A Threefold TREATISE OF THE SABBATH distinctly divided into The PATRIARCHALL SABBATH MOSAICALL SABBATH CHRISTIAN SABBATH For the better clearing and manifestation of the truth in this Controversie concerning the weekly Sabbath By Richard Bernard Rectour of Batcombe Remember the Sabbath day to keep it holy Exod. 20. 8. as the Lord thy God hath commanded thee Deut. 5. 12. LONDON Printed by Richard Bishop for Edward Blackmore and are to bee sold at the signe of the Angel in S. Pauls Church-yard 1641. To the right Honourable the Lords Temporall in the High Court of Parliament To the Honourable the Knights Citizens and Burgesses in the House of Commons more especially To the Grand Committee for Religion To the Committee for the Remonstrance To the Committee for Ministers maintenance and suppression of scandalous Ministers more particularly To the Knights and Burgesses of Somerset-shire or Parliament-men dwelling in that County namely Sir JOHN PAULETT Knight Sir WIL. PORTMAN Baronet Sir JOHN STOWELL Knight of the Bath Sir RALPH HOPTON Knight of the Bath Sir FRANCIS POPHAM K. Sir EDWARD RODNEY K. Sir PETER WROTH K. Mr. DIGBY Mr. POPHAM Mr. LUTTERILL Mr. BASSET Mr. SMITH Mr. PHELIPS Mr. PYNE Mr. HUNT Mr. KIRTON Mr. SEARLE Mr. JOHN ASHE Right Honourable Lords and you the Honourable Assembly of the House of Commons THere hath been no Christian Church beyond the seas departed from Rome which hath given so much honourable respect unto the Lords day our Christian Sabbath as wee here in this our flourishing Kingdome and Nation And it was our glory so to honour the Lord Christ and it will be our great unhappinesse to faile in this our Christian duty so confirmed by Scripture and the generall practice of all true worshippers of his glorious name throughout the whole Christian world the space of these sixteene hundred yeares Yet in this our time and of late dayes are stepped up among us certaine vaine men prophane enough who have attempted to deprive Christ Jesus of his glory in the religious observation of this day grounded upon his glorious Resurrection and us of our spirituall consolation in keeping an whole day set apart for his worship and service For this end books upon books have beene written and by licence passed the Presse to take away the morallity of the fourth Commandement never in any age heretofore doubted of to make also people beleeve that our Christian Sabbath hath no warrant from thence and that it is not of divine institution but alterable from that first day of the week equallizing their devised holy-dayes with it and allowing also the like vaine sports upon this day as upon the other dayes calling such as religiously set the whole day apart for holy uses Sabbatarians and Iudaizers thus reproaching and in their sense belying those that more truly honour Christ than they doe And that they might securely go on in these their prophane errours without controule and perswade the more inconsiderate sort that what they have written are truths and unanswerable they have stopped the meanes of printing sound Antidotes to their empoysoned propositions whereupon they have beene bold to insult over godly orthodox Divines with too many words of insolency scorne and much contempt which they have borne with great patience waiting the Lords leisure till he should bee pleased in his good time to give liberty for the publishing of their learned labours which have of long time lien by them And now blessed be God the time is come the way is made open by your honourable wisdomes goodnesse power and authority for godly and learned men to discover the vaine boastings and the folly of those evill ones to the view of all Some of ours proceed polemically and have made answer fully to the best esteemed of those prophane writers Some only write positively to discover the truth and to make it knowne in a plaine way that the meanest capacity may bee rightly enformed This way have I taken in this threefold Treatise humbly craving pardon for my bold presumption in presenting to your honourable view these my weak endeavours But the cause is Christs and so deserves acceptation and promotion God hath appointed you at this time as his worthiest and meetest instruments for this end I cannot therefore seek for other Patrons in exalting the honour of Christ which by these men hath been so dishonoured and his people so abused For the redresse whereof as you have nobly begun so to proceed on to do ever valiantly in the best service of your God there shall not be wanting the hearty and earnest prayers of Your humble Servant and Suppliant RICHARD BERNARD London March 26. 1641. Faults to be corrected PAge 3. line 21. for grant read ground pag. 50. l. 24. for raigne read raine pag. 57. l. 12. for no read only pag. 59. l. 12. for to read by pag. 71. l. 6. for fourtum read quartum pag. 73. l. 31. dele before pag. 78. l. 28. for John read Josua pag. 95. l. 22. set and after the word rest pag. 127. l. 21. for plaucit read placuit The rest of the escapes I pray the Gentle Reader to correct The Contents of the Patriarchall Sabbath SECTION 1. OF the first Sabbath and why called Patriarchall SECT 2. Of the conceit of an Anticipation or Prolepsis and what it is SECT 3. Arguments against this Anticipation or Prolepsis SECT 4. Of another conceit concerning Destination and what it is also confuted SECT 5. Of the true understanding of the words in Gen. 2. 3. SECT 6. That in Gen. 2. 3. is the Institution of the Sabbath SECT 7. The Institution was binding and required the observation of the Sabbath from the beginning SECT 8. The Sabbath was observed of Gods people before the Law given at Mount Sinai OF THE PATRIARCHALL SABBATH AND THE ORIGINALL THEREOF Gen. 2. 3. And God blessed the seventh day and sanctified it SECTION I. Of the first Sabbath and why called Patriarchall IN these words is the institution of the Sabbath before the Law given on Mount Sinai I call it the Patriarchall Sabbath because it was known and observed of the holy Fathers of Adam and of the other Patriarkes till Moses and Israel received the Law And to distinguish it from the Mosaicall and Christian Sabbaths of which in the two Treatises following Some there be and more of late than heretofore that do deny the Sabbath to be here instituted Because say some of them for they be not all of one minde that Moses delivered the words by a figure called Anticipation or Prolepsis Other some that they be words of destination that in time to come the seventh day should be blessed and sanctified to Israel for the Sabbath day and so the words not to be taken for a present Institution of the Sabbath day then So the Question is whether the Sabbath day in this place of Genesis hath its first ground and establishment and here its first institution Many of the Ancients some of the
words historically whereby it might be understood in the history what then God did and what plainely hee appointed men to doe afterwards for so it lost not the nature of an historicall narration both in telling of the thing done and in the appointing of what should be done if it be I say with a cleare expression as is required in the nature of a Story Reason 2. THere is no Destination of that thing for future time only which hath actuall being and aptnesse in it for present imployment For future Destination is only for deficiency in these two respects But the seventh day was from the beginning the day of Gods rest and the ground of mans rest this is granted And that day had its ability and every way was as fit then for an holy Sabbath as ever it was afterwards This is true from the Adversaries grant to wit that from the beginning it might have beene imployed as the Lords Sabbath and perhaps had so it then had an aptnesse to be an holy Sabbath Therefore Destination for only time to come is an idle imagination Reason 3. IF it bee with a doubtlesse that from the beginning some dayes were imployed as the Lords Sabbaths and is granted for a truth Then without doubt was the seventh day from the beginning so imployed as the Lords Sabbaths For what day could they so groundedly take for a Sabbath as Gods onely rest-rest-day or what day could they so properly hold to be the Lords Sabbath as his owne day which himselfe blessed and sanctified as the Text saith and is denied of none Therefore the seventh day from the beginning being bestowed as the Lords Sabbath the observers of the day held it fit for present use and conceived it not in the words of the text a future destination for so long time as is groundlessely imagined Reason 4. THat which belonged alike to all from the worlds beginning to be observed by all the same to bee passed over as not observeable of any but destinated to a peculiar sort which should bee borne after many generations is not reasonably conceived to be true but to bee held as a feigned untruth But such a thing is this imagined future destination For it put off Adam Seth all the holy men of God 1600 yeeres before the Floud Noah and Shem with the other holy Patriarchs till Abraham after the Floud and from Abraham to Moses and to Israels deliverance out of Aegypt from observing the day of Gods rest and therein the remembrance of the worke and Worlds creation alike belonging unto all as if it had only concerned the Israelites and not the holy Fathers from the beginning which none will averre I suppose Therefore this Destination is but a fiction Reason 5. THe ground of the future Destination of the observation of the seventh day being false the Destination it selfe falleth and is false as will be granted But the ground of this their Destination which some lay to build it upon is false viz. the Israelites deliverance out of Egypt for their proofe out of Deut. 5. 15. faileth them as before is made manifest Therefore there is no such Destination as is pretended Reason 6. IF God did on the seventh day actually rest and at the same time actually sanctified it as is confessed to bee for the present the Churches Sabbath Then he put Adam into the right of actuall use of the day and not destinated it only for the time to come But Gods actuall resting was the ground of his actuall sanctifying of the day and his actuall sanctifying of the day made it ready for present use neithe was there any thing that could hinder Adam from observing of it at that present for the Lords owne Sabbath And if it be perhaps said that a Father having many sonnes may determine one to be his heire yet not presently put him into the possession I answer that may be because the Father will not dispossesse himselfe of that himselfe stands in need of And also that sonne may perhaps die before him and before his other brethren Therefore is not this simily fit for this purpose neither doth it any thing weaken the argument Reason 7. THere is not the least intimation in the Text of any decree of a future Destination and deed to be done but a plaine narration of that which then was done For Moses sayth God blessed the seventh day and sanctified it Againe the words before in verse second concerning Gods ending his work and his resting on that seventh day and the reason added to the reason in the words of verse third why he blessed and sanctified it binde the act of God to be understood of the time then and not of a time foure and twenty hundred yeeres after Moreover Moses the Penman wriâ—eth the Storie of Gods resting as an act done then as all acknowledge so he speaketh of his blessing and sanctifying the first seventh day as then blessed and sanctified For he holdeth in all the same forme of speech He ended he rested he blessed he sanctified when he did the former he did the later as the words shew without any variation at the first reading of them to any indifferent judgement Lastly no instance in holy Writ can be produced to defend such a glosse and to make such a comment upon a Text so cleare as this is Let them bring forth any one Scripture to warrant such an interpretation in an Hystoricall narration Reason 8. GOds work is ever the ground of every Festivall ordained for a remembrance thereof and solemnly to bee kept of those of that time when the work was wrought and not destinated to a day observed for many ages after see for this all the Festivalls in Scripture ordained either by God or man The work of God had its present remembrance upon the institution of the day when it was to be observed for the memoriall thereof It is absurdly unreasonable to think that God working a work never to be forgotten will appoint a day to bee observed for the remembrance thereof to none then living but onely to those who should live 2400 and odde yeers after Reason 9. GOds own words in Exod. 20. 11. make Moses discourse in Gen. 2. 3. to bee understood of the then blessing and sanctifying the day For God sayth not Exod. 20. 11. Wherefore I the Lord now at this present doe blesse and sanctifie the Sabbath day but hee spake as all reasonable apprehensions may easily conceive with relation to his acts past as to his works on the first six dayes so to his rest on the seventh day blessing and sanctifying the Sabbath Reason 10. THe six dayes of Gods work were presently exemplary and all men in the Church from the creation have taken them for present use What reason is there in the Text Gen. 2. 3. to conceit a Destination of the use of the seventh day not examplarie till 2400 yeers after Can it reasonably be imagined 1 That God would informe
plain words that the seventh day Sabbath was kept Exod. 16. 30. and that the people rested on the seventh day which he saith was a Sabbath to the Lord verse 25. the rest of the holy Sabbath unto the Lord verse 23. Now this Text being so cleare that it cannot be denied except one dare say Moses lyed Some have endeavoured to darken the truth and to becloud the antiquitie of the Sabbath in the former institution and use thereof by being pleased to vent their erroneous conception and to say but without any ground of reason that this Chapter Exod. 16. speaketh of the first institution of the Sabbath But for answer hereto I doe deny that any such institution can here be proved and to make this cleare looke into the Text and observe two things first what God spake secondly what God did to finde an institution first God himselfe spake of giving of Manna also of gathering a certaine rate every day and on the sixth day twice as much verse 4. 5. 23. but in all this chapter God speaks not so much as one word of the seventh day Sabbath nor doth he say that hee blessed or sanctified it nor doth Moses write any such thing of God in this chapter as he speaketh of Gods resting blessing and sanctifying it in Gen. 2. 3. as hee should have done if any anticipation were there with relation to this place secondly what God spake in verse 28. is implicitly of the Sabbath first wrapping it up among his Commandements and Lawes given before this time to them and their Fathers so farre is he from instituting a Sabbath in this place Secondly he reproveth them for the breach of it as already commanded before with other his Commandements and precepts there mentioned Now if God spake no words of the Sabbath but what the people were to doe in six dayes and especially on the sixth God passing by the very naming of the seventh day and where he speaketh of it implicitly it is only by way of reproofe to the people for transgressing and breaking of it How can here be the institution of the Sabbath seeing God doth not so much as name it but reproves the breach of it which implyeth it to have beene before this time else should he have reproved them for a transgression and a sin whereof there was no Law Next let us see what Gods acts were whether they will afford an institution First hee gave them the Manna vers 15. but this blessing was only on the six working dayes what is this to the institution of the Sabbath truly no more than his six dayes work in the Creation for the institution of the seventh day for a Sabbath Secondly he preserved the Manna gathered on the sixth day in the morning from breeding of wormes and from stinking being kept over night to bee eaten on the seventh day what is this to the institution of the day The blessing was not the blessing of the day but of the eating of the Manna on the Sabbath day for which cause God did preserve it that they might keep the Sabbath before this time blessed and sanctified Gen. 2. 3. Thus we see that neither by any words of God nor by his deeds can here bee proved the seventh dayes institution for the Sabbath Secondly let us see what may bee gathered from Moses for institution of the Sabbath here in this time True it is that hee nameth the seventh day three or or foure times in this Chapter which he saith was the Sabbath but not as an institution neither could Moses institute the Sabbath for what God here did not he could not doe but he mentioneth here the Sabbath 1 As a reason why hee approved the peoples act in gathering on the sixth day two Omers because the next day the morrow after was the rest of the holy Sabbath unto the Lord Exod. 16. 23. Here is no institution nor reason alleadged for it as in Gen. 2. 3. but it is brought as a reason for a thing of another nature to approve of the collection of a double rate of Manna on the sixth day 2 He nameth it againe in verse 25. but occasioned by the Manna which was that they should eat the reserved Manna for that none was to be found that day in the fields because it was the Sabbath day on which they were to rest So here is a reason why they should not goe and seek Manna but to eat what was gathered before but no institution of the day but an appointment of the meanes used for to rest on the day formerly instituted 3 Hee mentioneth it againe in verse 26. to the same purpose to keep them within on the seventh day Sabbath because six dayes the Lord would give it them to gather but on the seventh day Sabbath there should none be found which words make no institution but are an information for the preventing of the breach of the Sabbath 4 He nameth it in verse 29. upon the Lords reproving them for the breach of the Sabbath by some going forth to seek Manna contrary to so much fore-warning given by Moses whereupon Moses dealeth a little more roundly with them as a man having authority saying See for the Lord hath given you the Sabbath therefore he giveth you on the sixth day the bread of two dayes abide yee every man in his place let no man goe out of his place on the Sabbath day In these words Moses first commands every man to abide within and that none should goe out to seek it on the seventh day These be the only words of any Command about the Sabbath in this chapter which doe not institute the day but serve only to prevent the peoples sinning any more in going out to seek it as they had done Secondly Moses giveth two reasons for his so strict a charge laid upon them which he would have them to see and consider of for the better restraining of themselves from the breach of the Sabbath The first is from Gods grace and favour that he had given them the Sabbath And the other is that he allowed them on the sixth day the bread of two dayes Where out of these words let us observe two things The first is that the mentioning of the Sabbath commeth only in still occasionally concerning the Manna and not of purpose to institute a Sabbath but wholly in all the foure places it is spoken of either of gathering the double rate of Manna or of the eating the Manna reserved or of gathering Manna on every of the six dayes or of tarrying within and not to goe out to seek it when it was not to be found and all this to this end that the Sabbath might be kept more carefully of the people as the event plainly sheweth For upon these considerations about the Manna the people harkened to Moses and did rest on the seventh day verse 30. The second thing wherewith I will and may conclude my answer is that which may satisfie
from God against presumptuous transgressions Num. 15. 30 31. He bringeth this for an instance thereof immediately Verse 32. 2. Because he sinned against two accessory precepts concerning the Sabbath The one that none should go out on that day about worldly businesse as to labour for food Exod. 16. 29. The other that none should kindle a fire then Exod. 35. 3. Now Contrary to these this man went out into the Wildernesse to gather sticks no doubt to kindle a fire Therefore he sinned against the first in going forth about such a businesse and in his intention to kindle and make a fire against the second therefore his sin was great while these two accessory precepts stood in force But these being not perpetuall this punishment on him proveth not the point of such a precise strictnesse of the fourth Commandement to be ever observed of the Israelites V. And lastly He bringeth in the holy women followers of Christ who would not annoint Christs body on the Sabbath day but rested from that work as the Text saith according to the Commandement as thinking themselves bound to so precise an observation by the Commandement Answ I These words according to the Commandement may be thus expounded that is as they understood it by the Jewes interpretation superstitiously For these godly women being trained up by the then Doctors of the Church observed the Sabbath as they had learned it from them And albeit the work was to the honour of Christ yet for that it was not of necessity to be done on that day nor at all in respect of Christs body but only a Custome for an honourable buriall therefore they did rest from doing that work on that day II. Take the rest according to the true meaning of the Commandement which imposed rest this their rest was according to the Commandement and in that they did not this work it was according to the Commandement forbidding servile work as the words in the Directory are to be understood For they could not annoint him but they must first buy their spices and oyntments which they might not do buying and selling on the Sabbath being forbidden That they could not buy them on the Fryday as we speak is evident For it was late ere Christs body was taken from the Crosse at even Matth. 27. 57. then they did awaite to see his buriall Luk. 23. 55. in which space the Sabbath was come on for they reckoned from the Evening to the Evening and therefore stayed they till after the Sabbath to buy them Mark 16. 1. Thus we see his proofes no proofes to argue any precise strictnesse in the words Thou shalt do no work more to them then to us by the Law SECTION XXI Of the reason added unto the Directory with the Conclusion THe Lord himself addeth a reason unto his former words why he giveth us Six dayes and reserveth the Seventh to himself for that in six dayes he made all things and rested the Seventh day In which words he layeth down as an unalterable ground of apportionating time between God and us which is his own example of working six dayes and resting the Seventh in the beginning of the world which as they be past and irrevocable so is this portioning of time between him and us to be perpetuall else were his example thus propounded in his Donation and reservation to no purpose He in this dividing of the dayes of the week thus between him and us reflected upon himself looked onely to what himself had done and so gave so many dayes to us and reserved onely one to himself Now what can be more permanent than Gods own self in his own irrevocable Acts from the worlds beginning to be laid for the foundation of this his thus apportioning the week to us The Lord our God having thus laid down before them his unchangeable reservation of the Seventh day for himself after his irrevocable gift of six dayes to us he concludeth with these words Wherefore the Lord blessed the Seventh day and sanctified it It s agreed on all hands that here are the words of the Institution of the Sabbath not one of the late Writers gainsayeth this that I have read or heard of The main of the Controversie is that here is say they the first Institution the ground of the Prolepsis in Gen. 2. 2. and we say they be a repetition of the Institution laid down before in that place of Genesis where no Prolepsis is For as the Lord here in the former words repeateth what he did in six dayes and that he rested the seventh day so he repeateth his Institution of the Sabbath then what he did with the day on which he rested that is because he had finished all his work in six dayes and rested the seventh day he blessed and sanctified it to shew them here by this 1. The Antiquity of the Sabbath day from the beginning 2. The Stability thereof also grounded so upon Gods rest not alterable 3. Why he charged the Commandement of keeping holy the Sabbath day upon them among the other Precepts and that also with a Memento above any of the rest For in the repetition here of the Institution the Lord keepeth the word Sabbath in the Commandement saying He blessed the Sabbath day and not as commonly we read it he blessed the Seventh day lest any should make that individuall Seventh day on which God rested to be of the substance of the Commandement which God in his wisdom let it be well observed left out in the Precept and here again in the repetition of the Institution and onely nameth the Sabbath what Seventh day soever it be either that for the time or another in the room of it which Sabbath is the blessed and hallowed day of the Lord and so to be accounted of for ever as appeareth by all that hath been said if men be not disposed to wrangle against the truth From all which is before delivered it s very apparent that this fourth Commandement is no way Ceremoniall True taking it in an indefinite notion commanding the sanctifying of one day in seven but a permanent Law to the worlds end and not Ceremoniall as in the following Sections I shall make it manifest SECTION XXII The Arguments to prove it Ceremoniall answered MEn disposed to wipe out this Commandement out of the Decalogue fain would make it Ceremoniall but their arguments brought for this purpose are of no validity They say it was Ceremoniall I. For the exact strictnesse of it which they have imagined but I have proved it to be onely an imagination For that strict observation which was kept was but for a time and from accessory Commandements not from the fourth Commandement it self II. In their keeping of that seventh day But the Seventh day is not of the substance of the Commandement and a seventh day is proved to be perpetuall Nor was the seventh in the first Institution Ceremoniall And the Church observeth still a Seventh day III.
day were to shew their delight in the Lord count the day honourable to the Lord and learn to expresse self denyall of their own thoughts delights and work Is 58. 13 14. 6. On this day they did not fast Judith 8. 6. but made merry for it was called the day of their gladnesse Num. 10. 10. wherein they might cheerfully refresh themselves and send relief unto the poor after such former duties done towards the Evening but this mirth was for their understanding of the Word Neh. 8. 9 10 11 12. It is true that this holy day to the Lord was the feast of Tabernacles but why they might not now do so on the Sabbath day I see nothing to the contrary For the strict precepts in the Wildernesse were out of date and the Primitive Church who observed our Christian Sabbath in the roome of the Jewish did make a feast after the end of Divine service See for the observation of that Sabbath Philo Judaeus de vita Mosis de vita Contempla De legatione sua ad Cajum Câ—sarem cited by Wallâ—us de Sab. pag. 127. 134. 135. 136. See also Dav. Kimchâ—on Psa 92. cited by Goniarus in his Book de Sab. pag. 81. SECTION XXVII Of Judaizing and true understanding thereof IT pleased some to taxe others of Judaisme concerning the Sabbath day And why of Judaisme know they why Judaisme was from the Jews but the Sabbath was long before this name became peculiar to a single tribe in Israel Judah so called Seeing they fasten as they must Judaisme upon the Jews let us see after this Tribe was separated from the ten tribes of Israel how they did Sabbatize for so we shall behold their Judaisme that we may judge with righteous judgement For the better understanding hereof let us consider the Jews as before Christs coming when he was come and afterwards in the times following Of these we must have a twofold consideration as faultlesse or faulty 1. As Faultlesse this is no Judaizing for in our discourse its taken in ill part They ever held and do hold the fourth Commandment perpetuall and so ought we as is before proved They held the seventh day Sabbath from the Creatâ—on which they had a warrant from God to do till the Resurrection of Christ so farre faultlesse without Judaizing in an ill sense As faulty and thus I. Before the coming of Christ we shall read that they were 1. Observers of the Sabbath in a bare rest from servile work but then doing their own waies finding their own pleasures not delighting themselves in the Lord nor labouring for Self-denyall on that day Of this their Sabbatizing the Prophet Isaiah speaketh who herein laboured to reform them Isai 58. 13 14. 2. Great prophaners of the Sabbath as appeareth by the Prophets complaints Jer. 17. 27. Ezech. 20. 13 16 21 24 and 22. 8. By Gods punishing of them driving them out of their Land as Captives for tbe breach of the Sabbath 2 Chron. 36. 21. as God had threatned Levit. 26. 34 35. By the Story in Nebe 13. 15 18. where Nehemiah telleth them that the prophaning of the Sabbath was the sin of their Fathers and the evill of their captivity befell them for it Now who with us do so Judaize and Sabbatize both these wayes let the world judge II. At Christs coming we may read That the Jews ceasing from such former prophanesse now were become grosly superstitious not allowing such things to be done as might be lawfully done without the breach of the fourth Commandement as in former instances are cleared This foolish superstition our Saviour confuted by word and by his works And therefore none of sound judgement with us do so Sabbatize our onely care is to observe the Commandement as the godly Jews did shewed in the former 26 Section and as the holy rest requireth in keeping the day holy as set apart for holy ends without putting any holinesse in the day it self III. After Christs Ascension and his Kingdome erected the Jews did faulty in their Sabbatizing 1. In observing the Seventh day from the Creation which was at that time out of date and now not to be observed of any Christian if any do these be Sabbatarians and do properly Judaize and not others It s a foul sin to belye and slander men and to brand them with names of reproach falsly 2. In carnally keeping the Sabbath as the Imperiall Edict of Charles the Great doth speak for these kept it in idlenesse in dancing and revelling See Ignatius in his Epistle to the Magn. St. Augustine de consensu Evangelist lib. 2. cap. 77. This Jewish Sabbatizing let those be blamed for who are guilty and the fault be where it is Thus much for the Mosaicall Sabbath FINIS A Large TREATISE OF THE CHRISTIAN SABBATH THE LORDS DAY also now commonly called SUNDAY By Richard Bernard Rectour of Batcombe Wee ought to doe all things for the truth but nothing against it for hee that striveth against the truth striveth against God for God is truth Let every friend of Christ observe the Lords day Ignatius in Ep. ad Magnes In the honour of Christ his Resurrection Clem. Rom. Const lib. 7. cap. 24. LONDON Printed by R. Bishop for Edward Blackmore at the signe of the Angel in Pauls Church-yard The Contents of this Treatise Chapter 1. THe Preface shewing wherein wee generally consent and agree in one Chap. 2. Of the title of Lords day and of the name Sunday Chap. 3. Of the name Sabbath given to this our Lords day or Sunday Chap. 4. Of the Reasons why it may be so called without offence Chap. 5. In what circuit of time this day hath beene kept to wit weekly with the Reason thereof Chap. 6. Of the first day of the week that it is the Lords day and also the seventh day Chap. 7. Of the time when this first day began to be the Lords day and upon what ground Chap. 8. Of the divers opinions concerning the beginning and ending of the Lords day and wherein Conscience may rest it selfe Chap. 9. The authority is divine by which it was established Chap. 10. It is of divine authority from Christ himselfe Chap. 11. Of some Objections which may be made against it answered Chap. 12. That this day cannot be changed Chap. 13. Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes Chap. 14. This day is to be kept holy and the whole day too Chap. 15. How this day is to bee kept holy morally as the ancient Sabbath was kept Chap. 16. How our Lords day was kept in the Apostles dayes and the Primitive times Chap. 17. How our Church would have our Sunday kept holy Chap. 18. How Christian Emperours would have it kept by their Imperiall Constitutions Chap. 19. How it was to be kept by the Edicts of Christian Kings in this our Kingdome Chap. 20. How our late Soveraigne King James and now our King
other dayes to be esteemed saith Bellarmine and Tom. 1. de cult sanâ—t cap. 10. 11. lib. 3. On Luke 14. fol. 11. cap. 6. Stella The Councell at Matiscon held it the day of our new Birth Durand saith Dominica dies primatum obtinet major est inter alios dies Rational lib. 7. de festivit Thus we see it honourably graced with very high titles which no other Festivall reached unto 3. The observation of this day is not only of Protestants but also of Papists held to be de jure divino and give reason for it as is before manifested But no other holy day so held by any learned Protestant in any reformed Church 4. Easter day that so esteemed high day about the observation whereof in former times there was such contention when the consent for the Lords day was universally agreed upon unanimously ever yet for the more honour to it it was ordeined to be celebrated on the Lords day only as we finde it to be observed to this day 5. Though the often returne of this our Lords day weekly maketh vaine people lesse to esteem it than other dayes which fall more seldome yet the truth is in the judgement of the wise thiâ— day receiveth the more glory and honour For by being our weekly holy day it commeth in stead of the Jewish Sabbath by the equity of the fourth Commandement and it is for the great honour of our Lord Jesus by the upholding of his Lordship still over the Sabbath betweene which and our weekly Sunday there is an analogy and proportion as Doctor Heylin acknowledgeth at large Page 11. which is not so in any other Festivall among Christians 6 It hath had the start before all other holy dayes to be first honoured with Christian publick meetings holy Convocations and Assemblies Act. 20. 7. 1. Cor. 16. 2. and 11. 20. 7 It was the first for the better observation whereof that had Imperiall Edicts to grace it and in those Edicts for restraint of work upon other holy daies yet the cheifest care was for the Honour of this day as doth appeare by this In Serm. de tempore 251. Page 98. 102. Clause Maxime in dominicis diebus on the Lords dayes most specially For saith Doctor Heylin the Emperours and Prelates had the same affections both sorts earnest to advance this day above all others The Emperour Leo saith he also by two severall Edicts made it singular above other Festifalls Lastly our Church in Canon 45 preferreth it above all other holy dayes in this that licensed Preachers are inioyned to Preach either in their own or in some other Church every Sunday which order is not taken for other holy dayes Thus wee see this day to have the preheminence above any other and indeed it hath before others antiquity the authority establishing it is divine the certainty of the day is without alteration and the unity of judgement with so full a Consent of all sorts in all ages as may well perswade us to give it the glory before any of the rest of the Festivalls which to equall with it is void both of reason and religion as all that which hath been said sufficiently proveth CHAP. XIV This day is to be kept holy and the whole day too AN holy day is to be kept holy none will deny it Our Lords day is an holy day and an high holy day too before all other as in the former chapter is proved and therfore to be kept holy which very tearm of holy challengeth a separation of the day unto holy uses as Gods holy daies all of them in the old Testament were observed and imployed in holy duties as the Scriptures tell us the end of the weekly Sabbath was to keep it holy as the very Commandment sheweth from the mouth of God himselfe Exo. 20. 8. Remember the Sabbath day to keep it holy and Moses the Interpreter of the Law in Deut. 5. 12. saith the same And our Lords day being our Christian Sabbath in stead thereof should be kept holy We keep holy the Lords day saith Dionysius who lived in Anno. 175. Our King and whole In an Epist to Soter Bishop of Rome State in a Statute hath delivered this as is before noted That it is a principall part of true service unto God to keep holy the Lords day Our Church in the Homily teacheth us That Gods obedient people should use the Sunday holily and carefully keep the day in holy rest and quietnesse both men women children servants and strangers as they have ever done from the Apostles dayes That the Primitive Churches Fathers and Christian Princes did in their severall times alwayes observe and cause to be observed the Lords day with all holy solemnity and godly reverence read the many learned Authours avouching the same quoted for this by Master Sprint in his book of the Christian Sabbath pag. 18. To this effect speaketh Bishop White cited before in chapter 9. affirming that the Primitive Fathers and their Successours did universally maintaine the religious observation of the day That it is to bee kept holy there bee none of sound judgement will deny it But the question is how much of the day is to be set apart unto God The wisdome of God which in mans best reason is most worthy to be our direction appointed a day for Exod. â—0 the celebration of the Sabbath we ought to rest the whole day say the Fathers in a Councell at Nice S. Chrysostome in 3. Hom. on John exhorts to destinate the day wholly to divine imployments The Divines in Ireland have held the Lords day to be wholly dedicated to the service of God And was there ever any thing counted holy as set apart for holy uses which was not wholly sacred The Temple was holy was it so in part or in the whole Set-Festivalls were holy the whole day King Edgar and Canutus enacted by Fox Acts and Mon. fol. 644. Edit 1610. fol. 715. â—echel de Decâ—et Ecclesiae Gal. their Lawes that the Sunday should bee kept holy from Saturday at noon till Munday morning Charles the great ordained to have it kept from evening to evening so zealous were those Princes in those times for the observation of this day to the honour of Jesus they held not the whole day too much S. Augustine in his Sermon de tempore 251. and one Leo the Bishop of Rome who was made Bishop there in Anno 440. almost full 1200 yeares since See Doctor Heylin Hist 119. reckon the Saturday Eye a part of the Lords day And Doctor Heylin citeth also a Synod held at Friuli in An. 791. In 2 part ca. 5. that all Christians should with all reverence and devotion honour the Lords day beginning on the Evening of the day before at the first ringing of the bell Hee telleth us also how S. Jerome relateth that the Monkes in Egypt designed the Lords day wholly unto prayers and reading of holy
1 Pet. 4. 17. it is used for any kinde of punishment which God infflicts upon men for sin In this later sense the evill befalling the Sabbath-breakers is a judgement and a due deserved punishment as the word is expounded by the learned in Gal. 5. 10. Shall not fire from heaven thundering and lightning by which some have been killed be held a judgement was not the fall of Paris-gardens Scaffold which hurt and kild so many a judgement These and other evils hapning such as be before mentioned have been held to be judgements and why any should deny them to be so now they give no reason nor indeed can they if they take the word judgement aright as in this case some Opposites doe who affirme that irreligious contempt of Gods ordinances appointed on this day by the Church and law of the Land may pull down Gods judgements yea that if this day were changed into another there would be as exemplarie judgments of God from heaven against this kinde of ungodlinesse of men as ever were in any ages upon the Lords day It is no shame we see to call them judgements And we may without shame say that these evils befell them for prophaning the Lords day and not keeping it holy Our Church in the Homily and in the fore-mentioned exhortation the Fathers in that Synod and learned men have averred as much whose affirmation may be opposed to any private mans negation if we had no reason to strengthen the assertion But is it not granted that the prophanation of the day is a grievous sin And doth not the fourth Commandement impose a morall dutie which is to keep holy the day of rest The sanctification of the day is imposed upon us and this are we pressed to remember Let the day be what it will appointed by divine authoritie as our Lords day is acknowledged to be wee are to keep it holy To keep the day set apart by a divine institution holy is the maine substance of the fourth Commandement and a morall dutie And therefore the not keeping holy the Lords day but polluting it is a sinne against the fourth Commandement and the breach of a morall dutie and therefore for this did the evills befall those that prophaned the day But some will peradventure say that it was the prophanation and irreligious contempt of Gods ordinances appointed upon this day by our Church and the lawes of â—he land sinnes highly provoking Gods wrath 〈◊〉 brought such evils upon them It may be so for vaine and prophane enough are 〈◊〉 persons with whom the Lord is displeased who may adde one sinne to another to the prophaning of the day an irreligious dis-regard of holy duties with disâ—bedience to Authoritie but this sinne maketh not the other to â—â— no cause of the evills hapning to them but serveth rather the more to aggravate the other sinne and so more speediâ—y to hasten their judgement And to this some it may be will adde an other cause to wit the licentiousnesse of such as have bin punished swarving from those dirrections limitation prescribed to them I will not deny this neither for certaine it is that almost all the instances which lately have beene given are of those which have runne out beyond their bounds in the Declaration and no marvell for such as care not for Gods Commandements will easily transgresse the limits prescribed by man But yet here is no discord in the assignment of the cause of their punishment the prophanation of the day for in one and the same action where God is dis-obeyed the Church dis-regared and authority neglected and for all this together the parties punished yet the principall cause is the sinne against God as in this cause it is cleare enough Neverthelesse some cannot peradventure be satisfied with all this that it is lawfull to apply these judgements to particular persons except certaine rules be observed herein such as themselves lay downe for guidance in the same These rules I will write downe and then give answer to them as I may The rules which I finde laid downe for this purpose are these following 1 Rule We must have either extraordinary revelation of the punishments for the sinne of which now there is no expectation in the wise or immediately by the word wee must find those particular sins threatned with those particular judgements which we see to be executed upon them Sometime we finde in Scripture particular judgements threatned for some particular sinnes which some have committed and beene punished for But there be above a thousand sinnes mentioned in Scripture and five hundred of them without any particular threatning added This rule is not alwayes observable Wee see severall kindes of punishments inflicted for some particular sinnes which were not threatned before to light upon the offenders Uzziah for attempting to offer incense was smitten with an incuble Leprosie Nadab and Abihu were burnt with fire from heaven for their sinne Ananias and Saphira for their lying to the Holy Ghost kild immediately in the place Jeroboams arme withered for stretching it out against the Prophet Amaziah for silencing a Prophet given over to seck his owne overthrow Judas for betraying Christ left to be his owne executioner Herod eaten with wormes for his finne yet none of these particular judgements were threatned for these particular sinnes What therefore though we have no threatning that God would punish prophanesse on this day with such particular judgements as have befallen them must we not think those evills to have happened to them for that sinne A sinne deserves punishment but what way and how God will punish that hee reserves to himselfe and seldome hath revealed it though sometimes as we see by Nathan to David 2 Sam. 12. 11 12. and by Moses to the Israelites against Korah and his company Numb 16. 30. 2 Rule That which we suppose to be punished must bee truly and indeed a sinne and not a point disputable but recreations on the Lords day whether lawfull or unlawfull are disputable and therefore without unsufferable arrogancy we cannot apply the evils happening as judgements for sin No truth is so cleare but by agitation siding and exercise of wit may become disputable This might bee shewed in many things evident enough till they come into question The morality of the fourth Commandement was heretofore very manifest and the keeping holy the Sabbath day was of the morality and the not-keeping holy the Sabbath day but polluting it was a sinne The Lord in the old Testament threatned to punish and did severely punish the breach of that Law and the same sinne hee yet punisheth in some though not in all that prophane the Lords day observed of us Christians as our Christian Sabbath as hath been proved If these judgements come not for the prophanation of the day as before I shewed it hath been acknowledged wherefore hath God so long and so often laid his hand on many If God be not provoked to anger hee
darknesse the Lords people observed a weekely Sabbath day then surely we should be ungratefull and negligent of our own salvation if we yeld not to God a weekly day or a sufficient time for his service as well as the Iews did Thus you see how we agree in the proportion of time one day in the week according to Gods designation of time and the equity of the Law CHAP. VI. Of the first day of the week that it is the Lords day and also the seventh day AS we must have a day within the week so is it needfull to know which day in the week it is which we are to observe for the Lords day else should wee be uncertaine for one would keep one day and others another day In Scripture the first day in the week mentioned in Mat. 28. 1. Mark 16. 2. 9. Luk. 24. 1. Joh. 20. 1. 19. Act. 20. 7. 1 Cor. 16. 2. is that which is called in Rev. 1. 10. the Lords day So saith S. August the first day of the week is that day Epig. 86. qui postea Dies Dominicus appellatus est S. Cyrill affirmeth In Iohn lib. 8. cap. 58. Apost 2. the very same Our Sunday saith Justine Martyr is the first day of the week Our Homily saith the first day after the Jewish Sabbath is our Sunday It is our Lords day said the Divines in Ireland The former Scriptures are interpreted See the many Exposit cited by Master Spr. pag. 61. by all Expositors the Fathers Greek and Latine the later writers Protestants and Papists to bee the Lords day It cannot well be dâ—nyed saith B. White that the first day of every week was the Christian weekly holy day It is manifest saith Doctor Pocklington that the first day of the week is the Lords day and to strengthen more this truth learned Beza saith that he hath read in a Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to the Text in 1 Cor. 16. 2. so Crispine in his Greek Lexicon This first day of the week hath beene observed for our Lords day ever and no true Christian Church can be named that ever brake off the custome of this day This universall unity of so Catholique a custome is sufficient to settle any Christian in his faith of this truth that the first day of the week is the Lords day For what better Expositor than the Churches continuall practice and observation which must needs bee from a setled judgement of the truth of the time observed Our Church telleth us in the Homily that this custome hath beene kept in all ages without any gaine-saying And although this day after the Jewish account bee the first day of the week yet neverthelesse it keepeth the proportion of time in the Commandement the seventh part of a week so as it may be called the seventh day though not that seventh day I say the seventh day Let none here make a stir about the seventh and a seventh for the seventh day and not a seventh day is the Sabbath of the Lord our God for the particle the and not a is to bee prefixed to seventh and not only because of the six dayes in which the world was made the dayes of the Creation as is commonly and onely so supposed to bee taken but for the donation of six dayes to us by God and that in the promulgation of this Law and Commandement as is in the former Treatise shewed Alwayes in counting of numbers we our selves in any ordinary number of seven when six is taken out doe not say there remaineth a seventh but the seventh for a should note an uncetainty but the doth not God of seventh dayes for there are no more in a week nor ever was hath given us for ever irrevocably six of them for to labour in and to doe all that wee have to doe Exod. 20. 9. These dayes we take to our selves as Gods gift from his words in the Law Now if we have six of the seven certainly knowne unto us can we reasonably say a seventh is the Lords or the seventh is his A seventh may be spoken of whole numbers where a certainty is not determined nor pitched upon nor taken out but where the number is no more but seven in a week as none heretofore nor any now count more there six being taken out for us the seventh is left as a certaine day not to bee doubted of for the Lord. So as yet the seventh day is the Sabbath of the Lord our God both by Gods donation of six to us and our counting our dayes to come to the seventh having taken to us the six For our first day of the week is Munday and so wee account forward to the Lords day as the seventh day and our Sabbath and resting day And most fit it is that wee should still hold the seventh day for our Sabbath * Dies dominica representat mâ—moriam Creation is mundi non minus quam Sabbagim nam die dominica incepit mundus fieri unde Iustinus Apo. 2. Et Leo Epist ad Dioscorum dicunt diem dominicam colitam ob memoriam mundi Creationis quà m ob resurrectionem Christi Bellarm. de â—â—lâ—u sanct lib. 3. cap. 110. that we might whilst we honour the Sonne in finishing the work of our redemption not forget the honour of his Father for his perfecting of the work of the worlds Creation and his resting from the same which cannot bee by observing any other day but the seventh day CHAP. VII Of the time when this first day began to be the Lords day and upon what ground THis first day observed was the very first day immediately Mat. 28. 1. Mar. 16. 2. 9. Luke 24. 1. Iob. 20. 1. 19. Ad Magnes after the Jewish Sabbath so the Scriptures confirme it to us whereto agreeth the exhortation of Ignatius After the Sabbath let every friend of Christ make the Lords day a solemne Festivall And the reason of this was because of the Lords resurrection S. Aug. ad Ian. epi. 119. 130. De verbo Apo. ser 15. Epi. 93. by which the Lords day was declared to Christians and from that time began to be celebrated and in another place it is said that the Lords Resurrection promised us an eternall day and it did consecrate unto us the Lords day And Leo saith the same Dominicum diem nobis Salvatoris resurrectio Lib. 8. c. 33. consecravit In the constitutions of the Apostles it is Ca. 50. ordained to be kept holy in the memoriall of the resurrection so a Councell held at Paris in Anno 829 ordeined the like Bishop White alleadging reasons why the Lords day was Against Brab pag. 269. 270. preferred before other weekly dayes saith that the Primitive Church could have made choyce of no other day of the week more proper and convenient for the solemne and religious worship and service of Christ Great was this work saith Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we
for that they prophaned the day At Chidlington in the edge of Hertford-shire not farre from Hitchin upon an holy day a company of fellowes intended a match at foot-ball some of them were come into the Church and to call the rest together one tolled the Bell presently it began to thunder and on a sudden was seene a black ball to come tumbling downe a hill neare by and came directly to the Church and there flew into the Bell-Free and first slew him that tolled the bell then flustred about the Church and hurt divers and at last did buise in sunder leaving behinde it a filthie stinch like to brimstone Now albeit this was not on the Lords day yet were they thus fearefully punished First In plotting an unlawfull sport on that day against the authority of the Magistrate Secondly By making the Church a consecrated place their randevouze Thirdly by prophanely toling a Bell the principall use whereof was to give notice to the people to come and serve God and not to draw youths to vaine and unlawfull sports Fourthly and lastly in purposing to spend the time dedicated to sacred uses in their boisterous rude and harmeful spoâ—ting Thus we see how we may take notice of the judgments for breach of the Sabbath though punishments of the like nature yea sometimes worse happen upon other daies To Conclude this it is not good to take off our awefull thoughts from Gods hand upon breakers of the Sabbath least we grow presumptuous and fall into sinne and so procure to our selves the deserved judgements which have light upon others And let us consider how God threats to destory such Psa 28. 5. as regard not his workes and the operation of his hand Lastly some are so farre from having any regard at all to this argument drawne from the judgements of God as they hold the allegation of them in this cause to be impious rashnesse impious and rash presumption vaine observations next allied to superstition yea a prophane kinde of observation a strangly presumptuous and dareing manner to perke up into Gods throne and a taking upon men to reade the darke and divine Characters of the causes of his inscrutable judgements and an unsufferable arrogancy in such as produce them making God to beare false witnesse foolishly triumphing before the victory with saying Loe the judgements of God Loe the judgements of the Lord out of Heaven making them speake Gods indignation against the prophanation of the Lords day What should move any thus to condemne and censure such as bring Gods judgements against the prophaners of the Lords day They may perhaps better know with in themselves than they yet have expressed unto others If any have failed in trueth of Story or related examples not to purpose or what if but common and ordinary yet true yet may examples be memorable though common and ordinary for God makes them so common because he would not have them forgotten or that have put Causam pro non Causa they are left to answere for themselves For my part I suppose without feare of mens fore-mentioned heavie doome that we may with lowly reverence and with an holy awefullnesse of divine Majesty soberly observe his judgements and for those Reasons First the Scriptures are full of examples of Gods judgements to teach us to observe them now as then they were For whatsoever is written is written for our learning according to the nature of the things left us to read and understand Secondly Our Saviour Christ minded his Hearers of the destruction of the old world of Sodome and of Lots wife to make use thereof for their instruction Thirdly Saint Paul mentioneth fore-past judgements not 1. Cor. 10. to the Jewes among whom they happened but to converted Gentiles the Corinthians He nameth the sinnes and then the punishments and telleth them that they were written for ensamples and for our admonition that we should not doe as they did If judgements past serve for this use are we not to make the same use of judgements present which dayly happen among us I doubt not but we may and ought so to doe Fourthly The holy Psalmist layeth it down as a sin and threatneth destruction as a punishment because they regarded not they did not consider nor understood as the word Psal 2â— 5. signifieth the works of the Lord nor the operation of his hands The like doth the Prophet Esai in his time complain Esay 5. 12. of they were given to fcastings and wine and to the Pipe and other musicall instruments but they regarded not the work of the Lord neither Considered the operation of his hands as many in our times and especially on the solemne We are taught to magnifie his worke which men behold Iob 36. 24. Pro. 21. 11. daies set apart for Gods worship At which times if evills befall any of them are wee slightly to passe them by Should we not learne by other mens harmes to take out a lesson for our selves when the Scorner is punished the Simple is made wise saith Salomon Fifthly It is a duty yea a grace commended in the Godly Esa 26. 9. 10. that they will learne righteousnes when they see the judgements of God in the earth but it is cleane contrary to the wicked they will not behold the Majesty of the Lord when he 〈◊〉 â—hem and when they behold others punished yet they â—ill not learne righteousnesse Marke how the Prophet here â—â—dgeth them for wicked who from judgement on others and from his favour towards themselves will not learne righteousnesse Sixthly I have shewed that 800 yeeres ago how the Reverend Prelates at the Synod in Paris laid to heart the fearefull judgements which befell some for the prophanation of the Lords day Gualter as you have heard durst averre boldly confidently saying that it was not to be doubted that the prophanation of the Lords day was not the least cause of the evils and calamities in those times Bellarmine durst say as much In the exhortation added to our Fast-Booke is it not acknowledged that the plague hapned among other sinnes for the polluting and not keeping holy the Lords day Learned men from time to time have made Catalogues of such judgements as have hapned upon this day The Authour of the Practise of Pietie a book thirty five times reprinted allowed by authority and dedicated to our Now Dread Soveraigne when he was Duke of Yorke and after when he was Prince of Wales rehearseth many judgements upon Sabbath-breakers as he calleth them and is bold in the Conclusion to affirme that those judgements which he mentioneth may be sufficient unto them whose hearts are not seared how wrathfully God is displeased with them who are wilfull prophaners of the Lords day What shall we say of all these Reverend Fathers aforetime of our Reverend Prelates in their exhortation of Learned Divines aswell Papists as Protestants in their observation of judgments and applying them for the breach of the
will doe us no hurt Ier. 25. 6. Hee doth not willingly afflict nor greive us Lam. 3. 33. Therefore when hee doth hurt and afflict these vaine loose and licentious sort of persons on this day what sinne for they doe sinne evidenced by Gods hand against them what sinne I say may wee suppose it to bee but their prophanesse and if the case bee so doubtfull as some would make it yet whether is it not better to make this use of these judgements to sanctify the day with due reverence rather than in doubtfull case to take our pleasurable liberty for the rule is good Quod dubitas ne feceris for so we are sure not to sinne 3 Rule That we find it by observation to have ever been and continually or for the most part so What sinne is there that may agree with this rule that hath ever and continually or for the most part some judgement to set it out by and by which it may be discovered For as an Opposite in this our case saith are there not thousands more is the pitty that prophane the Lords day in greater measure than any of those in whom instances have been made which never felt any exemplary evill So may I say of many other sinnes and sinfull men wallowing in their filthinesse where finde we that ever and continually or for the most part that vengeance suffers not a murtherer to live Have not many lived and do not many live guilty of bloud hath ever and continually and for the most part the drunkard the glutton the adulterer the cruell extortioner and the like wicked ones been made exemplary by judgements upon them that any should expect ever continually or for the most part judgements upon Sabbath breakers But it is a pretty cunning for men to devise rules out of their owne braines and lay them downe as Maximes to try their Adversaries tenents by and to reject them as not sound because they agree not to their crooked rule Yet concerning the matter in hand let me say thus much the so frequent accidents as some call them in so great variety and happening so thick together in many places may worke amazement and do answere better to the rule than what other sinne with following judgements upon the offenders may be produced It is said and but said that such accidents fall out as frequently upon other dayes Let them that so say be pleased to take the paines to observe and gather a Catalogue and present them to the view of the world to give satisfaction 4. Rule When the sinner is taken in the very manner the Lords hand may be observed therein the sinne co-operating with the judgement either naturally or morally When the sinne and the judgement meet together it is very certain that the judgement then points out the sin which is at that time committed to be the cause of that punishment Whilst Vzzah was laying his hand upon the Arke he was struck dead therefore the touching of the Arke was the cause of the judgement Nadab and Abihu offered strange fire and whilest they were offering fire from heaven Num. 10. 1. 2. light upon them therefore the offering strange fire was the cause why this fire from above was sent down upon them Plagues fell upon the Philistimes whilst they deteined 1. Sam. 5. the Ark therefore the withholding the Ark was the sin which made God so to plague them and was not a Chance Jehoshaphat joyned himselfe with Ahaziah to make ships to go to Ophir for gold but were broken at Ezion-Geber which 1. Kin. 22. 48. 49 casuall crosse befell him for that sin as appeareth by the use Jehoshaphat made of it afterwards for he made not a tush of it but refused to joyne any more with Ahaziahs servants the Prophet also applyed that casuall punishment to that sin The Holy Prophet did not lightly reckon of such a hand of God but was taught by the Lord to observe it and to apply 2. Chr. 20. 37. it to the particular sinne Many other instances might be brought to confirme this trueth if need were out of the Scriptures Therefore this being a rule certaine then the hand of God may be observed against our Sabbath-breakers for their prophanations did co-operate to the hurt of many and to the death of some They were punished in their actes and deedes doing It is not the questioning to make the matter doubtfull that can overthrow the rule laid nor sicknesse nor death happening when any are about a good thing for the good thing co-operateth not with the sicknesse nor with the death following preaching and praying procure not hurts nor evils and therefore cannot be produced fitly for this case to take the sober minde off from observing Gods punishments upon such as we speak of in this discourse It is a truth undeniable that the true estimation of things dependes not upon the events or accidents following it for where the acts be apparantly good the ill events and accidents concurring cannot make the good to become evill nor to be so judged in any wise mans understanding nor the party afflicted to be judged ill of in his good act by men charitably-minded But on the contrary if evill events and ill accidents meet with ill deedes there the offenders may without the breach of Charitie be judged to bee justly punished And I suppose that evill events and ill accidents happening very often where acts be done which be ill in great probability may probably witnesse Gods displeasure against such as so doe evill without prophanely making the Lord to beare false witnsse with us in such a case 5. For the rule of retaliation it is not applyable to our purpose and therefore I passe it by as neither furthering nor hindring the cause in hand Though upon the Lords day God may proceed against prophane men by retaliation as for instance known to my selfe to be a truth A lewd fellow tall and strong in a Market Town upon a Lords day drinking in an Ale-house with his fellow they fell out about sprinkâ—ing of the Cup with an Orenge-pill and were so inâ—aged as this bigge fellow wounded the other deadly whereupon he fled into the Low-Countries a yeere after the selfe same day twelve-month on the Lords day in the same Town returned he home as soone as he was come one skilfull in fencing but a little fellow would goe and drink with him and in drinking they two quarrelled about the sprinkling of the Cup with an Orenge-pill who could doe it best but when the little fellow stood upon his skill the other said that if hee durst say he could sprinkle it either better or as well as hee hee he would fight with him the other apt enough thereto they agreed fourthwith into the field they went taking their swords the little fellow after a few bouts ranne the other quit thorough who being tall closed with him and stuck his sword in the little fellowes back and broke
learnedst Jewish Rabbies very many judicious Divines among us Protestants and divers learned Papists do hold the affirmative Some few in comparison of the other do hold the negative upon the former suppositions suppositions I call them for that they have no ground of Reason from either the Letter or Circumstance of the Text. SECTION II. Of the conceit of an Anticipation or Prolepsis and what it is TOstatus his conceit of an Anticipation in the words was saith Catherinus ineptum commentum and is indeed contrary to the plaine meaning of Moses his whole narration and the letter of text Here its fit in the first place to shew what is an Anticipation It 's the setting down of a thing in order of story before which cometh to be so in order of time afterwards The Reason of every such Anticipation is from the Penman of the Historie who writeth down things not as they were of old at the first but as they then were when he wrote the story Such an Anticipation here some of them only so say or do rest on others who affirme it without allegation of reasons for this their conception and brain birth But there is one of late who hath produced his grounds for it 1. Because saith he the words may be thus translated And God hath blessed the seventh day and hath sanctified it Ans 1 None so translate the words otherwise than the former in verse 2. Perfecit requievit no advantage to be taken more in the word hath blessed and hath sanctified than in saying He blessed and sanctified Hath is but an English particle and not of force in the Hebrew in the Greek or Latine which yet if we adde to the other verbs as He hath ended and hath rested speaking of that same time would be absurd Ans 2 Thus to devise a Translation from all that have Englished the words as a reason to build thereon a new conceit is no sound dealing but a perverting of the true sense 2. For that diverse places are named elsewhere by an Anticipation saith he Ans This will not conclude therefore here is an Anticipation because there For in those other places there evidently appeareth the grant of the Prolepsis why of necessitie it should be so taken there would else manifestly be an untruth uttered which cannot be here understood when the words are taken as they be in the text as then and at that time so Yet these two reasons for no more I finde are onely the weak under propers of their fancie SECTION III. Arguments against this Anticipation or Prolepsis Argument 1. WHere the words may be taken literally without danger of any untruth contradiction or absurditie there is no figure and anticipation For in a plain narration to take the words figuratively is to abuse the Scripture and to make it as a nose of wax But these words He blessed and sanctified applied to that self-same singular day in which he rested have in them no falshood no contradiction no absurdity Therefore here is no Anticipation Let any shew wherein the falshood the contradiction or obsurditie in so applying and understanding of the words is if they cannot they must give over Abulensis commentum figmentum Argument 2. EVery Prolepsis is onely in places or in the description of things and actions done by men but not of Gods divine institution no instance can be given hereof But these words are not spoken of any place nor act nor thing of men but an act of Gods institution who is said to blesse and sanctifie the day and are words of his divine institution And therefore here is no Anticipation till it can be proved that one may so differ from all other in holy Story Argument 3. In every Anticipation the name act or thing forespoken of in order of Storie hath its dependance and rise from some thing following yet before in order of time For this is an Anticipation as is before shewed and it is most true in every such figure See it in instances In Bethel is a prolepsis Gen. 12. 8. from Gen. 28. 19. In Gilead is a prolepsis Gen. 31. 31. from Gen. 31. 47. In Gilgal is a prolepsis Iosh 4. 19. from Iosh 5. 9. In Bochim is a prolepsis Iudg. 2. 1. from Iudg. 2. 5. In Exo 16. 33 34. which act was when the Tabernacle was built and the Testimony made afterwards Exo. 25. and 26. and 27. on which the truth of this act of Aaron dependeth In 1. Sam. 17. 54. is a prolepsis for the act of David here mentioned could not be true till afterward he won the strong hold of Zion and got Ierusalem 2. Sam. 5. 7. In all these and in every other prolepsis there is such a dependance so clear and evident as none can doubt of the truth of the figure except we would faultie the narration with an untruth But now these words in Gen. 2. 3. have not their truth dependant upon any thing after recorded in Scripture which was before this act of God in time For who can say truely and sollidly prove it that the words in Exo. 20. 11. were the institution of the Sabbath in time before this in Genesis For t is manifest that the Sabbath was kept before the promulgation of the Law Exo. 16. 30. And again the words in Exo. 20. 11. shew us not what new thing God did then but what he had done when he rested the seventh day from his six dayes works in the Creation For as God telleth them what he had done in the very first six dayes in the beginning so he told them what he did that very seventh on which he rested from his work he blessed and hallowed it and made it the Sabbath Therefore it s to be concluded from the nature of a true Prolepsis and the dependance of that which is first spoken upon that which maketh it so in time that here is no Anticipation Argument 4. IN every Anticipation the thing so spoken of is generally known to be come to passe before the Penman wrote it as those former instances do shew If here then were a Prolepsis Gods blessing and sanctifying the seventh day should have been known generally and the institution before Moses tyme who wrote this history of Genesis If they will not acknowledge it was so known before Moses wrote Genesis then is there no Anticipation If they grant it to be generally known then must they yeeld that the Sabbath day was before the giving of the Law and generally so known If they say it was known unto all Israel onely after the giving of the Law then I ask them 1. What Sabbath that was which was knowne to Israel at the raining of Manna 2. How they know that Moses wrote Genesis after the time of the giving of the Law If only it was generally knowne from that time and not before from whence hee must take occasion as they say to insert the words into the second of Genesis and third verse by
way of a Parenthesis Argument 5. THey have no ground whereupon to settle their Prolepsis no Scripture have ever any of them alleadged but either the sixteenth of Exod. or the twentieth and eleventh verse But in neither of these can they fetch their rise for it Not out of Exod. the sixteenth for there are no words of Gods blessing and sanctifying the day mentioned in all that chapter Not out of Exod. the twentieth for the reasons forenamed in the third argument Therefore in the words Gen. 2. 3. is no Prolepsis Argument 6. EVery Anticipation in holy Story hath its ground for it within some convenient space of time Usually and commonly the thing anticipated is recorded within the same book where the Prolepsis is Sometime in the same chapter Jud. 15. 14. 17. and 2. 1. 5. Gen. 31. 21. 47. Sometime in the same verse of the chapter as in Gen. 33. 17. Sometime in the next chapter as in Josh 4. 19. and 5. 9. Most usually in the same book though somewhat farther off in chapters as in Gen. 12. 8. and 28. 19. yet the space then within a mans age Seldome in any other book though sometime as that in the first of Samuel 17. 54. and in the second of Sam. 5. 7. when there is a continuation of the story of the same person whose act is the ground of the Anticipation as is cleare in this instance of David where the Anticipation and the act of David are within the terme of his life But here is a supposed Anticipation not of a few yeares or the age of a man but the space of one world for 1657 yeares and then into another for the space of 450 and odde yeares in the whole 2450 and more yeares A monstrous birth of a leaping Prolepsis for so many generations not to be assented unto Argument 7. IN every true Prolepsis the very selfe same singular thing is to be understood in the Anticipation and that whereon it dependeth As Bethel in Gen. 12. 8. is the selfe same in Gen. 28. 19. not another Bethel But the seventh day in Gen. 2. 3. is not the very selfe same singular and individuall seventh day in Exod. 20. 11. as it was confessed but the same in likenesse saith one and in successive revolution but the nature of an Anticipation doth not admit of such a distinction And here note further that the words of Exod. 20. 11. whence they doe ground their Prolepsis have not the word seventh day in them for in Exod. 20. 11. it is said Wherefore the Lord blessed the Sabbath day and hallowed it But in Gen. 2. 3. it is said He blessed the seventh day so as Moses kept not to the word precisely as he ought if in Gen. 2. 3. there were a true Prolepsis Therefore there is none Argument 8 and last EVery true Prolepsis is raised upon a sure ground and not upon a meere and uncertaine supposition as is manifest in all the former instances and in any other that may be produced But this Prolepsis is grounded upon a meere and uncertaine supposition which is this that Moses wrote his story of Genesis after he heard the Law promulgated upon Mount Sinai where he heard God to blesse and sanctifie the seventh day to Israel and therefore in writing of Genesis he occasionally Pererius is of opinion that Moses wrote Genesis in Midian Euseb Casariensis holds it written before the Israelites comming out of Aegypt lib. 7. cap. 2. de Praepa Evang. inserted the words in Gen. 2. 3. by way of a Parenthesis But till they can prove this every one may see their sandy building and withall admire that any learned men dare thus to wrastle with their wits to overthrow a divine institution Thus much for this Anticipation SECTION IV. Of another conceit concerning Destination and what it is also confuted IT is cleare that there is no Anticipation in the words which some perhaps well weighing have devised another shift to darken the plaine narration that here should not be conceived a present institution of the first Sabbath and this is by interpreting the words by way of Destination which stiffely some maintaine contrary to the opinion and judgement of many learned men aswell Papist as Protestant Divines as afterwards shall be shewed For better proceeding herein to shew the error and to cleare the truth let us see first what they meane by Destination to wit Gods purpose and intention to have the seventh 1 What is meant by Destination day mentioned in Gen. 2. 3. to be the Sabbath day in actuall use after the giving of the Law upon Mount Sinai 2450 yeares after Gods creation of the world and his resting on the first seventh day this is their conceited Destination of the day Next before I come to their Reasons let us see what they yeeld us First that God bestowed a speciall prerogative and preferment 2 Our agreement upon the seventh day setting it apart from the rest of the week That this was done saith a learned Opposite we all agree but when it was done is the question Secondly it is said further that when God had ended his workes he ordained and appointed that the seventh day the day of his owne rest should bee that on which his Church should rest and follow his example and this was that great blessing and prerogative bestowed on that day Thirdly it is moreover granted that the seventh day was from the beginning the day of Gods rest and might have been imployed as the Lords Sabbath and some dayes doubtlesse were thus bestowed and perhaps this Fourthly and lastly that the cause and reason of the Sabbaths sanctification to wit Gods rest was from the beginning though the sanctification it selfe was a long time after From all this note First that the seventh day was the day of Gods own rest Secondly that this his rest was the cause or reason of the Sabbaths sanctification Thirdly that as God actually rested so he then actually sanctified the day deputed and consecrated it unto rest Fourthly that this his rest was exemplarie he ordayning and appointing that the Church should follow his example Fiftly that he set it apart from the rest of the weeke Sixthly and so bestowed upon it a speciall prerogative and perferment and a great blessing which was his appointing it the day of the Churches resting and following his example Seventhly that that day might have beene imployed as the Lords Sabbath that some dayes doubtlesse were thus imployed and perhaps the seventh day it selfe Thus farre wee accord and if well weighed it might easily overthrow their discord from us and bring them home to us for our disagreement is only in this Wee say that all this which they yeeld was for the time present by way of actuall use and employment 3. Our discord They say it was only by Destination and Gods purpose to have it so after he should give his Law on Mount-Sinai after the destruction of the
understood of a ceremonious observation which they deny to be kept before Moses time They do not deny any Sabbath to have been kept at all They dâ—ny what the Jews did stand for against whom they wrote to wit for Circumcision and a Sabbath ceremonially kept Such a Sabbath to be kept by the Patriarchs the Fathers deny SECTION V. Of the true understanding of the words in Gen. 2. 3. HAving cleared the text Gen. 2. 3. of these two rubs of a Prolepsis and of a future Destination it follows that it must be understood plainely without either of them and the words to be conceived as they be written and delivered which is that at that present time that first seventh day on which God rested was it which he blessed and sanctified How can this be denyed Doth not Moses proceed orderly in his historicall narration First he relates Gods Work every of the six dayes and having ended that he then immediatly following speaketh of the seventh day and what God did on that day to wit that God rested on that same seventh day and sanctified it That this is clearely so to be understood without a figure I thus prove First this third verse is connexed to the second by the copulative conjunction and tying in the continued narration with an and Gods resting to Gods ending of his work on that seventh day in verse 2. Then to his resting wâ—th another and he adjoyneth his blessing and sanctifying the same seventh day Now as the ending his work of six dayes and and his resting from his work on the immediate seventh day following are coupled together and not in any indifferent mans understanding separable from one the other in the nâ—â—ration so are his resting and his blessing and sanctifying of the same seventh day knit together and so conceiveably to every ones common apprehension tied one to the other as the other be without any difference in Moses relation Therefore if the former verse be cleare so is the later to any not anticipated with a prejudicate opinion destinated to errour Secondly God himselfe publishing the Law of the Sabbath in Exod. 20. 11. doth there as Moses doth here in Genesis 2. 2 3. couple together the same things his finishing of his work in six dayes who made heaven and earth the sea and all that in them is with his resting on the seventh day and then that he blessed the Sabbath day and hallowed it clearely thus verifying the truth of Moses narration by his conjoyning of the things together and then by speaking also of all these his acts as then done in the time perfectly past in the words made rested blessed and sanctified therefore may we see God himselfe if we will see teaching us to understand Moses plainly and that without any Anticipation or Destination Thirdly the seventh day in Gen. 2. 3. is that first seventh day in which God rested and not another seventh day which should be 2450 yeares after when the Law should be given at Mount Sinai For First the conjunction and will not admit of such a distinction or division of the day in the third verse from the seventh day in the second to make them to be put asunder as farre as the creation was from the promulgation of the Law 2450 and odde yeares Secondly the seventh day is three times mentioned twice in the second verse which is not denied to be understood of one and the same seventh day and why not the seventh day in the third verse For there is no difference in the expression of the day it is called alike in all the triple mentioning the seventh day and the later seventh day as I said before is by and conjoyned to the other Thirdly the demonstrative ipsum it referreth us to the same seventh day before spoken of For the word cannot have reference to a seventh day to come two thousand yeares after Fourthly the reason that is annexed in Gen. 2. 3. tieth us to that first seventh day on which God rested and not to another seventh day to come after for if the seventh bee understood of any other seventh day than that on which he rested immediately after the six dayes work the reason should not be good Lastly to this first seventh day God hath reference in Exod. 20. 11. and to no other seventh day Therefore must the words be understood of the first seventh day Fourthly to take the words he blessed and sanctified it to be meant of that seventh day on which God rested hath no absurdity in it neither in respect of the day nor in respect of Adam in innocency as I have proved nor doth it contradict any other place nor any other Scripture can be brought against it nor is there any untruth so to conceive it Therefore are the words without figure plaine and easie and so to be understood as they be historically delivered Obj. The words are to be taken as a Parenthesis so saith Gomarus who desires to have it taken notice of in his reply to Doctor Rivet Answ Why hee should make so much of his conceit I know not For if it should be granted him as it cannot yet a Parenthesis is ever to the purpose and sense of the place it altereth not the meaning thereof it weakeneth not but rather strengtheneth the litterall sense and tendeth greatly to the matter in hand See instances in the New Testament Matth. 1. 18. and 24. 24. and 27. 9. Mark 5. 8. 13. and 7. 2. Luk. 2. 2. 4. 35. Joh. 1. 14. Act. 1. 18. 19. and 5. 12. Likewise in the old Testament Gen. 24. 10. and 35. 18. and 38. 16. and 49. 31. Exod. 14. 9. Ier. 21. 2. and 29. 2. with infinite other places but this conceited Parenthesis is cleane contrary to all the other and overthroweth the naturall and proper sense of the place contrary I say to the nature of any Parenthesis But I deny here a Parenthesis for take away a Parenthesis and yet the sense remayneth and the former following words are knit without any absurditie but take away these words And God blessed the seventh day and sanctified it Gen. 2. 3. First there is no meaning left to expresse what benefit man should have by Gods resting on the Sabbath day as Moses telleth us what benefit accrued to man by Gods working upon every other of the six daies for as God wrought on them and distinguished them for mans use even so must wee conceive of his distinguishing the seventh day and resting on it for mans good as well as the other dayes But if these words be a Parenthesis and taken away then had not Moses told us of any use or benefit of this day Secondly take these words away then the second verse with the later part of the third verse will absurdly bee conjoyned In verse second it is thus And he rested on the seventh day from all his workes which he had made And in verse third it then should follow immediately because that in
saith it is the day in which wee should rejoyce and bee glad above all other dayes because of his resurrection by which saith S. Augustine Dies Dominicus Christianis declaratus est ex illo habere caepit festivitatem suam Argument 2. WHatsoever in holy writ is said to be the Lords denominatively The altering of the name of the day argueth the Sabbath was altered D. Prideaux pag. 29. that is he the Author and Institutor of As for instance the Lords Supper and the Lords Table because he ordeined it 1 Cor. 11. 20. 10. 21. The Sabbath of the Lord because he commanded it the Temâ—le of the Lord because he appointed it the people of the Lord because he chose them the Lords messengers because he sends them Apostles of Christ because he put them into that office No instance can bee given to shew the contrary But this day is denominatively called the Lords Rev. 1. 10. and so in the first of Cor. 16. 2. as Beza noteth on the same place affirming as I have before delivered it that to explaine the first day he had read in uno vetusto codice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which title is very frequent in the Fathers calling it usually Diem Dominicum the Lords day not by Creation for so every day is his from the beginning nor is it so called by Destination as is the last day 1 Thes 5. 2. as then and yet now a day to come hereafter when our Lords day was then so called by an excellency as also famously at that time knowne in the Church for the Lords day as the day of their solemne assemblies Therefore it is so called by divine institution for divine worship and as it hath Jesus Christ for the Authour and Institutor of it Argument 3. IF God by resting from his work of Creation and his blessing of that seventh day made it an holy day for his solemne set worship and service Then Jesus Christ his resting from the work of redemption and his blessing of this day made it an holy day for his solemne set worship and service For there is the like excellency in the resting of God the Son and the blessing of his day as there was in the resting of God the Father and his blessing of that seventh day Christ his work of the worlds redemption and the renovation thereof the making of all things new a new heaven and a new 2 Cor. 5. 13. earth as was foretold Esa 65. 17. is equall with the Fathers work of Creation and in the rest of the one and of the other can there be no inequallity nor disproportion The Sonnes blessing likewise of this day is of no lesse excellency than the Fathers blessing of that day which blessing of his is not in the particulars expressed but the Sonnes blessing of this day is and that at large in many particulars First by his glorious resurrection by which the Lords day So S. Aug. de Civit. Dei lib. 22. cap. 30. Lt Scr. 15. de verb. Apost became sacred and consecrated to us Secondly by his severall apparitions for confirmation thereof Thirdly by his heavenly instructions Luk. 24. 25. Fourthly by the illumination of their mindes opening their understandings Luk. 24. 45. Fifthly by the inspiration of the holy Ghost Iohn 20. 22. Sixthly by the installation of the Apostles giving them power to binde and loose in heaven and in earth Iohn 20. 28. Seventhly by his mission in great dignity sending them even as his Father had sent him Iohn 20. 21. All which blessings Christ bestowed on them this day before his ascension and afterwards on this day he sent down Act. 2. his holy spirit extraordinarily after a visible manner upon his Apostles made them speak miraculously with new tongues to the amazement of the hearers and on this selfe same day he blessedly converted 3000 soules Act. 2. 41. and so began on this day his Church to be a separated visible Congregation from among both lews and Gentiles Lastly on this day he gave his heavenly Revelation to his beloved Apostle who was in the spirit upon this day to receive the vision Reve. 1. 10. Thus we see how Christ did blesse this day But God the Father by his resting from the work of creation and his blessing of that seventh day made it an holy day for his solemn set worship and service as the Scripture teacheth Gen. 2. 2. and very learned Divines do maintaine for truth Doctor Rivet cyteth 36 by name and their own words In disser de orig Sab. for it to this purpose Therefore Iesus Christ his resting from the work of redemption and his so blessing of this our day hath made it an holy day for his solemn set time of worship and service Argument 4. THat which Christ through the holy Ghost spake by way of Command to be observed that he is the Institutor of this I hope will not be denyed But Iesus Christ by the holy Ghost spake by way of Command that this day should be observed For the things appertayning to the kingdome of God he gave Commandments to his Apostles to be taught and observed Act. 1. 2 3. But the day of Christs resurrection and the worship therein performed as it was in the Apostles dayes and after as may be collected out of the Scripture and out of the writings of Justine Martyr and Tertullian is of those things which do appertaine to the kingdome of God Therefore he commanded it to be observed and so was the Institutor of it Obj. If any object and say that this day was not expressed by Commandment Ans I answer no more are any other of those Commandments which in Act. 1. 2. he is said to give nor any particulars of the things he spake which appertained to the kingdome of God And therefore we cannot seclude this day out of the Commandements given by Christ because not expressed no more than we can deny other things appertaining to the kingdome of God to be commanded because they are not expressely mentioned till it can be proved that the keeping of this day to the honour of Christ in his publicke worship is none of the things which pertaine to the kingdome of God I answer againe that albeit it is not expressed yet must it be comprehended within these Commandements For these Commandements here given Act. 1. 2. are of those which Christ would have his Disciples to teach his people that enter into the Church by Baptisme to observe Matt. 28. 18. 20. Now we finde the Church to observe this day Act. 20. 7. 1. Cor. 16. 2. The Apostle also to be an observer of it with them Act. 20. 7. prescribing duties to them on this day 1. Cor. 16. 1. 2. when they did meet together 1. Cor. 5. 4. and 11. 20. which was on the Lords day as the Syriack hath it as is before noted And the Apostle telleth the Corinthians that the things he wrote unto them were
followeth 1 It must be kept according to Gods holy will and pleasure Here the Church telleth us where to begin the principall guide must be Gods holy will and pleasure which is to be searched after in his Word from which if we swarve and have not it for our rule and warrant in doing any thing on this day we break this Canon 2 According to the prescribed orders of the Church of England which is there very piously set down in eight Particulars 1 In hearing the word of God read and taught so it is kept as a day of instruction 2 In private and publick prayer so it is an especiall day of audience and putting up our petitions to God first with our Families before we enter into the holy assembly to prepare us the better for a blessing and then with the whole Congregation 3 In acknowledging their offences to God so it is a day of Humiliation before the Lord and suing out a pardon for the same 4 In an amendement of their offences so it is a day of Reformation of our evil lives and sinfull courses 5 In reconciling themselves charitably to their neighbours where displeasure hath been So it is a day of Reconciliation laying aside displeasure and of charitable seeking peace one with another 6 In receiving the Communion of the body and bloud of Christ So it is a day of Confirmation of our faith in Gods blessed Covenant made with us in Christ and a day of great consolation to behold visibly with the eye the greatest work that ever God wrought and the greatest mercy that ever he did shew to poor sinners 7 In visiting the poor and sick so it is a day of mercifull visitation and beholding of Christ in his poor and sick servants 8 And lastly in using all godly and sober Conversation So it is a day for the expression of a good behaviour towards God and man in all godly Conversation against prophanenesse in all sober Conversation against Intemperance Riot and Revelling Gluttony and Drunkennesse Lightnesse and loose Carriage Thus we see how the Canon directeth us in an excellent manner to keep this day Can there be either required or better meanes used than is here prescribed to keep from sinfull courses on the Lords day The third is the Book of Homilies In the Homily of prayer we are taught First To assemble together solemnely having our hearts sifted and clensed from wordly and carnall affections and desires shaking off all vaine thoughts which may hinder from Gods true service Secondly To be carefull to keep the day holily and to rest from our labours at home riding and journeying abroad Thirdly To give our selves wholly to heavenly exercises of Gods true religion and service Fourthly To have in remembrance Gods wonderfull benefits and to render him thanks for them Fifthly To celebrate and magnifie Gods holy name in quiet holinesse and godly reverence Sixthly And lastly besides laying aside the works of our callings the Homily exhorteth to shun ungodlinesse and filthinesse pride praunceing prancking pricking pointing painting or to be gorgeous and gay Likewise to beware of gluttony drunkenesse and other fruits thereof mentioned to avoide also wantonnes toyish talking and filthy fleshlines Thus we see what a strict observation of the Lords day our Homily prescribeth unto us It hath been the honour of our Church hitherto to outstrip all Christian Churches in the world in the sanctifing of the Lords day Our Common prayer book Canon and Homily would hold us to it if they had any authority over us CHAP. XVIII How Christian Emperours would have it kept by their Imperiall Constitutions WEe have heard how the godly among the ancient people of God kept their rest-day morally How our day was kept in the Primitive Church How our now present Church of England would have it kept holy Now we come to the highest powers of Authoritie abroad and at home to learne how by them it should bee kept 1 Imperiall Constitutions COnstantine the first Christian Emperour who thought the chiefest and most proper day for the devotion of his subjects was the Lords day declared his pleasure that every Eusch de vita Constant l. 4. c. 13. one who lived in the Roman Empire should rest in that day weekly which is instituted to our Saviour and to lay aside all businesses and attend the Lord who therefore forbade keeping of Courts sitting in judgement and Artificers to use their trades In Die Dominico c. say Imperiall Constitutions L. â—mnes â—a de feriis the whole mindes of Christians and Beleevers should be busied in the worship of God The Emperour Leo ordained that the Lords day should be kept holy by all sorts and to be a day of rest It is our will saith he according to the meaning of the Holy Ghost and of the Apostles by him directed that on the sacred day whereon we were restored unto our integrity all men shall rest This Constitution reverend Hoâ—ker much approveth of Eccl. Pol. Sect. 71. pag. 385. themselves and surcease from labour neither the husbandmen nor others putting their hands that day to prohibited worke for if the Iewes did so much reverence their Sabbath which onely was a shaddow of ours are not we which inhabite light and the truth of grace obliged to honour that day which the Lord hath honoured and hath therein delivered us both from dishonour and from death are not we bound to keep it singularly and inviolably sufficiently contented with a liberail grant of all the rest and not incroaching on that one which God hath chosen for his Service Nay were it not wretchlesse slighting and contempt of all Religion to make that day common and think that we may doe thereon as we doe on others This worthy Emperour would not have the dayes dedicated Cod. l. 3. tit 12. de feriis Iustin li. 3. tit 12. to the supreme Majestie to be taken up with filthy pleasures then much lesse the Lords day for he highly advanced this day and so honoured it that if his birth day or his inauguration fell upon this day the solemnities thereof should be deferred to another day upon danger of losse of dignitie and confiscation of estate to them which should offend his will herein He exempted this day from executions citations entring into bonds apparances pleadings and the like The Emperour Theodosius enacted that faithfull Christian Cod. Theod. peoples mindes might wholly be bent to the Service of God the Cirques and Theators should bee shut up on the Lords day c. and all publick shewes prohibited by Gratian and Valentinian Nullus die solis spectaculum praebeat nec divinam venerationem confecta solemnitate confundat They Anno 384. forbad arbitrating of causes and taking recognizance of any pecuniary businesse on the Sunday and that none should be brought before the Officers of the Exchequer For further honour to the Emperour Leo and Anthemius Instiâ—ian Cod. l. 3. tit 12.
Archbishop Daroberniae in a Synod Anno 747 with the rest decreed that the Lords day should bee celebrated with the reverence most meet and to be dedicated only to the service of God Our last Archbishop Doctor Abbot so honoured the Lords day as he by his Chaplains licensed divers Treatises for observation of the Lords day and when a Minister presented him with a book to bee licensed which was made for liberty on that day he took it of him and before his face burnt it in the fire For Bishops S. Ambrose telleth us it is well knowne saith he how carefully the Bishops doe restraine all toying light and filthy Dances if at other times then on the Lords day Bishop Babington on Exod. 16. saith that Drinkings Dances Wakes Wantonnesse Beare-baiting and Bull-baiting were wicked prophanation of the Lords day Bishop Downham on the Commandements saith They that keep the day for idle rest make it Sabbatum Boum or Asinorum They that defile it with drunkennesse and the like make it Sabbatum Diaboli and they that prophane it with sports make it Sabbatum aurei vituli Bishop Hooper that Godly Martyr On the ten Commandements saith The Lord sanctified the Sabbath day not that wee should give our selves to illnesse or to such Ethnicall pastimes as is now used amongst Ethnicall people c. Bishop Bayly in his Practice of Piety saith We are this day to abstaine from the works of our callings carrying burdens Faires and Markets studying any Book but Scripture and Divinity all recreations and sports grosse feeding liberall drinking and talking about worldly things Bishop White hath uttered an Against Brab holy speech who saith that all kinde of recreations which are of evill quality in respect of their object or are attended with evill and vicious circumstances are unlawfull and if used on the Lords day are sacrilegious for they rob God of his honour to whose worship and service the holy day is devoted and they defile the soules of men for the clensing and edifying whereof the holy day is appointed 3. Learned Divines NIcho de Clemangiis de novis celebritatibus non instituendis tells us that especially the Lords day and solemne Festivalls should be wholy and onely consecrated to more speciall worship and spent in duties of Devotion in lauding and blessing him for his more speciall favours Doctor Pocklington In his Serm pag. 13. hath a right speech howsoever it be that a little after he varieth saying If the first day of the week be the Lords day as he in another place yeelds it we must look to do the Lords work on it and not trench upon him by doing our own worke thereon yea he cyteth Saint Augustine for this Page 5. that men should leave all worldly businesses on Saints dayes Et maximè Diebus Dominicis especially on the Lords dayes that they betake themselves wholly to the Lords service Reverend Hooker saith that the voluntary scandalous contempt In Eccl. Pol. ca. 5. pag. 385. of the rest from labour wherewith God is publickly served wee cannot too severely correct and bridle Master Dow teacheth a cessation from ordinary labours and holds them In his dâ—scourse of the Sab. pag. 28. unlawfull on this day as they hinder a man from applying himselfe to divine duties and therein are contrary to the divine precept and the morality thereof He requireth first A morning preparation in private Secondly Warneth men that they doe not by improvidence or negligence or forgetfulnesse draw upon themselves a necessity to omit or hinder the dutyes to which this day is consecrated Thirdly that the hindrances and our defects bee supplied by private Devotions and Meditations Fourthly that it is good and commendable to spend the rest of the day in holy meditations private prayer reading and calling to minde what we have read or heard Vincentius Bellovecensis and Bellarmine have condemned Specul morale lib. 3. Concio 6. de Dominic 3. advent Stage-playes Enterludes Masques mixt-Dancing which they call lascivious to be especially on the Lords day most execrable Alex. Fabricius in his destructorium vitiorum pars 4 saith That the Sabbath by dancing is prophaned So did the godly Albigenses and Waldenses who also in a short In the History of the Walden part 3. b. 2. Catechisme upon the Commandments would have the Christians keep the Sabbath in ceasing from worldly labours from sinne and idlenesse and to doe things as might be for the good and benefit of their soules It were tedious to recite the learned in the later times teaching the holy observation of this our Lords day I will Sect. 16. cap. 24. end only with the harmonie of Confessions where it is said that the Lords day ever since the Apostles time was consecrated to religious exercises and unto holy rest CHAP. XXIII God would have our Lords day religiously observed and not to be prophaned GOd doth informe us by his word by which wee finde his institution of one day in a week from the creation as in the first Treatife have beene proved to bee sanctified to holy uses wee finde also the same established by his Law given on Mount Sinai as is manifested in the former Treatise And from the word in the New Testament we finde one day the first day of the week to have been observed and the observation continued now this 1600 yeeres So that one day in a week hath beene given to God as sacred and holy for holy rest in his worship and for holy duties to be performed publickly privately now above five thousand five hundred fourescore yeers some count 6000 a time long enough to settle this truth to observe such a day and as the holy people in the former times before Christ kept their day holily morally so should wee our day too But as God inctrusteth by his word so doth hee also by his works he is said to speak by the work of his providence Geness 24. 50. 51. And when his judgements are in the Esai 26. 10. earth the inhabitants of the world are to learne righteousnesse thereby and even in this for not observing his holy day for as before he punished his people for the prophanation of their Sabbath as the Scripture witnesseth in many places So hath the Lord punished the prophanation of our Christian Sabbath dedicated to his honour and service and hath pleaded by his punishments for the sanctification thereof and to deterre men from the prophaning of it This we must know that there is no evill in a City but the Lord doth it to wit the evill of punishment and the same commeth for sin of what nature or kinde soever the judgements be which are three fold 1 Immediate judgements wherein Gods hand is clearely seene which all will easily acknowledge with feare Such a judgement was the drowning of the old world the burning of Sodome and Gomorrah with fire from heaven So that of Nadab and Abihu with
it whilst the sword was in his owne body and then fell down and dyed in the place the other went back into the Town but dyed also that day 6 Rule The conscience of the sinner is many times a good directer to point out to us that cursed thing If so then what shall we say in this case for divers Prophaners of the Lords day have upon their hurts felt withall the accusation of conscience and acknowledged that those harmes befell them for doing such things as they did on the Lords day Some dying bewailed their sinnes others living made good use thereof and herein reformed themselves of which examples may bee brought to make this good From all this which hath been delivered it may appeare I hope that it is not rash presumption nor any vaine and prophane observation to take notice with reverence of the immediate the mediate and casuall judgements which happen upon the Lords day for the better stirring of us up to the sanctification of the whole day with readinesse of will to the honour of our Lord Jesus so it be without superstition and hypocrisie which such as understandingly know to observe the day aright are farre from both in their intention and practice CHAP. XXVIII Of the serious ponderation of these things CHristian Reader that lovest thine owne soule lay aside all prejudice in the cause labour for selfe-deniall and be in love with the truth Behold the Primitive times weigh the records of our Church the care of Emperours and Kings take notice of the Decrees of Councells and Synods the judgement of the learned in the Church both the Ancient and Moderne the many to the few of a contrary minde and lay to heart these severall kinds of Gods judgements by all which we may see what God and all good men would have us to doe and what to avoid on this day without any Judaizing at all For we doe not put as the Jewes did holinesse in the day as holy in it selfe but as a day set apart by divine authority for holy duties Nor doe we make our rest holy but in the use of it requisite to holy performances of the sacred duties of the day for without cessation from our own profits and pleasures we cannot apply our selves to Divine Services and therefore it being both as a meanes to take us off from the hinderances of holy duties as also a furtherance to the exercises of holinesse which on this day are publickly and privately to be performed we presse the keeping of a Rest If we be well understood I suppose none would say wee did Judaize nor call us by the new reproachfull name of Sabbatarians we hold no more for restraint than holy men have done in former ages Doctor Heylin doth tell us that the fifth and sixth Centurie were fully bent to give the Lords day all fit honour not only in prohibiting all unlawfull pleasures but in commanding a forbearance of some lawfull businesses such as they found to be most hinderance to religious duties S. Augustine long before allowed on the Lords day no wandring about woods and In Serm. de tempo 251. fields with noyse and clamours no telling of tales no playing at dice nor dancing on this day yea he findes fault that whilst they rested from a good work the work of their calling they rested not from vaine and trifling works as if saith he one time of the day were set apart to the Service of God and the rest of the day and the night to their owne pleasures Tertullian before him telleth us how holily the Sabbath was kept after the breaking up of the Congregation as before hath beene delivered And it is worthy to be marked out of Doctor Heylin though he make mention of recreations cap. 3. pag. 84. cap. 4. pag. 123. in his Historie of the Sabbath yet hath he not produced any one testimonie of any one Father for the now conceit of Christian libertie concerning recreations of which he saith after dinner until Evening Prayer and after Evening Prayer untill the time of Supper there is no question to be made but all were practised which were not prohibited But had there beene proofes hee surely would have produced one Father or other for them But come we now to our Opposites See before Mr. Brerewood and see what they say for us without Judaizing and insteed of all the rest I take only here the learned Bishop White who saith thus so farreforth as secular labour and Pag. 226. 227. 261. pastime or recreation are impediments to sacred and religious duties publick or private to bee performed upon holy dayes they are to be avoided and abstinence from them must be used according to the equitie of divine law and the precept of the Church otherwise they are sacrilegious citing Cyrill for his purpose because they are meanes to robbe God of his honour and to hinder the spirituall edification of Christian people and because abstinence from labour and from recreation upon the holy day is subservient to the exercise of religious duties and on the contrary secular labour and pastime are impediments thereunto and if they be acted at such times as the precept of God and the Church prohibit they are prophanations of Gods holy day The same learned Father in another place in his book against Braborn saith that because the Lords day and other holy dayes are devoted to the Service of God and appointed to the exercise of religious and spirituall duties Christian people are to perferre their religious offices of those dayes before their wordly pleasures and profit and the more observant they are hereof the more they please God if other actions of their life be sutable to their devotions yea he saith further and so much as we may say and no more that devout Christians who are so piously affected as that upon the Lords day and other holy dayes they doe resolve to sequester and retire themselves from secular businesses and ordinary pleasures and delights to the end they may more freely attend the service of Christ and apply their mindes to spirituall and heavenly meditations are to be commended and encourged For the doing thereof is a work of grace and godlinesse pleasing and acceptable to God for which he quoteth Col. 3. 2. Joh. 6. 27. Object Let none say that flesh and blood cannot apply it selfe so holily an whole day together Answ For first flesh and blood shall not inherit the kingdome of heaven 1 Cor. 15. 50. Secondly we must strive to doe by grace what wee cannot doe by nature else we shall never doe at any time true service to God according to any of his Commandements Thirdly God must not loose his right of service from us because we have procured to our selves wretched natures soone weary of all spirituall duties Fourthly lazie servants can hardly undergoe any labour much lesse to hold out a day yet the awe they beare to their earthly Masters maketh them to doe
any not wilfully averse from the truth the change of the tense in the two reasons Moses speaking of Gods giving of Manna because it was at this time given whilst the people were in the wildernesse of Zin Exod. 16. 1. saith in the present tense Dat vobis he giveth you in the sixth day the bread of two dayes but speaking of the Sabbath he uttereth the words in the preterperfect tense Jehovah dedit vobis ipsum Sabbatum The Lord hath given to you the Sabbath as that same which was of old which evidently declareth the Sabbath to have beene before this time and not now at this present in this place instituted For if it had beene now at this time given as the Manna was Moses would have said he giveth you the Sabbath and not he hath given it Having thus answered this place of Exod. 16. yet one thing remaineth to be removed as a great block in the way which is the silent passing over the observation of the Sabbath from the Creation till the rayning of Manna and therefore they are bold to conclude from a meere Negative that there was no observation of the Sabbath Answ 1. I have proved the institution Gen. 2. 3. which is enough to prove that they ought to have observed which if they did not was sin in them but the reverence we owe to those holy men of God bindeth us to think better of them than so 2. I have shewed my reasons why wee are to bee perswaded that the Sabbath was kept of them of more force to confirme this assertion than such a weak argument from the bare silent passing it over historically can bee of any validity to refell it For as the historicall narration of Moses speaketh nothing of the observation of the day after the institution of it so we may finde after it was commanded on Mount Sinai that no mention is made of any observation of the day in all the book of Joshua nor in the book of the Judges nor in Ruth nor in the first or second of Samuel nor in the first book of the Kings shall we therefore conclude that in all this time valiant Joshua the Princes of the people the worthy Judges holy Samuel zealous David and others did not observe the Sabbath In all the History of Hester no mention is made of God will we therefore say hee was not then knowne or worshipped of Mordecai Hester and the religious Jewes God by his spirit directed the holy Penmen to write so in such manner and of such things as he in his heavenly wisdome thought fittest to make rehearsall of to posterities and not to embolden men to deny such and such things not to have beene because the Lord was not pleased to mention them If we should thus reason what an ill face of a Church would we imagine to have beene in the world till Moses his dayes For the better clearing of this point and to manifest the absurd and impious reasoning from the silence of Scripture in this sort I will divide the times from the Creation till Moses and then let men see the silent passing over of many things and whether men dare to deny the observation of the Sabbath upon that only very selfe same ground 1. From the Creation to the fall how long is uncertain the Story is only in two chapters and no more In this space is not one word of Adams worshipping of God not a word of any holy duties practised May we think therefore he performed no such thing to God If we be ashamed so to conclude from the silence of the Scripture herein why dare any deny Adams observation of the Sabbath upon no other ground seeing he knew it to be instituted and had Gods example of resting before him for his imitation But yee will perhaps say that Adam could not keep it because he fell before the Sabbath day Answ Learned Zanchius is confident to affirme that Christ took an humane shape and conferred with Adam and taught him how to keep the Sabbath to the Lord. And it seemes to me somewhat unlikely that God would suffer Adam to fall the very day of his creation First Adam was made the sixth day what time is not noted let it be in the morning it cannot be then first because of the things to be done before he fell 1. All sorts of beasts and foules were brought to him to name them every severall sort according to their natures which took up some time 2. He was cast into a deepe sleepe 3. A rib was taken out of his side and thereof the woman was made 4. The Lord brought her to Adam and married them who spake of her and of the conjunction of man and wife 5. God put them into Paradise to dresse the Garden and gave them a Commandement all which took up some space of time Secondly in respect of the time of the temptation the Serpents comming into the Garden then the conference betweene him and Eve and after betweene Eve and Adam the temptation was not so suddenly begun and ended as the shortnesse of the Story may seeme to intimate Thirdly the things done after the fall 1. A confused shame of face to see themselves naked 2. Their sowing leaves to cover their nakednesse 3. Their hiding themselves which was in the coole of the day 4. Their examination and answer and then the sentence after upon all Fourthly and lastly the casting of them forth of Paradise All which may give us to think that these things could not well happen upon his day of creation 2. It is not likely that Eve would so suddenly straggle from her husbands company and so immediately to be set upon by the Serpent as soone as they were in the Garden 3. They could not conceive of the excellency of their state of perfection nor of the efficacy of Gods blessed image and likenesse in them if they had enjoyed no time for the expression thereof For what time could they have had together to discerne of each others excellency to contemplate upon Gods creatures to behold their glorious habitation and to praise God for his goodnesse if they had fallen the same day 4. The words of Gods approbation of all his works he saw every thing that he had made and behold it was very good Gen. 1. 31. which approbation he gave of them at the end of the sixth day For upon the words written by Moses of Gods seeing all things very good he addeth and the Evening and the Morning was the sixth day that is the day naturall was finished for so the words are to be understood of every of the other five dayes verse 5. 8. 13. 19. 23. Now God speaking in the end of the sixth day so well of all his works if Adam had fallen on that day and God had cursed the earth for mans sin how could it be said that hee saw every thing good when through the sin of man all things on a sudden came to be