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
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
men for profanation of the Sabbath and the contempt of that his holy institution Here I might annex the Patriarch Noah his observation of the number of seven againe and againe in sending out the Dove Gen. 8. 10. 12. and likewise being come out of the Arke in his sacrificing an acceptable offering to God on the seven and twentieth day of the Month in which hee came forth Gen. 8. 14. 20. 25. like enough to bee the observation of the first Sabbath in the new world so let me conceive it till any can shew me plainely the contrarie Howsoever it was we see the number of seven was observed herein by him as being mindfull of the seventh day of Gods resting and sanctifying it for a Sabbath For I would faine know why the number of seven should bee so observed of God and holy men not only by Noah but by Abraham in some cases except it were to minde them of Gods seventh day the first time of the mention of seventh which God so blessed and sanctified in making the seventh day his resting day As for the conceit of perfection in the number of seven I conceive it to bee without ground of Scripture except with relation to Gods seventh day blessed and sanctified 4 Saint Paul in Heb. 4. speaketh of Gods rest on the seventh day when God finished his work and of the participation of that rest as Bishop Lakes saith two wayes Typically and Spiritually the first by Ioshua giving the Israelites rest in Canaan and the second by Christ a rest from sinne here and a spirituall blessednesse hereafter The Apostle telleth us that an entrance was made into the seventh daies rest instituted by God when hee had finished his work and rested thereon into which man entred and rested as also did the Israelites into the Typicall rest by Ioshua and so doe the Israelites of God into the spirituall rest by Jesus Christ Now as wee Christian beleevers doe partake of our rest and as the Israelite beleevers enjoyed the Typicall rest so did the holy Patriarches and Fathers enjoy the seventh day Sabbaths rest and kept that rest for to what purpose else is that first rest mentioned 5 Genebrad in his Chron. saith that the Hebrewes held that Noah and the rest of the Fathers did keep the Sabbath once sanctified by God and citeth Rabbi Iohai Pater Rabbi Simeonis Rabbi Moses Hadarsan and Rabbi Salomò Aben Esra on Exod. 20. is also of this judgement 6 It is most cleare that God gave to the holy men of God his Lawes to live by his Charge his Commandements his Statutes and his Lawes and they observed them so it is said of Abraham the prime Patriarch who also was acquainted therewith Gen. 26. 5. The godly were followers of good things walking with God Gen. 5. 22. and 6. 9. They vexed at the sinfull courses of men 2 Pet. 2. 8. 9. They preached against their impieties Iude 14. 15. 1 Pet. 3. 20. and God threatned destruction to the world therefore Gen. 6. 3 7. and accordingly did destroy them Gen. 7. 19. Now if God gave his Lawes and reproved sinne and punished sinne would hee amongst these his Lawes the particulars whereof are not mentioned suffer his first institution his blessed and sanctified seventh day Sabbath to bee unthought of and to bee neglected May wee reasonably think that the godly having received other Lawes and observed and kept them as the Text sayth they did that they would carelessely omit to observe this institution of the Sabbath amongst those his Lawes Statutes and Commandements 7 Before any feast mentioned by Gods appointment Moses and Aaron and the Elders of the people Exod. 3. 18. could speak of a feast to be kept unto the Lord before Pharaoh Exod. 5 1. on which they were to offer sacrifices unto the Lord verse 3. Now what Festivall day could this bee but the seventh day Sabbath for as yet no other Festivalls were instituted Therefore how ever it was that in Egypt perhaps in time of their cruell bondage and only towards the end of it they could not observe the Sabbath this hinders not to apply it to the Sabbath because Moses spake to Pharaoh in the terme of a Feast and Sacrifice because it was better understood of Pharaoh than if peradventure hee had mentioned the name Sabbath which they might keep in Egypt in the dayes of those Kings which knew Ioseph before the extremity of their bondage 8 The fourth Commandement and all words thereto added telleth us that the Sabbath day was kept holy before the time that it was written in the Tables of Stone First the prefixed Memento telleth us so much that it was before observed and God would still have it carefully kept for the Memento hath respect unto the time past Secondly the manner of this delivery of this Commandement may perswade us to this for the other Commandements are uttered imperatively so as they inforce the dutie as in the fifth Commandement Honour thy Father and Mother the duty charged is Honour and in the other Commandements the sin is forbidden as Thou shalt not take my name in vaine Thou shalt doe no murther and so of the rest But now in the fourth Commandement the Lord falleth not upon the maine of the precept as to say keep holy the Sabbath day but the imperative speech is laid upon the word Remember saying Remember the Sabbath day to keep it holy cleane otherwise than in any other of the rest of the precepts and the reason hereof is for that hee had before instituted it and it had been before observed of the Israelites as in the next reason is clearely proved Therefore hee sayth not keep holy the Sabbath as now instituted but thus Remember to keep holy the Sabbath as if hee had said as it hath been before observed of you and still to bee kept holy Thirdly all the principall words annexed to the Commandement tell us of no new thing then imposed but what was well enough known and made use of before as first six dayes for labour they were allowed before Exod. 16. 4. 5. Secondly the seventh day to be the Sabbath this also in plain words Moses had taught them Exod. 16 23. 26. Thirdly of the Lord their God which they knew from Abrahams dayes Gen. 17. 7. and by Moses in Egypt Exod. 6. 7. Fourthly That in it they should not doe any manner of work this they were forewarned of Exod. 16. 29. and some were reproved for offending vers 28. Fiftly that in six dayes God made heaven and earth c. This was evident of old time unto the Fathers Gen. 24. 3. 7. And lastly that hee rested the seventh day blessed and hallowed the Sabbath Gods owne words of the institution Gen. 2. 2. 3. So that we see it clear from the fourth Commandement and the words thereto annexed that this Law was known practised before it was given in Horeb. 9 And lastly to make up all sure Moses telleth us in
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
understood of a ceremonious observation which they deny to be kept before Moses time They do not deny any Sabbath to have been kept at all They dâ—ny what the Jews did stand for against whom they wrote to wit for Circumcision and a Sabbath ceremonially kept Such a Sabbath to be kept by the Patriarchs the Fathers deny SECTION V. Of the true understanding of the words in Gen. 2. 3. HAving cleared the text Gen. 2. 3. of these two rubs of a Prolepsis and of a future Destination it follows that it must be understood plainely without either of them and the words to be conceived as they be written and delivered which is that at that present time that first seventh day on which God rested was it which he blessed and sanctified How can this be denyed Doth not Moses proceed orderly in his historicall narration First he relates Gods Work every of the six dayes and having ended that he then immediatly following speaketh of the seventh day and what God did on that day to wit that God rested on that same seventh day and sanctified it That this is clearely so to be understood without a figure I thus prove First this third verse is connexed to the second by the copulative conjunction and tying in the continued narration with an and Gods resting to Gods ending of his work on that seventh day in verse 2. Then to his resting wâ—th another and he adjoyneth his blessing and sanctifying the same seventh day Now as the ending his work of six dayes and and his resting from his work on the immediate seventh day following are coupled together and not in any indifferent mans understanding separable from one the other in the nâ—â—ration so are his resting and his blessing and sanctifying of the same seventh day knit together and so conceiveably to every ones common apprehension tied one to the other as the other be without any difference in Moses relation Therefore if the former verse be cleare so is the later to any not anticipated with a prejudicate opinion destinated to errour Secondly God himselfe publishing the Law of the Sabbath in Exod. 20. 11. doth there as Moses doth here in Genesis 2. 2 3. couple together the same things his finishing of his work in six dayes who made heaven and earth the sea and all that in them is with his resting on the seventh day and then that he blessed the Sabbath day and hallowed it clearely thus verifying the truth of Moses narration by his conjoyning of the things together and then by speaking also of all these his acts as then done in the time perfectly past in the words made rested blessed and sanctified therefore may we see God himselfe if we will see teaching us to understand Moses plainly and that without any Anticipation or Destination Thirdly the seventh day in Gen. 2. 3. is that first seventh day in which God rested and not another seventh day which should be 2450 yeares after when the Law should be given at Mount Sinai For First the conjunction and will not admit of such a distinction or division of the day in the third verse from the seventh day in the second to make them to be put asunder as farre as the creation was from the promulgation of the Law 2450 and odde yeares Secondly the seventh day is three times mentioned twice in the second verse which is not denied to be understood of one and the same seventh day and why not the seventh day in the third verse For there is no difference in the expression of the day it is called alike in all the triple mentioning the seventh day and the later seventh day as I said before is by and conjoyned to the other Thirdly the demonstrative ipsum it referreth us to the same seventh day before spoken of For the word cannot have reference to a seventh day to come two thousand yeares after Fourthly the reason that is annexed in Gen. 2. 3. tieth us to that first seventh day on which God rested and not to another seventh day to come after for if the seventh bee understood of any other seventh day than that on which he rested immediately after the six dayes work the reason should not be good Lastly to this first seventh day God hath reference in Exod. 20. 11. and to no other seventh day Therefore must the words be understood of the first seventh day Fourthly to take the words he blessed and sanctified it to be meant of that seventh day on which God rested hath no absurdity in it neither in respect of the day nor in respect of Adam in innocency as I have proved nor doth it contradict any other place nor any other Scripture can be brought against it nor is there any untruth so to conceive it Therefore are the words without figure plaine and easie and so to be understood as they be historically delivered Obj. The words are to be taken as a Parenthesis so saith Gomarus who desires to have it taken notice of in his reply to Doctor Rivet Answ Why hee should make so much of his conceit I know not For if it should be granted him as it cannot yet a Parenthesis is ever to the purpose and sense of the place it altereth not the meaning thereof it weakeneth not but rather strengtheneth the litterall sense and tendeth greatly to the matter in hand See instances in the New Testament Matth. 1. 18. and 24. 24. and 27. 9. Mark 5. 8. 13. and 7. 2. Luk. 2. 2. 4. 35. Joh. 1. 14. Act. 1. 18. 19. and 5. 12. Likewise in the old Testament Gen. 24. 10. and 35. 18. and 38. 16. and 49. 31. Exod. 14. 9. Ier. 21. 2. and 29. 2. with infinite other places but this conceited Parenthesis is cleane contrary to all the other and overthroweth the naturall and proper sense of the place contrary I say to the nature of any Parenthesis But I deny here a Parenthesis for take away a Parenthesis and yet the sense remayneth and the former following words are knit without any absurditie but take away these words And God blessed the seventh day and sanctified it Gen. 2. 3. First there is no meaning left to expresse what benefit man should have by Gods resting on the Sabbath day as Moses telleth us what benefit accrued to man by Gods working upon every other of the six daies for as God wrought on them and distinguished them for mans use even so must wee conceive of his distinguishing the seventh day and resting on it for mans good as well as the other dayes But if these words be a Parenthesis and taken away then had not Moses told us of any use or benefit of this day Secondly take these words away then the second verse with the later part of the third verse will absurdly bee conjoyned In verse second it is thus And he rested on the seventh day from all his workes which he had made And in verse third it then should follow immediately because that in
the 250 Princes also with fire from heaven such a judgement was that of Lots wife turned into a pillar of salt Miriam and Gehezi made leprous such were also the ten plagues of Egypt on Pharaoh and many judgements on the Israelites in the wildernesse and on other in Israel and Judah afterwards Secondly Mediate judgements which fall out upon men by some instruments as by the hand of one man against another where one is the death of another but these are not so deeply laid to heart as to behold Gods anger therein as men are bound to do yet the Scriptures telleth us of such as Gods very hand in punishing men for sin as we may read of the falling out of great friends at first the Sichemits and Abimelech Iudg. 9. 23. 56 57. who at length flew one another God sending an evill spirit between them to render upon their heads their wickednes and evill they joyntly committed against the house of Gideon So hapned it with the three Armies of Moab Edom 2 Chr. 20. 22. 23 and Ammon and their gathering together like friends yet fell out one with another to the ruine of themselves and this is attributed to be Gods hand upon them Thirdly Judgements commonly called Casual which happen not seldome too many slight and say some tush it was but an accident as if Gods hand were not in it When we reade of one killing another at unawares in Num. 35. 22 23. Deut. 19. 5. that such a one so killed is delivered by God into the mans hand that killed him Exo. 21. 13. By this kind of way came wicked Ahab to his death 1 Kings 22. 34. even by a man shooting an arrow at an adventure So Ahaziah his idolatrous sonne by falling downe through a Lattesse came to his end 2 Kings 1. 2. and 27000 by the fall a of wall in Aphekr 1 Kings 20. 30. which no doubt the Lord overthrew and caused to fall upon them to slay them And we must know that casuall harmes and death come for sin so our Saviour tells us Luk. 13. 4. that they were sinners on whom the Tower of Siloe fell though others were not to judge them the greatest sinners above all yea casuall losses in outward things come for sin 2. Chron. 20. 37. Therefore be the judgements of God of any kinde they are to be taken notice of and we are to make use thereof to beware of sin and to repent least we likewise perish and not to slight the least casuall harme as most doe For Moses remembreth the people of Miriam and our Saviour willed Deut. 24. 9. Luk. 17 32. 1. Cor. 10. his hearers to remember Lots wife and Saint Paul sets the examples of the punishment of the Israelites before the Corinthians and tells them that these things hapned to them for ensamples and were written for our admonition Wherefore what punishments have heretofore fallen out or now happen amongst us we are to observe them and lay them to heart For saith the Psalmist All men shall feare and declare the work of God for they shall wisely consider his doing Psal 64. 9. That the abuse of this our sacred Lords day hath proked Hem. in Mart. 162. in Mark 28. so in Luk. Ioh. and Acts Concio 6. 9. c. God to wrath is aknowledged Gualter saith it is not to be doubted but that the prophanation of the Lords day is not the least cause of the evills and calamities of our age And Bellarmine confesseth also that the Disorders Dances Revells and the like on the Lords dayes and other Feastivals were the occasion of all publick calamities and judgments which they suffered and reckoneth up famine povertie pestilence sedition concludeth thus in general all plagues and scourges Of this sin speaketh our late learned King James and our now Soveraigne King Charles in the exhortation added to the books of the two former Fasts and to this now also and doe with the reverend Prelates acknowledge that among other sinnes the not-keeping holy of the Lords day but polluting it is the cause of the plague breaking out upon us yea our Homily telleth us that God hath declared himselfe much grieved for the prophanation of this day This is further acknowledged by many learned men who have beene speciall observers of the judgements hapning as well in times heretofore as in our dayes which may be reduced to the three heads before mentioned CHAP. XXIV Of exemplary judgements immediate from God against the prophaners of the Lords day IN a Councell held at Paris in Anno 829 800 yeers agoe the reverend Bishops there assembled some by relation others of their own knowledge affirme that some men following their husbandry were slaine with Lightning and Thunder other some punished with a strange convulsion of their joynts and sinewes and miserably perished for their dishonouring of so great a day Gregorius Turonensis who lived a 1000 yeeres since in the end of the fifth Century or in the very beginning of the sixth as Bellarmines Chronicle hath it said that for the dishonour done to the Lords day in working fire from heaven burned both men and houses in the City of Lomages Doctor Beard of Huntington telleth us in his Theatre of Discipul de tempo Ser. 117. Gods jugdements how fire from heaven burned up a worldlings Barne and all the graine in it for conveying his corne on a Sunday in Sermon time out of the field To these may be added many other of the like nature One would needs though diswaded by others ring an Hogge on the Lords day in the morning but in the ringing staggered fell downe and never spake more though hee lived eight dayes after A great man using every Lords day to hunt in Sermon Theaâ—r histor time had a child by his wife with an head like a dog with eares and chaps and cryed like an hound A Grasiers Servant would needs drive his Cattell on the Lords day in the morning from the Inne where he lay Saturday night when he might have stayed in the Inne but hee was not gone a stones cast from the Towne but fell downe dead suddenly though before in good health A man on the Lords day though intreated to the contrary by his wife would take his Hatchet and Shovell to make an end of his work left before undone but he was suddenly struck dead in the ditch and so ended his work and life together One serving a Writ of Sub paena on another comming from Gods Service on this day he after somewords of reproofe for so doing and his light answer thereto dyed in the place without speaking more words Certaine disorderly youths would in despite of the Church-wardens ring on this day but the principall Companion who had gathered them together was strucken with giddinesse as if he had been drunk whilst he was ringing whereof he sickned and dyed of that sicknesse shortly after A scoffer rejoycing at others evils and the licentious libertie
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
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
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
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