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-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
followeth 1 It must be kept according to Gods holy will and pleasure Here the Church telleth us where to begin the principall guide must be Gods holy will and pleasure which is to be searched after in his Word from which if we swarve and have not it for our rule and warrant in doing any thing on this day we break this Canon 2 According to the prescribed orders of the Church of England which is there very piously set down in eight Particulars 1 In hearing the word of God read and taught so it is kept as a day of instruction 2 In private and publick prayer so it is an especiall day of audience and putting up our petitions to God first with our Families before we enter into the holy assembly to prepare us the better for a blessing and then with the whole Congregation 3 In acknowledging their offences to God so it is a day of Humiliation before the Lord and suing out a pardon for the same 4 In an amendement of their offences so it is a day of Reformation of our evil lives and sinfull courses 5 In reconciling themselves charitably to their neighbours where displeasure hath been So it is a day of Reconciliation laying aside displeasure and of charitable seeking peace one with another 6 In receiving the Communion of the body and bloud of Christ So it is a day of Confirmation of our faith in Gods blessed Covenant made with us in Christ and a day of great consolation to behold visibly with the eye the greatest work that ever God wrought and the greatest mercy that ever he did shew to poor sinners 7 In visiting the poor and sick so it is a day of mercifull visitation and beholding of Christ in his poor and sick servants 8 And lastly in using all godly and sober Conversation So it is a day for the expression of a good behaviour towards God and man in all godly Conversation against prophanenesse in all sober Conversation against Intemperance Riot and Revelling Gluttony and Drunkennesse Lightnesse and loose Carriage Thus we see how the Canon directeth us in an excellent manner to keep this day Can there be either required or better meanes used than is here prescribed to keep from sinfull courses on the Lords day The third is the Book of Homilies In the Homily of prayer we are taught First To assemble together solemnely having our hearts sifted and clensed from wordly and carnall affections and desires shaking off all vaine thoughts which may hinder from Gods true service Secondly To be carefull to keep the day holily and to rest from our labours at home riding and journeying abroad Thirdly To give our selves wholly to heavenly exercises of Gods true religion and service Fourthly To have in remembrance Gods wonderfull benefits and to render him thanks for them Fifthly To celebrate and magnifie Gods holy name in quiet holinesse and godly reverence Sixthly And lastly besides laying aside the works of our callings the Homily exhorteth to shun ungodlinesse and filthinesse pride praunceing prancking pricking pointing painting or to be gorgeous and gay Likewise to beware of gluttony drunkenesse and other fruits thereof mentioned to avoide also wantonnes toyish talking and filthy fleshlines Thus we see what a strict observation of the Lords day our Homily prescribeth unto us It hath been the honour of our Church hitherto to outstrip all Christian Churches in the world in the sanctifing of the Lords day Our Common prayer book Canon and Homily would hold us to it if they had any authority over us CHAP. XVIII How Christian Emperours would have it kept by their Imperiall Constitutions WEe have heard how the godly among the ancient people of God kept their rest-day morally How our day was kept in the Primitive Church How our now present Church of England would have it kept holy Now we come to the highest powers of Authoritie abroad and at home to learne how by them it should bee kept 1 Imperiall Constitutions COnstantine the first Christian Emperour who thought the chiefest and most proper day for the devotion of his subjects was the Lords day declared his pleasure that every Eusch de vita Constant l. 4. c. 13. one who lived in the Roman Empire should rest in that day weekly which is instituted to our Saviour and to lay aside all businesses and attend the Lord who therefore forbade keeping of Courts sitting in judgement and Artificers to use their trades In Die Dominico c. say Imperiall Constitutions L. â—mnes â—a de feriis the whole mindes of Christians and Beleevers should be busied in the worship of God The Emperour Leo ordained that the Lords day should be kept holy by all sorts and to be a day of rest It is our will saith he according to the meaning of the Holy Ghost and of the Apostles by him directed that on the sacred day whereon we were restored unto our integrity all men shall rest This Constitution reverend Hoâ—ker much approveth of Eccl. Pol. Sect. 71. pag. 385. themselves and surcease from labour neither the husbandmen nor others putting their hands that day to prohibited worke for if the Iewes did so much reverence their Sabbath which onely was a shaddow of ours are not we which inhabite light and the truth of grace obliged to honour that day which the Lord hath honoured and hath therein delivered us both from dishonour and from death are not we bound to keep it singularly and inviolably sufficiently contented with a liberail grant of all the rest and not incroaching on that one which God hath chosen for his Service Nay were it not wretchlesse slighting and contempt of all Religion to make that day common and think that we may doe thereon as we doe on others This worthy Emperour would not have the dayes dedicated Cod. l. 3. tit 12. de feriis Iustin li. 3. tit 12. to the supreme Majestie to be taken up with filthy pleasures then much lesse the Lords day for he highly advanced this day and so honoured it that if his birth day or his inauguration fell upon this day the solemnities thereof should be deferred to another day upon danger of losse of dignitie and confiscation of estate to them which should offend his will herein He exempted this day from executions citations entring into bonds apparances pleadings and the like The Emperour Theodosius enacted that faithfull Christian Cod. Theod. peoples mindes might wholly be bent to the Service of God the Cirques and Theators should bee shut up on the Lords day c. and all publick shewes prohibited by Gratian and Valentinian Nullus die solis spectaculum praebeat nec divinam venerationem confecta solemnitate confundat They Anno 384. forbad arbitrating of causes and taking recognizance of any pecuniary businesse on the Sunday and that none should be brought before the Officers of the Exchequer For further honour to the Emperour Leo and Anthemius Instiâ—ian Cod. l. 3. tit 12.
go out to seek for it 2. If it were not lawfull to go out on the Sabbath day how was it that some found in the Wildernesse a man gathering sticks and yet they blamelesse They went out else had they not found him Num. 15. 32 33. Yea if it so fell out upon the Sabbath day there were causes of going out of their houses Deut. 23. 10 12 13. 3. Though this gathering of Mannah seem to this man to be done without paines it s not so for it was not at their doores as he saith but on the outside about the host on the face of the Wildernesse Exod. 16. 13 14. so as they must go abroad for it neither was it without paines to gather an Omer for every one of such a small thing as it was like to Coriander seed Vers 31. 4. But grant it had been so yet know that to labour for food was in the nature of a weekly servile work so that here is prohibited the six dayes labour for bodily necessaries which they had then no need to do II. He saith that the Israelites were to prepare their Mannah to bake and seeth what they would on the sixt day that so they might prevent that labour on the Sabbath day Exod. 16. 23. So they might not belike dresse and make ready any food on the rest day Answ 1. The words in Vers 23. do not undeniably imply that that which remained over and above their baking and seething was baken and sodden with the rest but rather the contrary as thus bake what you will bake and seeth what you will to day and that which remaineth over to wit not baken nor sodden lay it up for you to be kept untill the morrow for Moses said nor seeth and bake all and so reserve some for to morrow but bake and seeth what you will of it which implyeth that some was not baked and sodâ—en 2. Albeit he seemeth necessarily to inferre because Moses said next day eate that to day to wit which was reserved and had no wormes in it nor stanke Verse 24 25. that it was baken or sodden over night But if it had been so the miracle had not been so great for that which the people did reserve without warrant and had wormes and stank was as they gathered it and not either baken or sodden for any thing that can be gathered out of the text Again the only bare mentioning of eating doth not inferre their not baking or seething more then the bare naming of the peoples baking and seething will inferre their not before grinding of it of which not a word there in the text It s most like that which remained over was ground with the rest either in Mills or beaten in Mortars as they used to do Num. 11. 8. and so the Meal thereof was reserved to be baken or sodden the next day which if so they abstained from no other work then servile as we do from carrying our Corn to the Mill to be ground of the Millerd which is his weeks dayes labour 3. But grant all this to be so yet this was but for the time of the Mannab let him prove that it was so in Canaan my instances before do shew the contrary Nor was this preparation but about the Mannab because it required such labour in the Mill and Mortar to make it ready a servile work not fit for the Sabbath being so much for so many Thousands III. He alleadgeth Exod. 35. 3. That they were prohibited to kindle a fire throughout all their habitations on their Sabbath day Exod. 35. 3. Answ 1. Consider that this Commandement was given some space of time after the giving of the Law in which space they making a fire they offended not and therefore this strictnesse was not from the nature of the fourth Commandement it self 2. This inhibition must be understood of kindling a fire for work forbidden to be done on the Sabbath day for else there is no Coherence of this Verse with the former in which Moses doth tell them that God would have no six dayes work done on the Sabbath to wit servile Therefore for this end not to kindle a fire 3. Some hold this Commandement to concern only making of fire for the furtherance of the Work of the Tabernacle For therefore is here the Sabbath mentioned to shew that the Work of the Tabernacle should give place to the Sâ—bbath 4. Learned men both Protestants and Papists hold that to kindle a fire was not simply forbidden for being a negative precept it should not have admitted at any time the making of a fire in any of their habitations Is it like that in Winter they never made fire on their Sabbath The season was sometime cold in that Countrey as we may reade John 18. 18. And what a Feast was that to which Christ went on the Sabbath day Luk. 14. 1. may it be supposed there was no fire Lastly note that had this been a durable precept these words had been added to it a Statute for ever throughout your generations as we may see of forbidding work in Levit. 23. 31 and it was usuall in a durable Law to adde the word Exod 12. 14. 17. 24. for ever for which many other texts may be produced which is wanting here as but temporary IV. He bringeth forth the punishment of him that gathered sticks on the Sabbath day Num. 15. 32 36. Answ 1. That here one was found gathering of sticks upon the Sabbath day and brought before authority for it and his sentence was to dye and he was stoned to death cannot be denied But that it hence is to be collected that therefore it was an exact strictnesse imposed upon Israel by the fourth Commandement not so much as to gâ—ther sticks upon the Sabbath day rest to be proved For 1. The fourth Commandement it self is affirmative and not negative and therefore necessarily inferreth not the forbidding of such an act for ever to the Israelites 2. The words in the directory Thou shalt do no work are with a restriction as I have proved 3. It is manifest that the most zealous for the Sabbath have had meate dressed then flesh-meate and whither that Nehe. 5. 58. could be without fire and fire without wood stickes or bones or some other fewell let any judge 4. There was no prohibition for such a work before set down expressely and therefore they knew not what to do till they asked Councell of the Lord concerning him 5. This mans sin was great before God it appeareth by the greatest punishment inflicted upon him as was stoneing to death in Israel but how came it to be so not simply in breach of the fourth Commandement but it was as learned men hold a presumptuous sin a great sin for such a one despiseth the Word and reproacheth God Num. 15. 30 31. Now that he sinned presumptuously it is so to be judged 1. By the Connexion of the Story for Moses having set down a Law
which many took upon the Lords day was strucken with a dead palsey all over one side and with blindnesse and dumbnesse so as he could neither goe see nor speak and lying thus in miserable paine died within a short time after the stroke of God upon him These few instances may serve for the immediate hand of God upon prophaners of the Lords day I passe by how filthy drunkards have felt the Lords hand against them on this day CHAP. XXV Of exemplary judgements mediate from God against the prophaners of the Lords day CHristians in name should be Christians indeed and one further another unto goodnesse especially on the Lords day which should bee provocative to good duties and to the stirring of us up to shew the vertue of Christ his resurrection in us and our Christian love one to another as at all times so chiefly on this day but where lusts rule and persons are prophane the Lord leaveth them to themselves to become his instruments to punish their prophanation of this day as appeareth by these examples Some on the Lords day would goe to Bowles a forbidden game to the common sort at which play two falling out the one threw a bowle at the other and struck him so on the head as the bloud issued out of which blow hee dyed shortly after Certaine youthes contrary to the order in the declaration would goe out of their owne Parish on the Lords day into another to play at Fives the Mother of one of these earnestly diswaded him but goe he would and returning homewards at night with his companions they fell first to justling after to boxing so as their bloud being moved one of his fellowes stabbed him in the left side and so wounded him as he dyed the next day at night At a Wake on the Lords day among others two sitting and drinking till late at night fell out but at first they were parted a while after commeth one of them in againe and seeing the other sitting by the fire with his back towards him commeth behind him and with an hatchet chineth him downe the back so as his bowels fell out the cruell murtherer flying and being hotly pursued leaped into a river and drowned himselfe A wanton Maide hyred on the Lords day a fellow to go to the next Parish to fetch thence a Ministrell not warranted by the Declaration that shee and others might Dance but that night was shee gotten with child which at the time of its birth she murthered and was put to death for the same confessing the occasion of her ill hap to be her prophanation of the Lords day Upon a Whitsunday in the afternoone two fellowes meeting at the Ball again not allowed by the Declaration the one killed the other Also upon a Lords day in the afternoone one with much contempt against his Minister as appeared by his words would take up Cudgells to play with another a sport not allowed them but at the second or third bout one of his eyes was struck out of his head A fellow drunk at the Church-house where he dwelt on the the Lords day a foule sin both for the time and place was the next day so given over of God as hee became his owne executioner and hanged himselfe One dâ—â—posed to revell-rout without due bounds of prescribed order would in the Church-house keep an Ale on the â—ords-day and other dayes both night and day without controule But see the Lords hand on the Sunday night his youngest sonne was taken for stealing of a purse out of anothers pocket while he lay drunk in the Church-house on the board and that week his eldest son was by one stabd to death A poore man after hee had heard a good Sermon as hee said when he came from the barre unto a Minister would go to a Revell an ill name for Christians meeting together into another Parish where occasionally falling out with one he killed him running out of the Church-yard to doe the bloody fact for which at the next Assisses he was excuted lamenting his ill hap that he could not tarry at home More instances of quarrelling fighting and killing of one another might bee given to terrifie men from such sinfull wayes and from such prophanesse of the Lords day especially consecrated to the laud and honour of Jesus Christ our blessed Lord and Saviour CHAP. XXVI Of examples of casuall judgements against the Prophaners of the Lords day OF such like judgements as happen as it were at unawares unexpectedly I have given instances in holy writ And therefore by the recording of them God would have us not only to take notice of such but also to make good use of them as the Lord shall direct us in wisedome in charity and well-mindednesse so to doe For it must indeed bee acknowledged that in this sort of judgements the particular application to particular persons for this and that act is not easie but requireth prudency of circumspection and carefull observation of all circumstances concurring to make a true use of them in the application to others though not the like difficult in all nor yet so hard for the parties upon whom such casuall judgements doe fall to apply them home to themselves for instruction And therefore have they beene observed and recorded Among very many take these few examples Famous and memorable is the fall of the Scaffold in Paris garden where many were gathered together on the Stowes Chron. Lords day to see the rude sport of Bear-baiting the fall whereof flew eight persons and many others were hurt and sore bruised A great number gathered on this day to see a Play acted Doctor Beard in his Theatre in a chamber the floore fell downe by meanes whereof many were hurt and some kild Stratford upon Avon was twice on fire and both times on the Lords day whereby it was almost consumed chiefly for prophaning the Lords day and for contemning the word of God out of the mouth of his faithfull Ministers These two instances are cited by Bishop Bayly Teverton whose remembrance saith mine Authour made his heart to bleed was twice also almost utterly consumed with fire 400 houses at once in a flame and in the first fire were about fifty persons consumed which was for the horrible prophanation of the Lords day occasioned chiefly by their Munday-market Of the first judgement they were fore-warned by their Preacher telling them that some heavy judgement God would bring upon the Towne as it hapned not long after his death Two brethren on the Lords day in the forenoone came from a Market-towne to an Uncle they had there to dine after dinner they took horse againe but had not gone farre but one of the horses fell downe dead who going back againe to their Uncles house the other horse being put up into the Stable within an houre or two after died in the place One would ride after dinner on the Lords day about a worldly businesse which he needed
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
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
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