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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09813	Sunday no Sabbath A sermon preached before the Lord Bishop of Lincolne, at his Lordships visitation at Ampthill in the county of Bedford, Aug. 17. 1635. By John Pocklington Doctor of Divinitie, late fellow and president both of Pembroke Hall and Sidney Colledge in Cambridge, and chaplaine to the Right Reverend Father in God the Lord Bishop of Lincolne.	Pocklington, John.	1636 (1636)	STC 20077; ESTC S114780	31,029	56

Exod. 31. and then shewes whereof it was a signe Sabbath a perseverantiam totius diei erga Deum deservitionis edocebant their Sabbath taught our continuall service of God Orig. ho● 2● in 〈◊〉 28. which Origen calls Sabbathum Christianum a Christian Sabbath And because no man is justified either by the Sabbath or Circumcision therefore in signo data sunt populo they were given the people for a signe This Theodoret largely sheweth out of the plaine words of the Prophet Ezechiel cap. 20. ver 11. S. Theod. in Ezech The Sabbath was none of those Commandements that could give life to the observers but was given them onely to be a signe in signum temporis illius Tert. de pr●●● lib. c. 4. as Tertullian speakes and not in sallutis praerogativam not to bring them salvation but to make them knowne from other Nations Other Nations that descended of Abraham used circumcision as well as the Jewes but no Nation kept the Sabbath but Jewes onely Therefore 1541. years they were knowne by that signe to be Gods people but the keeping of the Sabbath made neither them nor the Pharisees to be Gods people This is evident For Abraham saith Saint Irenaeus was justified and called the friend of God S. Iren. l. 4. c. 30. sine observatione Sabbathorum without keeping any Sabbaths Nay there was not any of the Patriarchs saith Tertullian that kept the Sabbath neither Adam Tert. adv ●udaeos de praeser● c. 2.4 Enoch Noah Abraham nor Melchizedek for 2455. years yet were they just men and obtained salvation This is so cleare a truth that the Jewes could not denie it and Trypho doth confesse it being pressed thereunto by Saint Justin And for this 1635. S. Just i● Tryph. Tom. 2. yeares it hath not beene kept in the Christian world Manifestum est igitur saies Tertullian it is manifest therefore that that cannot be morall nor perpetuall that began but with Moses S. Tusti● 〈◊〉 verit l. 2. in Tryph as Saint Justin Martyr sayes and ended with Christ when hee nailed all the ceremoniall law to his Crosse with those words Consummatum est it is finished Therefore the third Commandement as Saint Austine or the fourth as Josephus and other Fathers call it touching the Sabbath must be understood onely figuratively and not after the letter as the other nine commandements are This is the doctrine of antiquitie which hath gotten a placet from Gomarus Goma invest sab c. 3. whose followers may perhaps embrace the same Ob. Dicunt autem Judaei quòd primordio c. Tertul. de praescrip c. 2. 4. But a Jew will object and say saies Tertullian that God from the beginning did sanctifie the Sabbath and therefore the Sabbath ought to be kept holy and no maner of worke must be done thereon Sol. This is the very argument which Marcion learned of the Pharisees John 9.16 and blasphemously useth to prove Christ not to the Sonne of God because he carried himselfe so crosse to his Fathers actions and Lawes For the Sabbath which his Father sanctified and rested on operatione destruxit Tert. in Mar. l. 4. he profaned and overthrew by working on it so did his Disciples for cibum operati marke how pure this blasphemous Hereticke was they dresse their meate on the Sabbath My answer therefore is this that the Law-giver best knew how to observe his owne lawes and if his Fathers rest did not binde him from doing some worke no more doth it us Besides we see the Patriaches even Melchizedek himselfe a Priest of the most high God did not take themselves bound to rest on the Sabbath at all For though they saw Gods example yet they heard no commandement to enjoyne them to rest on that day as he did therefore they never observed the Sabbath Thirdly though a Jew will little regard what the Patriarches did or what all good Christians resolve and practice but will force the Law-giver to keepe his owne law not after his owne meaning but after theirs as the Pharisees did our Saviour saying This man is not of God because he keepeth not the Sabbath day viz. as they construed and expounded the Commandement for the observation thereof yet that nothing concernes us that keepe the Lords day by vertue of Apostolical constitution and tradition of holy Church and not the Sabbath by force of the fourth Commandement which the Apostles by Christs doctrine and example understood solutum to be dissolved And cujus vis soluta nec nomen haerebat S. Amb●th Lu. 6. l. 5. saies Saint Ambrose when the Sabbath lost his force it forfeited the name therefore ought not so to be called and so having lost both force and name is become nothing at all but a meere Idoll An Idoll hath the shape of something but because it hath eyes and sees not c. it is nothing in the world So though their Sabbath hath the name of one of the Jewes holy dayes yet keepeth it not neither the day they kept nor the service belonging to it and so is become nothing in the world True it is that some that with great zeale and little judgement exclaime against recreations and dressing of meat and the like on Sundayes must make a Sabbath of Sunday and keepe up that name otherwise their many citations of Scripture mentioning onely the Sabbath of being applied to Sunday will appeare so ridiculously distorted and wry-neckt that they will be a scorne and derision to the simplest of their now deluded Auditors who are abused with the name of a Christian Sabbath out of Origen which is not kept on Sunday onely 〈…〉 but every day Christ is our Christian Sabbath saith Origen and he that lives in Christ semper in Sabbatho vivit requiescendo ab operibus malis operatur autem opera justitiae incessanter Others also for the plot-sake must uphold the name of Sabbath that stalking behind it they may shoot against the Service appointed for the Lords day Hence it is that some for want of wit some for too much adore the Sabbath as an Image dropt downe from Jupiter and cry before it as they did before the golden Calfe This is an holy day unto the Lord whereas indeed it is the great Diana of the Ephesians as they use it whereby the mindes of their Proselytes are so perplexed and bewitched that they cannot resolve whether the sinne be greater to bowle shoot or daunce on their Sabbath than to commit murder or the father to cut the throate of his owne childe All which doubts would soon be resolved by plucking the vizzard of the Sabbath from the face of the Lords day which doth as well and truely become it as the Crowne of thornes did the Lord himselfe This was platted to expose him to damnable derision and that was plotted to impose on it detestable superstition Yet to die for it they will call it a Sabbath presuming in their zealous ignorance or

Scripture hath determined nothing mos populi Dei S. Aug. ep Cas 86. instituta majorum pro lege tenenda sunt the custome of Gods people and the ordinance of our Elders are to be observed as lawes And in this case for any man to doubt whether he should relinquish and abandon his owne new devices ita faciendum and that it becomes him to doe as he sees the whole Church of God to doe insolentissimae insaniae est is an insolencie with madnesse to boot saies Saint Augustine S. Aug aep 119. Ja. And to talke with such interminata orietur luctatio were to uphold wrangling world without end 3 If the first day of the weeke be the Lords day we must looke to doe the Lords worke on it and not trench upon him by doing our owne worke thereon For no excuse of businesse ought to keepe us from the service of God on that day No necessitie is a greater tyrant than poverty yet is that no good excuse for thy absence from Church saies Saint Chrysostome to say thou art poore and must follow thy businesse S. Chrysoft hom 24. de bap Christi For God hath not taken to himselfe the greatest part of the dayes of the weeke but hath given thee sixe unam vero sibi reliquit and left himselfe but one yet wilt thou finde out the thiefe povertie to steale that away from him too as sacrilegious persons doe consecrate things But what doe I speake de integro die of a whole day Doe but that in keeping the Lords day which the widow did in her almes that gave two mites sic tu duas horas so give the Lord two houres This if you doe not beware you lose not integrorum annorum labores the labours of many whole yeares Qu. May then no worke of our owne be done on the Lords day not so much as out of the times of the Lords service Resp Out of doubt there may yea though we should suppose that Christians are bound to keepe the Lords day as strictly as our Saviour kept the Sabbath For our Saviour saies Epiphanius non artem fabrilem lignariam S. Epip●●● 2. 〈◊〉 2. ber 66. p. 229. aut ferrariam did not follow the trade of a Carpenter or Smith on the Sabbath day though he was so poore that he used Josephs trade and made both Carts and Ploughs yet conversatione doctrinâ by his doctrine and course of life he shewed that some workes of our owne might be done on the Sabbath out of the times of divine service for himselfe made clay est autem opu● lutum subigere and to make clay is a kinde of worke a worke neither of necessity nor charity for had it so pleased him the worke of charity had taken place before the clay could have been tempered He commanded also the Cripple grabbatum tollere to carry away his bed which then needed not for the arrantest Pharisee theefe in Jerusalem would not have medled with it on that day The Disciples also by his doctrine and example saies the same Father spicas vellunt torrent edunt do plucke and parch their corne on the Sabbath day And there was no law saies Saint Irenaeus that forbade them so to doe 〈…〉 metere autem colligere in horreum lex vetabat but the law forbade reaping and carrying into the barne on the Sabbath day His reason is this continere enim se jubeb at lex ab omni opere servili i.e. ab omni avaritiâ quae per negotiationem reliquo terreno actu ●gitatur The law forbiddeth all servile workes wherein covetousnesse sticketh as a naile betweene two stones Some small chares then of our owne may be done on the Lords day out of the times of the Lords service Secondly meate may be drest and Feasts may be kept on the Lords day by Christs example S. Luc. 14.13 who was at a feast on the Sabbath day and none ought to blame us for doing the like For rectè Ecclesiae festa colunt S. Aug. de temp ser 253. 255. qui Ecclesiae filios se esse recognoscunt they doe well to keepe the Feasts of the Church that remember themselves to be the sonnes of the Church This doctrine Saint Augustine taught his people Novit sanctitas vestra fraires my brethren your holinesse knoweth very well that to day consecrationem altaris celebramus we celebrate the Feast for the consecration of the Altar in quo unctus vel benedictus est lapis in quo divina sacrificia consecrantur ac meritò gaudentes celebramus and wee doe well to keepe this feast with joy not with wanton lewd or unchaste joy Saint Austine is no Proctor to plead for Baal nor any that follow him For nescio qua fronte saith he I cannot tell with what conscience he can shew a cheerefull countenance in altaris consecratione that is not precise in cordis sui altari munditiam custodire to preserve purity in the altar of his heart The Lords day then is and ought to bee kept as a Feast as the Sabbath was Judith 10.2 For magnum scandalum saies Saint Augustine nay magnum nefas saies Tertullian it is a great scandall S. Aug. ep 86. Tert. de Coro Mil. and a foule sinne to fast on the Lords day Therefore we condemne the Manichees saies Saint Ambrose that fast on Sundayes S. Amb. ep 33. l. 10. We are bound to fast on Fridayes and of feast on Sundayes so have we a day amaritudinis laetitiae in illo jejunemus illo reficiamur to fast on the one to feast on the other The Jewes themselves saies Tertullian kept not their Sabbath with fasting for pridianâ paraturâ by their provision of two Omers for a man it plainely appeareth that they made as large a meale on the Sabbath as on any day else Ob. But they were commanded to dresse their Sabbath dinner the day before and the Commandement saies On it thou shalt doe no maner of worke Sol. Not to dispute it further S. Aug. ep 119. c. 12. how or to what the Jewes were bound upon their Sabbath however this nothing concernes us Christians if we understand the Commandement aright for though all the nine Commandements sic observantur ut sonant are to be kept according to the letter observare tamen diem Sabbathi non ad literam jubemur secundum etium ab opere corporali sicut observant Judaei yet we Christians are not commanded to observe the Sabbath after the letter by a strict rest as did the Jewes nor the Lords day after the maner of the Jewish Sabbath for of all the ten Commandements the third which concerneth the Sabbath figurativè intelligendum est is to be understood figuratively For this Commandement was given for no other end but onely for a signe saies Saint Irenaeus out of the Prophet Ezechiel ● Iren. l. ● c. 30. cap. 20. and out of the Law of Moses