Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	work_v	worship_n	worship_v	18	3	7.6924	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16567	A defence of that most ancient and sacred ordinance of Gods, the Sabbath day Consequently, and together with it. 2. A defence of the iiijth commandement. 3. A defence of the integrity and perfection of the Decalogue, morall law, or X. commandements. 4. A defence also of the whole and intire worship of God, in all the partes thereof, as it is prescribed, in the first table of the Decalogue. 5. A discouery of the superstition, impurity and corruption of Gods worship; yea, and idolatry, committed by multitudes, in sanctifying the Lords day, for a Sabbath day, by the iiijth commandement. Vndertaken against all anti-Sabbatharians, both of Protestants, Papists, Antinomians, and Anabaptists; and by name and especially against the X ministers, ... by Theophilus Brabourne.	Brabourne, Theophilus, b. 1590.	1632 (1632)	STC 3473; ESTC S120442	538,800	670

to wit the 5th Nouember it were absurd to thinke that the rest from work should tēd to the publik praise of God but the day should tēd to some other end it followeth therefore that as the rest inioyned in the 4th cō tendeth vnto the furtherance of Gods worship so doth the time to wit the 7th day there also inioyned as the rest from laboures tēdeth vnto mercy towards man beast so the day to wit the 7th day tendeth vnto mercy also Thus I haue proued it that the obseruation of Saturday the 7th day is morall perpetuall because it tendeth vnto the furtherance of Gods publike as well as priuate wor hip and seruice because it is a worke of mercy both to man beast now all workes in the Decalogue tending to promote Gods seruice are Morall and all workes therein commanded which are vvorkes of Mercy are Morall also by the judgement of all Diuines and so much for this answer An other answer some may frame saying the day to vvit the 7th day is not necessarily tending vnto the vvorship of God a vvorke of mercy c since these may be furthered also by an other day But contrariwise 1. This answer is absurd thus I make it appeare there is a twofould necessity there is a necessity vvhich is absolute as vvhen the vvorship of God cannot stand vnlesse it hath such a day c. And there is a necessity in some respect as vvhen Gods vvorship cannot so vvell fitly stand vnlesse it hath such a day c. Novv if they vvill admit of no more of the Morall Law then is necessary in the first respect then these absurdeties they fale into 1. that they may reiect the 8th Com. Thou shalt not steale for it is not absolutly necessary that this 8th com should be retained among vs since Coueting an other mans goods in heart is forbidden in the 10th Com. now he that keepeth the 10th Com. standeth not in any absolute neede of the 8th Comm. yea they may as vvell reiect as not Morall the 6th the 7th 8th Commandements as not absolutly necessary because the Magistrate may make Lawes against murther adultery and stealth if men vvill reiect Gods 7th day vvhich he hath sanctified commanded because men may find and set vp an other day then may they reiect for the same reason the 6th the 7th the 8th Commandements also 2. An other absurdety they fale into vvhich is this that thus they may reiect the setting a parte of an whole day for rest from laboures and for Gods vvorship for both these may be done in halfe a day or in some fevve hovvres of a day yea they may reiect the weekly sanctification of a day vnto God and keepe but one day in a moneth or in a yeere for it is not absolutly necessary to Gods worship as a worke of mercy either to keepe an whole day or one in euery weeke 3. An other absurdety they fale into which is this they may aswell reiect the Element of Wine the Sacrament saying wine is not necessary to the Lords Supper as to say the 7th day is not necessary vnto Gods worship for common beere may be drunk in stead of wine as well as a common day be vsed in stead of an hallowed day Yea as well may vve change bread in the Lords Supper for flesh eate flesh in remembrance of Christs body as change that sanctified day which God commanded 2. I proue it that the very precise time of the 7th day is necessary vnto Gods worship if not absolutly yet secundum quid if not for the being of it yet for the right fitest well being of it my reasones are these 1. if the 7th day was not in some respect necessary vnto Gods worship and a worke of mercy then might the Iewes haue changed the day set out an other day for the same dueties But it was not Lawfull for the Iewes to change their Sabbath day as all confesse Therfore was the 7th day necessary in some sorte 2. If the 7th day were not necessary in some sorte vnto the seruice of God and worke of mercy in refreshing man and beast after they were spent in labour then would not God haue expresly commanded it for those endes But God did expresly command the 7th day to those endes as we read in the fourth Com. Deut. 5.14 Exod. 23.12 Mark 2.27 Therfore is the 7th day necessary in some sorte c why should we thinke that God should expresly command the 7th day by name for his Sabbath the 8th day for Circumcision the 14th day for the passeouer vvhen he mentioned not the day for baptizing of Infantes nor the day for administration of the Lords Supper but that the dayes expresly commanded vvere necessary and the dayes not commanded vvere indifferent had not the 7th day bene necessary God vvould haue left it vncommanded as he hath done many indifferent things 3. Our Sauiour saith the Sabbath was made for man Mark. 2.27 Now if made for man then it was necessary for mans good either for his being absolutly or for his well being respectiuly or else it was needlesse superfluouse But it was not made needlesly c. Therefore it was necessary 4. If no day of the weeke can be so fit a day for Gods worship as the 7th day then is the 7th day necessary in some sorte But no day of the weeke can be so fit a day as is the 7th because all the other 6 daies are common vnhallowed dayes and onely the 7th day is a sanctified and holy day Genes 2.3 and so fi●est for holy dueties Ergo c. 5. If all the other 6 dayes in the weeke be ordained for labour and worke then of necessity the 7th day must be kept for Gods worship and for a worke of mercy to man beast But all the other 6 dayes are ordeined for worke Sixe daies shalt thou labour c. And ordinarily weekly to alter the institution of any of those Sixe daies is to violate Gods ancient ordinance Therefore is the precise time of the 7th day necessary 6. On the Sabbath day men are not onely to afford rest vnto their wearied seruants but also to make holy assemblies Leuit. 23.2.3 to worship God Ezek. 46.3 to doe the exercises of Religion now forasmuch as no day is commanded by God for these dueties but onely the Saturday or 7th day therefore if you take any other day it must be a day of mans appointment now let all men iudge if men will not be more carefull to yeeld their seruants rest to meete together in the publike assemblies and to performe the partes of Gods worship exercises of Religion on that day which God hath commanded then on that day which is but of mans commandement this may appeare by our common holy dayes what thin assemblies what cold deuotion then in comparison of the Lords day which

Comman aboue and before all others that so his Churches might come into a remembrance of his Sabbath day againe The Lords Sabbaths are novv forgotten they ley buried in abhorred forgetfulnesse like as a mans body lieth stinking in the graue God graunt them a speedy and glorious resurrection they are forgotten God of his mercy bring them once againe to remembrance I am but a poore and meane one euery way low and little timorouse by nature stammering in toung vnfitted for a businesse of this nature so as I durst not aduenture vpon a businesse of this consequence if by any other meanes or persons I could haue foreseene any possibility of a reuiuing the Lords Sabbaths but looking about and seeing none that would set to his hands but that still the Lords Sabbaths must remaine in obliuion I haue aboue and beyond my vvonted courage as it is vvell knovvne taken vnto me a fiery zeale for the Lord of Hoastes if it be rashnesse I vvill be rash if it be folly I vvill be a foole vvith Dauid if I perish I perish that small mite and single Talent vvherevvith all God hath be trusted me I vvill improue it and imploy it to the vtmost for the reducing Gods Sabbaths into remembrance againe in his Churches hitherto in comparison of this cause of Gods I haue not counted deere vnto mee Wife nor Children Friends nor Country maintenance nor good name but cheerfully in regard of the goodnesse of the cause haue parted with them all more or lesse I haue now nothing left but life and liberty and these I trust the same God that hath inabled me will still I am in a readincsse to depart with these also or either of these for God and to seale vp his trueth with my liefe or liberty that so I may once at length attaine vnto that ioyfull Crowne of Martyrdome for bringing Gods Sabbathes into remembrance againe Remember the Sabbath day A greate worke requireth many hands and can you yee Trib of Leuie gaze on to se the issue whilst one singly and alone striueth beyond his strength and laboureth till out of breath in Gods quarrel you neither animating nor parte taking nor putting your least finger to the vvorke I know you can not plead ignorance vnlesse it be affected the point is easy and familiar were you but as willing as able I could not warr alone said the Angell of the Lord curse yee Meroz curse yee bitterly the inhabitants thereof because they came not to the helpe of the Lord to the helpe of the Lord against the mightie Iud. 5.23 why abidest thou Leuie among the sheepfoulds to heare the bleatings of the flockes v. 16. come forth come forth to helpe the Lord the worke is mightie to cause through all Curches a remembrance of the Sabbaths of the Lord it is not a priuate cause that a single one only should combate the wholl army of Gods hoast must take vp armes the cause is publike and vniuersally generall but if nothing will auaile vvhat shall I curse as said the Angell of the Lord no Christianes must not curse but blesse I pray God giue them better hartes it vvas Pauls case at my first answer quoth hee no man stood with mee but all men forsooke mee wherfore vvith Paul I pray God it be not laid to their charge 2 Tim. 4.16 in meane time I faint not but fight I doe and fight I will vhhither with many of with fevv vvhilst I haue any breath or being And thus farre of the Commandement and of the vvord Remember SECT VI. The next vvords vve purpose to speake of shall be these Six dayes thou shalt labour and doe all thy worke Touching these words I purpose to enquire but after two things the one is to know vvhither these vvords be a Commandement or no the other is to knovv which dayes of our weeke these sixe dayes here mentioned are for the former some take these vvords to be a permission but I determine vvith Perkins in his Cases of Conscience Pag 106. C. that they be a Commandement and his reason shall be my reason which is this that they are a Commandement because they are propounded in Commanding termes like as all Commandements are of the same iudgment also is Musculus fol. 62. these vvords also in the dayes of Christ were houlden for a commandement saith the Ruler of the Synagogue there are six dayes in which men ought to worke c. Luk. 13.14 Hee said men ought as of duety to vvorke in the six dayes If any shall obiect that then a man is bound to labour all the 6 dayes I ansvver it followeth not for so the Lord said of the Sabbathday in it thou shalt not doe any worke Exod. 20.10 and yet for all that workes of mercy and vvorkes of necessity may be done and so here albeit that God hath said sixe dayes thou shalt labour yet lawfull recreationes when necessity is may be taken in the sixe dayes Yet further if any shall obiect that then we must keepe no holy dayes if we must labour the 6 dayes I answer it followeth not for 1. the com addeth thes words and doe all that thou hast to doe so that if a man can so finish all his workes that he hath to doe in lesse then 6 dayes so as no vvorke be left to doe on the Sabbath day then he may keep that time which he can spare for an holy day 2. it is true that some holy dayes may be keept as Christmas day Coronation day Gunpovvder Treason day and the like dayes of publike thanksgiuing dayes of publike fast which are one day in a yeere not a day euery week for we haue examples for it in Scripture Esther 9.27 Joel 2.15 now these being extraordinary cases an exception or dispensation may be admitted in the com but what 's this to our case for the Com. is to be vnderstood of an ordinary weekly practise when there is no iust and weyghty cause to the contrary but the case of holy dayes is of a rare and seldome action and vpon extraordinary occasiones The second query shall be to knovv which dayes those are vvherin God hath commanded vs to labour the ansvver vvill be those six dayes vvhich were the first six dayes of the worlds creation to vvit those six dayes vvhereof vve read Genes 1.5.8.13.19.23.31 the vvhich went immediatly before the first Sabbath day that euer the vvorld saw the Sabbath day vvheron God himselfe rested where of vve read Genes 2.2.3 these sixe dayes are these 1. Sunday 2. Monday 3. Tevvsday 4. Wensday 5. Thursday 6. Friday Novv that these and none other are the six dayes inioyned in the 4th com is proued 1. Because else there would be a confusion of Gods 7th day wherin he rested vvith the other sixe dayes novv this must not be for then God shall be defeated of his end and purpose which vvas to haue the 7th day sanctified as appeareth by the 4th com and that because

rigorousnesse he that can invent how to make this Rest the most rigorouse he is the best expositer And hence comes that vaine distinction of the Iewish Rest as if for sooth the 4th com conteined two kinds ef Rest in it A Iewish Rest A Christian Rest but the vanity hereof will appeare by by when you shall haue seene the vanity of their arguments to proue this rigorouse Iewish Rest Now let me shewe you their arguments in order and first I will lay downe 3 arguments vsed by a worthy Diuine and late writer to proue this rest rigorouse whose name I spare for honour sake the first whereof is this that the Iewe might not on the Sabbath goe forth or take a iourny any whither for any busines of his owne Exod. 16.29 this saith hee was temporary and doth not concerne these times of the newe Testament Hereunto I answer that this text Exod. 16.29 forbad the Iew to trauaile on the Sabbath indeede but by the context it doth appeare that here the Lord forbad trauailing friuolouslie when there was no neede to trauaile for in as much as on the 6th day God gaue them Manna enough for ij dayes the 6th the 7th so rained downe none on the 7th day therefore he forbad them to goe forth on the 7th day or Sabbath day this was the iourney which God forbad namly an vnnecessary iourny for why should they goe abroad to seeke Manna on a day wherein there was none in the field and why should they seeke for it on the 7th day when God gaue them enough on the 6th day both for it and for the 7th day also now I pray shew me where is that rigorouse strictnesse of the Iewish rest for which end this text is brought is that to be esteemed a rigorouse rest when men are forbidden to trauaile on the Sabbath day when they haue no neede at all to trauaile when their iourney is friuolouse to no purpose if this be a Iewish strictnesse we Christians vse it and vrge it at this day for we permit not to trauaile on the Lords day vpon euery sleity occation And doe they not want matter thinke you against Gods Sabbathes when they are forced to racke vp such poore stuffe as this is against them SECT III. An other reason hee vseth taken out of Exod. 35.3 where the Iew is forbiddē to kindle a fier on the Sabbath day yee shall kindle no fier throughout your habitationes on the Sabbath day and herein saith hee stood the rigorousnesse of the Iewish rest Herevnto I answer that this text if vnderstod generally it is set vpon the tainter hoockes and stretched beyond measure yee haue a text to wit the 4th com saying in it thou shalt not doe any worke this text the same diuines can vnderstand it expound it with a due limitation to wit of common ordenary and seruile workes why then by like reason can they not add the same limitation in the same case to this text also Exod. 35.3 and so vnderstand it thus thou shalt kindle no fier that is to doe ordenary common seruile workes withall like as common Bakers and Brewares doe by making it parte of their trade thus workes of necessity and charity to be done on the Sabbath shall be no more forbidden in this text Exod. 35.3 then they are in the 4th com Exod 20.10 to kindle a fier as Bakers doe is a seruile worke but otherwise it is a worke of mercy when but to warme one and the like Also it might haue a speciall reference vnto the building of the Tabernacle Exod. 35.3.4.5 whereof there was no such necessary hast as that they should kindle fiers on the Sabbath to worke about it For vs to thinke that God who allowed a beast to be led to the water on the Sabbath and allowed the Iewes to lift a beast out of the ditch on the Sabbath to plucke and rubb eares of corne on the Sabbath wold forbid them to kindle a fier on the Sabbath to dresse a morsell of warme meate for their dinner and to warme them selues in cold winters weather when they came from Church that so they might be the more fresh and liuely to serue God againe in the afternone ther 's no shew of reason in it would God haue mercy shewed to a beast on the Sabbath and none of a man that is made after his Image what likelihod is there of this Further our Sauiour saith the Sabbath was made for man Mar. 2.27 so to expound this text Exod. 35.3 therefore as if a man might not no not in a case of necessity kindle a fier in the time of froft and snow to warme himselfe and the like is to make the Sabbath not for man but against man and to make man for the Sabbath contrary to the words of our Sauiour Againe our Sauiour Christ was present at a ffeast on the Sabbath day Luk. 14.1.2.3.4.5.6.7 c. now at a feast there is commonly a fier to dresse meate for the guestes there is attendance to be giuen by seruants and the like now Christ by his presence at this feast allowed of fier kindling of others as great workes as the kindling of a fier is wherby it appeareth that this text is wrested when it is vnderstod so rigorously as if God had forbad his people to kindle a fier in any case thus you see that it is but a slaunder brought vp vpon the Iewish Rest to say it was rigorouse but such slaunders are frequent to loath men of Gods Sabbath SECT IV. A third reason hee fetcheth out of Ierem. 17 21. and Nehem. 13.15 take heede to your selues and beare no burden in the Sabbath day here saith hee the Iewes might beare no burdens on the Sabbath Herevnto I answer briefly that these texts as any man may see by the context speake onely of burthens bearing in an ordenary common case as a seruile worke but that all bearing of burdens was forbidden to the Iewes is false for Christ him selfe commanded the sicke man to carry his bedd on the Sabbath day Ioh. 5.8.9.10 seeing therefore that God did not forbid a man to carry a burden on the Sabbath day in his necessity where is there any grownd then here for any man to say the Ieweish Rest was strict and rigorouse I neuer yet could see but that God allowed the Jewes as much liberty on the Sabbath day as he alloweth Christianes and as much liberty as Ministers grant vnto Christians on the Lords day therefore it is but a meere slaunder to say the Iewish Rest was rigorouse the distinction betwixt the Iewish rest and the Christian Rest is a distinction without a difference for all workes of mercy and workes of necessity might be done by the Iewes on the Sabbath day as well as by vs Christianes now Loe these deuices wise men haue to defeate God of his Sabbaths SECT V. A fourth text I will

themselues no neither can man else vse them vnto the day we now keepe for God did moue vnto the obseruation of the Saturday 7th day 1. Because him selfe at the Creation rested on it 2. Because he had blessed that day hallowed it so made it an Holy day now these two reasones neither are nor can be applied to our Lords day for God at the creation did not rest on our Lords day no neither did he then blesse sanctify the Lords day for the Lords day was not then knowne Thus you see how they baue made cleere worke for they haue taken away both the body of the 4th com the reasone annexed to it by God thus they haue taken away the whole 4th com head taile roote branch it stands for vs now onely to looke vpon Loe now we may say with the Prophet Dauid It is time for thee Lord to worke for they haue destroied thy Law Psal 119.126 Thus since I haue faithfully plainly discouered this Notoriouse errour I haue done what in me lyeth towards a reformation onely this remaineth that with the residue of the congregation I make this prayer vnto God That it may please him to bring into the way of trueth all such as haue erred are deceiued CHAPT V. This Chapter conteineth sondry substanciall arguments out of the word of God proueing that the Lords Sabbath day written in the Morall Law is still in force so ought to be vnto the worlds end like as are the other morales I Haue now finished the fowre first partes of my booke the first whereof was in defence of the Morall Law The second was an exposition of the 4th com with a discouery of the corrupt expositiones thereof The third was an answer vnto those Scriptures reasones wich are vsually brought to proue the Lords day the Sabbath day The fowrth was an answer vnto those abused Scriptures which are brought against the Lords Sabbath day And now by order I am come vnto the fith parte of my booke and herein I am to proue vnto you the perpetuity of the Lords Sabbath and that it is still in force and so ought for euer to be Touching the Sabbath I note two things 1. I see many lerned and greate Diuines of late prime men and of the formost ranke in the Vniuersities both on this side and beyond the Seas disclaiming and wrighting against the Lords day Sabbath but I see none of them shew vs where we shall haue an other Sabbath in the absence of this as the former bewrayed their learning and iudgement so this latter bewrayed their forgetfulnesse what shall the Church of God be left without a Sabbath now shall we turne from Superstition to Anabaptistry I ioyne with them in throwing downe the Lords day for a Sabbath but I dare not put an end to the worke when it is but halfe done 2. As those Iewes of old cried the Temple of the Lord the temple of the Lord so I obserue the Patrons of the Lords day to cry out of the prophanation of the Lords Sabbaths the prophanatiō of the Lords Sabbaths as if they were the onely friends to Gods Sabbaths whereas in deed in trueth they are the chiefe enemies to them and are foulely mistaken in their iudgement for they are the Lords dayes which they meane not the Lords Sabbath dayes if therefore any man may in a right accompt be said to be a true friend to Gods Sabbaths it is not they it is hee that writeth for them and defendeth them against the world and corruptiones of the time hee may indede say with Eliah I haue bene very Ielouse for the Lord of hostes for they haue forsaken thy Couenant broken downe thy Sabbaths and I onely am left The Lords Sabbaths are still in force or Gods ancient 7th day Saturday Sabbath is still in force SECT I. IN defending the Lords Sabbath I purpose to obserue this method first I will proue the point by arguments lesse forcible and then by arguments more forcible first by arguments shewing that it is a thing meete convenient and very befiting vs to keepe the Lords Sabbath then by arguments shewing that it is a thing very necessary in regard of Gods appointment ordination By the way whereas there are many light and triuiall obiections vsually brought against the Lords Sabbath and some place would be reserued to answer them I think it vnfit to place them after the point is proued by necessary arguments for when Gods will is once knowne there is no place left for carnall and triuiall obiections against it and therefore I hold it better to place these obiections next after the point is proued by probable arguments and arguments of conveniency and so these triuiall obiections shall rather come in by way of opposition vnto arguments of conveniency then vnto arguments deriued from Gods ordination Wherefore I purpose to spend the first Section about arguments of conveniency and the second Section in answer vnto sondry obiections and then the third Section in arguments prouing the point necessarily from Gods ordination To begine with the first of these namly conveniency and arguments lesse forcible in handling of this point first I will proue by sondry arguments that it is meete we should keepe a Sabbath day one or other indefinitly and then I will proue that it is most meete fitest to keepe the Saturday or 7th day Sabbath before any other One reason mouing me to handle these two points is to preuent Prophane and carnall men thus to thinke why you haue throwne downe the Lords day Sabbath now therfore what need we any more Sabbaths c I procede therfore to giue such reasones as may take place in a carnall mind For the former of these I proue that it is meete we should keepe a Sabbath day because it is a worke of mercy that this may the better appeare we will consider of it in respect of man beast touching man we will consider of him generally and then particularly and first for man in generall it is a greate comforte and worke of mercy vnto all men to keepe a Sabbath day for therein their bodies are exceedingly refreshed and comforted for looke as the Bedd at night is a greate refreshment vnto man that hath bene occupied all the day before in his painfull calling so is the Sabbath day a sweete refreshment vnto men after that they haue bene exercised Sixe dayes one after an other in continuall laboures the trueth of this point euery man findeth by good experience We haue a prouerb that men must worke to day as they may worke too morrow that is that men doe not so ouerworke themselues in one day as they be vnfit for worke the next day this prouerb may well be applied to our present occation that men must worke this weeke so as they may worke the next weeke also that is they must not so worke and tyre out their

the Seruants by right from God Thus you see it cleere that to rest on the 7th day is a worke of mercy vnto mā beas● a worke greatly tending to the furtherance of all the dueties of piety and charity In a word the obseruation of the Sabbath day must needs be a thing greatly tending to the good of mankind because it was made for them The Sabbath was made for man Mark 2.27 vnlesse therefore we will accuse God of vnskilfulnesse in making things for men which are not good and proffitable for them we must needs yeeld that the obseruation of the Sabbath is a thing tending vnto and a furtherance of mans good in generall What answer may be framed to this argument I cannot foresee vnlesse it be some such as this that the rest from labour is it onely which tendeth vnto piety and is a worke of mercy but not the day to wit the 7th day this helpeth not c. But contrarywise 1. The day helpeth vnto a religiouse sanctification of the rest because it is a sacred day aboue all others in the weeke for God hallowed it at the creation and it onely Genes 2.3 therefore it doth best besuite sacred actiōs addeth a kind of a more reuerēt respect vnto them thus a man is touched with a more sublime and honourable regard of the duety of prayer in the Church as of ancient in the Temple then in a common house see Genes 28.16.17 Eccles 4.17 Leuit 19.30 ij Chron. 8.11 Mark 11.15.16.17 And Moses must put off his shoes because the place was Holy grownd Exod. 3.5 Thus Nehemiah required of the people behauiour sutable vnto the day the people must not weepe because the day was Holy Nehem. 8.9.10 and This is the day which the Lord had made let vs reioyce be glad in it Psal 118.24 Here the day minded them of the dueties in and of the day to wite ioy and gladnesse like as the Coronation day when it cometh it mindes vs of the dueties of the day that in a more liuely maner then any other day if therefore sacred places did further men in sacred dueties by touching their heartes with a more then ordenary reuerence and religion channge of behauiour and if daies doe mind vs of the dueties of the daies then why should not also the sacred day of the Sabbath when it cometh be of like vse it being of like kinde why should not the presence of this sacred day the more moue vs to be holy because the day is holy if Moses must put off his shoes because the grownd where on he stoode was holy grownd why should not we be the more moued to put off all carnall and sinnefull affectiones because the day wherein we are is an holy day if the people in Nehemiahs time must not weepe because the day was holy must not we learne to absteine from worke the rather because the day is holy So thus we see sacred places sanctified daies haue added somewhat vnto the increase of holy affectiones reasones haue bene fetched from the holinesse of the places and daies to m●ue vnto more reuerence in gesture outwardly in body inwardly in heart and to decline such things as doe not bes●te these places or times this may yet further appeare in the Lords day for it being supposed a sacred day and of Diuine institution the day thus considered doth not a little further our rest from laboures so helpe vs to a more proffitable vse of all holy exercises in the day which would not be so if the day were in esteeme but a common day 2. One duety of the Sabbath is to sing Psalmes vnto the praise of God as we may see by the title of the 92 Psalme and among other things the Church doth praise God for that his marvailouse miraculouse worke of the Creatiō of the world whereof the Sabbath day or 7th day is a signe Exod. 31.17.15 Now this very day doth not a little further this sacred duety of praising God for the Creation of the world that 1. Because this day being the same day in the weke for order whereon God rested at the Creation it doth more liuely represent vnto vs Gods rest then can any other day of the weeke 2. Because God made this day to be a signe of the Creation Exod. 31.17.15 as the Elements of bread wine and water in the Sacraments be signes of the redemption now signes doe further the remembrance of the things signified by them therefore the Sabbath day being a signe of the Creation it doth further the thankfull remembrance thereof and our cheerefull praises of God for it since by it wee haue life being wel being without which should haue had no being at all 3. The 7th day being that day whereon God himselfe rested at the Creation Genes 2.2 this day hath a force in it aboue all daies in the weeke to perswad men to rest themselues and giue rest vnto their seruants on that day in an imitation of God because God rested on it and thus it furthereth 1. The work of mercy in afording rest vnto poore seruants and 2. It furthereth the workes of piety religion for the more freely that men rest the more cheerefully they worship God this efficacy no other day hath 4. As a place so the time of the 7th day is a furtherance to Gods worship for thereby we haue time to serue God in without which God cannot be serued yea further this time day doth further the continuance and frequency of Gods worship for were it not for this some men would thinke it enough to giue God but one howre or two in a day and one day in a moneth or quarter of a yeere 5. The time and day was commanded at once together with the duety of rest both in one commandement both in one sentence in that commandement both with one breath Exod. 20.10 The one as a duety the other as the proper time for the performance thereof now it is consentaneus and agreable to all reason to thinke that these two things being thus inioyned immediatly together should both tend together vnto one and the same end each after its manner and kind so as if the one tendeth vnto the worship of God so should the other also and it is absurd to thinke that the one should tend vnto oen end the other vnto another and diuerse end A decre is made that one the 5th of Nouember the day should be kept in a thankfull remembrance for that deliuerance c. that people shall refraine their laboures resorte to their parish Churches where the Ministers shall publikly praise God c. now who cold imagine but that as the duety of resting from worke tendeth vnto the publike praise of God so doth the place appointed thereto to wit the Church and so doe the persones to wit the Ministers and so doth the time and day also