read of them in the first Congregation after Christs Ascension Acts 1. 14. 24. so 〈◊〉 Acts 4. 23. 24. 16. 13. For prayer was one paâ—â— of their Divine Service mentioned in Act. 2. 42. The Apostles were much addicted to prayer as well as preaching Acts 6. 4. and they and the Christian beleevers were frequent in it as occasions were offered Act. 16. 16. 8. 15. 1â— 3. 20. 36. 12. 5. 12. To the performance of this dutie with thanksgiving they were exhorted 1 Tim. 2. 1. 2. 2. For Reading THere was reading of the Scriptures of the Apostles writings by the Apostles command Col. 4. 16. a charge by the Lord 1 Thes 5. 27. and the Apostles decrees Act. 15. Tertul. Apol. cap. 39. In Apol. 2. 30. 31. They met together saith a Father To heare the holy Scriptures rehearsed In the Congreation saith Just Martyr the Records of the Apostles and the Writings of the Prophets In Ios Hoâ— 15. In Civit. l. â—2 c. 8. are read and other Scriptures saith Origen by the Apostles appointment at the reading whereof all were silent and attentive as S. Augustine telleth us 3. For Preaching THere was also preaching in the Congregation S. Paul on the first day of the week when the Disciples came together preached unto them Acts 20. 7. The Apostles in this spent their strength Acts 5. 42. and S. Paul exhorteth to this in vehemence of spirit and with a thundring charge 2 Tim. 4. 1. 2. Of this speaketh this same Apostle in 1 Cor. 14. and giveth order for the use of mens gifts in the Congregation The preaching then was with reprehension with exhortation 2 Tim. 4. 2. admonition Act. 20. 31. with convincing of errours Tit. 1. 9. with consolation 1 Cor. 14. 3. The matter was the word Acts 13. 5. 14. 25. 17. 13. Rom. 10. 8. 2. Tim. 4. 2. The manner was not with entising words of mans wisdome but in the demonstration of the spirit and power of God 1 Cor. 2. 4. 5. The end for conversion Act. 26. 18. 20. and to save men Act. 11. 14. Of preaching and making a Sermon on this day speaketh Just Martyr and Saint Augustine in the fore cited places When the Sermon was done they sent up their prayers unto the Lord saith Justine Martyr 4. For receiving of the Sacraments ON the first day of the week or Lords day they received the Lords supper Act. 20. 7. They came together to break bread saith the Text So did the Corinthians Apol. 2. Epist 118. come together to receive the Sacrament 1 Cor. 11. 20. This Just Martyr also certifieth us of and S. Augustine in the Primitive times it was administred every Sunday 5. For Psalmes THey in the Congregation sang Psalmes so the Apostle intimateth to us 1 Cor. 14. which as they might learne from the ancient people of God as is observed in the former Treatise so from our Saviour and his Apostles who sang a Psalme when the Passeover was received and the Sacrament instituted and administred Mark 14. 26. Plinie secundus in an Epistle to Traian maketh mention of Christians singing of Hymnes when they met together to worship Christ before day How comfortable singing of Psalmes bee when men sing with understanding and with the spirit as they ought 1 Cor. 14. 15. we may see by Paul and Sylas singing Psalmes in prison Act. 16. 25. 6. For care of the poore THe true Church of Christ had ever care for the poore from the very first Plantation as we may see Acts 2. 45. and 4. 34. And for this purpose were Deacons appointed Act. 6. The Apostles gave a charge for to remember the poore Gal. 2. 10. and Saint Paul took order for the collection every Lords day 1. Cor. 16. 2. which Saint Chrysostome Chrys Hom. 43. on 1 Cor. speaketh much of And this continued in the Christian primitive Congregations They made collections for the widdowes of whom care should ever be had Act. 6. 1. 1 Tim. 5. 3. for the fatherlesse as religion teacheth Iames 1. 27 for the sick poore people captives exiles and strangers Iustiâ— Martyr Apo. 2. which came from farre as Just. Martyr witnesseth 7 For Excommunication and Ordination UPon just cause on this day when they did meet the Leo. Mag. ad Dioscorum Episc Alex. Epi. 41. cap. 3. See Tertul. Apolog. Origen and others cited by Bish â—hitâ— pag 214. See Dr. Heylin Histor part 2. p. 118. sentence of Excommunication was pronounced against some which were vâ—ry notorious offenders 1 Cor. 5. 4. 5. On this day it was thought most proper for investing men with holy Orders for that the holy Ghost descended upon the Apostles this day and there gave us as it were this celestiall rule that on this day alone we should conferre spirituall Orders in quo collata sunt omnia dona gratiarum All spituall graces are conferred And it was appointed that such men as were to receive Ordination should continue fasting from the Even before that spending all that time in prayer humbling themselves before the Lord they might be the ☞ better fitted to receive his graces 8 Of their Love-Feasts DIvine Service being ended Christians observed a Love-Feast or feast of charity where all the rich and poore sate downe promiscuously together recreating themselves with godly conference and singing of Psalmes which as Tertullian saith did admit of Nihil vilitatis nihil immodestiae Apolog. and at what time he saith non prius discumbitur quam oratio ad Deum praegustetur Of this speaks also S. Chrysostome Omnes commune inibant convivium pauperibus qui nihil habebant vocatis omnibus communiter vescentibus S. Paul toucheth upon these Feasts 1 Cor. 11. and S. Jude verse 12.
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-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
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
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
it so should Gods feare move us to this Fifthly Imperfections through corruption of nature are one thing for they bee in the best but to nourish them and willingly to yeeld unto them is another I cannot doe what I ought by nature will I therefore not endeavour to doe what I should doe by grace God forbid Sixthly and lastly let me ask any pious heart any conscionable Christian why should men be more indulgent to weak nature yeelding to flesh and blood in and about the fourth Commandement for keeping of a day wholly to him than in and about our whole service and obedience to any of the other nine Seeing God hath made his displeasure so remarkable in many judgements against Sabbath-breakers both aforetime under the Law and now since under the Gospel Let me againe ask is there any true Christian and lover of Jesus but will out of conscionable and mature deliberation approve of such a pious and heavenly observation of the day as the before mentioned reverend father speaketh of yea and count them most happy that could delight themselves in so heavenly a manner for the only honour and glory of Christ If so then let me once more be bold here to ask First why are any derided mocked and abused with the opprobrious name of Sabbatarians who seek thus to extoll and magnifie the Lord of life without Jewish superstition Secondly why should any bee offended with the endeavour in any to keep strictly the day though they cannot attaine to the perfection of it seeing it is not reprehensible no Scripture against it no Fathers reproving it no Councell condemning it nor any holy men censuring it as Judaizing in any age since the glorious Ascension of Jesus Christ Thirdly why may not men bee taught thus to doe why may they not be exhorted to put to their best endeavoures to attaine unto it in the best manner they can so it be without superstition and putting any holinesse in the day it selfe Fourthly why should wee not on this day one day in the week give Christ all the glorâ— we can possibly in our love to him and most solemnely shew it forth to the further gracing and magnifying of his name If any be desirous to answer these questions let them first turne their thoughts to Christ and hearken then what conscience will say and thereafter make their answer CHAP. XXIX Concerning sports unlawfull at all times much more on the Lords day and why sports lawfull at other times are on this day to be forborne with some objections made and answers to the same COncerning sports games and pastimes it is agreed See Master Benham his Society of Saints pag. 160. 176. his religious and lâ—rge dâ—scourse about sports and recreations upon that they are not all of one sort Therefore let us consider what those be which are to be forborne on the Lords day 1 All sinfull vanities which bee unlawfull by Gods word as foolish talking and jeasting Eph. 5. 4. Idle words Mat. 12. 36. corrupt communication Eph. 4. 29. toying wantonnesse Rom. 13. 13. Compotations excesse of wine or strong drink lasciviousnesse either in words songs gesture or action banquettings 1 Pet. 4. 3. Revellings reckoned among the sinnes of the flesh which seclude from heaven Gal. 5. 29. and practised amongst the Heathen and condemned by S. Peter as Heathenish with other sins accompanying 1 Pet. 4. 3. it 1 Pet. 4. 3. Ryoting Rom. 13. 13. These so condemned by God himselfe none may use at any time and much lesse on the Lords day or any holy day And yet if our pastime-followers bee with-held from all these their rude sporting would be no delight to them For the common Rusticks doe horribly defile themselves with these things as the fruits declare in their drunkennesse fighting quarrelling bastard-breeding and the like besides murthers committed sometimes 2 All sports games pastimes and pleasures which bee made unlawfull by the Lawes of our Land and Canons of our Church are not to be used at other times then not on the Lords day by the rude vulgars and common multitude who are prohibited first all Beare-baiting Bull-baiting Interludes common Playes Bowling Diceing Carding Tables Coits Cailes Luggets Shove-groat Foot-ball Fencing and all meetings out of their owne parishes on the Lords day for any sports or pastimes whatsoever Secondly All such sports and pleasures as cannot be done but by such persons as are prohibited to wander abroad and by the Law judged to be vagabonds and wandering rogues such bee Jugglers Fortune-tellers Fencers Gipsies Players Pipers Harpers and wandering Minstrels Players upon Tabors and Timbrels Souldiers tossing the pike going as wanderers to get money on this day Thirdly all pleasures in prohibited places as Gaming-houses Bowling-alleys and Tipling-houses Fourthly all sports whatsoever in the Church or Church-yard forbidden by the Canons of our Church in those places and here methinks the reason is good if sports and playes pollute an holy place then sports and pastimes pollute an holy time ☜ 3 All sports games playes pastimes and pleasures as have been condemned by the consent of ancient Fathers Imperiall Constitutions edicts of pious Kings by the learned Fathers and Divines in Councells and Synods and many grave and worthy Clerks Protestants and Papists have spoken against it in honour and due reverence to their persons and learned judgements we should forbeare on the Lords day For that in other things they are much regarded their judgements are approved and their authorities alleadged And may it not seem reasonable unto us in this thing which men acknowledge to be only matter of recreation to condiscend unto them especially considering that no ancient Father no Councell no Synod can be produced for allowance of sports games playes and pastimes to be used upon the Lords day nor can be exercised on this our Lords day within the bounds of the Apostolicall rules made by the holy direction of Gods spirit for the use and practise of indifferent things which may not be done to greive another uncharitably Rom. 14. 15. nor whereby another may stumble be offended or made weak verse 21. 1 Cor. 8. 13. For we must give no offence 1 Cor. 10. 32. nor must we look what simply in it selfe is lawfull but what is convenient or expedient or profitable 1 Cor. 6. 12. and 10. 23. and that the same be to the glory of God 1 Cor. 10. 31. These rules are holy and heavenly and binde the Conscience though upon conceit of Christian liberty few make conscience of observing them when yet notwithstanding the Christian liberty which some talke of if it be not rather licentious loosenesse is either restrained within the limits of these rules Of which the Apostle Saint Paul made great Conscience 1 Cor. 8. 13. but many in these dayes make a very jeast and mock of as too precise a nicitie and a losse of Liberty What the sports games pastimes and pleasures be which the Fathers have declaimed against what
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
judicious Divines both ancient and modern judge the institution of one day in seven to be perpetuall For this he insteed of all citeth Chrysostome on Gen. 2. 3. and Master Hooker in his Eccl. Pol. pag. 379. Who saith Gods immutable Law exacteth this of us as a duty for ever Reason may leade to think that God would not here mention only so many dayes and no more upon the giving of the Commandement if it were not for this end Gods will and Commandement saith our Homily of prayer was to have a standing day in the week for people to come together It s very reasonable to give God one day of seven 1. Because God in his wisedome chose his day within that compasse 2. That this his choice is most fit to be imitated He knew that a day in this space was most necessary for us to observe 3. For that a week is the first and principall space of time and all times of moneths and yeers are but the revolution of a week from the worlds beginning For this see Doctor Rivet in his dissertation De origine Sabbati which being so what reasonable man will deny to give God his day within this space the first the chief and the shortest space of all other times and that which is the fittest For that the space of a week between Sabbath and Sabbath is not too farre a sunder to make us forget our dutie nor yet the return too quick to hinder man in his labour for the necessaries of his life and state saith Master Dow. SECTION XVI Of the seventh day Sabbath AS we see it must be one day in the week so we by the Lord are directed to the seventh day in the week 1. By God his free donation of six dayes to us for to labour in and to do all that we have to do our common and ordinary businesses must be all done and ended in this space which space he presently after the Commandement allotteth unto us He first telleth us what and how many dayes in the week are ours before he tels us which is the day that is his 1. That so we might learn where to begin to finde out the Sabbath 2. By appropriating unto himself the seventh day for Sabbath The seventh day is the Sabbath of the Lord thy God This seventh day here spoken of is not that one individuall singular seventh day of the Creation on which God rested but a seventh day after the six dayes given to us For. 2. As the six dayes allowed us are not the very six dayes in which God created the world which were gone and past but only six dayes in likenesse and revolution no more is this the self same seventh day but another in likenesse by revolution So it is as if he had said I allow the six dayes together for your labour in the week be those six dayes what dayes soever begon and reckoned together But the seventh day following those six dayes is mine It is the Sabbath of the Lord thy God 2. That first seventh day and the first six dayes mentioned in the first and second chapters of Genesis are understood by God in the words following as a reason added to this direction of God why he giveth us for ever six dayes and reserveth the seventh day alwayes for himself because he wrought those six dayes and rested that seventh day which words of God are not the reason of the Commandement but of his giving us six dayes and his reserving to himself the seventh day 3. Gods conclusion concerning the fourth Commandement helpeth us in this For in the end he turneth his speech unto the very words of the Commandement saying Wherefore the Lord blessed the Sabbath day and hallowed it He saith not that seventh day but the Sabbath day that is the rest of that first Seventh as a Sabbath for ever fall it upon another seventh day whatsoever it be The seventh day therefore is ever the Sabbath day 1. By Gods irrevocable donation of six dayes unto us 2. By our acceptation of so many dayes in the week to our selves from all times unto this day If from Gods words in this direction here we dare without doubt or scruple take our six dayes are we not then tyed to give him the seventh day by the like authority who reserved to himself at the same time when he gave us our six that we should afford him the seventh 3. By Gods proposing his own example as a perpetuall pattern to be followed of us in his six dayes labour and in his seventh dayes rest For saith that ever honoured Bishop Lakes what time God himself took for his work and for his rest the same did he assign to men and made his pattern a perpetuall Law In his Thesis the 8. 4. For that the seventh part of time God did chuse to himself before before fall and so Gods ordinance is everlasting as the world a portion of time eternall as the same reverend Father affirmeth in his 25 Thesis and 32. See also for this very fully Master Hooker in his fifth Book of Eccles Pol. Sect. 70. 5. Because if a man had stood in his full perfection not only our first parents but all his posterity had observed the first seventh day But sin not any Ceremony made that day alterable saith the same Father as it now is altered upon the recreation of all things by Christ But yet is still the same portion of time kept a seventh day in the week This alterablenesse of that seventh day through sin is a reason why God in giving the fourth Commandement delivered as I have said the same in such a generall manner SECTION XVII Of the fix dayes work THese six dayes are called working dayes Ezek 46. 1. in them men are to labour which labour is to be imployed in doing work and it must be all and it must be thy work so labouring to do all that thou hast to do that is which by thy profession Art trade and calling belongeth unto thee to labour in and to do The words are a permission put only by a concession in six dayes may work be done Exod. 31. 15. and not preceptive but as they have respect to the Sabbath day for the better observing of it when we neglect not our businesse on the six dayes nor deferre any thing thereof unto the seventh day For the Lord in the first Table commandeth mans duty to himself and how to expresse his love to him which is the sum of the first Table Matth. 22 37. and not what man should do for his corporall and outward estate for that belongeth to the second Table Therefore in these words is a preparation for the Sabbath and a prevention for hindering our spirituall rest and also our bodily toyle for our selves in and about our ordinary calling when the day of rest is come Yet here we are not so tyed to labour in these dayes but that God must have herein religious duties performed to