altars o places of sacrifice being but chappels of ease unto it nay it is not improbable that it is the very place where Noa sacrificed at first however we are sure it was a place of worship a place where God dwelt in the days of Samuel 1 Samuel 10.3 Further Gen. 22.2 Abraham is commanded to go to mount Moria and offer up his son Isaack the very same place where David is directed by God to build a altar for restraining the plage among his people the place where Abrahams altar stood A. M. 2062. was the threshing floor of Araunah the Jebusite A. M. 2922. and the place which was his threshing floor was the place where Solomon laid the foundation of his temple A.M. 2933. and then and there God established himself a Church and appointed that to be the place of worship unto the Church of the Iwes but this leades us to the next point viz. 2. After the law and that before the Captivity and after 1. Before the Captivity when Israel had been in the house of bondage and from it delivered and when God had given them rest he appointed a place of worship Deut. 12.5 11. to bring burnt offerings sacrifices tithes which is called his habitation this was in Shiloc Ios. 18.1 and there was the place of Israels service all the days of the days of the Judges even untill the days of David 1 Sam. 1.3 who removed it into his own city 2 Sam. 6.12 Where it abode in tents untill Salomon builded a Temple 1 Kings 6.1 where it remained all the days of the Kings of Iudah untill the days of Zedekiah 2 Chron. 36.11 at which time the Temple or house of the Lord was burned with fire A. M. 3360. 2 King 25.9 and the Lords people carried away to a strange land even unto Babylon where the harps of the sons of Iacob were hung upon the trees by the rivers of Babylon as being of no use since the glory was departed from Israel Psal. 137.2 2. After the Captivity and that before Christ and after 1. Before Christ. When the seventy years of Iacobs trouble was accomplished according to the word of the Lord spoken by the mouth of Jeremiah Cirus King of Persia who had conquered in battel Asyages King or Emperour of Bâ—bylon and united the Monarchy A. 3403. he appointed that the house of the Lord should be rebuilded at Ierusalem 2 Chro. 36.22 the foundation of it is laid by Zerubbabel A. M. 3422. Ezek. 10. and finished A. 3528. and dedicated for a place of publick worship Ezra 6.15 16. this continued the place of worship for 350. years and and then was polluted by Antiochus Epiphanes by reason of Idols but being cleansed by Iudas Maccabeus it was restored unto its first use 1 Mac. 4.59 and repaired afterwards by Herod the Ascalonit King of the Jews who also beautified it with sumptuous buildings and curious stones to obtaine favour of that people not for love of the place which continued the days of our Saviour 2. After Christ and that before and after his ascension 1. Before his ascension In our Saviours time we read freequently of Synagogues so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and may be applied to any thing whereof there is a collection yet they are vulgarly taken for those houses dedicated to the service of God wherein it was lawfull to perform any kind of holy service except sacrifycing The Temple at Ierusalem was as the Cathedral Church for the whole Diocess of Israel and these Synagogues as Parish-Churches to the people When they began the Scripture gives no particular account however in regard that the Temple was a great distance from most of the people and the Sabbaths were to be observed It s probable they were erected in the days of Iosuah after the Lord had given the people rest That they were in Davids time is clear Psalm 74.8 And Moses of old time was preached therein every Sabbath Acts 15.21 In the City of Ierusalem there were 480. of them there were of them in Galilee Mat. 4.23 In Damascus Acts 9.2 At Antioch and at Salamis Acts 13. In all which places Christ and his Apostles did preach and teach the people The Synagogues had written over the gates that of Psalm 118.20 This is the Gate the Righteous shall enter into it and upon the walls within for the people to meditate upon such sentences as these Remember thy Creator Silence is commendable in time of Prayer In them the Scribes ordinarily taught the people And as in the Temple there was a high Priest in these there was a chief Ruler they had in them also an Ark wherein they keeped the book of God and the peoples faces were towards it both these and the Temple were places of publick worship in the time before Christ his ascention 2. After his ascension Peter and Iohn taught in the Temple Acts 3. 5.42 so also in the Synagogues as those of the Libertines Cyrenians Alexandria of Asia Acts 6.9 and several other all which were places set apart for divine service and frequented by the Apostles Acts 14.1 during their life yea since Ierusalems destruction the Jews had Synagogues in Rome Venice Mentz Frankford Fridburg Amsterdam in Polonia and in Hungaria where they meet together to pray and to hear the Law and great preparation is made before their entrance using these words when the boâ—k of the Law is brought out of the Ark into the pulpit Let God arise and let his enemies be scattered Psalm 68.1 SECT II. There being in all ages such places as were set apart for divine service in solemn publick manner by the Saints and people of God we may conjecture what they are that would have none but to leave them and come to the Names that unto those places were given in doing which we shall instance only in the more usual remarkable and principal as these viz. I. The house of God Gen. 28.22 Or the house of the Lord 1 Kings 6.1 with many other places and that 1. Because designed for his peculiar service 2. Because here in a special manner he is said to dwell 1 King 8.10 11 12 13. II. The house of prayer Mat. 21.13 That being a principal part of worship not that prayer was confined unto it But 1. Because prayer was there made Acts 3.1 2. Because God in a special manner promised to hear the prayers that were made not only in it but towards it 1 King 8.30 48. 9.3 Dan. 6.10 III. The Temple Mat. 24.1 Take Templum for Tectum amplum a large covered place to hide God in and so the Tabernacle was a Temple the place for publick worship from Moses unto Samuel 1 Sam. 1.9 that being set apart for the same use that the Temple afterward was which was also a very large place 1. Take Templum for Templando or Contemplando for the place where Gods nature word and works were contemplated heard and admired and so all
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
they rest from their labours no time withoâ—t question our Apostle had taught that Church to keep one day in seven he was a wise master-builder and could not 〈◊〉 in so necessary a point to give them his judgement we conclude therefore that that day that was kept by the Apostles and the Churches where they were was taught also to the Churches where they were not which caused the Collossians to be judged in not keeping the Jewish â—â—bbath and that made the Apostle write to them so punctually against sabbaths Now the day that the Apostles kept and the Church with them is generally called the first day of the week never the saâ—bbath of which we have these remarkable passagâ—â— holding forth a change 1. Our Saviours resurrection Mat. 28. he sleeped in the grave the Jewish sabbath left it behind him wrapped in the grave clothes as he had by his death burial put an end to all Ceremonial Laws so to the Ceremony of the sabbaths being precisely the seventh day from the Creation 2 Col. 16. on only day in seven being moral we have this shadowed out untosis more clearly then that idle Romanist Paleatus who took great pains to write about the shape or shadow of our Saviours body in the linnen cloth wherein he was buried we are sure that the Jewish sabbath was but a type or shadow of that day of rest that even on earth was to be kept 2. Our Saviours apparition Iohn 20.19 the same day at evening being the first day of the week he appeared to all his Disciples vers 19. And after eight dayes he appeared again which must be the same day of the week On the Jewish sabbath if the Disciples should be gathered together to worship God yet they behold not Christ but being gathered together on the first day of the week Christ comes and preaches to them confirms their faith in that he is the Son of God and so declared by his rising from the dead 3. The Spirits descension Acts 2.1 the Holy Ghost did chuse this day to baptize the Apostles And when the day of Pentecost was fully come ther were alâ— wiâ—â— one accord in one place c. And there appeared â— even 〈◊〉 as of Fire c. That this was no other then the fâ—rst day of the week may easily be proved for that our Saviour was crucified at the feast of the Passeover is clear in Scripture and that the day after our Saviours death was the Paschal sabbath feast on which the Iews rested Luke 23.5.6 Now from the keeping of the passeover or from the Paschal sabbath feast for at our Saviours death that feast happened on the sabbath the preparation was not so much in regard of it as in regard of the sabbath as Ioh. 19.14 compared with Luke 23.5 6. and Mark 15.42 is just fifty days the fiftieth day from the passeover must be the feast of Pentecost Levit. 23.15 16. which feast shall fall on the sabbath Now the day of Pentecost was fully come before the Spirit discended that is the day or first day of that feast he came not down in the beginning of it not in the middle but when it was fully come that is the day fully finished at its compleating the Apostles were gathered together with one accord that is in the beginning of the day after betimes they were met according to agreement without doubt to worship God for the spirit came and the multitude was gathered and all before the third hour of the day which is our nine of the clock An argument made use of by Peter to prove that neither he nor his fellow Apostles were drunk as was supposed many such circumstances fully shew that the sabbath was passed and the day of the feast fully come that is compleated and ended God therefore chusing this day to inspire his servants with his own spirit to imbolden them in the preaching of his word and they preaching upon that day baptizing upon that day taking no notice of the Jewish sabbath is an argument of its change God giving them the spirit of doctrine not on the Jewish resting day but on the first day of the week in regard that not that but this was the day wherein God appointed men should be taught in a more solemn way the wonderful works of God of Christs resurrection from the dead and of salvation to all those that believe in his name 4. The Sacraments Administration Acts 20.7 it is thus written And upon the first day of the week when the Disciples eaâ—â— together to break bread Paul preached the Jewish sabbath was kept by the Iews immediately before at the close of it and beginning of the next day the Disciples came together that is believers or Christians as if it had been customary and they came to hear the word and receive the Sacraments to break bread c. And Paul preached until midnight which is the close of the sabbath Now why should the Christians design and appoint meetings forbear working spend the day in Ordinances continue at that so long except the time of rest had been changed they would rather have done it on the sabbath day that was immediately gone before then on this if there had not been a change made 5. The poors collection The Apostles 1 Cor. 16.1 orders the Members of that Church that upon the first day of the week every one lay by him in store as God hath prospered him concerning collections for the Saints Now why should this office of Charity of setting apart some small piece of money for the use of the poor be done upon the first day of the week but because of this that that day being the day set apart for the serving and worshipping of God they should set apart some of their goods for the poor Saints of God charity being alwayes a work accompanying the sabbath and he informs them also that he had given the same Order to the Churches of Galatia vers 1. The first day of the week they must also Remember the poor and not on the seventh 6. The Divine Revelation what time was it that God was pleased to make known to his servant Iohn the things that were to be hereafter it was on the Lords day Rev. 1.10 as we call it the Lords Supper because of his institution and his Church because of his presence there in an especial way so there can no oâ—her reason be given why any day should be called the Lords day more then another for it is manifest that Iohn is speaking of some particular time but in respect either of his institution or some special Act that was done or day that was dedicated for the Lords service in a particular manner above or more then other days And without doubt this day at or before that time was commonly called the Lords day for we read it was a common question among Christians Servasti Dominicum keepst or hast thou kept the Lords day the
answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
the Church is founded on a rock and neither Iew nor Greek Tâ—ik nor Infidel shall be able to prevaile against her c. 5. For the greater honour fo the Lord Iesus Christ the Iews kept the Law that was given by Moses but behold one greater then Moses is here who hath altered the day by which there is more inquiry made of him his power his person who thus alters the Law who thus changeth the sabbath had the Gentiles come in to the Iewis sabbath Christ had not been so much magnified by it as he is when both Iew and Gentile come into a sabbath never known before and that upon the authority of Christ it tends to his honour much and respect among the people of both sorts It follows therefore that we in this age are to keep that sabbath kept by the Apostles inspired thereunto by the Spirit of God and approved of by the Prophets and people of GOd that then were and blessed by God in all ages of the Church that hath been since what ever ignornant factious Spirits say to the contrary c. SECT V. Questions resolved Quest. 1. Whether the keeping of a sabbath be a Ceremony and so abolished by Christ Quest. 2. Whether it be lawful to make feasts on the sabbath Quest. 3. Whether sporting or gaming are to be done upon the sabbath Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath Quest. 5. Why did not God give charge concerning a wifes resting upon the sabbath Quest. 6. Why is not the change of the sabbath mentioned in Scripture Quest. 7. Whether the Church may command any other day to be rested on beside the sabbath Quest. 8. Why doth God put a Remember before the commandement of the sabbath Quest. 9. Whether the first day of the week may be termed â—â—â—bath or sunday Quest. 10. Why is the sabbath called Holy Quest. 1. Whether the keeping of a Sabbath be a Ceremony and so abolished by Christ. This age fruitful in nothing more then in false doctrine hath brought forth them that affirm it is purely Iewish to keep a sabbath at all it being a pure Ceremony abolished by Christ since whose death every day is Holy and to be kept alike but we have no such custome neither the Churches of God the keeping of a sabbath being moral and for ever binding and therefore not ceremonial For 1. It was instituted and appointed before sinâ—it came not upon neither was it imposed to man by reason of transgression therefore was no bondage that he should be freed from it by Christ fin never brought it on for which he wanted no Redeemer to take it off 2. It is one of the ten Commandements written in Tables of stone it is equally moral with the Law against Idolatry with the Law against Adultery they were equally pronounced from the mouth of God Deut. 4.13 14. Now Ceremonies were all of them instituted by Moses as sent of God 3. It is not a Ceremony for it was established or ratified by Christ which no Ceremony was for Matth. 24.20 speaking of Ierusalems visitation he bids them Pray that their flight be not on the sabbath day so that there must needs be a sabbath that is a day of rest after Christs death 4. Ceremonies were as a partition wall between Iews and Gentile to difference the one from the other but now in this there is no difference but equally binding all as is manifest in the Particle Thou in all the Commandements 5. Ceremonies were abrogated not changed but now this Law of the sabbath is changed only nor abrogated for what we finde the people of God under the Law doing or what they ought to have done by vertue of that Law given upon the Mount upon the seventh day we finde the people of God doing under the Gospel by vertue of that Law given either by Christ or by his Apostles through the Spirit upon the first day of the week so there is no abrogation but a change which is to be seen in no pure Ceremony Quest. 2. Whether it be Lawful to make feasts on the sabbath The Disciples going through corn fields upon the sabbath day being hungry rubbed some of the corn and did eat Matth. 12.2 if they could have dined better they would and it is hard to say that a man is onely to supply the necessities of nature since the day is Holy to the Lord he may eat of the fat and drink of the sweet he may refresh himself 1. With the society of good and godly people he may be in that multitude at the Table as well as go with that multitude that keeps Holy day Psal. 42.4 2. With a more enlarged receiving of the creature comforts God gave man wine which makes glad his heart oyl to make his face shine and bread to strengthen his heart Psal. 104.15 He may therefore dayly drink that wine eat that bread that new kinde of religion that holds the necessity fasting upon the sabbath in our days hath no ground in Scripture in spite yea rather in sight of these may the Christian spread his Table he is this day to meditate upon the works of God chearfully to praise him the comforts of the choicest food may be therefore used of him if he see his cup run over let him abound in thankfulness the 92 Psalm is a Psalm or song for the sabbath and in a natural way it is no heresie to say Thou Lord hast made me glad through thy work I will triumph in the work of thy hands vers 4. yet never use the creature so As 1. To be hindered from any part of worship set not the length of thy feast keep thy seat empty in the house of God 2. To be indisposed in any act of devotion wine was made to make the heart of man'glad but not to make him lumpish beware then of drouziness through immoderate feasting Remember that of Solomon hast thou found honey eat so much as is sufficient 3. To forget any act of charity when thou arâ— fareing well remember poor Lazarus at thy door when he calls know thou hast good things which he wants eat not therefore thy morsel alone It is a day wherein God hath blessed thee by thy charity bless thou him it is good husbandry and not impiety this day to cast thy seed upon the furrows of the faces of the poor that with the fields of the earth they may clap their hands shout yea also sing Quest. 3. Whether sporting or gameing is to be followed upon the sabbath The sabbath is appointed for the service of God and not for the pleasuring of men by denying sports is not here meant that men should be sour sullen or peevish but whether or no plays wrestling bowling fouling or fishing and the like be to be used this day or any thing in the like nature it is denyed it is unlawfull so to do For. 1. The Scripture forbids all manner of works in regard
that working distracts the soul and will not suffer the heart of man to close in a spiritual way to bless and praise the Lord now who knows not carding diceing bowling cocking stage-playes may-games wakes do wholly pull back the soul and indeed who follows those things cannot be said to rest so much as his horse 2. The very end of instituting the sabbath is against these things that men might in a publick solemn way entertain Communion with God that they might meditate in his word read on his Scriptures that they might be Holy is the sabbath designed now these sports and their attendants are so far from conducing to this end that many of them that so do appear rather to have Communion and fellowship with Sathan then with the Father the Son lying swearing coveting quarrelling and often times murdering is the issue of some of them and snares traps and temptations to sins are in the bowels of them all 3. Some of these sports in their own nature seem to many knowing men to be unlawful at any time particularly that bruâ—ish and undelightful spectacle of Cock-fighting for man who is a rational creature to sit and behold more usually for covetousness then for delight these poor creatures destroy one another through that enmity which he put in them is unworthy but possibly the young Gentleman is of another judgement his conscience assures him it is no sin to behold that spectale I will not question his judgement but doing it that day makes it clear he hath no conscience For 4. It lays a platform and foundation for future prophaness the young usually are the persons subject to those extravagant vanities and he that follows them in this tender years may rather surfeit of them then willingly lay them down in age these pleasures may leave him not he them for pleasure is alwaies upon its young legs and desires to be sporting It loves not the company of old men so well as of their Sons Now by this there is a root of prophaneness planted and it may go from generation to generation he that is allowed or can allow himself any part of the sabbath to sport in may in time take half the day and afterward the whole Day he may not value the fourth Commandement and that may make him break the third which may provoke him to break the sixth and by a strange progression doibling his sins he may grow a Devil incarnate It is easie to be observed that the Apostacy of this age usually begins at the sabbath they often quarrel with this first doubting of its Authority they are in time resolved then they doubt of the Assembly then of the place of worship then of the parts of worship then of the God who is worshipped c. Let us therefore of our spending the sabbath have care and serious thoughts that sin and iniquity grow not upon us and the root of prophaneness overspread not our families 5. It put â— a reproach upon Christ and casts a scandal upon that Religion we profess There are but two Religions that keep a sabbath beside the Christian that is the Turk and Iew the former keeping Fryday the other keeping Saturnday for set times of worship who are most precise and strict in their service refusing to do many things wherein even necessity might excuse them Shall the Christian therefore that would be thought to serve God after a more true manner and pretends his sabbath is more Holy then theirs as it is give himself to those pleasures and vanities upon his time of worship this must needs make those Infidels to deride Christ and by such practises to abhor our profession and mock at all the other parts of our religion Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath God takes care for Oxen we may in some sense affirm since in his own Law out of his mouth he gives charge concerning them the reasons may be such as these 1. From that tender care that he bears to all his creatures the Ox and the Ass creatures that man useth are in some sort looked after by God for that life that they lead they have it from him and he would have their life 's as comfortable to them as their nature and being is capable of he hears the young ravens that cry Psal. 147.9 and therefore the Ox when he lows for need or the Asse when he groans underneath his burthen 2. From that tender care that God would have us bear towards the creatures He would have us to regard the life of our beast Prov. 12.10 God provides food for the beasts and gives them life and gives them to us as our servants and we are not cruelly to use them to teach us to pitey that poor Creature that onely in groans calls to its maker God put the 〈◊〉 the number of his Commandements whereby we ought to let them rest for their refreshment and comfort 3. From that power and authority that God had given man over the creatures he hath dominion over them and by vertue of that might in violating the Law it self Command his beast to do so to which this precept prevents and will not have his beast to work he therefore that labours commits a double sin in forcing the beast and working himself yet the poor creature being forced against its will and against the Law man must at the bar of Justice Answer for the offence yea he may fear that his beast though no body should know it should rise up in judgement against him and condemn him for violating the Law himself and compelling it to do so likewise to send therefore Horse and Cart to and fro upon the Lords Day is a most wicked custome and will have a smarting recompence in the end 4. From that type the sabbath bears of that eternal rest wherein bondage shall be taken from every creature The whole Creation groaneth under that bondage of corruption which lies upon â—it Rm. 8.20 21 22. and it longs to be delivered that it may be at liberty now as a type of that rest which it shall injoy after the resurrection God will have the creatures rest on the weekly sabbath as well as man Quest. 5. Why did not God give charge concerning a wifes resting upon the Sabbath The Person that is spoken to in the fourth Commandement especially is spoken unto in a triple capacity first as a Father and so there is mention made of his Son and or his Daughter secondly as a Master and so there is mention of his man servant and maid-servant and his Cattle thirdly as a Magistrate and so there is mention made of the stranger within his gates no mention made at all of his relation as a husband or of any care that he hath to see his wife if he have one keep the sabbath the reasons may be such as these 1. The party spoken to may be a wife and she is to take care of
Church 4. Because God hath been pleased to bless his people for serving him in other dayes to let pass his approbation of that day set apart by the King of Nineveh for fasting Iona 2.10 the Israelites in captivity Zach. 8.19 set apart a fast on the fourth moneth another on the fifth another on the seventh another on the tenth All which God would turn to â—oy and gladness and chearful feasts it is known that it hath pleased God to refresh his servants with his comfortable presence in these dayes from such accidents as these did the Church of old institute those dayes that are called Rogation An. Ch. 450 wherein by prayers and tears and fasting and supplication the Church obtained great mercies c. And most of those dayes that are kept by the Church of England are owned by Reformed Churches and have been established for above a thousand years but of these afterward 5. Because of that encoâ—ragement and freedom that the use of those dayes gives to servants Prentices and others whereby the religious may have occasion to pour out their soul before God to read and study his word prepare themselves for his Holy Sacraments if any do abuse the use of these dayes â—â—it were a pitty that those that serve God the more chearfully of them should be suppressed for the others prophaness 6. Because we see none speak against them but those that in other points are against all order and could willingly see that all Discipline were laid asleep we may behold them to be factious turbulent hypocrites stumbling at straws Apostates what not Quest. 8. Why doth God put a Remember before the Commandement of the Sabbath onely This word Remember is put in Scripture usually before nothing but what is matter of Moment as thy Creator Eccles. 12.1 From whence thou art fallen Revel 2.5 Lots wife Luke 17.32 that ye being in time passed Gentiles Ephes. 2.11 c. And the Sabbath day to keep it Holy Exod. 20.8 The reasons may be 1. Upon the Holy keeping of that depends in a great measure the observing of all the other nine Commandements how to cleave to God onely to worship him truly to use his name reverendly depends much upon this dayes observation and Holy keeping 2. There is less in nature to teach us the keeping of this precept then in any other of the Commandements nature teacheth us that there is a God to worship this God to honour the name of that God whom we worship to honour parents and though the Barbarian know no body seeth him none can accuse him none can judge him though he escape dangers by sea and perils by land yet he dare not murder for fear of VENGEANCE c. But to set aside one whole day in seven precisely one in seven and that not a part but the whole of a day and this not for thy self alone but thy cattle and thy servants must rest as much as thy selfe as long as thy self and that not at thy conveniency or times of leasure but in the thickest of thy imployments and not at thy pleasure but still one day in seven of this we say nature teacheth nothing and therefore there is a special memento put upon it 3. There is more in nature that may allure us to the breach of this precept then there is to the breaking of any other of the Commandements It is onely the Fool that will say there is no God and if he do it is but in his heart every man hath something of that natural principle to do as he would be done by but the Sabbaths being Gods property we are apt to catch hold of some part of it through the ignorance of God that is in us the day is clear and the streets are clean and such a thing is doing or may be done and profit will follow we shall gain by it c. All this might tend to the prophanation of the Sabbath and therefore God gives a strict charge particularly for that 4. They might in Aegypt have small or no regard unto the Sabbath if they had opportunity The people had been long in bondage and might forget at least in their observance that God had hallowed the seventh day or through bondage not have time to keep it which in time might blot or score the fourth Commandement out of their hearts forget to teach it to their Children which God by this remembrance brings back to their minds again and though they forgot to keep it Holy in Aegypt yet they must Remember it in Canaan It is by some probably conceived that in the latter captivity of the Iews in Babylon Akasuerus making a feast Est. 1.5 for the inhabitants of Shushan which continued seven dayes one of which must necessarily be on a Sabbath day which by reason of that feast that had been held a hundred and fourscore dayes to the Princes of Persia in which several Sabbaths had fallen and that one feast the Sabbath if not for many dayes yet for one was by the Iews neglected to punish which forget fulness God stirred up Haman to root them out and for that one dayes feast they keep a three dayes fast with their nights Est. 4.16 and by that got mercy yet by that might receive instruction the next feast that came and Remember to keep Holy the Sabboth day Quest. 9. Whether the first day of the week may be termed Sabbath or Sunday This is a Question in it self scarce deserving an Answer but by a Pharisaical generation of the sect of the Libertines being counted a piece of prophaness so to call it and a part of Religion to call it otherwise we shall spend a few drops of Ink to Answer it in brief it may be called Sabbath 1. From the sence and signification of the word it is their foolish mistake that because it was on Saturday therefore it was so called whereas if it had been upon a Wednesday so long as men rested upon it it might have been called Sabbathâ— that being the Hebrew word for rest A Sabbath day is no more then a day of rest Christians therefore resting from all their imployments and doing no manner of work they nor their Sons nor their Daughters nor their man-servants nor their maid-servants c. upon this day may lawfully call it a Sabbath day 2. From the equality of the Christian Churches practice with the Church of the Iews That day that was held Holy by the people of God under the Law wherein they ceased from working and therein did read upon the word of God repaired to the Temple or Synagogues and heard it taught was called the Sabbath the day therefore that is held Holy by the people of God under the Gospel and wherein they cease from working and therein read upon the word of God c. may receive the same denomination 3. From the morality of the Law the Law is moral requiring one day in seven to be kept Holy to the Lord which day
God himself calls a Sabbath wherever therefore one day in seven is kept Holy it may from the morality of the Law be named a Sabbath providing it to be the Sabbath of the Lord God that is a day set aparâ— by him for his own service by which we conclude that the seventh day kept by the Iew or the seventh day kept by the Turk though they work not are not morally Sabbaths the Lord never chusing the one and rejecting the other constituting the first day of the week to be since Christs Resurrection a perpetual Sabbath to himself Bâ—t what is all this to Sunday this being a prophane name drawn from the Heathens It is to be wondred at to see what canting language is in the mouthes of men and how mystically they will speak to avoid ordinary expressions in time our dip pers may new dip doublets gloves and give them new names and by consequence set us all to schoole again that we may learn to forget our selves to be men and with authority pronounce all our Ancestors fools being they could not tell how to speak The Heathens it is true named the days of the week according to some feigned Gods real planets one among the rest was called Dies Solis the day of the Sun the self same day that is our Christian Sabbath naming or dedicating that day to that planet if the day had been dipped in the fountain of the Sun all had been well enough tamen non â—bstante we may call the first day of the week Sunday any thing in this argument to the contrary notwithstanding 1. From the practice of an Holy Evangelist he that was in labours more abundantly for the Gospel then any now can pretend to be that is not past shame was not so scrupulous as these men would seem to be for it is but a seeming be in his History of the Acts Acts 28. giving us an account of Pauls dangerous voyage to Rome shews us vers 11. That they viz. Paul and his company whereof Luke who wrot this History was one after three moneths departed in a Ship of Alexandria which had wintered in the Isle whose sign was CASTOR and POLLUX the Spirit of God made no scruple at these heathenish names but writ them and they stand in the Scripture and no reproof is given to the users of them and yet in their own natures they are to be more stumbled at then Dâ—s Solis or Sunday either We shall interpret and open this story that these mens folly may appear you must know that the great Heathen God who ruled all was called Iupiter he was born at Crete and when he came to be of age he threw his Father Saturn out of his kingdom having three Brothers he gave the government of Hell to Pluto the government of the Sea to Neptune and kept the government of Heaven and Earth to himself This Iupiter according to Heathen Poets and Fables would come oftentimes out of Heaven and play pretty pranks upon Earth one of which was this One Tyndarus had a handsome wife called Lâ—da she being with childe to her own husband Iupiter in a merry pin turned her into a milk white Swan and in that shape he being a God a pretty one got her with childe likewise she grew mighty big her hour of travel comes she is delivered of two Sons well shaped boyes they were One of them is named CASTOR the other POLLVX the lads grew and when they came to be of age their coasts being pestred with Pirats they got Ships and destroyed the Pirats in a short time they rid the Sea of them for this they are worshipped as Gods of the Sea and where they are together it is a sign of a fortunate voyage this is the reason that that Ship wherein Luke and Paul was had the sign of Castor and Pollux upon Their stern as some English Ships have Saint George this Ship therefore being at her outrigging named by Castor and Pollux foolish and heathenish Gods which had such a filthyoriginals this name being used by the Spirit of God and that without a check we may use the name Sunday though used by the Heathens by a more raâ—ional cause then the other and not to be reproved by any whimsical sawcy or Hypocritical rebel whatsoever whose conscences in matter of sin we have no cause to suppose tender 2. From the innocency and harmlesness that is in the using of it there are some customes originally heathenish used too often that are attended with sin and whose being ought to be removed because of transgression as may-games particularly which always is accompanied with sinful and by relation shameful Acts and once in seven year a great occasion of the polluting of that day of which we are now speaking But this word Sunday hath nothing in it that savours of evil or that can be said to border upon that which is not right 3. From the happy event that God hath been pleased to give this name The Heathens gave one day to Mercury another to Venus one thought a thief and the other a whore the first day of the week to Apollo or the Sun Apollo they thought a God well skilled in Physick Excellent in Musick good to open Prophesies always young to such a one was this day dedicated and after him named he carrying about the Sun it was called Sunday now this hath fallen out so well as it deserves to be remembred Christ is Sol Iustisiae the Sun of Righteousness Mal. 4.2 this day did the Sun of our souls break through the clouds of his winding sheet and triumphed over darkness this day did he come out of the Chamber of his sepulchre and rejoyced as a bridegroom to run his race he came with healing under his wings to cure our souls he brought the sweet Musick of the Gospel of reconciliation I ascend said he Iohn 20.27 Vnto my Father and your Father to my God and your God he is the true explainer of the Prophets by this Sunâ— rising we see what was meant by Ienas lying in the Whales belly he comes out of his grave like a Râ—e or a young heart Cant. 8.14 In a word he is the light that inlightens every one that comes into the world our Sun the Son of God is risen by him we see Heaven by him we receive the fruits of the Earth this is his day dedicated to him by the Spirit set apart by himself never be bafled therefore but if thou so please call it Sunday it hath fallen out well that this day was by them that knew not God dedicated to the Sun and not to any other since in many points it can quadrate with our Sun of righteousness which with others it could not so well have done Quest. 10. Why is the Sabbath called Holy We shall have occasion to speak to this more at large hereafter for the present the Sabbath may be called Holy 1. In regard of the author of it
remis Saxaque Sisyphi Juditer delabentia Frustra revolvite En Phoebus oritur cujus matutinum vel jubar Ad fugandas valet Fanatici erroris nebulas En Phoebus oritur acutis armatus radiis Ad extirpandam foseresin deleudamque funditus Hercules strenuus qui clava Biblica Hydram a fronte adorieris Tantum ab est ut ad strepitum Hujus Draconis horridum expavescas Plaudite Togatae Gentes plaudite Invictus in arenam jam nunc descendit Agonista Nec de frivolis quibusdam nugis Sed pro Aris focis dimicatur Veritatis causa agitur Fideque Catholica ab infandis Erronum contumeliis vindicatur Aspiret studiis divina caelitus gratia Favonius Ut in sui nominis gloriam Ecclesiae imolumentum Reipub. tutelam Tendant omnia E D. H. A. M. e Col. in Oxon. THE AUTHOR TO HIS BOOK SHake off this panick fit there is no fear poor heart to cause a fear Englanâ—'s not what it was its Holy Ground since CHARLES was crown'd The Bores the Wolfs the Foxes and wild men are chain'd or watch'd in den The Crown the Mitre Cassock and the ✚ Hath purifi'd the land remov'd the dross Of Schisms Factions Errors Heresie Truth 's got her palace Church her Armoury Then shake off dull Delâ—y and now at lengâ—h With man-like sâ—rengâ—h Go thou the rounds of Albions soyl and view Phanatique Crew And with thy plainer Rhâ—troâ—ck cause them say This Old is the best way That they may learn anâ— love both fear and serve Gods Laws Christs Church and from them never swerve Yea leaving Satans Syâ—agogâ—es may turn Into our Temples there theâ—â— incense burn So with thy faithfull Optick digitate and shew The way that 's new Make known that Via Lactea Heavenly path Cal'd Catholick Faith In which our Fathers walk'd and walking were Secur d by Angels care Fear nor the Frowns nor surly looks of those Who Truth and Order's Popery doth oppose Inform the Quaking sinner to his face There 's Revâ—rence due to Person Time and Place Hold out thy Lamp present thy spiced Wine They 'r both Divine And thy Baptismal water make appear As Jordan's clear A ✚ is there 't is true declare its loss Was to the Church a ✚ Salute each house with Peace and to each eye Of all thy Treasure make discovery If any sume bite lip or wag their head Abide not there the Son of Peace is fled Put on this Pilgrimes weed poor Baby mine And Heavens shine Upon thy weak endeavours by success much Add daily to the Church Thy Fathers Blessing thou hast also got and now Go forth and prosper thou AN INDEX Directing to the ORDINANCES AND QUESTIONS Contained and discussed in this TREATISE Of the Church page 1. Questions I. WHether the single Testimony of the Church be to be received in matters of faith pag. 19 II. Whether the Church hath power to ordain Ceremonies not ordained of God p. 18 III. Whether the Church hath power to compel any irregular person to her Ordinances p. 24 IV. Whether the Civil Magistrate hath power over or in the Church of Christ And if he have whether his Law be binding to the Consciences of men p. 30. V. Whether the Segregated Churches now in England be true Churches p. 40. VI. What may justifie a mans separation from a true Church p. 75. VII Whether more religions then one are to be tollerated where the true Church is established p. 84. VIII Wherein consists the individuality or singlenesse unity or onenesse of the true Church p. 87. IX Why is the true Church called holy p. 90. X. Why is the true and holy Church called Catholick p. 91. XI Whether the Elect only be true members of the Church p. 93 XII What are the markes of a true Church p. 95. Of the Scripture p. 99. Questions I. Whether the Scripture be the word of God p. 143. II. Whether the Scripture ought to be mans only rule p. 148. III. Whether men may come to a saving knowledge of God without the Scripture p. 150. IV. Whether pefection may be attibuted to the Scripture p. 152. V. Whether salvation may be had by single knowledge of the Scripture p. 154. VI. What may perswade one that doubts to believe the truth of the Scriptures p. 156. VII How fâ—r the Saints may be our rule besides the Scripture p. 158. VIII Whether the bookes called Apocrypha be not Scripture p. 160. IX Why would God coâ—municate his to his Church by writting of the Scripâ—ure p. 162. X. Whether men be bound to believe all that is in the Scripture p. 164. Of Reading the Scripture p. 165. Questions I. Whether there be a God as is declared in Scripture p. 175. II. Whether God be a spirit p. 178. III. Whether there be but one God p. 180. IV. Whether there be three persons in the Godhâ—ad and how these persons do agree p. 181. V. Why are Kings and Magistrates called Gods and Rebellion to be like witcâ—craft in Scripture p. 191. VI. What was that Image wherein God made man and why was man created naked p. 194. VII Whether the reading of the ceremonial law be profitable to a bâ—liever or whether any part of that law be established under the Gospel p. 196. VIII Why would God suffer his dearest Saints to lye under such sad â—fflictiâ—â—s as are mentioned in Scripture and whether the book of Joâ— be a reall hictâ—â—y p. 211. IX Whether there be any diffeâ—â—â—ce betwixt the old and new â—â—â—tament and why the Scriptures are called a Testament p. 215. X. Wâ—â— are there some things in Scripture hard to be understood and whether the Scripture can dwel richly in â—â—ose that cannot reade p. 218. Of the Sabbath p. 221. Questions I. Whether the keeping of a sabbath be a ceremony and abolished by Christ. p. 235. II. Whether it be lawfull to make feasts on the sabbath p. 236. III. Whether sporting or gaming is to be followed upon the sabbath p. 273. IV. Why did God give charge concerning the resting of beasts upon the sabbath p. 239. V. Why did not God give Charge concerning a wifes resting upon the sabbath p. 240. VI. Why is not the change of the sabbath in Scripture mentioned p. 241. VII Whether the Church may command any other day to be rested on beside the sabbath p. 243. VIII Why doth God put a Remember before the Commandment of the sabbath only p. 245. IX Whether the first day of the week may be termed sabbath or sunday p. 247. X. Why is the sabbath called Holy p. 251. Of a Fast. p. 252. Questions I. Whether the fasts of the Church of Rome differ from those of the Church Catholick p. 249. II. Whether fasting be not a ceremoniall or Iewish Rite p. 251. III. Why is the fast of Lent observed by the Christian Church p. 252. IV. Why are the fast of the weekes of Ember observed by the Church p. 255. V. Whether it would bring advantage to the Church to have those
time of teaching which is either Ordinary as the sabbath or extraordinary as the times of fasting and feasting appointed by the Church of all which we shall discourse somewhat and something briefly beginning with the ordinary time of teaching viz. the sabbath CHAP. V. Of the sabbath TO every thing there is a season and a time to every purpose under heaven saith the kingly preacher Eccl. 3.1 At all times God is to be worshipped and served by the sons of men but the sabbath is the special time wherein those that fear him singularly serve him When that beginneth then begin they as men in the dayes of Enoch Gen. 4.26 to call upon the name of the Lord more solemnly fervently orderly and publickly in obedience to his Law In prosecution of this Ordinance we shall let pass many distinctions made of sabbaths and particularly handle these points 1. What a sabbath is 2. How the sabbath is to be kept 3. Why God would have it kept 4. What sabbath it is that men now under the Gospel are bound to keep 5. Resolve some Questions SECT I. 1. A sabbath may be thus described It is one whole day in seven 2. Separated from other dayes 3. Wherein a man resteth 4. From all other works 5. And recreations 6. In a holy and spiritual manner 7. To serve and worship the living God in a publick solemn way 1. It is one whole day in seven a full day consisting of 24 hours beginning at the midnight before and continuing until the midnight after other dayes are of that length and the sabbath ought not to be shorteâ— Acts 20.17 Paul continued preaching on the first day of the week until midnight The Iews had a time of preparation for the sabbath Luke 23.54 which begun about three of the clock the day before the sabbath wherein all work was laid aside and all Artificers prohibited work saving Shomakers and Taylors and they had onely but half the time of preparation allowed them in this it were to be wished that Christians were Iews c. 2. Separated from other dayes the sabbath is distinguished from other dayes it is holy it is set a part by God for his own use and service she is Queen of all other dayes and Lady of the week the rest are attending her but as concubines and handmaids 3. Wherein a man resteth by this particle man is included all thâ—t is his â—he is head of his Wife Father of his Children Lord of his servants and Master of his beasts when he rests he is to see thâ—t all about him rest also from this day the day is named Sabbath signifieth rest and judgement shall rest on him that will not rest with all that belongs unto him 4. Fâ—om all other works what ever trade or occupation he be of and what ever work he follow at other times must be laid aside at this time no servile work is to be done now without sinning against God and he that doth so sinneth against his own soul no buâ—ing nor selling of Merchant ware no dealing in husbandry N b. 13.15 no carrying of burthens Ier. 17.22 no outward servile bâ—dily labour mâ—st be performed it would distract the soul and keep it from doing that for which this day was consecrated 5. And recreations This is a time wherein there is no time for sports and recreations that God that would not have us work never made the sabbath for us to play these distract the soul much therefore we are not to touch them it may be lawful with Samson to propose ridles at another time but not now for it is the sabbath of the Lord thy God Isa. 58.13 6. In a holy and spiritual manner The Law is spiritual and therefore birds the souls of men an outward resting from work is but Sabbatum Asinorum there ought to be a difference between the resting of a man and the resting of his Ox we must therefore rest from our works of sin but of this hereafter 7. To serve and worship the living God in a publick solemn way when God had made man he rested from all his works to shew that man was to be eternal and he instituted the sabbath as a type of that eternal test wherein man was to worship him for ever God ought to be must be served every day but in the sabbath more publickly if it can be or more solemnly if otherwise Acts 13 14 15 16.44 Acts 16.23 and Iohn 20.19 SECT II. The sabbath being known we are to inquire how this holy day is to be kept God will not have his sabbath polluted Is. 56.6 Other days by the Hebrews were called prophane this being by God made holy holding it unlawful to rost an apple to pluck an herbe nay to defend themselves when they were assaulted by their enemies by which a thousand of them were slain 1 Macch 2.38 The sabbath must be kept and our rest is onely sanctified and approved of God when we use the means and do the works of sanctification our resting must not be an idleness but in doing the work of God which is our sanctification Ex. 20.20 1. By using the means as hearing the word 4 Luke 20. praying to God Acts 16.3 receiving the Sacraments of Christ Acts 20.7 and all Acts that may conduce to the strengthening of grace confirming in faith 2. By doing good works as relieving the poor 1 Cor. 16.2 teaching the ignorant Acts 18.26 reclaiming the erroneous Acts 17.1 2 3 and all other Acts that have an immediate tendency to the edifying of the Church and these things must be done both privaâ—ely and publickly 1. Privately as Meditation upon the Word and inward application of it to a mans soul. 2. Publickly conferring with others â—â—â—ing the sick praying for them or if it may be singing some comfortable Psalm with them and that all these may be the better done we must prepare our selves 1. By removing all hinderances the night before overmuch businesse may and will distract the soul and keep a man either from all or from part of Gods worship the first burning of our Christian incense may be sweetest the first prayer may do us most good c. 2. By putting our souls in a holy frame some time before Meditate upon Eccles. 5.1.28 Gen. 17.10 Numb 3.1 Mar. 35. Isa. 2.56 Which may compose and put the spirit of man in a sanctified frame of heart to join in affection to the prayers of the Church and cause him to heed with affection the Word of Christ and that both Forenoon and Afternoon Eccles. 11.6 or then so far as in thee lies thou robbest God of half his due the whole day being his that this may be done 1 Prevent or quash all domestical or house-troubles Levit. 19. 3. Discords contentions and heart-burnings are but as water to quench the â—re of holynesse and may extend to the prophaning of Gods Sabbaths beware of coming before God with this strange fire least he consume thee 2. By meditating
it was instituted by him who is altogether Holy it is not of an Earthly extraction neither was its original from the Creatures breast but the Creators will 2. In regard of the end of it it was set apart for Holy uses and purposes It was designed for the time of Holy worship and to be a day for Holy Assemblies and congregations 3. In regard of the Holy observers of it Holy men observed it nothing was done by them but was Holy they prayed they read they sacrificed they heard they received the Holy Sacraments they meditated they did Holy things in private Holy things in publick whence deservedly it is called the Holy Sabbath-day and is the ordinary time of hearing the word taught The extraordinary now follows CHAP. VI. Of a Fast. WHen Iesurun waxed fat then she rebelled Deut. 32.15 that the Church might keep her Children from sinful wantonness she appoints dayes of fasting which are as dayes of Physick wherein she her self as cloathed with sackcloth sacrifices with Iob for her self and her Children least in their feasting they should sin against God To let pass many distinctions a fast is either private or publick 1. Private Matth. 6.16 Then the Church goes into her closet if you mark her narrowly you may with Eli see her lips to move To this private faâ—â— is joyned reading of the word 2. Publick Ioel 2.15 then the Church blows her trumpet and invites her people to beare her company every preacher ought to be a Mordicas to give intimation to all Gods people to this is joyned Preaching of the word we shall speak of this kind of faâ—â— yet so as not excluding the other This Publick faâ—â— is either Occasional or Annual 1. Occasion Ester 4.16 when some imminent judgment is to be removed or some great suit to be made then the Church sends up strong crys and suplications for deliverance and acceptance 2. Annual Lev. 23.29 she hath dayes which at the return of the year she usually observes in mourning habit having for that purpose fervent and sutable prayers lying by her The Principal whereof is that solemn Fast of Lent in which by a moderate abstinence joyned with prayer she obtains a victory over corruption This large fast hath an Ash-wednesday for dawning and a Good-friday for its twilight which two like a goodly porch and a pleasant garden cast a glory upon the whole building of her Lent devotions If the Church be overseen in these or any of her family faâ—â— in point of duty she hath her Ember weeks sanctifying every quarter of her year by a holy mortification craving a blessing upon that part which is to come and begging a pardon for her offences in that portion which is past yet knowing that she dayly offends and therefore fearing the worst she casts in Wednesday and Friday to help her drooping spirits to enbosome her self before the Lord for her weekly offences not omitting her morning and evening sacrifice-duty performed for the sins of the night and of the day in which inwardly she is cloathed with Sackcloath by repentance and outwardly she is abstemious craving only for her dayly bread Before the fall the Churches garments were purely white and her service was only gratulatory but since she is possessed with an evil spirit which goeth not out but with prayer and fasting unto which sackcloath with ashes is proper cloathing In Paradice by eating she caught a surfeit through which for above five thousand years she hath been in a feaverish distemper and to prevent it from being deadly she is often in this duty of fasting touching which we shall run over these particulars and see 1 The nature of it 2 The Ends of it 3 The time of it 4 The manner of it 5 Resolve some questions concerning it SECT I. 1 The nature of it 1 It is an holy and religious abstinence 2 From the exercises and comforts of this ontward life 3 To witness the humiliation of the body And 4. Fitting of the soul for more fervency in prayer It is an holy and religious abstinence there is a natural abstinence or fast for the health of the body prescribed often by Physicians there is a civil abstinence or fast for the good of the Common-wealth prescribed sometime by the civil Magistrate but the fast that we are to behold is holy and religious prescribed by the Church for the good of the soul. Not that fasting in it self considered or abstinence abstractedly taken is holy or any essential part of religion but as a means or way to make the soul holy or religious that conducing to the ends hereafter to be mentioned It hath holiness in its eye and holiness in its desire and therefore may be called a holy abstinence 2. From the exercises and comforts of this outward life these are the things we must abstain from in the time of our fast alwayes having a respect to decency and frailty as 1. From bodily labor Levit. 23. 30. this is properly for that fast that is appointed for a certain day Ioel 1. 14. 2. From food Ionah 3.7 this is sometimes total as abstaining from God altogether 2 Sam. 3.35 and sometimes partial abstaining from pleasant or delightfull feeding according to the length of the fast Dan. 10.2 3. David there will eat nothing till the Sun go down and Daniel here will eat no pleasant bread for three weeks From sleep 2 Sam. 12.16 The body even in this may be afflicted for it 's frequent sinning in that passion 4. From attire Exod. 33. this came into the world by sin and therefore ought to be laid aside yet herein all apparell is not to be put aside nor in the other is all sleep to be forborn we must in these have respect to frailty and necessity David in the one place Will lye all night upon the earth and the Israelites for that day in the other place will not put on their ornaments so the King of Nineveh put off his robe Jonah 3.6 5. From the marriage-bed Ioel 2.16 1 Cor. 7. 8. 6. From sports and recreations Levit. 23. 39. A fast is a Sabbath a day of rest and therefore what is required for the one is to be performed on the other Isa. 38.13 19. 3. To witness the humiliation of the body here is one end of fasting But what shall we appear unto men to fast this rather hath an eye to publick then to private abstinence and deserves rather to have God for a witness then man he knows the body sinned the heart hath been lifted up and the eyes lofty the tongue hath spoken proud things in its heaâ—ing and the hands of man are not clean in his sight Man is defiled by that which befals him in the night and his ears are made impure by what he hears in the day Let God therefore that knows thou hast sinned by eating and by strange apparrel see that thou art humble for it either by thy fasting or more sober diet spare not thy
stomack for its crying and let thy pride know that this day is not for ornaments but for courser or plainer apparel Ionah 3. 6. Pity not thy back if it have to supply necessity 4. For the fitting of the soul for more fervency in prayer this is the special end we are to have in this day of fasting unto which all the other doth but conduce the rest are but servants waiting upon this Fasting hath in all ages of the Church been used to or for three great duties as 1. For Repentance and so it looks backwards and this in reason calls for an abstinence from all carnal delights being a part of that holy revenge the soul taketh upon it self for sinning against the Almighty in the using of those sports whether in measure or in nature unlawfull 2 Cor. 7.11 Quem poenitet peccasse poene est innocens 2. For mortification and so it looks forward to this we must come only by degrees He that would subdue lusts must not fast long nor much a long fast will but make him eat the more the next meal and those vessels of sin will be filled as so on as any other parts of the body this devil of conscience will not be cast out by an act but by a state of abstinence a dye ◠of fasting a dayly lessening our portion and of meat and drink but this alone will not cast out those legions of lusts and therefore fasting is used 3. For prayer and so it hath reference to the present time this may be short and true as the misseing of a meal or two when men are not overcharged with surfeiting and drunkenness they are then in fit case and condition to watch and pray The Jews are said to eat nothing upon the Sabbath day untill they had performed their devotion which was about the sixth hour which began at nine of the clock We find also and know that many godly people will neither eat nor drink upon the Sabbath day morning finding meat an hindrance to that inten siveness of devotion that they desire to be acted by and also many will take the holy communion fasting At which ordinance as God requires pure hearts and hands they endeavour to come with clear heads and empty stomacks that they may so much the more be like the Angels of God quitted from the loads and burdens I had almost said bonds of the flesh But this intrencheth upon the ends of fasting which according to our method we come now in some sort to discover SECT II. 2 The ends of it Every act of nature hath an end to which it tends and every act of Religion hath an object which it eyes Fasting hath these 1 The subduing of wanton lusts no sooner have we got our dayly bread but we had need pray forgive us our sins our food even through corruption becoming instruments of death to subdue those extravagant motions that rise in the soul fasting is known a proper remedy the tears of contrition poured out by fasting are most effectual to quench the fire of lust lest the flame burn up the ungodly 2 That we may more devoutly contemplate the nature of God he is in heaven when we come before him we ought to be lifted up from earth Now the Christian in meditation can go many cubits higher towards heaven in the time of holy abstinence then otherwise Peter about the sixth hour grew hungry and saw heaven opened Acts 10.9 10. Cornelius was fasting and at prayer an Angel of God stood before him in bright cloathing Acts 10. v. 31. 30. And upon this ground it is that most Christians and devour people receive the Sacrament of the Lords Supper fasting 3 That we may the more readily obtain some eminent favour from God this occasioned the great fast of Queen Ester Ester 4.16 and of the King of Nineveh We shall see the Saints when standing in need of some special mercy take themselves in all ages unto this duty and as God suffers no man to kindle a fire upon his Altar for nothing we shall seldome see the Church fasting but He satisfies her desires and fills her with his mercy in reference to things especially then required SECT III. 3 The time of it This hath chiefly reference to the occasional fast whose time cannot punctually be determined yet if the practise of the Saints may be allowed of this age for a rule a Fast is to be proclaimed 1 When sin and iniquity abounds Deut. 9. 18. When transgression reigns and iniquity is not ashamed then every true Christian with Lot afflicts his soul that at least he may save himself and upon the waters of his broken heart preservs the ark of his soul wherein his graces are untill that sin that aboundeth be abated 2 When judgement is threatned or feared Ionah 3.4 5. Iosh. 7.6 When heaven begins to look black then every good Christian with Iosiah hath paleness on his face and all loyns begin to shake but when it thunders in the clouds then a trumpet is blown in Zion and the Priests the Ministers of the Lord call Spare thy people O Lord. 3 When judgement is entered or set 2 Sam. 12. 16. When the Lord sayes smite then the Church as David in Sackcloth falls down at the sight of the Angel before the Lord upon her face and weeps sore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let this cup pass from me with great earnestness she desires she then cryes with Hezekiah Undertake for me O Lord for I am oppressed Isa. 38.15 4 When the Church is in danger or persecuted Ester 4.16 When Gebal and Edom and Ameleck the Philistines with the Inhabitants of Tyre conspire together against Ierusalem to destroy her then prayer is made without ceasing then the Lord gets no rest for his Church will take none untill he make Ierusalem a praise in the whole earth 5 When a reformation is sought after and designed 1 Sam. 7.6 Every thing is sanctified by the word of God and prayer and to have God at the beginning of a reformation is every Iosiahs and Hezekiahs desire if men go to build and consult not with God God will come down and destroy the building 6 When an enemy is in arms and coming to invade 2 Chro. 20.1 2 3. When the enemies of the Church whether general or national covers the mountains like Grashoppers then that little flock puts forth strong cryes saying Rebuke the company of spear men the multitude of the bulls with the calves of the people scatter thou the people that delight in war 7 When an Army is routed and their Captain killed or foiled 1 Sam. 31.13 When the mighty are fallen in the high places and when great men fall in Israel then there is a proper season for prayer and fasting when the Church turns her back before her enemies what can her people say but lye untill Even in sackcloth this teacheth them the use of the bow and gives their bleeding hearts fresh courage to fight
upon God for mercy a whole day spending it in his service only and not to praise him with the same time-favours of spiritual nigardliness when the mercy is obtain'd Two or three of such days in a year is rare which might stop the mouth of Covetousness if it should plead fear of want 2. In relieving of the poor and indigent Ester 9.22 Iosephs afflictions must not be forgotten and the hungry soul must not go empty all that day he must be filled with thy goodness yea if thou pleasest thou mayst send portions to thy friends that they also may rejoyce with thee and for thee Revel 11.10 3. In more liberal receiving of the Creatures both in food Neh 8.10 and in apparrel Ester 5.1 The Jews in Chushan when the Council of Haman was turned to foolishness might have said with the Psalmist A Table hast thou prepared for us in sight yea in spight of our enemies and in a day of praise nothing is more sutable then a garment of praise From this it is that the Scripture calls them feasts of which the Church of the Jewes had these most remarkable commanded them of the Lord viz. 1. The seventh day or Sabbath 2 The feast of the Passover Exod. 12. In remembrance of the peoples delivery out of Aegypt and the Angels passing over the houses of the Israelites and smiting the houses of the Aegyptians It was celebrated the fourteenth day of the moneth Nisan or Abib and continued till the one and twentith of the same moneth answering to our March It is called also the Feast of unleavened bread Mat. 26.17 3. The feast of Pentecost Levit. 23.11 so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fiftieth being celebrated the fiftieth day after the feast of the Passover the harvest of the Jews falling between these two feasts this is called also the feast of the first fruits Levit. 23.17 that their grain and corn might be sanctified for their use which was begun with one feast and ended with another 4. The feast of Tabernacles Levit. 23.40 It was celebrated the fiftieth day of the moneth Tisri answering to our September and continued full seaven days in memory of their Fathers dwelling in Tents Booths and Tabernacles the space of fourty years in the Wilderness 5. The feast of Trumpets Levit. 23.24 this was according to their political or civil account celebrated every new years day which was the first day of the first moneth Tisri which moneth was the seventh according to their Ecclesiastical or Spiritual account It was so called because on that day there was more sounding of Trumpets then at other times even all the day In memory say some of Isaacks deliverance from sacrifice a ram being offered up for him the horn of which beast was used as Trumpets are now In memory says others of the Law which they were to keep all the year which was delivered with the sound of many Trumpets Some say it was to put them in mind of the resurrection to a new life which shall be done with the sound of a Trumpet Others think it was to make their new years day the more remarkable because from it all their deeds and contracts bore date 6 The feast of the new moone Numb 28.11 Every new moon was a festivall among the Jews and the first day of the moon was the first day of their moneth In it it was unlawfull to buy or sell Amos 8.5 they repaired to the Prophets of God 2 King 4.23 7 The feast of Expiation Levit. 16.40 this feast was observed the tenth day of the moneth Tisri the priest at this time went into the Holy of Holys and made an attonment for the sins of the people For all their sins once a year Yet the Jews say it was in memory of Gods forgiveing them their sin of Idolatry in worshiping the golden calfe It is reckoned among their feasts though in it self a fast for that the Lord and they by performeing certain rites were agreed a true cause of joy and on that day the year of Jubile was proclaimed a time of great mirth 8 The feast of the Septennial Sabbath Levit. 25.4 as every seventh day was a sabbath of rest so every seventh year was a year of rest to show that man his lands his grounds were all the Lords 9 The Feast of Jubile Levit. 25.8 this was celebrated every fiftieth year proclaimed on the day of expiation It is called Jubile as some supposes from Jabal a Ram because it was proclaimed with sounding of trumpets or Rams horns All servants were this year set free and all lands that had been sold or morgaged returned to the true or first owner who had sold or morgaged them It mysticaly shadowed that Spiritual Jubile which Christians enjoy under Christ by whose blood we are not only made free but also the sound of the gospell which was typically showed by the sounding of the trumpets is gone throughout the world to those the Jwes themselves added 10 The Feast of Purim or of Lots Esther 9.20 this feast was celebrated the 14 and 15. days of the moneth Adar answering to our February In memorial of their deliverance from Haman 11 The feast of comportion of wood Nehe. 10.39 celebrated in the moneth of Ab or Iuly in memory of the wood comported or brought for the perpetual nourishing of the fire under the altar of Ierusalem according to the law of God to burn the sacrifices thereon made 12 The feast of Dedication 1 Maca. 4.59 of which we have spoken before Now notwithstanding we find not in the new testament any man bound to the observation of those days appointed by God to the Church of the Jwes or of any other yet because the exercise of Godlinesse may be interrupted through the fleshes frailty and the worlds emergency In a holy Imitation of the Jewes piety and Mordechais zeale and Iudas Maccabeus his devotion whose feast though Apocryphal was observed by our Saviour the Church of Christ here on Earth hath pointed out some days in the Calendar to be kept holy to the Lord for the honour of his name and credit of the gospel as the feast of the Nativity Circumcision Epiphany Purification c SECT 5. Questions resolved Quest. 1. Whether the feasts of the Church Catholick iffâ—r from those of the Church of Rome Quest. 2. Whether the Festivals of the Church of England may lawfully be observed Quest. 3. Why are Bone-fiers made in England upon the feast of the fifth of November Quest. 4. Whether the time of a Martyrs death be a proper time for feasting Quest. 5. Whether the feast of Philip and Jacob be not prophaned Quest. 1. Whether the Feasts of the Church Catholick differ from those of the Church of Rome That the Saints are to be honoured is by no true Christian denyed and that days may be set apart upon their account to worship God in is justifiable and in this both the Catholick Church and that of Rome agree