A threefold treatise of the Sabbath distinctly divided into the patriarchall, mosaicall, Christian Sabbath : for the better clearing and manifestation of the truth ... / by Richard Bernard ...

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 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 old world , in a new world , ( as it were ) after the Israelites delivery out of Aegypt 2400 yeeres from the worlds creation : How likely this is , let the indifferent Reader judge . But let us see their reasons .

1 Argum.

Moses wrote Genesis after the giving of the 4. Our Opposites Reasons . Law , as Beda and Abulensis , with others , say : Therefore Moses hearing the Law of the Sabbath , wrote in Gen. 2. 3. of Gods purpose and intention , and of the Destination of the Sabbaths sanctification , after the giving of the Law .

Answer , 1 This is not well proved , that Genesis was written after the giving of the Law , Beda , Abulensis , say so ; Porerius and Eusebius Caesariensis say otherwise : Set opinions against opinions . Secondly , there is no consequence from the Antecedent , Moses having heard the Law , wrote therefore in Gen. 2. 3. of the Sabbaths Sanctification , by Destination ; here is a rope of sand indeed : for had he written those words in Genesis for the instruction of the Israelites , why mentioned not he the Law of God given at Sinai , to make more plaine the Destination , and the fulfilling of it ? for reason would that hee should have done so . Thirdly , if the words in Gen. 2. 3 have reference to the Law , and are not dependent upon the verses going before , why doth not Moses in his writing of Exodus , mention some such thing either in Exo. 16. or 20. where he writeth of the Sabbath , or in other places , where hee mentioneth the seventh day ? In Deu●●ronomie , chap. 5. where he repeated the Lawes , and giveth a reason of the Lords commanding to keep his Sabbath , vers. 15. where this Destination might aptly have beene mentioned , yet Moses speaketh not a word thereof .

2 Argument ,

Musculus doth translate Sanctificatus by Destinatus , and Mr. Byfield observeth that the originall Word signifieth to prepare : Therefore the Sabbath had not an actuall existence in the world from the beginning : The Rest was from the beginning , but the Sanctification it selfe was a long time after .

Answer , 1 For the signification prepare , it signifieth not so properly , but figuratively , and so used somewhere , and so translated , as in Ier. 12. 3. but hardly in any other place in the whole old Testament , taken in this sense . What reason is there to leave the proper and most common acceptation , and take a figurative , and so rare a signification of the word ? Againe , a word of many significations , must have the signification given it , as may be approved by the circumstance of the Text , and not ( as wee please ) to apply it for our own purpose , without proofe . Thirdly , who knoweth not that to prepare , is for present use very often , see in Exo. 16. 5. Num. 23. 1. Ios. 1. 11 and Ester 5. 4. Psal. 147. 8. Mark . 14. 12. 15. therefore it is unsound , from a bare signification to conclude a future Destination for a very long time after .

2 For Musculus expressing of it Destinatus : I answer first , that none translateth the Text it selfe so . Iunius and Tremelius , Arias Montanus , Pagnine , the Septuagint , the Chaelde paraphrase , the vulgar Edition ; all of them translate it by See Avernarius Schindlerus and the rest . Sanctificavit , and none by Destinavit . Secondly , no where do the Dictionaries expresse the Hebrew Word in Gen. 2. 3. by Destinavit , but by Significavit : Why therefore should a singular expression by any on single man occasion any to wrest a Text of Scripture , from its common and plaine sense , to uphold a new device ? Thirdly , though Musculus doth thus expresse the Word , doth hee thereforecoyne such an interpretation ? He doth not . And therefore his Destination is no more , but the setting apart of the day to bee a Sabbath , to ordaine and chuse it for that end . Fourthly , that none may be deceived by the Word Destination , wee must understand that there is a double Destination .

1 A future Destination for time and imployment , the time longer on shorter , as there is use of the thing destinated to future time , because the thing destinated in Gods decree , hath not existence or being before such a time . This was the Destination of Cyrus spoken of by Esai 44. 28. and 45. 1. long before he was borne , and when he was made King , in the first yeere of his raigne , he performed that which God had destinated him unto , Esdr. 1. 1. 2 Chron. 36. 22. To this kind of Destination must be referred , Ieremie to bee a Prophet before he was borne : So Iohn Baptist Christs fore-runner , and Saint Paul a chosen vessell to beare Christs name before the Gentiles and Kings , and Acts 9. 15. the Children of Israel . And this Destination may be spoken of Christ ordained to be the Messias , and to shew himselfe to bee so in his appointed and destinated time . Now this Destination is indeed nothing else , but Gods preordination of a thing to bee which hath not either present being , or not fitly the time come for the use and imployment thereof ; but neither of these can be said of the day on which God rested , as is cleare by what is before ganted by our Adversaries .

2 Present Destination for time and imployment , so also as the thing Destinated , be for continuance , and may come to a greater solemnity , more at one time than at another : as for example to evidence it in persons , places , and times .

1 For persons , the Levites were destinated to the service of the Tabernacle , and were actually admitted to the service thereof , presently upon their choyce ; for they were fit , and the time seasonable for the use the Tabernacle .

2 For places , when the Tabernacle was made , it was destinated to the solemne worship and service of God , and was presently employed ; so was the Temple after Solomon had built it .

3 For times , Abib , Exod. 12. 2. was appointed the beginning of Monthes , and the fourteenth day of the Month destinated to the eating of the Passeover ; and though it was to be continued for the times to come , and to bee observed with greater solemnity , yet then was it actually in use . So that with the institution , there was the present observation , though with greater solemnity afterwards performed . Thus may we think of the first seventh day Sabbath , so destinated for a Sabbath to be kept with greater solemnitie , after Israels deliverance out of Egypt ; yet nothing hindereth to beleeve , if we take what before is granted , that there was a present observation of the day . What I finde to bee objected against this , is answered in this Section afterwards .

3. Argument ,

Solemn Feasts , memorialls of Gods great mercies , were ordained in Sinai , but destinated to be kept holy in Canaan . So that between the institution , and observation may be a great distance . And therefore it is not unreasonable to hold the observation of the first seventh day Sabbath to be deferred to the time after the Law given .

Answ. 1 Yet here is a great difference between a few yeers in one age , and many ages through out the old world , and the ages following for above thousands of yeers . Secondly , There was at the time of the institution of those Feasts , the time and place appointed when they were to be kept , but no such thing in Genesis , touching any future time , for the observation of it , for then the fancied destination had been clear , and the question had been ended . Thirdly , There was no reason for the keeping of some of those solemn Feasts , as the feast of weeks , or of harvest : Exo. 34. 22. because in the wildernesse they did neither sow nor reap : So the Feast of Tabernacles after the gathering in of corn and wine , Deut. 16. 13. because then they dwelt not in houses , to make them boothes , to remember that in the Wildernesse they so dwelt , for as yet they were in Tents in the Wildernesse ; nor had they fields of corne nor vineyards to gather in corne and wine . Therefore there was reason for destinating the observation of those Feasts till afterwards . But such sound reasons of destinating the observation of the seventh day Sabbath for so many hundred yeers are yet to seek : The Passeover they kept when it was instituted , and after , in the wildernesse : Num. 9. 1. 5. and so no doubt other holy dayes then instituted , such as then could be kept .

4. Argument ,

The reason and ground of the observation of the Sabbath was not till Israels comming out of Egypt ; Deut. 5. 15. where it is said , that Israel was a servant in Egypt , and that the Lord brought him out with a mighty hand ; Therefore the Lord his God commanded him to keep the Sabbath day : We see hence , that the keeping of the day did depend on such a deliverance ; therefore we may well acknowledge a destination for the observation , till the ground of the observation become to passe , which was not till then .

Answ. 1 It is granted before , that the cause and reason for the Sabbath , was Gods rest . Secondly , in Exo. 20. 11. It is rendered as the only reason why God then commanded the observation of the Sabbath ; Nor did God himself give any other reason or ground for the keeping of it holy , but only his blessing and sanctifying of the day on which he did rest : Therefore this was the ground of observing the day ; which ground was laid down at the beginning of the world , as before is acknowledged ; and therefore there was no need of a destination to expect another ground for the observation of the day so many hundred yeers after . Thirdly , Concerning deliverance out of Egypt , it is prefaced by God himself before all the Commandments , as a strong motive from his mercy , to move Israel to the observation of every Commandment , and not of the fourth alone : For upon the rehearsall of that benefit , the Lord gave them that his whole Law , consisting of ten Commandments . Fourthly , the former part of verse 15. in Deut. 5. is to be read as within a Parenthesis , so as the beginning of the later part of it , at therefore , must have relation to rest mentioned in the end of the fourteenth verse , and not to the deliverance out of Egypt , mentioned within the parenthesis , as the ground of the Sabbath : for ( if it be marked well ) it beginneth with remember that thou wast a servant , to move them to pity their servants , as God in mercy pitied them , to bring them out of Egypt with so strong an hand . So thus rightly understanding the text , it is altogether impertinent to be brought for destinating the keeping of the seventh day , till Israels deliverance out of Egypt . It is to be lamented that men of good Learning should wrong Gods word with such a Misinterpretation , to uphold a meere imaginary Destination , which neither Wit , nor Learning can make good .

5. Argu.

It is as clear as the Noon-day , from Nehe. 9. 14. that the weekly Sabbath was made known to the Israelites under Moses at Sinai , and not before unto their Fathers : And therefore the place in Genesis must be understood by way of destination .

Answ. 1 Note well , the place in Nehemiah is restrained to Sinai , whereof it is said , that God made there the Sabbath known to Israel ; yet before that , Israel knew and kept the Sabbath in the wildernesse of Sin . Exo. 16. 1. 26. before they came to Sinai . Secondly , seeing they knew the Sabbath before they came to Sinai , the words thou madest known must not be interpreted of a knowledge of bare information of that which they knew not before , but of a knowledge of farther ratification at Sinai , for there his holy Sabbath was made known to them ,

1. By his own person , but before in Exod. 16. by Moses .

2. Now more certainly by a lively voice , and Gods own writing ; when before it was delivered by tradition to the Patriarches , and not in writing .

3. More fully concerning the persons which were to observe it , not only the Parents , Masters , and Magistrates , in their own persons , but their Sons , Daughters , Men , and Maidservants , their Cattell , and the Stranger within the gates .

4. The manner also prescribed , not to do any servile work on the day . These things he made known unto them , and all this to all Israel at once by his voice of Majestie from heaven , which was never done before , nor so made known to their Fathers .

Lastly , if any yet will conceive it of such an informing them of which neither they nor their Fathers ever knew before , I desire them plainly to shew me , why God should conceale from all the holy men of God , from Adam to Moses , his resting on the seventh day , his setting it apart for a Sabbath , destinating it for his Church to rest on , and to follow his example in time to come ? Let any one give any instance at any time where God really destinated any thing , time , place , or person for future use , and did not make any acquainted with it to live in expectation of it ? There may be instances given to the contrary . Then this will follow , that God destinating the seventh day for Sabbath in time to come , as they say , the destination was made known to the Fathers , and therefore they knew of a Sabbath before the time that Nehemiah speaketh of , especially considering , what an Opposite doth freely acknowledge .

1. That the seventh day might have been imployed as the Lords Sabbath . 2. That some dayes , doubtlesse , were thus bestowed : And , 3. Perhaps that day : Could then all the Fathers be simly ignorant of the seventh day Sabbath ?

Thus have I shewed the strongest arguments for destination that I can read of in any of the last disputers for it . Now I come to the Reasons , against this fained destination .

Reason 1.

EVery History is made of things existent , but if the words in Gen. 2. 3. be to be understood of what God intended to doe , and not what he then did , the words should not bee historically taken , but prophetically interpreted . But Moses wrote in Gen. 2. 3. an history , as all the words before and after , and the words themselves plainely laid downe in the verse , fully demonstrate : Therefore is there no Destination , except the destinated time to come were set downe expresly in the 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-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 , wri●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 Adam of his work of creation , and of the space he did take to create all things in , to wit , in six dayes ( for Adam could not know that God had made the world in six dayes , except God had so informed him ) and not acquaint him with the use of the seventh day also ?

2 Can we imagine , that God distinguishing the seventh from the other six , yet would leave it for use in common with the six , for so long a time ?

Can wee think , that Gods work in six dayes , put men into the present possession and use of the six dayes , and his rest on the seventh day , not afforded unto them , the present use thereof ?

4 Can we suppose in any reason , that the Sabbath day , was only needfull to the Israelits in the Wildernesse , and of no use to Gods people and Church before the Floud , nor after till those dayes ?

There are other reasons which are brought out by some for this Destination , but they are without any waight of reason .

Reason 1.

THere is no Historicall narration of the observation of the day .

Answ. Yes , the observation of the Sabbath is mentioned and plainly witnessed , Exod. 16. 30.

Reason 2.

THere was no Commandement given to Adam , concerning his resting upon the day .

1 Answ. There was no Commandement for whole six dayes working , but only Gods example propounded for imitation .

2 This reason concludeth not a Destination of the day , till Moses his dayes , nor any Destination at all , for :

3 It was needlesse to give to Adam any Commandement affirmative in his state of innocency , because he was filled with great wisdome , with holinesse , righteousnesse , and uprightnesse ; and it was enough for him to see Gods example of rest , as a pattern before him , to make him to follow him : for he could not but know , by his excellent wisdome and knowledge , that God was to be imitated , and hee bound to take his example for imitation : Hee also knew that God blessed and sanctifled the day , not for himselfe to keep it holy , but for man .

Reason 3.

IT is repugnant to the opinion of the Doctors of the Church , that God imposed upon Adam in his innocency , any more positive precepts but one , which was that of the forbidden fruit .

1 Answ. This reason concludeth not the Destination : It followeth not that in Gen. 2. 3. there is a Destination , because Doctors hold only one positive precept , given to Adam : for the plaine narration hath not its dependance upon either one , or more precepts given of God to Adam .

2 This argument imployeth that the words in Gen. 2. 3. should be a Commandment , or else needs must they afford a Destination ; but though it should be granted , that there is no Commandment , yet the simple narration of the truth of Gods resting then , and his blessing and sanctifying the seventh day , preventeth the Conceit of any future Destination .

Reason . 4.

THat the Law of the fourth Commandment was not agreeable to the state of innocency .

Answ. The Circumstances of the fourth Commandment to men , as they stood under the fall , and as the Law was given to the people to rest , their men , and maid-servants , sons and daughters , with cattell and stangers , after toylesome labour , could not agree with Adams state of innocency ; but the fourth Commandment to keep holy the Sabbath day might be agreeable to Adam in innocency .

1. It would and did well agree with Adam to be an Imitator of God , but God rested on that day , and was refreshed . Exo. 31. 17. Therefore it was no whit disagreable to Adams innocency to rest after the example of the Lord his God , and to keep a Sabbath .

2. Adam was to work six dayes ( though his labour was delightsome , and not toylesome ) in imitation of God , and therefore to rest the seventh day , because God did so : This is reason enough , if no more can be said for it : For albeit Adam toyled not his bodie with payn and sweat , yet his mind was attent to his weekly bussinesse while he laboured , and six dayes were destinated to his labour : but now on the seventh day his bodie was altogether freed from all labour , and his minde also from attending to it , and the whole man set apart for an holy rest unto the Lord , which befitted him well .

3. Though on the other dayes he served God , yet neither the dayes , nor he on those dayes were immediatly consecrated to God , as this day was , and held also for holy duties , and to attend upon God immediatly ; who in that happy estate did in a visible apparition manifest himself to him : And what know we what Adam did , and should have heard , learned and seen from God on that day ; I may think , it should have been such matter , as might be agreeable enough to that his estate of innocency .

4. Adams perfection of knowledge in holynesse and righteousnesse , with uprightnesse and innocency of life , did furnish him with matter of heavenly Contemplation , and made him bold to present himself before God in a speciall manner that day , and was fitted to spend the rest of that day in heavenly meditations , who prepared himself , and strengthened his faith in the assurance of eternall life in heaven , whither he should have been translated in Gods appointed time ; for eternall life was promised from the worlds beginning , Titus 1. 2. whereof the Tree of life was a Sacrament , as the Fathers and other learned men do hold . So that in this regard , the seventh day a Sabbath to the Lord , agreed right well to his estate in innocency .

5. If the day was blessed and sanctified of God ( which must needs be granted , if the Anticipation and Destinations bee removed ) then a blessed and sanctified day , agreed well to his holy and blessed state of innocencie , not any jarre or unfittingnesse comming betweene .

6 The day of Gods resting was not only exemplary to Adam , but to all Adams seed , had he and they abode in innocencie . Now then all men labouring the six dayes , had it beene unagreeable to their holinesse and innocencie , to have bestowed the seventh day in meditations , heavenly contemplations , praysing God in the beautie of his creatures , and the like ? This surely would have stood with the very highest degree of their excellencies in their state of perfection .

7 And lastly , Adam had on him , as all men should have , a double calling ; one for his body , his particular calling in the duties of righteousnesse , for which he was allowed six dayes ; and another for his soule , his generall calling to be performed in duties of holinesse , for which the seventh day was ordained : So that in this respect a seventh day Sabbath , was not disagreeable to the state of innocency .

Reason . 5.

THe most ancient primitive Fathers , as Iustine Martyr , Tertullian , Irenaeus , affirm that none of the Patriarches living before Moses , observed a Sabbath . Therefore in Gen. 2. 3. is a Destination for future time .

1. Answ. There be as many Fathers , who affirm the contrary , and also Jewish Rabbies .

2. Affirmations are not to be rested on , but the proofes produced .

3. Those Fathers , are to be 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 d●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 , w●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 n●●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 it hee had rested from all his work , which God made and created . So hee rested , because he rested .

But now if the whole third verse be in the Parenthesis , then as I said , the benefit of the day in which God rested is taken from us , that is , the blessing and sanctifying of it for our use . Therefore for these reasons wee may not admit of a Parenthesis , nor is there any such thing in the Hebrew Text , nor in the Greek , nor in Pagine , nor in Vatablus translation , nor in the Caldee Paraphrase , nor in Montanus , nor in Tremelius and Iunius , nor in the Vulgar Edition , nor in our last learned English translation . This new Parenthesis , is but an idle conception , brought forth to blunder the cleare streame of the Text.

SECTION . VI. That in Gen. 2. 3. is the Institution of the Sabbath .

THe words in Gen. 2. 3. are the Institution of the first Sabbath .

1 The name Sabbath , doth take its originall from Gods resting on this seventh day : for so the word signifieth , cessavit , requievit . This also wee learne from the fourth Commandement in Exod. 20. 8. where God nameth the word Sabbath , which in the tenth verse , is applyed unto this seventh day , and in the eleventh verse , the reason is rendred , why it is called Sabbath , because God rested on the seventh day : So that Gods owne resting on this day , made it a Sabbath .

2 It being by Gods resting made a Sabbath day , hee did therefore blesse it : Now to blesse a day , is no where spoken of God in the whole Bible , but here ; and in Exod. 20. 11. And therefore by that in Exod. 20. 11. wee must seek out the meaning of this in Gensis , which will appeare to bee this , that he blessed it , that is , by sanctifying it ; for the later word giveth the sense of the former , the conjunction and comming betwixt benedixit , and sanctificavit , is exegeticall , put expositively , as is usuall in the Hebrew speech , when two verbes come together ; and very learned men thus expound the place . So Calvin , Vatablus , Paraeus , and others ; but to come to Gods owne exposition in Exod. 20. which is this : By his rest he made the seventh day Sabbath ; and it being a Sabbath by his rest , he did blesse it , that is , sanctified it , that is , appointed it to be kept holy , as it is in the words of the fourth Commandement : For the better confirmation of this exposition , we must understand that the Commandement given , Exod. 20. 8. is deduced from his resting , blessing , and sanctifying this seventh day , spoken of in Gen. 2. 2. 3. and repeated , Exod. 20. 11. for the Commandement of God is an inference from it thus : Because I rested , blessed , and sanctified the Sabbath day ; therefore I command thee to keep it holy . Now albeit there be three words in Genes. Rest , blessed , sanctified ; yet in the Commandement , hee mentioneth only the word Sabbath , and the keeping of it holy . First the word Sabbath day , hath relation to his rest ; then to keep it holy , hath relation to sanctified , or hallowed it , in which is included the word blessed : For Gods blessing of it , is the sanctifying and consecration of the day to be kept holy to the Lord : And indeed , this was a great blessing of the Lord , for mans heavenly and spirituall good many wayes .

This exposition is strengthened by Exod. 16. 23. where it is said , too morrow is the rest of the holy Sabbath unto the Lord . Here the word blessed , is not spoken of , as to call it the blessed Sabbath , but the word holy is mentioned only , having reference to Gods sanctifying of it , and including therein his blessing of it .

Now the words thus cleerely opened , they must needs argue the Institution of the Sabbath . For first , here is a Sabbath made , which Christ telleth us , was for man , Mark . 2. 27. Secondly , here is Gods owne example for mans imitation , as is evident in Exod. 20. by Gods urging his own example for resting on the Sabbath . Thirdly , here are his words of institution , in that it is said , He blessed it , and sanctified it , that is , hee ordained it to bee an holy Sabbath unto the Lord , to bee dedicated to his own service , as Moses informeth us , before the Law was promulgated , Exod. 16. 23. Fourthly and lastly , hee confirmeth it with a reason in the end of the third verse of Gen. 2. Therefore it is the Lords institution for to bee his Sabbath day , and to bee kept holy of us , as the Commandement also teacheth , and appointeth us to doe .

3 The Lord in the promulgation of the Law , doth fetch from this place of Genesis , the originall of the Sabbath , laying the ground of his precept to keep it holy , upon the institution 〈◊〉 in Exod. 20. 11.

4. In Exod. 31. It is worth our observation , that there the keeping of the Sabbath is not urged from the Commandment ☞ lately given in the Decalogue , as reason would in mans judgement , but from the first seventh dayes rest , and refreshment after his six dayes work , as we may read in the 15. 16 , 17. verses of that chapter .

5. Moses in Exod. 16. 26. maketh mention of six dayes , and of the seventh day Sabbath , and telleth them , that God had given them the Sabbath : verse 29. speaking of it as a time before : For as six dayes were before , so also was the seventh day the Sabbath , for when some did break it , ver. 27. the Lord faith , How long will ye refuse to keep my Commandments and Laws ? He would not have said , How long for the breach only of the first seventh day Sabbath , if they had not done so long before . Therefore the seventh day was Sabbath long before this time of gathering the Manna .

6. S. Paul speaking of a Rest or keeping a Sabbath to the people of God . Heb. 4. 9. fetcheth from the originall , Gods own rest on the seventh day , even from the Creation , verse 4.

7. Jewish Doctors have been of this opinion : Genebrad in his Chron. citeth foure : Broughton in his consent of Scripture , noteth two , Ramban on Gen. 26. Aben-Ezar on Exod. 20 : and Peter Martyr on Genesis alleadgeth Rabbi Agnon , Philo Iudaeus demundi opificio is of this judgement . For he saith the seventh day God vouchsafed to call it holy . And Tertullian cannot deny that the Jews held the day to be sanctified from the worlds beginning , Lib. 4. advers. Iudaeos .

8. Doctor Rivet out of Wallaeus on the fourth Commandment , doth reckon up to this purpose , the consent of thirty famous Protestant Divines . Luther , Zuinglius , Calvin , Peter Martyr , Bullinger , Zanchius , Vrsinus , and others , to the number of thirty , I say ; yet he mentioneth not learned Paraeus , Mercerus , Perkins , Willet , Amesius , Selneccerus Aretius , and Piscator , and very many more which might be named , holding the institution of the Sabbath in Gen. 2. 3.

9. Of this opinion are learned Papists , whom the same Doctor Rivet quoteth also , as August . Steuchus , Eugubinus , Gilbertus Genebrad , Iacobus Salianus , Cornelius a lapide , Catharinus , Ribera , hereunto adde Thomas Aquinas on Genes. 2.

10. Ancient Fathers are alleadged for this purpose , Ciprian , Epiphanius , Origen , Chrysostome , Hierome , Athanisius , S. Augustine : Some Fathers produced , as of a contrary opinion , are not to be understood of a bare naturall Sabbath , which we plead for , but as the Sabbath ceremonious , as the Jews held it , and so these Fathers deny the observation of it .

Lastly , our learned Translators of our English Bible are of this judgement , or they who have prefixed the Contents to the second chapter of Genesis , in which are these words : The first Sabbath : And this is allowed to be read in our Churches .

SECTION VII . The Institution was binding , and required the observation of the Sabbath , from the beginning .

THis Institution was virtually binding , as a Law requiring abservation of man , even of Adam in his innocency .

1. Though in Terminis the words be not * * To sanctifie a day , is either to keep it holy , or to make it holy ; and seeing God keeps not any day more holy than another , the meaning must be , that he made it holy , which is as much , as to command the keeping of it holy . And this my Lord of Armach justifieth . preceptive , yet had they in them virtually a Commandment : For God in giving his Law deduceth out of this his institution a Commandment , as before is shewed : For Gods Commandments do arise and are imposed upon man , not from his absolute authority , as if he commanded , because he would so command this or that , but he doth it upon good reason , which reason carrieth the force of a Commandment . As for instance ; God brought Israel out of Egypt , and great bondage ; whereupon God frameth to them his first Commandment in the Law , and forbiddeth them to have any other God besides him . Now what if God had not thus in form of words imposed this precept upon them , had not his act of their so great deliverance bound them , as a Law , to have him only to be their God ? yes without doubt , it carried with it the force and nature of that Commandment . Even so here , God having rested from his work , made the seventh day a Sabbath , blessing and sanctifying it for man , ( for it was made for man : Mark 2. 27. ) though the Commandment of keeping holy the Sabbath had not been published ; yet Gods rest , Gods example in resting , and his blessing and sanctifying the day for man , had been as a precept . Paraeus saith , the words are preceptive , and Marius a learned man , saith they were a Commandment . For Gods own example propounded to man for imitation , is as if he had said , Do as you see me do : else it is to no purpose to propound himself to us for an example . And Gods acts in this nature * * This way our Homily takes , teaching , that as obedient children we should imitate our heavenly Father in this . imitable , and for mans use , binde men to make that same use of his acts , for which use and end he did so ; as his blessing and sanctifying the Sabbath , for to keep it holy to him , did binde them to keep it holy , as Gods Commandment in the promulgation of the Law , Exo. 20. 8. grounded upon this his act , sufficiently evidenceth .

2. The keeping holy the Sabbath day , is called Gods Law , before the Law at Sinai . Exo. 16. 4. For the Law in this place is the keeping of the seventh day holy , as a Law : for what Law in all the sixteenth chapter was there else , by which God would try his people , concerning the keeping thereof , but the keeping holy the Sabbath ? as the maine of the chapter touching their Manna , in gathering it the sixt day , in Gods preserving it from Worms and stinking , in Gods not rayning it on the seventh day , in Moses commanding to have them keep in on the seventh day , tended all to the keeping of the Sabbath to the Lord , which is the Law mentioned in verse 4.

3. Some going out to gather Manna on that day , the Lord rebuketh the people for refusing of a long time to keep his Commandements and Lawes , saying , how long will yee refuse to keep my Commandements and Lawes ? Exod. 16. 28. In which words we may observe these things : First , that the people had Commandements and Lawes before this time , and so before the giving of the Law at Sinai . Secondly , that the Lawes and Commandements were not mens , but Gods , for he acknowledgeth them for his owne , saying , my Commandements , and my Lawes . Thirdly , in these words is comprehended the rest of the holy Sabbath to the Lord , of which he maketh mention in the three and twenty , five and twenty , six and twenty verses , before the reproofe of the breach thereof in this twenty eighth verse : For some going out to gather Mannah on this day , he taxeth them for refusing to keep his Commandements and Lawes , which hee would not have done , if the seventh day an holy Sabbath had beene none of them . Fourthly , that these his Commandements and Lawes they had knowne , and had refused to keep for a long time before ; for he saith , How long refuse yee to keep them ? Understanding among these , the Commandement of the Sabbath , which being reckoned among the Commandements , it must needs be of a binding power .

If any man aske me , where doe we before this time finde mention of any such Commandements and Lawes ?

I answer , in Gen. 26. 5. which Abraham kept , and taught his to keep , Gen. 18. 19. and if you would know how they learned them , the Text there tells you , from Gods voyce , which voyce Abraham obeyed : for God never suffered his people to live by the unwritten Law in mans nature , without his positive Lawes after the fall ; yea , hee gave a positive Law to Adam before , in his estate of innocency .

SECTION VIII . The Sabbath was observed of Gods people , before the Law given at Mount Sinai .

THe Sabbath being instituted of God , Gen. 2. 3. it was observed of Gods people before the Law at Sinai .

1. It must needs bee , that Adam observed it , else he did neglect the institution , and Gods imitable example to stirre him up to the same . Now if Adam did neglect it , it must needs be : First , either of ignorance , which could not be , for as he knew the Lords work of six dayes , so could he not be ignorant of Gods rest the seventh day , this he saw , being created before , though he must be taught the six dayes work , either by Gods secret inspiration , or by instruction of his voyce : Therefore Adam was not ignorant of this first institution of the Sabbath . Secondly , if he neglected it wittingly , it was no lesse than contempt , which to conceit of Adam could neither stand with his state of innocency before his fall , nor with his state of grace after his fall .

Therefore seeing Adam did neither of ignorance nor knowledge neglect it , he then observed it : and if he knew it , and observed it , without all question he would teach others to observe it , he being after the fall one of the holy men of God , a teacher and instructer of Gods people , as hee is reckoned in Gen. 5. amongst the teachers in those dayes .

Some perhaps will here say , it would easily be granted , that the words were binding , if it could bee proved , that Adam knew of this institution .

The works of God are wrought for man to know , and in knowing them , to acknowledge God in them , and to observe them , and to make that use of them , which he intendeth by them ; This is an universall truth .

Againe , his works wrought , are to bee taken notice of , of the first to whom they may become observeable , and to whom they doe belong : This is undeniable .

All Gods works are documentary , and lead men to some use of them , as the Scriptures doe teach .

Adam , created in the excellency of perfection according to the image of God , saw Gods workmanship of the world , and knew God in them , and well understood how to make use of them .

But now that in six dayes God was creating all things , Adam could not know but by information from God , nor could he know the seventh day , to be the seventh day on which God rested , but by his knowledge of the six dayes before it .

Yet after God made him , he knowing that God wrought six dayes , and hee beholding Gods rest on the seventh day , by his excellent understanding , he could conceive that God in both , to wit , in his six dayes working , and in his seventh dayes resting , made himselfe a patterne for his imitation : for else what needed God to take so many dayes for working , or the seventh day for resting .

But concerning the seventh day , Gods exemplary rest is not only mentioned by Moses , but Gods blessing and sanctifying of the day , not for himselfe , for so to think were absurd , saith learned B. Lakes , but for man , Mark . 2. 27. In his Thes.

If so , then Adam must needs know thus much , else Gods blessing and sanctifying of the day for Adam and his posterity had beene of none effect .

Although there bee a dispute about the time , yet on all hands the words are acknowledged to be words of an institution . Now every institution of God is made manifest without delay to them whom it concerneth , no instance can be given to the contrary ; but I have proved the institution to have beene upon Gods rest , after the six dayes work , and therefore was it forthwith knowne unto Adam to bee an institution of the Sabbath ; for which cause he knew himselfe bound to observe it , as no doubt , but hee and the Patriarchs did , as followeth to bee proved in the next Section .

2. The holy men of God , before the Law , knew the space of times , they knew the space of yeares , and reckoned by yeares , Gen. 5. and 7. 11. and 14. 4. They knew the space of a moneth , Gen. 29. 24. and 38. 20. Exod. 2. 2. and could reckon the moneths , knowing which was first , which the second , the third , and fourth , &c. Gen. 8. 13 , 14. Exod. 12. 2. and 19. 1. They moreover observed weeks , Gen. 29. 2● , 28. and knew how many dayes made a week , else how could Laban say fulfill her week , or Jacob understand what he meant by it ? But it is said , he fulfilled her week , which was seven dayes , which made the week , as they had learned from God , in working six dayes , and resting the seventh day ; and as the Hebrew name sheweth it : for a week was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shabuah , comming of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septem , seven , which language the Church of God then spake , and the Septuagint translates the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Latines call Septimana and Hebdomada , which doth constare septem diebus , as a man learned in the Hebrew tongue delivers it . All doe reckon seven dayes for a week , and so is it taken in the Scriptures where a week or weeks be mentioned , Dan. 9. 27. and 10. 3. Levit. 12. 15. Luk. 18. 12. Now they knowing a week , and taking to themselves six dayes of the week for work from Gods example , and as God allowed them , as we see by his words in giving the Law , Exod. 20. 9. 11. may it bee in reason thought otherwise , but that they gave God the seventh day according to his owne institution ?

3 The much observing of the number of seven and seventh , may somewhat move us hereto ; else , why did God himselfe so observe it ? First , in his resting upon the seventh day at the beginning , Gen. 2. 2. 3. Secondly , in his distinction of beasts and foules , commanding Noah to observe the number of seven , in taking in to him the cleane , Gen. 7. 2. 3. Thirdly , in ordering so the Arke , by the hand of his providence , that it ( as the Type of the Church ) should rest in the seventh Month , on the Mountaines of Ararat , Gen. 8. 4. and that the earth should be dryed on the seventh day of the second Month , falling out upon no other number but upon the number of seven ; I say , by the guidance of Gods providence , to teach the godly , that as hee rested the seventh day Sabbath , so the Arke the Typicall Church , should rest on the seventh day ; and as he ending his work of Creation , and blessed the seventh day ; so h●e ending his work of his judgement , upon the sinfull word , upon the seventh day , on which the earth was dryed : which seventh day might very likely be the seventh day Sabbath ; what may bee said to the contrary I know not : For the Sabbath day , as now sometimes it doth , might fall upon the seventeenth day of one Month , and on the twenty seventh day of another Month. Fourthly , in ordayning the Passeover to bee kept upon a seventh day , Exod. 12. 3 , 6. for the fourteenth day was the seventh day ; for if wee reckon from the first day of the Moneth , to the tenth , and the keeping up of the Lamb till the fourteenth day , it must be the second seventh day of the Month , which the Jewes began at the evening , and continued to the evening . Fiftly , in the Lords appointing the feast of unleavened bread , to consist of the number of seven dayes , and the seventh day to be an holy Convocation , Exod. 12. 15 , 16. and a feast unto the Lord , Exod. 13. 6. Sixthly , in his not rayning of Mannah on the seventh day , because he would have no gathering on that day . All these put together , doe shew that God did much extoll the seventh day before his people , and those holy Patriarches , to stirre them up to observe the seventh day Sabbath . Seventhly , to adde to all these the Lords speaking to Noah , of the number of seven dayes to bring in the Floud , and opening the windowes of Heaven , and breaking up the fountaines of the great deep on the seventeenth day of the second Month , Gen. 7. 11. and in bringing the Floud upon the old world , upon the seventh day , Gen. 7. 10. as the learned Translatours have it in the Margin . So Tremelius and Innius give us it , from the Hebrew Text : Fuit ipsorum dierum septimo : Vatablus hath it , Cum illuxisset dies septimus , that hereby , among other the wickednesses of the times , God might shew his wrath against those evill men , for profanation of the Sabbath , and the contempt of that his holy institution .

Here I might annex the Patriarch Noah , his observation of the number of seven , againe and againe , in sending out the Dove ; Gen. 8. 10. 12. and likewise ( being come out of the Arke ) in his sacrificing an acceptable offering to God , on the seven and twentieth day of the Month , in which hee came forth , Gen. 8. 14. 20. 25. like enough to bee the observation of the first Sabbath in the new world ; so let me conceive it , till any can shew me plainely the contrarie . Howsoever it was , we see the number of seven was observed herein by him , as being mindfull of the seventh day of Gods resting , and sanctifying it for a Sabbath : For I would faine know , why the number of seven should bee so observed of God , and holy men , not only by Noah , but by Abraham in some cases , except it were to minde them of Gods seventh day ; the first time of the mention of seventh , which God so blessed and sanctified ▪ in making the seventh day his resting day ? As for the conceit of perfection in the number of seven , I conceive it to bee without ground of Scripture , except with relation to Gods seventh day , blessed and sanctified .

4 Saint Paul in Heb. 4. speaketh of Gods rest on the seventh day , when God finished his work , and of the participation of that rest , as Bishop Lakes saith , two wayes , Typically , and Spiritually : the first by Ioshua , giving the Israelites rest in Canaan ; and the second by Christ , a rest from sinne here , and a spirituall blessednesse hereafter . The Apostle telleth us , that an entrance was made into the seventh daies rest , instituted by God , when hee had finished his work , and rested thereon , into which man entred and rested , as also did the Israelites into the Typicall rest by Ioshua , and so doe the Israelites of God into the spirituall rest by Jesus Christ .

Now as wee Christian beleevers doe partake of our rest , and as the Israelite beleevers enjoyed the Typicall rest , so did the holy Patriarches and Fathers enjoy the seventh day Sabbaths rest , and kept that rest : for to what purpose else is that first rest mentioned ?

5 Genebrad in his Chron. saith that the Hebrewes held that Noah and the rest of the Fathers did keep the Sabbath , once sanctified by God , and citeth Rabbi Iohai , Pater Rabbi Simeonis , Rabbi Moses , Hadarsan , and Rabbi Salomò ; Aben Esra on Exod. 20. is also of this judgement .

6 It is most cleare , that God gave to the holy men of God , his Lawes to live by , his Charge , his Commandements , his Statutes , and his Lawes , and they observed them : so it is said of Abraham , the prime Patriarch , who also was acquainted therewith , Gen. 26. 5. The godly were followers of good things , walking with God , Gen. 5. 22. and 6. 9. They vexed at the sinfull courses of men , 2 Pet. 2. 8. 9. They preached against their impieties , Iude 14. 15. 1 Pet. 3. 20. and God threatned destruction to the world therefore , Gen. 6. 3 , 7. and accordingly did destroy them , Gen. 7. 19. Now if God gave his Lawes , and reproved sinne , and punished sinne ; would hee amongst these his Lawes ( the particulars whereof are not mentioned ) suffer his first institution , his blessed and sanctified seventh day Sabbath , to bee unthought of , and to bee neglected ? May wee reasonably think that the godly having received other Lawes , and observed and kept them ( as the Text sayth they did ) that they would carelessely omit to observe this institution of the Sabbath , amongst those his Lawes , Statutes , and Commandements ?

7 Before any feast mentioned by Gods appointment , Moses , and Aaron , and the Elders of the people , Exod. 3. 18. could speak of a feast to be kept unto the Lord , before Pharaoh , Exod. 5 1. on which they were to offer sacrifices unto the Lord , verse 3. Now what Festivall day could this bee , but the seventh day Sabbath ; for as yet , no other Festivalls were instituted . Therefore how ever it was , that in Egypt perhaps in time of their cruell bondage , and only towards the end of it , they could not observe the Sabbath ; this hinders not to apply it to the Sabbath , because Moses spake to Pharaoh in the terme of a Feast and Sacrifice , because it was better understood of Pharaoh , than if peradventure hee had mentioned the name Sabbath , which they might keep in Egypt , in the dayes of those Kings which knew Ioseph , before the extremity of their bondage .

8 The fourth Commandement , and all words thereto added , telleth us that the Sabbath day was kept holy , before the time that it was written in the Tables of Stone .

First , the prefixed Memento , telleth us so much , that it was before observed , and God would still have it carefully kept : for the Memento , hath respect unto the time past .

Secondly , the manner of this delivery of this Commandement , may perswade us to this ; for the other Commandements are uttered imperatively , so as they inforce the dutie , as in the fifth Commandement , Honour thy Father and Mother ; the duty charged , is Honour : and in the other Commandements , the sin is forbidden , as , Thou shalt not take my name in vaine , Thou shalt doe no murther ; and so of the rest . But now in the fourth Commandement , the Lord falleth not upon the maine of the precept , as to say , keep holy the Sabbath day ; but the imperative speech is laid upon the word Remember : saying , Remember the Sabbath day to keep it holy ; cleane otherwise than in any other of the rest of the precepts ; and the reason hereof is , for that hee had before instituted it , and it had been before observed of the Israelites , as in the next reason is clearely proved : Therefore hee sayth not , keep holy the Sabbath as now instituted , but thus , Remember to keep holy the Sabbath , as if hee had said , as it hath been before observed of you , and still to bee kept holy .

Thirdly , all the principall words annexed to the Commandement , tell us of no new thing then imposed , but what was well enough known and made use of before : as , first six dayes for labour , they were allowed before Exod. 16. 4. 5. Secondly , the seventh day to be the Sabbath ; this also in plain words Moses had taught them , Exod. 16 23. 26. Thirdly , of the Lord their God , which they knew , from Abrahams dayes , Gen. 17. 7. and by Moses in Egypt , Exod. 6. 7. Fourthly , That in it they should not doe any manner of work ; this they were forewarned of , Exod. 16. 29. and some were reproved for offending , vers. 28. Fiftly , that in six dayes God made heaven and earth , &c. This was evident of old time unto the Fathers , Gen. 24. 3. 7. And lastly , that hee rested the seventh day , blessed and hallowed the Sabbath ; Gods owne words of the institution , Gen. 2. 2. 3. So that we see it clear from the fourth Commandement , and the words thereto annexed , that this Law was known & practised before it was given in Horeb.

9 And lastly , to make up all sure ; Moses telleth us in 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 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 out of frame .

5. It cannot stand with the beginning of the second chapter of Genesis , that Adam should fall the first sixth day : because , when Moses had mentioned in the other chapter the sixth day consisting of the evening and morning ; he begineth with a summary repetition of all Gods works . Gene. 2. 1. as yet without crack or flaw in them : secondly with mentioning of Gods ending his work which he had made , and not marred again by cursing of it , as yet , Gene. 2. 2. Thirdly Moses telleth us , how God rested on the seventh day ( to wit ) from all his work which he had made . Now what is resting , but the Lords ceasing to create further any other things , than what he had created , and his pleasureable delight in the full accomplishment of his works done in those six dayes ? And his resting was from his work made ; so it was from his creating only , and not from punishing , as his resting should have beene , had man fallen before his rest here spoken of , Gen. 2. 2. Therefore from all these reasons it is very likely , that Adam and Eve fell not on the day of their creation . But now to returne againe to the point .

2 From Adams casting out of Paradise unto the restoring of religion by Seth , Gen. 4. 26. which was the space of 235 yeares , which Story is conteined in one only chapter , Gen. 4.

In this space of 235 yeares , there is no mention of Adams personall repentance , of his faith , and love to God ; not a word of his praying to God , of his worshipping of him , or of any duty performed by him , unto God , or man ; can any or will any conclude hence , that Adam failed in all these ? No ; why then , upon the same reason , dare any conclude no keeping of the Sabbath by Adam , because it is not recorded , that he observed it : especially , seeing wee read of Gods resting , and of the institution and making it the Sabbath for man ?

3. From the restoring of religion by Seth , unto the Flood , was 1422 yeares , all which long space of time is historied within two chapters and a halfe in Gen. 5. and 6. to verse 17. of the seventh chapter .

Now in all this time , for so many hundreds of yeares wherein lived many holy men , the sonnes of God mentioned in Gen. 5. yet not one word by Moses set downe of any publick worship , in offering sacrifices , as before ; not a word of any holy meeting any where , not a word of any good they did one to another , not a word of any thing worthy note of any of them , or of their children , save of Enoch and Noah : will we hence conclude them defective in all things ? no , then why judge we them defective in keeping of the Sabbath ?

IV. From the day of the floud , and Noahs entring into the Ark , unto the calling of Abraham out of Vr , which is the space of 352. yeers , some say 427. yeers comprehended in part of the seventh Chapter from the seventeenth Verse to the end , and in the 8 , 9 , 10 , 11 , foure Chapters , and no more .

In this space nothing is spoken of any Divine praises , of any solemn meetings of them together ; can we conclude , that so many holy men mentioned in Chapter 11. of blessed Shems race , did fail therein ? if not , why dare we say , they kept not the Sabbath ?

V. From Abrahams calling out of Vr to Jacobs going down into Egypt , is about 215. yeers , this space is storied in many Chapters from Gen. 12. to 46.

In which space , though Morall duties were performed , and that its said in the generall terms , Gen. 26. 5. that Abraham kept the Lords charge , his Commandements , his Statutes , and his Laws , yet the particulars of these are not expressed ; And therefore here may we include the observation of the Sabbath , and can no more seclude it , then we can other duties observed , which yet are not related to be kept by him in particular : especially if we consider how God includeth the fourth Commandement among them , Exod. 16. 28. as before is declared . If any yet deny it to be kept of Abraham , because it is not nominated , why deny they not as well other things to have been performed by him , seeing they are not by name mentioned ?

VI. From Jacobs going into Egypt , to the bringing of them out under Moses into the Wildernesse of Sin , spoken of in Exod. 16. 1. The space was also 215 yeers , for they came to this Wildernesse upon the fifteenth day , of the second moneth , after their departure from Egypt , which was at the full end of the 430. yeers , as God foretold Abraham , Gen. 15.

The story of all this time is comprised in the five last Chapters of Genesis , and in the first sixteen Chapters of Exodus . In which space after Jacobs departure from Canaan not one word of their worshipping of God , of no Altar , no Sacrifice , no holy duties in publike ; yet I hope we will not say , that all these things were neglected of them , because not mentioned ; if not , then no more may we deny to them the observation of the Sabbath ; for now at this time they being in the Wildernesse of Sin , Exod. 16. it is plainly said , they rested upon the seventh day , as an holy rest and Sabbath to the Lord .

Thus have I c●early shewed , that their negative Argument from the Scripture is no good reason to deny the observation of the Sabbath in all this space of time , except they will deny upon the same ground , so many holy men to have sinfully neglected other necessary duties , also , as is before rehearsed .

But before I conclude , I think a Question fit to be propounded and answered .

Quest. Why was now in Exod. 16. the keeping of the Sabbath so plainly spoken off , and not before ?

Answ. 1. Now the people hungring after food for the belly , Exod 16. 3. and the Lord determining that he would raigne Mannab , which they should gather every day by a certrain rate , and on the sixt day twice as much , the reason was , because the seventh day was the Lords Sabbath , on which day the Lord raigned no Mannab , nor would he have any to go forth to seek it , for that it was an holy rest unto the Lord : This was the reason of the mentioning of it , as appeareth by all that which is before delivered out of the Text.

II. Because now they were a people openly separated to God from all other Nations , and an holy people , Deut. 7. 6. Exod. 19. 6. Therefore assoone as he had delivered them , ( within six weeks space or thereabouts ) after they came from Egypt , he took order for their keeping holy the Sabbath day , as a speciall evidence of their holynesse before God ; the breach whereof he reproved as the breach of all his Commandments and Laws , both then , Exod. 16. 28. and afterwards ; in so high esteem had God his institution of his Sabbath : and no marvell , because by the breach of it God is much dishonoured , and in the observation of it . The three first Commandments of the first Table are kept in publike view before men ; for in observing the Sabbath day , we professe the God of Israel as the first Commandment teacheth , Then in assembling together , and worshipping God , we do what the second Commandment bindeth us to do : and when on that day we contemplate upon the creatures , take occasion thereby to praise him , and shew an outward holy behaviour to advance his glory , we do what the third Commandment commandeth us to do : so that the holy observation of the day to the Lord , keepeth up a publick practice of all our duties to every Commandment of the first Table : therefore no marvell it was that God took order so soon for the keeping of the Sabbath day .

III. Because God intended not untill this time , to set out any glorious face of his Church historically unto us ; but rather other things , happening in the course of times , from the fall , as in the Story doth appear unto this time .

1. From the Fall to the Floud , the ill fruits of Adams fall , and the increase of sin to mans destruction is recorded .

2. From the Floud to Abraham , the planting of the world by people , with their presumptuous sinning , causing them to be scattered over the face of the earth , according to their distinct languages .

3. From Abraham to Israels going into Egypt , God moved Moses to record the carriage of Abraham , Isaac and Jacob , as private families ( upon which the Church consisted ) living among idolaters , as pilgrims and strangers , while they were in Canaan , till God brought them into Egypt .

4. From the entrance into Egypt to their mighty deliverance , God was pleased to instruct Moses to set down how Joseph came into Egypt , his troubles and honour ; how by him Israel came into Egypt by Josephs means ; the peaceable rest , there till another King arose , and then of their heavie bondage , till God sent Moses to free them .

But now God intending to make glorious his people , and his worship more publickly to be observed of all Israel at one set time weekly , Moses relateth the Lords pleasure concerning the Sabbath , not to have it neglected , but solemnely to be kept as an holy rest unto the Lord , according to Gods first institution thereof , Gen. 2. 3.

And thus much for the Patriarchall-Sabbath , before the Law published upon mount Sinai .

FJNJS .

A TREATISE OF THE MOSAICALL-SABBATH .

By Richard Bernard , Rector of Batcomb .

EXOD. 31. 15.

Six dayes may work be done , but in the Seventh is the Sabbath of rest , holy to the Lord , whosoever doth any work in the Sabbath day , he shall surely be put to death .

LONDON , Printed for Edward Blackmore , and are to be sold , at the signe of the Angel in Pauls Church-yard . 1641.

The Contents . 1. WHy it is called so . 2. Of the Law of the ten Commandments . 3. Of the Naturalitie of the Law . 4. Of the Externallitie or Positivenesse of the Law . 5. Of the Spirituallitie of the Law . 6. Of the Moralitie of the Law . 7. That there are ten Commandments . 8. Of the fourth Commandment , in what words contained . 9. Of the meaning of the words of the Commandment . 10. Of the rest upon the Sabbath . 11. Of the day for the rest . 12. Of the words annexed to the Commandment . 13. Of the scope of the words . 14. Of the directorie in the words . 15. That one day in seven must be the Sabbath day . 16. Of the seventh day Sabbath . 17. Of the six dayes work . 18. Of the restriction from work on the seventh day Sabbath . 19. Of works which might be done on the Sabbath . 20. Of the rigorous strictnesse supposed to be put upon the Israelites that day . 21. Of the reason added unto the directorie , with the conclusion . 22. The arguments to prove it ceremoniall , answered . 23. That the fourth Commandment is no part ceremoniall . 24. The fourth Commandment is a perpetuall Precept . 25. How much of the Mosaicall Sabbath is in the Commandment to be kept holy . 26. How the day was kept . 27. Of Judaizing and true understanding thereof .

OF THE MOSAICALL SABBATH .

SECTION . I. Why it is called so .

I Call the Sabbath here Mosaicall , not as any new Sabbath from the former , being the same with the Patriarchall Sabbath , farther now ratified and established .

Nor do I so name it , as if Moses were the institutor of it , or no publisher of it . But because God , the Lord of the Sabbath did give this Commandement of the Sabbath , with the rest of his divine precepts , when he had ordained Moses the Ruler over his people Israel under him : and for that he delivered to Moses the two Tables in which the Commandements were written , to deliver them unto the people .

SECTION . II. Of the Law of the ten Commandements .

THe Law of which the precept of the Sabbath is part , is said by the Apostle to be holy and spirituall , Rom. 7. 12 , 14. and if that Commandement Thou shalt not lust , be boly , just , and good , so is the whole Law , and every Commandement thereof . His encomiis legem integram or●at Apostolus , saith Paroeus .

This whole Law hath in it Naturalitie , Positivenesse , Spiritualitie and Moralitie .

SECTION . III. Of the Naturalitie of the Law .

1. THe Naturalitie of the Law is so much thereof , as by the principles of Divinitie in Nature , written in all mens hearts , Rom. 2. 14 , 15. and furthered by the common light of Christ , Joh. 1. 9. may be known and assented unto . And this knowledge is more or lesse , as Naturall men partake of that naturall light : for from hence ariseth the difference in naturall men , and not from the common principles , which be one and the same in all men .

From this Naturalitie in the Law , it may be called the Law of Nature , not so as if it were the work of Nature , but for that it s in every mans nature , God writing it in every mans heart , Rom. 2. 15. since the fall , at the time of the souls infusion into the body , as God did to Adam before his fall .

This Naturalitie of the Law consists in generalls , and cannot reach to true Specialities , without some further help and better direction , yet by deductions it may go far towards the Specialities .

This serves to make all men inexcusable , Rom. 1. 20.

SECTION . IV. Of the Externalitie or Positivenesse of the Law .

THe Externalitie or Positivenesse of this Law is the openly making known of Gods Will in the Commandements given by word of mouth , and after written in the two Tables of Stone .

This Externalitie of precepts , the Lord added for his Church , unto those generall rules , and principles in nature , and to that common light in all men .

For the Lord never suffered his Church to be only directed by that light in nature , never since Adams fall , who having it in perfection , could not guide himself to it .

And therefore we read , before Moses days , of Gods Word , of his speaking to Adam , Noah , and to Abraham , viva Voce , giving his charge , Commandements , Statutes , and Laws , of which the Lord maketh mention to Isaac telling him , that in keeping these Abraham obeyed his voyce , Gen. 26. 5.

This Positivenesse or Externalitie is to guide those Generalities , unto more Specialities , which naturall men could never rightly discover without this help of Gods externall precepts .

This consists in the Letter , and written words of the Law in the Commandements , and the farther meaning thereof is to be learned from other Scriptures , to know what is contained in the short precepts .

This Externalitie properly belongeth to the outward man , for the ordering of it .

And this Externalltie may be dispensed with ▪ in some precepts , though the naturalitie cannot : for this is written in every mans heart , but so is not this Externalitie .

We see Gods dispensation in some Specialities , as Gods allowing Cain to marry with his Sister : also Polygamie in the Patriarches : In Gods commanding Abraham to kill his sonne : In the Magistrate commanded to kill the offender : Deut. 13. 9. so in warre to kill , Numb . 31. 17. In his allowing of the Israelits to rob and spoile the Egyptians , Exod. 3. 22. And what is it but a dispensation , when God raiseth up some to spoile other ? And that children may leave their parents in case of Marriage , Gen. 2. 24. and Matth. 19. 5. and that variance may be between them for the Gospel sake ? Matth. 10. 35. Luk. 14. 26.

The Commandements of this Law in respect of the meer Externalitie , manifested in Specialities may be called Positive laws , as superadditaments for Specialities of those generals : as for example , Naturalitie teacheth me a God : but the Positivenesse telleth me that I must have only the God of Israel for my god : Nature teacheth to worship God , but the Positive precept forbids to make any graven image or likenesse thereby , to worship him , but to worship in spirit and in truth : Nature teacheth to honour God , the Positive Commandement forbids the taking of Gods name in vaine : Nature * *

It teacheth also that for the proportion of this time , the creature must depend and waite upon his Creator : who alone can make the work of six dayes serve to keep us seven .

By light of nature t is no way fit the servant should prescribe unto his Master , but rather the Master unto his servant ; especially considering the ground of that distinction of servi a libere natura .

teacheth to have a time to serve God solemnly , the Positive precept commandeth a Sabbath day , and directeth us to the keeping of a seventh day Sabbath .

SECTION . V. Of the Spirituality of the Law .

THe Spirituality of the Law is the spirituall extension of every precept of the Law beyond all that which the naturality reacheth unto , and above the speciality of the Letter of the Commandements in the externalitie thereof .

I call it the Spiritualitie of the Law , for that this knowledge is only attained by the spirits speciall illumination , and grace . And consists not in the only bare knowledge of the minde touching the extension , but also in the hearts affection , drawn on along with the utmost extent of the understanding , to love what is commanded , to hate what is forbidden , to joy in obedience , to sorrow for failings , and falls , fearing ever to offend .

This Spirituality is that which is promised of God in his Covenant of Grace , made with his People , to be written in the minde and heart , Jer. 31. 33. Heb. 8. 10.

This is the reparation of that blessed image of God , consisting in wisedome , holinesse , righteousnesse , and uprightnesse , Col. 3. 10. Eph. 4. 24. Eccles. 7. 29.

The Naturality is common to all , in and out of the Church .

The Externality belongeth to those in the Church , and in this respect may the Law be said to be given only to the Israelits .

This all the outward children of the Church may attain unto , and others out of the Church by conversing with and coming among them , or these going unto them , or getting some of the wri●●ngs of the Church ; For it s not possible , that the learned Heathen got all their knowledge by the Naturality in them , and their common light , but by the accession of the helps from the Church .

Therefore to gather , that whatsoever we finde in their writing concerning God , and the things appertaining to him , to be all from their meer light in nature , will not hold for a sound conclusion .

This Spirituality is proper only to the Elect ; The first is by inscription , but bettred by diligent improvement of those principles and helps from the Church : The second is by information , and bettered by good education , and instruction publikely and privately in the Church . The third is by the speciall inspiration of Gods holy Spirit in a constant use of the means , and in the grace of Self-deniall which every one must come with that will be a true obedient observer of the Law .

SECTION . VI. Of the Morality of the Law .

THe Moralitie of the Law properly speaking , and distinctly to common understanding is not the Naturalitie , nor perpetuity of the Law , as if these three indistinctly were all one . But the Moralitie of the Law is the Laws , power , binding the whole man outwardly to the good behaviour in all good manners concerning holinesse towards God , and righteousnesse towards man , according to the Naturalitie , Externality , and Spiritualitie of the Law .

And from this consideration truely , properly , distinctly , and clearly it is , and may be called the Morall Law ; the brief Epitome of Christian Ethick , Oeconomick , Politicks , and Ecclesiasticks , and of whatsoever du●● we owe to God or man .

SECTION . VII . That there are ten Commandements .

HAving thus prefaced these necessaria praecognita , I come to the fourth Commandement for the right understanding whereof many things are to be made clear .

First that there are ten Commandements of the Law : I would not speak of this , but that one hath pleased to call this number vulgar Idols .

I. It s the number which Moses recordeth , Exod. 34. 28. Deut. 4. 13. and holdeth Deut. 10. 4. and saith , God added no more , Deut. 5. 22. more then ten there was not , nor fewer may we make them , least we be guilty of the curse , and break the Commandement , Deut. 4. 2. of adding to , and taking from Deut. 12. 32.

II. Its commonly called the Decalogue by the most learned Divines .

III. Our Church in the Catechi●me would have children to be taught that there are ten Commandements .

IV. Saint Augustine in Epist. 118. cap. 12. speaks of ten Commandements .

V. The Papists though they rob God of one sacriledgiously , yet do not diminish his number of ten .

VI. The number hath thus been reckoned for three thousand and two hundred of years and more , and never either denyed , or lightly disregarded , till the spirit of too much boldnesse in some hath dared without shame to speak contemptuously of the number .

SECTION . VIII . Of the fourth Commandement in what words contained .

THis fourth Commandement is and hath been hitherto accounted one of them , and is a Commandement in forme of speech so delivered unto us .

But here we are carefully to consider which is the Commandement , and in what words its comprehended .

The mistake herein hath occasioned all the contention concerning the perpetuity of the Commandement .

The Commandement is contained only in these words : Remember thou the Sabbath day to keep it holy .

I. Moses in the repetition of the Law , Deut. 5. 12. sheweth us this plainly , who upon the words of the Commandement , Keep the Sabbath day to sanctifie it , addeth immediately these words , as the Lord thy God hath commanded thee , between the precept and the next words following , Sixe days shalt thou labour , &c. And so evidently telleth us which be the words of the Commandement , and thereto holdeth our thoughts : so we may not take any of the following words to be any part of the substance of the Commandement .

II. The learned have set the Commandement apart by it self in a distinct Verse : Exo. 20. 8. from the words following .

III. The Lord himself in the promulgation of the Law , in every other of the Commandements , where reasons be added , maketh a difference between the Commandement , and the reasons annexed , as we may see in the second , third , and fifth , and therefore so here .

IV. Every reasonable mans understanding giveth him to know a difference between a Commandement , and that which , for some cause , is annexed thereto , as here we may clearly see it .

SECTION . IX . Of the meaning of the words of the Commandement .

THus knowing the Commandement it is fit to understand the meaning .

Remember ( that is ) be mindefull of it , so , that thou forget it not , call it to minde , think upon it , and consider the Sabbath as a day to be observed , and kept , and therefore Moses putteth keep for Remember . Deut. 5. 12.

The Sabbath day ( that is ) the rest day : for Sabbath signifieth cessation and rest , taken from Gods rest , Gen. 2. 2. Moses calleth it the Sabbath of rest , Exod. 31. 15. Sabbatum cessationis : and this rest is Requies sancta , Exod. 31. 15. an holy Sabbath , Exod. 16. 23. Nebe . 9. 14. and the day is an holy day , Exod. 35. 2. But not so the rest , nor day , in themselves ; but a rest unto Lord , Exod. 16. 23. 25. and 35. 2. holy to the Lord , Exod. 31. 15. Sanctificata , as some translation hath it , set apart and separated to the service of God , as a sanctified rest and day , which the Lord calleth his holy day , Isai . 58. 31.

To keep it holy : This is the end of remembring the Sabbath day , to sanctifie it ( that is ) as God did set it apart , and ordained it for holy uses , and his wo●ship , so we are to count it the Lords , seperating it from other days , and bestowing the rest , and the day of rest , upon the Lord , for that end and use , for which he hath made the rest and the day holy : This is to keep it holy .

From the Commandement thus understood , we may observe .

1. That a Sabbath , a rest , is imposed upon us , Exod. 23. 12. 2. That God hath appointed a day for this rest . 3. That both the rest and day , are holy , sanctified for holy uses to the Lord . 4. That we are to keep holy the rest day , or the day of rest , both the rest , and the day .

SECTION . X. Of the rest upon the Sabbath .

THE Commandement chargeth us with rest , with this must we begin and keep the day , without this no Sabbath day : It hath it denomination from rest : The day for the holy use of the rest , is said to be blessed : Exod. 20. 11. And from Gods resting he is said to blesse and sanctifie it , Gen. 2. 3. This rest is principally mentioned ; the day is called the rest of the holy Sabbath , The rest of the holy rest , Exod. 16. 23. the Sabbath of rest , Exod. 31. 15. Therefore this is the first thing , in the first place to be observed , in the keeping of the day holy unto the Lord , which is , by making our rest holy to him , by imploying our rest holily : For the day is kept for the rest sake , by Gods own example , and because of the holy use of the rest upon that day , wherein we do rest , and not for the days sake , for without the rest we could not keep the day ; nor would God have commanded the day , but for that he rested and made the rest holy for holy uses on that day . The Consideration of this would cut off much prophanesse and make us better observers of the day unto the Lord .

SECTION . XI . Of the day for the rest .

THe Lord having imposed rest upon us , in the next place he enjoyneth us a day for the rest : Time is necessary for all things , and without time we cannot rest : Nature and experience teacheth this .

This time allotted by God is a day , but in the Commandement the day is not determinately set down , it pitcheth upon no certain set day ; But the Commandement is , Remember the Sabbath day ( to wit ) what day soever , to keep it holy , So the holy observation of the day is the substance of the comet . This generality is agreeable to the Naturalitie of the Law .

And thus the Lord delivered the Commandement .

1. To lay down in it the naturality of the Law , aswell as in the rest of the Commandements .

2. And so to hold up the perpetuity of it , with all the other precepts .

3. To teach that no one certain set day is of the very substance of the Commandement : Therefore is it propounded indifinitly without limitation .

4. To inform us that the seventh day from the Creation , ( as Bishop Andrews doth hold in his Catechiticall doctrine ) is not of the substance of the Commandement .

5. This was for an admittance of the Changeablenesse of the day ; For this Commandement being affirmative , and propounded in generall termes maketh it applicative to this , or that day , To this , while it remaineth , and to that which may come in the roome of it , when this is changed , and taken away : as thus .

Honour the King ( to wit ) whosoever is King . If Saul be See this Simile in the next Treatise more at large . King , honour him , when he is dead , and David be King honour him : So is it in this Commandement , Keep holy the Sabbath day , while the seventh day from the Creation is the Sabbath , keep it holy : if it be changed , and the first day of the week be the Sabbath , then keep it holy : God foreseeing it necessary that the seventh day from the Creation was to be changed , he propounded the Law so , as to make the day alterable , as being for the time , by way of application belonging unto the Commandement , but not of the substance , no more then S●ul was of the substance of this Commandement , Honour the King .

If this had been , or were well pondered , the Controversie of the Sabbath had been prevented , and should cease ●ow to trouble the Church .

SECTION XII . Of the words annexed to the Commandement .

WHen God gave this his Commandement , he himself annexed words unto the Commandement , purposely to guide his people in the right understanding of this Precept , and to binde them by reasons to the obedience thereof , unto the worlds end .

To all the Commandements God made a Preface , to enforce obedience to all of them , even from his Covenant of Grace , made with Abraham to be his God , and the God of his seed after him , Gen. 17. 7. calling himself , The Lord their God , in giving his Law , and remembring them of that their great deliverance , which he had promised also unto Abraham , Gen. 15. 13 , 14.

To the second , third , and fifth Commandements , he added reasons , all which the learned take to be for the ratification of the Commandements , and to urge us to keep them , and so do interpret the words accordingly .

The words of God knit to this Commandement , have , no doubt , been added for the like purpose , even to be a Confirmation , and an establishment of the Precept , and the perpetuity thereof , and to move us to keep it .

Yet neverthelesse of late , divers have endeavoured to fish out of the words , matter to change the nature of the Commandement , from Morall ( as they speak ) to Ceremoniall , and to take away so the perpetuity of the Commandement , and there withall mens hearts , and consciences from affecting and obeying it , as being no Commandement now obliging any Christian , and so do they rob God of one of his Commandements sacrilegiously .

But the words are so to be interpreted ( according to Gods intention ) as may uphold the nature and perpetuity of the Precept , as the words annexed to the other Commandements do very forcibly , as also to binde us unto a carefull keeping of the Precept , as they do very effectually , and do meet with all that which our corrupt nature may perversly object against our obedience thereunto .

In the words we are to note , 1. The Scope of all the words , 2. The Matter ; which is ,

1. A Directory guiding to the observation of the Commandement in Gods allowing of us sixe dayes , and the reserving of the Seventh to himself .

2. A reason of his thus approportionating time between him and us for labour and rest .

3. A Conclusion in the last words , upon which this fourth Commandement is raised : As if God had said , I have from the beginning blessed and hallowed the Sabbath day , therefore I do command them to remember the Sabbath day to keep it holy : Thus inforcing the Commandement from the prime institution : Note it well ; So as the Commandement is a binding Law from the first institution , for the Sabbaths more solemn observation for ever .

SECTION XIII . Of the scope of the words .

THe scope and use of the words , is to take man from his own bottome : For after the Lords Memento , before the Commandement , to forget oblivion and forgetfulnesse of it , through worldly distractions ; He closely answereth , and meeteth with mans corruption , which might hinder him , in submitting to this Commandement .

If any man should be unwilling to give God a day , he sheweth his bounty in giving us fix , for fear of repining .

If any man shall think six dayes not enough for his worldly affairs , the Lord prescribeth a means , which is labour , by which he may finish all that he hath to do , if he loyter not , nor busie himself in other mens matters .

If any man should undervalue the seventh day , as of mans devising , God , to prevent this contempt , here challengeth it to himself , and presenteth himself in his Soveraign authority over us , saying , it is the * * This is remarkably of great force to direct us aright in our Christian Sabbath . For the day of the Lords rest , must be the day of our rest . Now the day of the Lords rest may be either the day of the Lord our Creators rest , or the day of the Lord , our Redeemers rest . Sabbath of the Lord thy God .

If any man should suppose that he might deferre off to the Sabbath day some of his week dayes works , the Lord doth inhibite him from doing any such manner of work , for fear of incroaching upon his Sabbath .

If any man should claim any exemption for himself , or any under him , God cometh with his charge upon parents , and masters , upon children , and upon strangers , for fear of any misapplying it onely to some ▪ or a conceit of any dispensation for other some .

If any man should ask an example of imitation , and perhaps presume to neglect it , because great men little regard it : God hath given us his own example , both for labour on Sixe dayes , and rest on the Seventh day .

If any man should doubt of any good hereby , and enquire and aske what good and benefit , he might reap by the observation of this day , more than of any other ? The Lord telleth him that he hath blessed the day for him .

And lastly , if any man should leave his worldly businesse , and might now follow his vain pleasures : The Lord telleth him that he hath sanctified it to holy uses . Thus God fortifieth his Commandement , and wisely meeteth with mans corruptions , to keep us in a carefull observation of this Commandement .

SECTION XIV . Of the Directory in the words .

THe words are to be a perpetual direction , in what space of time , and what day in that space we are to take for the Sabbath day : For the words of the Commandement being generall , and not appropriated to any particular day , or speciality of time ; God would not have his people , either the Israelites then , or the Israel of God in any age , to be ignorant of the time or day , but to be able certainly to determine , and to be resolved of the day , without any doubtfull disputation concerning the same ; as all might , and may , if we will use this Directory for our guide herein : I say , it s a Directory , for it s not brought as a reason of the Commandement , because here is no such connexion of the words to the Commandement , with a For , as the reasons are in the two other Commandements ; but here the Lord , without any such connexive word , presently saith , Six dayes shalt thou labour , &c. as if he had said , I will direct thee , lest thou mistake the generality of the Precept in application , how thou must know in what space of time , and on what day in that space , thou maist keep my Sabbath .

SECTION XV. That one day in Seven must be the Sabbath day .

FOr this number God exceedeth not here , first mentioning Sixe , and then a Seventh day , and no more : So as within this time limited , is the Sabbath day .

In the beginning of time God made the mensuration of all time to be onely Seven dayes , Gen. 1. 31 , & 2. 2 , which was afterwards called a week , Gen. 29. 28.

The Week then consisting of seven dayes must be the compasse in which to finde the Sabbath .

The first Sabbath was within a week , to which the words of God here hath reference .

Whether nature doth teach to consecrate one day of seven to God as Z●nch ▪ in●●tum praeceptum holdeth is not here to be disputed : It s enough that we have Gods example from the beginning , and here his Word , for a seventh day .

The practice of Gods Church is grounded hereon , which from time to time , from age to age , thousand of yeers have observed one day in a week for the Sabbath .

One Master Dowe saith in his discourse of the Sabbath , that many grave and judicious Divines , both ancient and modern judge the institution of one day in seven to be perpetuall : For this , he , insteed of all , citeth Chrysostome on Gen. 2. 3. and Master Hooker in his Eccl. Pol. pag. 379. Who saith Gods immutable Law exacteth this of us as a duty for ever .

Reason may leade to think that God would not here mention only so many dayes , and no more , upon the giving of the Commandement , if it were not for this end .

Gods will and Commandement saith our Homily of prayer , was to have a standing day in the week , for people to come together .

It s very reasonable to give God one day of seven .

1. Because God in his wisedome chose his day within that compasse .

2. That this his choice is most fit to be imitated : He knew that a day in this space was most necessary for us to observe .

3. For that a week is the first and principall space of time , and all times of moneths and yeers , are but the revolution of a week , from the worlds beginning . For this see Doctor Rivet in his dissertation , De origine Sabbati : which being so , what reasonable man will deny to give God his day within this space , the first , the chief , and the shortest space of all other times , and that which is the fittest : For that the space of a week between Sabbath and Sabbath is not too farre a sunder to make us forget our dutie , nor yet the return too quick to hinder man in his labour , for the necessaries of his life and state , saith Master Dow.

SECTION . XVI . Of the seventh day Sabbath .

AS we see it must be one day in the week so we by the Lord are directed to the seventh day in the week .

1. By God his free donation of six dayes to us , for to labour in , and to do all that we have to do : our common and ordinary businesses must be all done , and ended in this space : which space he presently after the Commandement allotteth unto us . He first telleth us , what and how many dayes in the week are ours , before he tels us which is the day that is his : 1. That so we might learn where to begin to finde out the Sabbath . 2. By appropriating unto himself the seventh day for Sabbath : The seventh day is the Sabbath of the Lord thy God .

This seventh day here spoken of is not that one individuall singular seventh day of the Creation on which God rested , but a seventh day after the six dayes given to us : For.

2. As the six dayes allowed us , are not the very six dayes in which God created the world , which were gone and past , but only six dayes in likenesse and revolution , no more is this the self same seventh day , but another in likenesse by revolution . So it is as if he had said I allow the six dayes together for your labour in the week , be those six dayes , what dayes soever begon and reckoned together ; But the seventh day following those six dayes is mine , It is the Sabbath of the Lord thy God .

2. That first seventh day , and the first six dayes mentioned in the first and second chapters of Genesis , are understood by God in the words following as a reason added to this direction of God , why he giveth us for ever six dayes , and reserveth the seventh day alwayes for himself ; because he wrought those six dayes , and rested that seventh day , which words of God are not the reason of the Commandement , but of his giving us six dayes , and his reserving to himself the seventh day .

3. Gods conclusion concerning the fourth Commandement helpeth us in this : For in the end he turneth his speech unto the very words of the Commandement : saying , Wherefore the Lord blessed the Sabbath day , and hallowed it , He saith not , that seventh day , but the Sabbath day , ( that is ) the rest of that first Seventh , as a Sabbath for ever , fall it upon another seventh day , whatsoever it be .

The seventh day therefore is ever the Sabbath day .

1. By Gods irrevocable donation of six dayes unto us .

2. By our acceptation of so many dayes in the week to our selves , from all times unto this day : If from Gods words in this direction here we dare without doubt or scruple take our six dayes , are we not then tyed to give him the seventh day by the like authority , who reserved to himself at the same time , when he gave us our six that we should afford him the seventh ?

3. By Gods proposing his own example , as a perpetuall pattern to be followed of us , in his six dayes labour , and in his seventh dayes rest ; For saith ( that ever honoured Bishop Lakes ) what time God himself took for his work , and for his rest , the same did he assign to men , and made his pattern a perpetuall Law : In his Thesis the 8.

4. For that the seventh part of time God did chuse to himself before before fall : and so Gods ordinance is everlasting as the world , a portion of time eternall , as the same reverend Father affirmeth in his 25 Thesis and 32. See also for this very fully Master Hooker , in his fifth Book of Eccles. Pol. Sect. 70.

5. Because if a man had stood in his full perfection , not only our first parents , but all his posterity , had observed the first seventh day : But sin ( not any Ceremony ) made that day alterable saith the same Father , as it now is altered upon the recreation of all things by Christ ; But yet is still the same portion of time kept , a seventh day in the week .

This alterablenesse of that seventh day , through sin , is a reason why God , in giving the fourth Commandement delivered as ( I have said ) the same in such a generall manner .

SECTION . XVII . Of the fix dayes work :

THese six dayes are called working dayes , Ezek 46. 1. in them men are to labour , which labour is to be imployed in doing work ; and it must be all , and it must be thy work , so labouring to do all that thou hast to do , that is , which by thy profession , Art , trade , and calling belongeth unto thee to labour in and to do .

The words are a permission put only by a concession : in six dayes may work be done , Exod. 31. 15. and not preceptive , but as they have respect to the Sabbath day ; for the better observing of it , when we neglect not our businesse on the six dayes , nor deferre any thing thereof unto the seventh day .

For the Lord in the first Table commandeth mans duty to himself , and how to expresse his love to him ; which is the sum of the first Table , Matth. 22 , 37. and not what man should do for his corporall and outward estate , for that belongeth to the second Table .

Therefore in these words is a preparation for the Sabbath , and a prevention for hindering our spirituall rest , and also our bodily toyle for our selves , in and about our ordinary calling , when the day of rest is come .

Yet here we are not so tyed to labour in these dayes , but that God must have herein religious duties performed to him of every one privately , Psal. 55. 17. Dan. 6. 10. 13. and some part of the day to his service publikly , if he appoint it , as under Moses he did a dayly worship and offering of Sacrifices morning and evening , yea he may take a whole day , as once in a moneth , once in a yeer , as he ordained Festivalls in Israel : and when he calleth for publike Fasting by his judgements , Joel 2. 15. or for publike thanksgiving by some singular mercies , we are to set some time apart for the same , as the Jews did . Ester 9. 19 , 22.

SECTION . XVIII . Of the Restriction from work on the Seventh day Sabbath .

IN the six dayes we are to do all that we have to do , but on the Sabbath day , neither we our selves , nor any under our power to restrain them , nor our Cattell , are to do any manner of work .

These words being here to be taken as a rule of direction for ever touching the Sabbath : They must so be understood as may stand with the perpetuity of the Commandement for holy rest , and sanctification of the day in holy duties .

The words ( we must know ) are no Commandement , no more then the former words , Six dayes shalt thou labour : The Lord useth not to adde * * It was fit , if nor necessary , not only to prescribe the portion of time to be set apart for Gods service , but also the particularity of the day , or not to leav● that to the 〈◊〉 of man . precepts to his precepts , for observation of them ; If they were a precept , it should be negative and so binde from all works for ever : But we finde that albeit some works were forbidden , yet God allowed divers works to be done on the Sabbath day .

The words therefore are only a restriction from some works , but not a negative forbidding of every work without exception .

The works from which we are here restrained this day , are such works , as upon other dayes we may do ( and not the work of sin , which never ought to be done ) such are servile mechanick works of our ordinary profession , trade , occupation , and calling , lawfully to be done in the other six dayes , which thus I prove .

1. This restriction is from the liberty of our labour , and the doing of all we have to do in the allowed six dayes , Six dayes shalt thou labour , and do all thy work , then presently followeth the restraint , But the Seventh day is the Sabbath , in it no manner of work ( to wit ) of the nature of the former Six dayes work .

2. Because here is mention of men and maid-servants , and cattell , which commonly are set about such works .

3. For that God propounds his pattern for resting on his Seventh day from his work of his Creation in the severall Sixe dayes .

4. Other Scriptures do strengthen this Exposition , as a restriction from such kinde of weeks work on those working dayes .

In Exod. 34. 21. there Earing time , and Harvest is mentioned , in which time , about such things , men are not to labour on the Sabbath day .

As the work about Husbandry is restrained , so buying and selling of Corne , yea , thoughts and speeches about the same , were forbidden , Amos 8. 5. buying and selling of wares , and of Victuals , Neh. 10. 31. & 13. 16 , 17 , 18. Carrying of burthens , and doing any such work on the Sabbath , Jer. 17. 21 , 22 , 24 , 27.

All which Husbandry , buying and selling , carrying of burthens , Nebemiah sharply reproved , and called it the prophaning of the Sabbath , Neb. 13. 15 , 16 , 18 , 19. These be the works from which they were restrained on the Sabbath day .

But the Prophet Esay concerning the Spirituality of the Commandement goeth further , and telleth them that they were to call the Sabbath a delight , the holy of the Lord , honorable , and to turn away their feet from the Sabbath : this he expoundeth to be , the not doing of our own pleasure on the Lords holy day ; which he sets forth in three things . 1. In not doing our own wayes , 2. In not finding our own pleasures : 3. In not speaking our own words : Then the Prophet telleth us , that this is to honour God , and that herein we shew , that we delight our selves in the Lord , Esay 58. 13 , 14.

Lastly , they were restrained to hold themselves from all that which is ,

1. Against the Naturality of the Law , as not to keep the day to the Lord , but to travell the whole day , work the whole day , or play the whole day .

2. Against the Externality , which is in outward holy rest , and sanctity , as to lie lazily at home sleeping , to go to Church unprepared , Eccl. 5. 1. as men go to any other place .

3. Against the Spirituality , delighting in vanity , and not in the Lord that day .

4. Against Morality , when men carry not themselves in a decent , seemly behaviour , becoming holinesse , but rudely either in , or out of the Assemblies .

SECTION XIX . Of the works which might be done on the Sabbath .

NOw lest any should gather from all afore delivered , that not only servile works are restrained , as in Lev. 23. 7 , 8 , 21 , 35 , 36. Numb . 28. 25. & 29. 1. but also all other works from Exod. 20. 10. and that upon pain of death , Exod. 31. 14 , 15. & 35. 2. Lev. 23. 3. we are to know what works for all this were allowed to be done on the Sabbath day .

1. Works of Piety , commanded to be done on the Sabbath : which be not our works , but Divine , not humane , as reading and preaching the Word , Act. 15. 21. & 13. the killing of Beasts for Sacrifice , and what work soever was in and about Gods worship and service , Numb . 28. 9 , 10. 1 Chr. 23. 31. 2 Chron. 8. 13. the ordering the Lamps , Lev. 24. 3. and putting new bread before the Lord , Lev. 24. 8. 1 Chron. 9. 32. 2 Chron. 2. 4. for as the Jews themselves spake , in the Temple there was no Sabbath : for that the rest on that day gave place to the labour in and about Gods service there : see Fran. Lucas , on Matth. 12. 5. So to Circumcise an Infant , Joh. 7. 23. when the eighth day fell on the Sabbath .

2. Work or labour , tending to piety and Gods worship : as to blow a Trumpet , Num. 10. 2 , 10. for the assembly , as we do ring a Bel. To travell to the Prophet , 1 Kin. 4. 23. Psa. 84. 6 , 7. thence was a Sabbath dayes journey , Act. 1. 12. about two miles , fifteen Furlongs , compare these three texts together , this in Act. 1. 12. with Luk. 24. 50. and Job . 11. 18. To go in and out on the Sabbath about the service of the Temple , 2 King . 11. 5 , 7 , 9. To stand watchmen in time of need by command of authority , to prevent in others the prophaning of the Sabbath , Neb. 13. 22.

III. Works of preservation from Gods own example , Exod. 16. who albeit he rested the seventh day from his works of creation , yet not from his work of preservation of all that which he had made . So although he would not rain Mannah , on the Sabbath day , yet would he preserve it from worms , and from stinking on the Sabbath .

Likewise may we do the works of preservation , which are called the works of Necessity , on this day . But this necessitie must have warrant from the affirmative part of some Commandement of the second Table , requiring this of us , and not what we think , or make a matter of necessity : as for instance ;

The fifth Commandement bindeth us to obey authoritie : Now if we be commanded by supream power , to stand watchman on this day , we are to do it , Neb. 13. 22. So may we stand armed for the Kings safety , 2 Kin. 11. 5 , 6 , 7. 2 Chro. 23. 4 , 5 , 8. and for our Countrey : 1 Kin. 20. 29. Yea , upon command we may beseidge and assault the Citie of an enemy , John 6. 8 , 16 , 20. Also an offender may be attached , be brought before authority , and the Magistrate on this day may send him to the Goale , Num. 15. 34. It s thought that Pharaoh sent the Israelites out of Egypt on the Sabbath day : see Ainsw . on Deut. 5. 14.

The sixt Commandement chargeth me with the keeping of mine own life , and the life of mine neighbour : By a necessity of this Commandement its lawfull ;

1. To dresse food for us , as our Saviour warranted his Disciples in rubbing ears of Corne to eat them , Matth. 12. 1 , 2 , 3 , 4 , 7. And this is not only in necessitie of meer hunger , but for necessity of state , and dependance of many to be fed , Neh. 5. 18. Here is spoken of daily provision , Vnoquoque die , per singulos dies .

2. To seek the Physitian for help , and for the Physitian to prepare his Physick , Luk. 13. 14 , 15. Joh. 9. 6 , 11 , 14. Mat. 12. 10. and to cure diseases , Joh. 5. 3 , 5 , 9. Luk. 13. 12 , 13. & 14. 3 , 4. & 6. 10.

3. To fly for safety of life , 1 K. 19. 3. 8.

4. To fight for our lives if need require , 1 Macha . 2. 41.

5. To save the life of another , Luk. 6. 9. These works and the like may we do by warrant of the Sixt Commandement on this day .

The Seventh Commandement requireth Chastity , and comely Decency . Therefore upon necessity of this Commandement , it is needfull to put on rayment for common honesty , to hide our nakednesse , and decently to clothe our selves , as all ever have done , on this day , so to wash and be clean , to comb the head , brush thy garments , and the like .

The Eighth Commandement is in the affirmative part , that we preserve our own and our neighbours estate : It s hence lawfull ; to fodder and water Cattell , Luk. 13. 15. To pull a Beast out of the pit , Luk. 14. 5. To take up that which is our own , if it be without and abroad , to carry it home , Joh. 5. 8 , 9 , 11. To quench an house on fire , and other things of the like nature : for in all these cases and such like , the Sabbath was made for man , so it giveth place , and admits of such works warr●nted by the Commandements of the second Table .

IV. We may do works of Charity and Mercy , and that which is good on the Sabbath day , Luk. 6. 9. Such were all the Cures which Christ wrought on the Sabbath day : which albeit they might have been done upon another day , yet some coming to him to be healed , other occasionally be held of him with the eye of pity , he healed and cured them .

V. And lastly , besides all these works of Piety , and tending to Piety , of necessity and charity , there be deeds of indifferency lawfull , as these ;

To walk in the fields , as Christ with his Apostles , and others did , Mat. 12. 1.

To make a Feast , and ye invite Guests to go unto it , Luk. 14. 1.

Thus may we see from authority of holy Scripture , and warrant from Christ , the Lord of the Sabbath , Mat. 12. 8. what was lawfull to be done on the Jewish Sabbath day ; So that they had as much liberty , as we have , if the Jews of later times had not mistaken it , and from former prophanation of the Sabbath , both before the Captivity , Eze. 20. 12. 16. & 22. 8. 26. & . 23. 38. and after , Neh. 13. 13. had not fallen to their Jewish and foolish superstition condemned by Christ .

SECTION . XX. Of the rigorous strictnesse supposed to be put upon the Israelites that day .

THat here we may not be deceived ,

1. We are not to regard the writings of the Jewish Rabbies of later times , infected with their own superstition , upon mistakes of Scripture .

2. We must have recourse to the Originall Sabbath , which the fourth Commandement propoundeth and maintaineth , as we may observe in the reason of the direction .

Now in that was no restraint unto Adam , but to rest from his week dayes work , dressing the Garden : So now onely servile work in this directory added to the Commandement , is forbidden , as before I have proved , in Sect. 17.

3. The instances of labour in the Old Testament , were not breaches of the Sabbath , nor so were judged , nor can be proved to be so .

4. Our Saviour Christ , the wisest Expositor of his Fathers Precepts , and the exactest observer of his Fathers Will , alwayes in all things , both by word and deed , telleth us that the Law of the Commandements laid no such yoak upon them , in any such rigorous strictnesse .

5. We must make a difference between the Commandement it self , with the words annexed , uttered by God immediately upon Mount Sinai to Israel , and some other precepts given concerning the Sabbath by him afterwards , but mediately by Moses to the people : for the one is permanent , and admits of works , as I have shewed , but the other are transient , and for some use only for a space occasionally delivered , binding to more strictnesse for the time .

They that go about to lay upon Israel a rigorous strict rest on the Sabbath , from every least work which might be done without travell or distraction , do it ,

1. To difference them from us by our more supposed freedome and liberty , as if the Israelits had been tyed by vertue of the fourth Commandement it self to a more precise strictnesse , then we now are , so as they might do almost nothing , no not to go out of their doores on the Sabbath-day .

2. Hereupon to make the Commandement Ceremoniall in this imagined strictnesse .

3. And so to overthrow the Naturality of the fourth Commandement , and perpetuity of it as nothing belonging now unto us . And for this purpose one of late in his Treatise of the Sabbath , and Lords day , in Cbap. 2. of the fourth part goeth about to prove this so great strictnesse : for he saith ,

I. That none were to go out of their doores on the Sabbath day , not only not to make a journey , but not to go out to walk although softly : And this he collecteth because that they might not go out to gather Mannah on this day .

Answ. 1. This was not a prohibition simply to go out , but only not to go out to gather Mannah : for they had not sinned in walking out , but they did sinne in going to seek Mannah , which the Lord did not rain on that day , and had forbidden th●m to go out to seek for it .

2. If it were not lawfull to go out on the Sabbath day , how was it that some found , in the Wildernesse , a man gathering sticks , and yet they blamelesse : They went out , else had they not found him , Num. 15. 32 , 33. Yea , if it so fell out , upon the Sabbath day , there were causes of going out of their houses , Deut. 23. 10 , 12 , 13.

3. Though this gathering of Mannah , seem to this man to be done without paines : it s not so , for it was not at their doores , as he saith , but on the outside , about the host , on the face of the Wildernesse , Exod. 16. 13 , 14. so as they must go abroad for it ; neither was it without paines , to gather an Omer for every one , of such a small thing as it was , like to Coriander seed , Vers. 31.

4. But grant it had been so , yet know , that to labour for food , was in the nature of a weekly servile work ; so that here is prohibited the six dayes labour for bodily necessaries , which they had then no need to do .

II. He saith , that the Israelites were to prepare their Mannah , to bake and seeth , what they would on the sixt day , that so they might prevent that labour on the Sabbath day , Exod. 16. 23. So they might not belike , dresse , and make ready any food on the rest day .

Answ. 1. The words in Vers. 23. do not undeniably imply that : that which remained over and above their baking and seething , was baken , and sodden with the rest : but rather the contrary , as thus , bake what you will bake , and seeth what you will , to day , and that which remaineth over , to wit , not baken , nor sodden , lay it up for you to be kept , untill the morrow ; for Moses said nor , seeth , and bake all , and so reserve some for to morrow , but bake and seeth what you will of it , which implyeth , that some was not baked and sod●en .

2. Albeit , he seemeth necessarily to inferre , because Moses said . next day , eate that to day , to wit , which was reserved , and had no wormes in it , nor stanke : Verse 24 , 25. that it was baken or sodden over night .

But if it had been so , the miracle had not been so great : for that which the people did reserve without warrant and had wormes , and stank , was as they gathered it , and not either baken , or sodden for any thing that can be gathered out of the text .

Again , the only bare mentioning of eating , doth not inferre their not baking or seething , more then the bare naming of the peoples baking and seething will inferre their not before grinding of it , of which not a word there in the text : It s most like that which remained over , was ground with the rest , either in Mills , or beaten in Mortars , as they used to do , Num. 11. 8. and so the Meal thereof was reserved to be baken or sodden the next day ; which if so , they abstained from no other work , then servile , as we do , from carrying our Corn to the Mill to be ground of the Millerd , which is his weeks dayes labour .

3. But grant all this to be so , yet this was but for the time of the Mannab , let him prove that it was so in Canaan , my instances before do shew the contrary . Nor was this preparation , but about the Mannab , because it required such labour , in the Mill and Mortar , to make it ready , a servile work , not fit for the Sabbath , being so much for so many Thousands .

III. He alleadgeth , Exod. 35. 3. That they were prohibited to kindle a fire throughout all their habitations on their Sabbath day , Exod. 35. 3.

Answ. 1. Consider that this Commandement , was given some space of time after the giving of the Law : in which space they making a fire , they offended not , and therefore this strictnesse was not from the nature of the fourth Commandement it self .

2. This inhibition must be understood of kindling a fire , for work forbidden to be done on the Sabbath day : for else there is no Coherence of this Verse with the former : in which Moses doth tell them , that God would have no six dayes work done , on the Sabbath , to wit , servile ; Therefore for this end not to kindle a fire .

3. Some hold this Commandement to concern only making of fire for the furtherance of the Work of the Tabernacle ; For therefore is here the Sabbath mentioned to shew , that the Work of the Tabernacle , should give place to the S●bbath .

4. Learned men both Protestants and Papists hold , that to kindle a fire was not simply forbidden : for being a negative precept , it should not have admitted at any time the making of a fire in any of their habitations . Is it like that in Winter they never made fire on their Sabbath ? The season was sometime cold in that Countrey , as we may reade , John 18. 18. And what a Feast was that , to which Christ went on the Sabbath day , Luk. 14. 1. may it be supposed there was no fire ?

Lastly note , that had this been a durable precept , these words had been added to it , a Statute for ever throughout your generations : as we may see of forbidding work , in Levit. 23. 31 and it was usuall in a durable Law to adde the word Exod 12. 14. 17. 24. for ever : for which many other texts may be produced , which is wanting here , as but temporary .

IV. He bringeth forth the punishment of him that gathered sticks on the Sabbath day , Num. 15. 32 , 36.

Answ. 1. That here one was found gathering of sticks upon the Sabbath day , and brought before authority for it , and his sentence was to dye , and he was stoned to death , cannot be denied ,

But that it hence is to be collected , that therefore it was an exact strictnesse imposed upon Israel by the fourth Commandement , not so much as to g●ther sticks upon the Sabbath day , rest to be proved : For ,

1. The fourth Commandement it self is affirmative , and not negative , and therefore necessarily inferreth not the forbidding of such an act for ever to the Israelites .

2. The words in the directory , Thou shalt do no work , are with a restriction , as I have proved .

3. It is manifest that the most zealous for the Sabbath , have had meate dressed then , flesh-meate , and whither that Nehe. 5. 58. could be without fire , and fire without wood stickes or bones , or some other fewell , let any judge .

4. There was no prohibition for such a work before set down expressely , and therefore they knew not what to do , till they asked Councell of the Lord concerning him .

5. This mans sin was great before God : it appeareth by the greatest punishment inflicted upon him , as was stoneing to death in Israel ; but how came it to be so , not simply in breach of the fourth Commandement , but it was as learned men hold a presumptuous sin , a great sin , for such a one despiseth the Word , and reproacheth God , Num. 15. 30 , 31.

Now that he sinned presumptuously , it is so to be judged .

1. By the Connexion of the Story : for Moses having set down a Law 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. For that the Seventh day is abrogated , but this is not so , it s changed , but not abrogated , as meer Ceremonies be .

IV. It was a signe ( say they ) between God and the Israelites : Exod. 31. 13 , 17. Ezek. 20. 12. God , in giving his Law , saith no such thing : and still we must make a difference between the Law it self , and what after were added for instruction , as the then state of the people required .

Again , every signe is not a Ceremony ; for the Rain-bow was a signe , Gen. 9. yet no Ceremony .

Moreover , the reason added why it was a signe , belongeth to us , For in six dayes the Lord made heaven and earth , and on the Seventh day he rested , Exod. 31. 17.

The end why he made it , a signe doth a like appertain to us , to wit , That they might know him to be the Lord that Sanctified them , Exod. 31. 13. Ezek. 20. 12. And are not we to learn and know as much in keeping our rest-day in holy duties ? yea , blessed are they that do learn this lesson , to know the Lord , that he doth sanctifie them in the use of his Ordinances , upon the day of our rest .

V. It was a memoriall , say , they , of their deliverance out of Egypt , Deut. 5. 15. This reason was Moses addition to move the people to pity their servants and cattell : Must Moses his charitable use made of the Sabbath , and his argument to perswade them to mercy , from Gods mercy to them , alter the nature of the Precept , and disannull it ? The words in the beginning of the verse , may be conceived in a Parenthesis , and are brought in onely as a memoriall of that great deliverance , as God remembred it in the preface to all the Commandements , to move them to observe the whole Law ; and the word , Therefore , is to be annexed to the end of the 14 verse , as indeed it ought in sense and reason : which being so , the words prove not the Sabbath to be instituted for a memoriall of their deliverance from Aegypt , though they had good cause to remember it on this day , and in keeping the fourth Commandement , imposing rest , as also in observing the first and all the other : for , as I said , it s in the Preface to the whole Law , as never to be forgotten of them , but to be remembred as a strong motive , to stirre them up to obedience .

VI. Say they , it s ranked by the Apostle , Col. 2. 16 , 17. among shadows .

But the place is not meant of the weekly Sabbaths .

I. The weekly Sabbath is the substance of the fourth Commandement : and therefore durable , not abolished , as the Apostle speaketh of these Sabbaths .

II. The Apostle speaketh here of such things as cannot agree with the weekly Sabbaths .

1. The Tearm , Ordinances , vers. 14. shew where the Sabbath of the week is called an Ordinance ?

2. The word , Ordinances , are expounded to be the Commandements contained in Ordinances : and these were the middle partition-wall between the Jew and Gentile , taken away on the Crosse , Eph. 2. 15. But the Sabbath day was no part of the partition-wall between the Jews and the Gentiles , for we keep still a Sabbath unto the Lord .

3. They are the hand writings against us , and contrary to us , blotted out , and abolished , Col. 2. 14. Eph. 2. 15. but not so the weekly Sabbath .

4. These were a shadow of things to come , whereof , the body was Christ , vers. 17. but the * * Generally the Fathers take it to prefigure Christs rest , that day onely , full and wholly in his praise : as D. Andr : in his Star-Chamber speech , acknowledgeth . Sabbath of the week was no such thing : if we consider it in it originall , and not of the declaratory , cloathed with it accessories , as BP. Lake speaketh : for , saith he , before the fall , the Sabbath was a kinde of rest , shadowing out our eternall rest , but not of that whereof Christ is the Body . To us the Lords day is a foretaste of that eternall rest , and I hold the shadow to be as lasting as the world . Thus this lea●ned Father and Doctor in our Church , who saith further , that they who alleadge the Col. 2. 16. are out of the argument , because le speaks of shadows , whereof Christ is the body , which he denieth of the weekly Sabbath , considering it in the originall institution , and not after the fall made a shadow by accessories .

III. Here the Sabbaths are equalized , with meat , drink , holy-day , new Moon , which were the shadow of things to come .

Therefore hereby must be understood other Sabbaths .

Such were these Sabbaths , the first day of the seventh moneth , Lev. 23. 24 , 32. the seventh yeer , Lev. 25. 4. the yeer of Jubilee , Lev. 25. 8 , 11.

So the holy Convocation of the Festivall times , the first day , Lev. 23. 7. the seventh day , vers. 8. the eighth and the tenth , vers. 27 , 32. all which were called Sabbaths , 39. the same mentioned with the new Moons , Esa. 1. 13. called appointed Feasts , verse 14.

Those kinde of Sabbaths must be here meant ,

1. These were called Ordinances , as the Apostle calleth them here . 2. These were of the partition-wall , and abolished , and taken out of the way . 3. A shadow of things to come . 4. Thus the word , Sabbaths , taken , agree well with meat , drink , new Moon , and holy day . 5. The Apostle varying the number from new Moon and holy day singularly , to Sabbaths plurally , would have us to understand the annexed Convocations , called Sabbaths , Lev. 23. 39. before mentioned .

Thus we see their arguments , what little strength they have to prove the fourth Commandement Ceremoniall .

SECTION . XXIII . That the fourth Commandement , is in no part Ceremoniall .

IT is clear enough that the fourth Commandement is not Ceremoniall not in part , as some do grant it , much lesse the whole , as some of late boldly affirm it to be .

1. The institution of the Sabbath , on which the Commandement is grounded , commanding no more , then at the first institution , was before the fall , when there was no need of any Ceremony .

2. God never made himself an example of any Ceremoniall precept , as he doth in this .

3 A Ceremoniall precept consists wholly , or in part of some Ceremoniall service prescribed by it ; but no such service , neither in whole , nor in part , in this , neither in the day , nor in the strict observation of it , as before is proved .

4. All , and every Ceremoniall precepts , and politicall , were given mediately , only by Moses , Levit. 27. 34. Deut. 4. 14. But this was given immediately by God himself .

5. That which was Ceremoniall was properly and directly the School-master to Christ : For the Ceremoniall Law was that proper , and direct School-Master , Gal. 4. 24. But this precept is not any part of that School-master to Christ , properly and directly .

6. Whatsoever was Ceremoniall , was Carnall , Heb. 7. 16. and a beggerly rudiment , Gal. 4. But Saint Paul speaking of the Morall Law , calleth it holy , just , good , and spirituall , Rom. 7. 12 , 14. of which Morall Law , this is an undelible precept , and not a Carnall and beggerly rudiment .

7. All Ceremoniall precepts are abrogated by Christ , as all confesse : But this precept is not abrogated by Christ , but rather established , Matth. 5. 17 , 18. who hath ordained us another rest day , in stead of the former seventh day ; to uphold the Commandement .

SECTION XXIV . The fourth Commandement is a perpetuall Precept .

THis Commandement to be one of Gods precepts , is undenyable , but some hold it not durable .

To leave the ambiguity of the tearm , Morall , nor yet wholly to tye my self to the word , Naturall , I will hold my self to the word , Durable , or Perpetuall .

That this precept is a perpetuall precept , I thus prove ;

I. The Lawes only for a time in Israel , were either the Ceremoniall till Christ , or the Politicall , till the dissolution of the Common-weal of Israel ; But this precept and Law , is neither of these : And therefore a perpetuall Law .

II. Ten is the perpetuall number of Gods Commandements , so delivered by God , Deut. 4. 13. and 10. 4. So preserved by Moses , so reckoned in all the Church of God to this day , and by our Church , as before I shewed ; But this is one of the Ten ; Therefore a perpetuall precept to uphold the number , else should there not be Ten , except with the Papists we could finde some other precept , to cleave it in two to make up the number : And the Ten Commandements being Gods Covenant , Deut. 4. 13. we may not adde thereto , nor take from it . For mans Covenant being once confirmed , no man disannulleth , or addeth thereto , Gal. 3. 15. may any then take from Gods Covenant ? if not , then as this Covenant is perpetuall consisting of the number of Ten Commandements , no fewer in the first Tables , Deut. 4. 13. nor in the second Tables , Exod. 34. 1. 28. nor more added , Deut. 5. 22. Therefore this fourth Commandement one of them , is perpetuall as is the Covenant it self .

III. That which God did make of equall dignity to all the other perpetuall precepts , is perpetuall .

But God did every way make this Commandement equall in dignity with the rest : for as the other were , so was this .

1. Commanded immediately at the same time , with the same Majesty , with the same terrour . Exod. 20. 18 , 19.

2. With the same preface , uttered under this title , The Lord their God , and with the same motive , of their deliverance , from Egypt , Exod. 20. 1 , 2.

3 Written with the same finger of God , at the same time , in the same Tables of Stone , twice over , Exod. 31. 18. and 32. 16. and 34. 1. Deut. 10. 1. and 5. 22.

4. It s matter of one and the same Covenant of God , Deut. 4. 13. and 9. 15.

5. It was ordained by Angells in the hand of a Mediator , Gal. 3. 19.

6. It was put into the same Ark , and preserved ever there with the rest , Deut. 10. 5. 1 Kin. 8. 9.

IV. That which Jesus Christ , as God man , or man God , as Mediator , is Lord of , is perpetuall , for what authoritie he so hath from his Father , he never layeth it down unto the end of all things , 1 Cor. 15. 24 , 28. But thus is Christ Lord of the Sabbath , Matth. 12. 8.

Therefore is it durable to the worlds end .

V. Its Gods Commandement made upon his own institution , from the worlds beginning as I before have proved : which institution of blessing and sanctifying the Sabbath day , is upon Gods own work in six dayes , and his resting on the seventh day : giving to us the six , and reserving unto himself the seventh unchangeably , as appeareth by our taking possession of the six dayes for thousands of yeers . Therefore the Commandement made upon the institution , and the institution settled upon unchangeable grounds , the Commandement must needs be perpetuall .

VI. That Commandement is perpetuall , the breach whereof maketh us guilty of all the other perpetuall precepts , and of the whole Law : for this it could not do , if it , and they were not in an untyable link together .

But the breaking of this fourth Commandement , in not keeping the Sabbath , makes men guilty of the breach of the whole Law , and of all the rest of the Commandements .

1. Before the Law given at Mount Sinai , Exod. 16. 27 , 28. where God doth charge them with the breach of his Commandements and Laws , becaue they had broken the Sabbath .

2. After the Law given ; for all the breach of the Lords Satutes , and despising of his judgements , are concluded with this , They polluted my Sabbaths : This doth the Prophet Ezechiel very often , Ezech. 20. 12 , 13 , 21 , 24. and 22. 8. 26. As if the carefull observing of the Sabbath might have prevented all .

And no marvell , for the hallowing of the Sabbath , was a signe , that they knew the Lord to be their Sanctifier , Exod. 20. 12. 10. that they delighted in the Lord , and honoured him , Isai . 58. 13 , 14. and that they took hold of the Covenant , Isai . 56. 6.

3. Vnder the Gospel , Jam. 2. 10. where the Apostle maketh him that offendeth in one point , guilty of all the whole Law . Now if we not only break , but take away this fourth Commandement , we are guilty of the whole Law , unlesse we can shew that God hath blotted out , and repealed this Commandement out of his Law , since he put it in , if he have , shew where , if not , then the Commandement remaineth , and so in breaking it , we offend against the whole Law .

VII . This Commandement is perpetuall , for that the observation of the things therein commanded , are , by Gods appointment , in their use , the publike practise and profession of the most necessary duties , of the three former precepts , and the publike upholding of the same : For the and holy rest sanctification of the day , being rightly imployed , is in the publike profession of the true God , the God of Israel , as the first Commandement teacheth . In our worshipping of this God , as the second Commandement teacheth . In the glorifying of his holy Name , in the use of all his ordinances in Psalms of praises , in meditation of all his works , to take occasion of thanksgiving , as the third Commandement doth teach .

So that in truth , the keeping of this fourth Commandement , is the publike upholding weekly of those Commandements , the practice and profession of the principall duties thereof , which be perpetuall as the Commandements themselves be .

If any say , the Churches observation of this day , from her own ordinance , and other dayes by her appointment , may supply the want of this Commandement though it be taken away .

But here being an immediate Commandement of God for this purpose once given , with so great authority , what reason is there to let this go , and to rest upon an ordinance of lesse force to binde ?

VIII . That which the light of nature can finde out of it self for substance , and easily will assent unto for the circumstance , when it s holpen by due and right means , that precept is naturall , and then , say I , perpetuall : I read not of any which deny this : see Thomas Aquinas 1oe . 2oe . q. 110. Artic. 1. in the Conclusion , whose words are summed in Master Dow his Discourse , pag. 8. who doth approve of the proposition .

But this precept may be found out by the light of Nature it self , for the substance , and will readily assent unto it for the Circumstance , when natures light is holpen by due and right means , and so being naturall , is also perpetuall .

I. Naturall light will finde out the substance , which is to keep holy a Sabbath day : For as it acknowledgeth God , and that he is to be worshipped publikely : So it will enforce a time for this his worship , and reason by naturall light from Common principles in all men to know , and to worship God , will thus proceed .

1. Worship is an action , and every a●tion must be allowed it time : and a publike act , a publike time .

2. This time of solemne worship cannot be all the time , and the whole time of mens lives : for that there must be a time for other things .

3. That therefore if not all , then some time for such publike service is to be set apart , from the rest of the time of life .

4. That this parting of time , must needs be a set time , that the certainty of a publike service time may be publikely known , else how shall they meet together ?

Thus farre naturall light will go , with an unanimous consent in all of any common Capacitie in discourse ; and this is the knowledge of the fourth Commandement grounded in man by his light in Nature , touching the substance of the Commandement .

II. By the help of instruction it will readily assent unto the Circumstance , both in regard of what space , as also how much within that space , is to be allotted unto God , for his publike service : For let this thing be propounded to a discoursive naturall understanding , and see , if it do not easily yeild .

That the set and lymitted space and quantity of time , must be prescribed either by God or man .

But not by man , for if left to man then ,

1. Either to every man severally , and so tot capita , tot sensus , and never an agreement . 2. Or to all mankinde conjoyntly : who can never meet together . 3. Or to some one over all the world , which Monarchicall power never any had yet , for I count not Adam and Noah Monarches in this sense . 4. Or to some speciall persons of equall authority over all : nor did God yet erect such an Aristocratie . 5. Or to severall Princes in their severall Dominions , and here we see a discrepancy .

Therefore seeing men cannot agree , the discoursive naturall understanding will not leave this time to man .

Then will it allow it unto God , as most equall to him to prescribe the same : Now if it be Gods authority to set the time , then will reason perswade further , and think ,

1. That certainly God hath set down the time . 2. That I am to seek and make inquiry after the time , when , and how much he hath appointed . 3. That this inquiry must be by the best means , the most sure , and certain , to come to the knowledge of the time determined . 4. That means is , and can be no other , but Gods own revealed will . 5. That this revealed will is known by his Word , on which , even naturall understanding maketh a man to rest , as the Heathen did upon the Oracles of their gods . Now then , if mans naturall light be informed , that God hath commanded a Sabbath in a week , allowing us first six dayes , and the seventh reserved only for the Sabbath , man in his understanding will acknowledge it great reason to yeild it him . Thus we see how nature informed , can reach unto the Circumstance of the fourth Commandement , and therefore its perpetuall .

IX . That a perpetuall Law and precept , which we are daily to pray unto God to write in our hearts , and to incline our hearts to keep , and to be mercifull therein unto us .

But thus are we to pray unto God concerning this Commandement , and that by the Direction of our Church , every Lords Day publikly : Therefore is it perpetuall , else we mock God in so praying . The holy and learned Bishop Lakes , understands it of our Lords day grounded upon the fourth Commandement .

And who can think them to be of any other minde that added this prayer to this , and every one of the Commandments .

The Authors of the Homilies understood it so , it is more then probable , for that they call the Lords day , our Christian Sabbath , and affirm it to be the Commandment of God .

It hath been understood of all so heretofore till of late , whose perverse answers to it are but unconscionable perversion of it , and without soliditie ; yea , some answers ridiculous and absurd .

X. That Law , is perpetuall , the breach whereof God hath punished heretofore , and yet doth , and lately within these few yeers , with very remarkable judgements : For Gods punishments he sendeth for breach of his own Laws ; if the Law were not in force , then were there no sin , and there should be no punishment ; this our Homily taketh notice of . And albe it such judgements might fall upon other dayes , yet let any sober spirit tell me , why such happen on these dayes so frequently , what may be the cause , but sin and breach of this Commandment ?

XI . That Commandment which the Church of God hath from the beginning of it unto this day observed , as one of Gods Commandments that is perpetuall : But so hath this been observed : For let any shew that any Church since Christ ever rejected this as none of Gods Commandments : Who are they that ever durst deny it , or ever attempted to expunge it out of the Decalogue ? The Papists make it a Commandment of God , so doth our Homily , our Book of Common-Prayer , the Book set out by King Henry the eighth , approved by one and twenty Prelates , and many Doctors , and by the Parliament , alloweth this for a Commandment , affirming that the breach thereof doth much offend God , and provoketh his wrath and indignation against us . Therefore it being so held to be one of Gods Commandments in all ages hitherto , it remaineth in all sober mens account the Commandment of God . It cannot be perpetuall say some , because it is a positive precept . But I have shewed :

1. That it is in nature acknowledged both for substance and circumstance .

2. Albeit it were positive , it would not follow , that therefore it should not be perpetuall . For a precept may be Positivum naturale , and so durable , for the positivenesse taketh not away the naturality of it , but it remaineth perpetuall , although the precept have further revelation , then the naturality thereof can extend unto : For the positivenesse , only accommodateth the naturalitie to some speciall certainty . Again , albeit the precept be meerly positive , yet might it be perpetuall , as the Law to Adam of not eating the forbidden fruit : it was perpetuall to Adam , and all mankinde , as we may see in the bringing of death upon us , aswell as upon Adam . Also , is not the institution of Baptisme , and the Lords Supper positive , and not naturall ; yet as durable as the world , to the second coming of Christ : For here we must know two things , whether the Law be naturall , or positive , in which they do agree .

1. The authority of both is Divine , of both God is the Author , and both binde the Conscience to obedience .

2. The independancy of both : for neither have any dependancy of mans will , either to establish or alter them and both are in dispensable , and unalterable , by mans authority : The Continuance of both , are to be judged by Gods only will and intention , albeit they be not both alike in their Natures , in some things .

SECTION XXV . How much of the Mosaicall Sabbath , is in the Commandment to be kept holy .

THe Sabbath instituted by God , and commanded to Israel in this fourth Commandment , is to be understood not of some part , but of the whole day .

1. The time in the precept , is a day , not a part of a day , nor the greater part , much lesse some few houres in the day , can be counted a day , neither was it so with the Jews .

2. Gods gift of six dayes , we understand for full six dayes , and so no doubt is the day of rest , the Sabbath day to be taken in the Commandment .

3. What God blessed and sanctified , he sanctified wholly , as holy things , vessels , Numb . 31. 6. holy oyntment , Exod. 30. 25. Garments and the like . So holy places , as the Tabernacle , Exod. 29. 44. This , nor those were holy only in part , but wholly . So is Gods holy time , holy , for the whole time .

4. The people of God kept the whole day from the beginning to the end , Exod. 16. 30. and this appeareth so in Nehe. 13. 19. and by the holy women followers of Christ , Mark . 16. 1. Luk. 23. 55 , 56. and 24. 1.

5. The reproofe of those that went out to seek Mannah , in the morning before the Sun rose , Exod. 16. 27. and the punishment of him that did gather sticks , Num. 15. doth shew it , that the whole day is to be set apart for the Lord . And though some works might be done : yet the day was the Lords , the wholeday .

6. If the whole day was not the Lords , then it was partly holy , and partly unholy , sacred , and common too ; but in holy writ we reade not of any such partaking stakes with God .

Therefore we are to understand the whole day for Sabbath .

SECTION XXVI . How the Day was kept .

THe people of God , having ceased from their labours , as the Law commanded , Exod. 20. 8. and 31. 14. Luk. 23. 56. and betaking themselves to the holy rest , and to make an holy use thereof unto the Lord , it being an holy day , and the rest of the holy Sabbath unto the Lord , Exod. 16. 23 , and 35. 2. They thus observed the day , and kept it holy .

I. Before the publike meeting .

1. They began with private preparation , as they were commanded .

1. To look unto their feet before they entred into the house of the Lord , Eccles. 5. 1. 2. To reconcile themselves one to another , Matth. 5. 23 , 24. 3. To be of a clean Conversation , Ps. 26. 6. else God regarded not their coming , Isai . 1. 12. 16 , 17. and 66. 3. Psal. 50. 16 , 17. 4. To have an high esteem of their Assemblies : as holy Convocations , Lev. 23. 3. and the house , as the house of God , 1 Chr. 9. 27. Ps● . 27. 4. such were blessed , as did abide there , Psal. 84. 4.

II. In going . It was 1. With singular affection , of love to the place , Psal. 26. 8. and desire to dwell there , Ps● . 27. 4. and vehement longing for it , Ps● . 42. 1 , 2. and 84. 1 , 2. 2. With care for others exciting them to go : the Pastors , the people , Jer. 31. 6. and they one another , Jer. 50. 4 , 5 , Mich. 4. 2. and the parties excited to be glad thereof , Psa. 122. 1. 3. It was with the voice of joy and praises , Psa. 42. 4. 4. Their end in going was to be taught , and understand , and that they might walk in Gods wayes , Isai . 2. 2. Nehe. 8. 13.

III. At the entring , and in the Congregation .

1. They worshipped at the Gate and entrance , Ezek. 46. 3.

2. They kneeled down before God , Ps. 95. 6. 2 Chr. 6 ▪ 13. 1 K. 8. 54. and made their prayers , Isa. 56. 7. Esr . 6. 10. Act. 16. 13. Luk. 1. 10. 1 Chr 16. 4 : and 23. 30. 1 Cor. 14. 16. Some appointed for it . 1 Chr. 6. 31. 32. and 16. 4. and 3. 1. Num. 6. 23.

3. They gave thanks , Psal. 26. 12. unto God , Psa. 35. 18. and 111. 1. standing , 1 King . 8. 55. to which the people answered , Amen , Amen , and bowed their heads , and worshipped , Neh. 8. 6.

4. They sung Psalms , 2 Chr. 29. 30. Psa. 95. 2. and 92. see the Title , a Psalm for the Sabbath , and it was joy , to some , to be there , Psa. 84. 10.

5. The Scriptures were read , Act. 15. 21. Deut. 31. 11 , 12 , 13. Luk. 4. 16 , 17. Act. 13. 15.

6. With the reading , they had also afterwards the Word preached , for the Priests office was to teach , Mal. 2. 7. Deut. 33. 10. 2 Chron. 30. 22. and 35. 2. And it was a misery , I. to want a teaching Priest , 2 Chron. 15. 2. and II. for them to be ignorant of the Law in handling it , Jer. 2. 8 or III. to have such as preached the word , and yet not to live thereafter , Mat. 23. 1. And this preaching was either an exposition of the words , as they read them , Neh. 8. 3. 8. or to make an exhortation , or , as we call it , a Sermon upon the words , as Christ did , Luke 4. 16. 31. and 13 , 10. Mar. 6. 2. as Saint Paul did , Act. 13. 15 , 16. and as it was usuall every Sabbath day , Act. 15. 21.

The peoples behaviour was , they stood up , Neh. 8. 5. They had their eyes upon the Teacher , Luk. 4. 20. and their ears were attentive , Neh. 8. 3.

7. There were Offerings , and casting into the Treasury , Mar. 12. 41. Luk. 21. 1.

8. In the Conclusion there was a blessing pronounced upon the people , 2 Chron. 30. 27. Lev. 9. 22 , 23. as God commanded , Num. 6. 23 , 27. and then did break up the Congregation , Act. 13. Deut. 21. 5. and 10 8. 1 Chr. 23. 13. 43 , and the people departed , vers. 42.

IV. After the dismission of the Congregation .

It was the duty of all , and no doubt some did ,

1. Meditate upon that they had heard : for if this was dayly , Psal. 1. 2. then much more on this day : Aben Ezra , on Exod. 20 , saith , behold the Sabbath Datum est ad Consideranda ●pe●a dei & meditandum in Lege ejus .

2. They searched the Scriptures afterwards , touching the things taught , Act. 17. 11.

3. They taught their children , for this was a charge upon them dayly , then much more , no doubt , now , when they rested in their houses , Deut. 6. 6 , 7. and 11. 19.

4. They were to be mindefull this day ,

1. Of their deliverance out of Egyp● , and how to shew mercy to their men and maid-servants , to the strangers , and to their very cattell , Deut. 5. 14 , 15.

2. Of the Lord their God , and how he did sanctifie them , Ezech. 20. 20. Exod. 31. 13 , 14.

3. Of another rest , spirituall , here , and heavenly hereafter , Heb. 4. 9 , 11.

5. They this 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 C●sarem cited by Wall●us de Sab. pag. 127. 134. 135. 136. See also Dav. Kimch●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 Creat●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 the 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 Charles would have it observed . Chap. 21. What Councells and Synods have decreed touching the observation of this day . Chap. 22. What Popes , the Canon Law , Archibishops , Bishops , and other learned men have said concerning the hallowing of this day . Chap. 23. God would have our Lords day religiously observed , and not to be prophaned . Chap. 24. Of exemplary judgements immediate from God , against the prophaners of the Lords day . Chap. 25. Of exemplary judgements mediate from God , against the prophaners of the Lords day . Chap. 26. Of examples of casuall judgements , against the prophaners of the Lords day . Chap. 27. Of objections which may be , or are made against the producing of judgements in this case , with answers thereto . Chap. 28. Of the serious ponderation of these things . Chap. 29. Concerning sports unlawfull at all times , much more on the Lords day ; and why sports lawfull at other times , are on this day to be forborne ; with some objections made , and answers to the same .

It is the saying of S. Augustine . Bonum est homini , ut eum veritas vineat volentem , Epist. 174.

To this agreeth a learned mans sentence . Satius foret , à veritate vinci nos , quàm contra veritatem vincere posse alium . Bucerus .

Author igitur hujus Tractatus , quodcunque in co scripsit ut veritatis sincerè studiosus pro veritate , non ut contentiosus quicquam contra veritatem scripsit .

A TREATISE OF THE CHRISTIAN SABBATH .

CHAP. I. The Preface , shewing wherein wee generally consent and agree in one .

IT will not be amisse ( ere I enter upon the Treatise , which for the honour of Jesus , God blessed for ever , I here undertake ) briefly to lay before the judicious , a few things , for feare of mistake , while wee maintaine the observation of a set solemn day weekly , for the worship of Christ , and a Christian-like strickt keeping of it holy .

1 Wee hereby reject the loose opinions of the Familists , Anabaptists , and wicked Libertines ; who would be free from any time of set solemn dayes , for Gods publick service and worship , contrary to the command of God under the Law ; and the constant custome of the Church under the Gospel , among all Orthodox Christians , in all places , throughout the whole Christian world , in all ages , for these 1600 yeers ; so that , saith Chemnitius , it is barbarica petulantia , In exam. Trident Concil. most rude impudencie , barbarous folly , as one translateth it , not to observe that day with all due solemnity , which hath so long time beene kept by the Church of God : This witnesseth , Ignatius , Iohn the Apostles Disciple , Iustine Martyr , S. Augustine , Tertullian , Athanasius , Maximus Tauronensis , Dionysius Bishop of Corinth , in an Epistle of his to Soter Bishop of Rome : Against these Familists , Anabaptists , and Libertines , hath written Vrsin in his Chatechisme , Zanchie in his Oper. sex dierum , and Master Rogers in his Display of the Family of Love .

2 Wee renounce all Traskits and Brabornian errours , in their points of Judaisme : Against the Author of the first sort , learned Bishop Andrews hath fully shewed himselfe , by his speech in the Starre Chamber : Against the later , the late learned Bishop of Ely , Doctor White , hath written at large , purposely to confute Brabornes Judaizing , in standing for the Jewish Sabbath : Against which tenent , Musculus , Vrsin , and Bellarmine , hath also written : yea , Hereticks , as Irenaeus lib. 1. cap. 26. & Ephan . de Haeres . cap. 30. the Ebionits and Cerinthians holding this , have been condemned , as the Fathers witnesse . The seventh day Sabbath from the Creation , now called Saturday , is changed , and not under the Gospel to be observed of us , as an holy day to the Lord .

3 Albeit we doe hold the fourth Commandement to be perpetuall , yet we conceive it to be so , without any of those See the former Treatise . accessorie percepts delivered by Moses , whereby though it was in it selfe originally not ceremoniall , yet was it by the keeping of those precepts ceremoniously observed .

4 As that Law required rest , and the holy use of that rest , to be imployed on that Sabbath day , for the keeping of it holy ; so doth it now , by analogie and proportion , for the holy observation of our weekly Sabbath . Rest wee doe hold necessary for the day , yet not like the foolish superstitious rest of the later Jewes , grounded on vaine Traditions , confuted by Christ . Nor doe we require it otherwise than a necessary meanes to further us to holy duties , not as a worship of God in it selfe ; nor doe wee deny works to be done , works of pietie , and for pietie , works of charity , and those that be works of necessitie ; for all were allowed under the Law , as in the other Treatise is proved . Moreover , wee account the day holy , yet not for any inherent holinesse therein , but for that it is set apart for holy uses : And the difference betweene this and other solemn holy dayes , dedicated to the honour of Christ , we take to be ; that this is grounded on authoritie divine , and unchangeable , and so not the other ; yet to be observed with rest to religious duties , as is ordeyned by the authority of the Church , which is not at any time to be despised .

These things premised , I suppose , wee that desire for the honour of Jesus Christ , that his day be solemnly kept , none of ripe judgement will condemne us of Judaisme , if they well understand either us , or themselves , hereafter . A charitable interpretation would amend all , which were to bee wished , to quench the heat of contention , by either ignorantly or wilfully misconceiving of us : For we hold nothing , but what hath beene held by Orthodox Divines , the best , and most in all ages , as in the ensuing chapters of this Treatise , framed to the capacitie of the common sort , will clearly be made manifest .

CHAP. II. Of the title of Lords day , and of the name Sunday .

THis terme of Lords day , though none can deny it to belong to the day , yet some few , and but very few ( to shew perhaps more wit , as they think , to be able to say something to any thing , than worth of matter ) do make it , as it were , doubtfull to understand what day should be meant by the Lords day in Revel. 1. 10.

But this place of Iohn hath generally beene expounded , and taken for the day which wee now call Sunday , the first day of the weeke , by Aretas , Andreas Caesariensis , by Beda , by out later Divines , and by the suffrage of the De rat . tempo . cap. 6. Church , the best Expositor of the word : which day hath constantly since the time of the Apostle S. John , been honoured with this name , above all others ; under this it hath passed along in the writings of all the ancient Fathers , in Councels , in Histories Ecclesiasticall , in Emperiall Constitutions , and Edicts of Emperours , and Kings . Beda on S. Luke saith , It is a Christian custome to call it the Lords day ; which custome hath continued hitherto in all reformed Churches . And this name our King and State , giveth it in Statute Lawes , and Acts of Parliament , and our Church in her Ecclesiasticall Constitutions . This therefore may bee used without offence ; nor is it fit that any scoffe at such , who constantly call it so , as being the most ancient name , and the most common and usuall religious appellation at the first , in the Primitive time .

This day hath also had another name given it , and hath beene called Sunday : this appellation is very ancient , for Justine Martyr in his second Apologie , cals it diem Sol●s . Lib. 4. cap. 22. Lib. 5. cap. 21. So doth Tertullian in his Apologie , cap. 16. This name we may also finde in Eusebius his Ecclesiasticall History , and in Socrates ; in the Edicts of Emperours , Constantine , Valentinian , Valens , Gratian , Honorius , Arcadius , and Theodosius . S. Augustine telleth us , how it may be used in a tolerable Contra Faust . 18. 5. on Ps . 93. sense : This name hath beene kept in the ancient Lawes of our Land , in King Edgar and Canutus his raigne . Thus it is called commonly in our Statute Lawes , Ecclesiasticall Lawes , in our Homilies , and in our Common Prayer Book , and in the most usuall and common vulgar speech . And though it hath had a note of dislike , even by S. Augustine , and of later time by Beza , Doctor Fulke , and Doctor Anot. 1 Cor. 16. 1 In Rhem. Test. Apoc. 1. Synops. controvers . 9. quest. 8. Willet ; neverthelesse scruple is not to bee made of it , no more than to call a place Areopagus , Mars-Hill , Act. 17. or the signe of the Ship , Castor and Pollux , Act. 28. 11. Nor more than our week dayes , to call them Munday , Tuesday ; nor our Months , Ianuary , February , March , &c. which are names from the Heathen : So be it , that none so call the day purposely with contempt and derision of those who use the first title , nameing it the Lords day , as some have done , not many yeers ago , how ever now it passeth for currant without check .

CHAP. III. Of the name Sabbath given to this our Lords day , or Sunday .

GReat offence is taken of late by some at this title Sabbath ; first as a new upstart name of Knox and Whitingham , as also for that it is not a bare name , but supposed to have in it a mystery of iniquity : both which a learned man hath been pleased to utter in a D. Pocklington in his Sunday no Sabbath . Sermon preached at a visitation ; Master Christopher Dow , moderately handling this controversie , in his discourse of the Sabbath , and Lords day , acknowledgeth to have , in his reading , found it to be sometime called the Sabbath or Sabbath of Christians . A very reverend Learned and judicious Divine , in his Antidote against Sabbatarian errours , saith , That to call Sunday by the name of Sabbath day ( rebus sic stantibus ) may for some respects be allowed in the Christian Church , without any great inconvenience . And that therefore men ( otherwise sober and moderate ) ought not to be censured , with too much severity , nor charged with Iudaisme , if sometimes they so use it . Before the dayes of Kings Henry the eighth In Pupilla oc●li . psa . 10. ca. 11. Diem Sabbati , ab ●psa di● Saturni hora pomeridiana tertia ●sque in lunaris di●i diluculum ●es●um agitari . In Emenda . temp. lib. 7. Synops. sol . 5●● Iohn de Burgo Chancellour of the University of Cambridge , held , that the Lords day might be intituled the Sabbath day . King Edgar in his edict for keeping the Lords day , doth there call it the Sabbath and this was in Anno. 959. almost seven hundred yeers ago , before Knox was born hundreds of yeers , Scaliger , that man of Learning , telleth us , that the Habassines , or Ethiopian Christians , call both Saturday and the Lords day , by the name of Sabbaths , the one Christs Sabbath , and the other the Jews Sabbath . Doctor Willet citeth Damascene , saying , Sacratum est Deo Sabbatum , speaking of the Lords day : Saint Augustine calleth it the Christian Sabbath , in 152 Tract de temp. & Ps. 32. The Albigenses and Waldenses , in a Catechisme of theirs , give it this name : In the fourteenth Session of the Synod at Dort , consisting of many Learned Divines , it is called the Sabbath day . Doctor Heylin in his Historicall Search , telleth us , that the first he cap. 5. part 2. pag. 258. found was one Petrus Alfonsus , who called the Lords day our Christian Sabbath : who lived about the time of Rupertus , many yeers before Knox and Whitingham took breath .

But come we neerer home , it is called the Sabbath day in King Iames his proclamation 1603. In all our Letters patente till very lately , in our Churches Ecclesiasticall Constitutions , Canon 70 , in our Homilies very often . Doctor Rainolds , in the Conference at Hampton Court , made a motion for the preservation of the Lords day from prophanesse , under the name of the Sabbath day , without offence then , or any exception taken against it . The learned Doctor and reverend Bishop , Bishop Andrewes , in his speech against Trask● , calleth it our new Sabbath ; some Bishops heretofore , in their Articles of Visitation have called it the Sabbath day : Learned men in our Church of all degrees and sorts , have in their writings , allowed by authority , expressed the Lords day by this name , without any dislike , ever since the reformation in the dayes of Queene Elizabeths raign , in all the time of Learned King Iames , and also of this our now gracious Soveraign . Learned Doctor Featley , in his Handmaid to devotion , oftentimes calleth it the Sabbath , and in capitall letters , the Christian Sabbath ; Master Primrose , in his very lately published book , concerning the Lords day , calls it often the Sabbath .

And therefore without errour we may with the Ancients , with our Kings , with our reverend Bishops , and learned Divines , call it the Sabbath day . And as no man of judgement and charitably minded will condemn them , that among us call the Lords day Sunday , for heathenish Solarians , so should no moderate spirit brand others for Jewish Sabbatarians , who call the day a Sabbath , nor think a mystery of iniquity to be in it : For will any say that our Kings , reverend Prelates , the Clergie composing the Canons , the Compilers of the Homilies , and learned Divines , as aforesaid , had in their thoughts any mystery of iniquity ? No , God forbid ; of which we may well be perswaded , for God prophetically speaketh of the Sabbath under the Gospel , in Esai . 66. 23.

CHAP. IIII. Of the Reasons why it may be so called , without offence .

AS it is and hath been so called , so it is not without reason to give it this name : For ,

1. It hath no evill in it , nor any such mystery to bring any , as is supposed by some , into Judaisme , Mosaicall bo dage , or to cast a legall burden upon mens Consciences ( from which heavy yoak we are freed by the Lord Jesus Christ ) as it would appear , if moderate and sober spirits might have leave to make known the truth which they hold , yea , they would easily , to indifferent men , clear themselves from Judaizing , which unjustly is charged upon them ; What though some ignorant and rash , have uttered their monstrous Paradoxes , as some say they have , and so passed the bounds and limits of truth out of inconsiderate zeal , are all others to be censured to be men of the same mould ? Brotherly love and Charitie cannot but be better Judges .

2 We see it carrieth antiquity with it , and hath had allowance for a long time in the Churches of Christ .

3 It is our rest day , and so , indeed , a Sabbath ; for the word Sabbath is nothing else but rest , so the name well agreeth with the nature of the thing .

4 This name best leadeth us to the duty of the day , which is to cease from weekely works , which are not works of piety , works of charity , nor works of necessity , and to imploy our holy rest on this holy day in the publike worship and service of Christ , and in other Christian duties , as is very excellently set forth in our thirteenth Canon .

5 Learned and holy Bishop Lakes saith in his Thesis , that eternali rest was shadowed out in the first Sabbath , which our Lords day continueth , and is a fore-taste of our eternall rest , and a shadow thereof as lasting as the world . This being so , it may well be called the Sabbath day .

6 If the fourth Commandment hath any perpetuity in it , for a weekly day to be kept , and ours being a weekly resting day ; then it may be called a Sabbath , the Commandment propounding such a day under the name of Sabbath .

7 All holy dayes , appointed by God , besides the weekly Sabbath , were called Sabbaths , and that upon these reasons ; because on them they rested to perform holy duties , and had a holy Convocation : Now why may not our Lords day , because of our rest to holy duties , and for the publick assemblies on that day , be so called ? Our Linwood out of Aquinas saith , Dies Dominicus dici potest dies Sabbati , quia est requies & vacatio ad Deum .

8 The very Gentiles gave the name of Sabbath to their Festivalls , as the Learned have observed .

9 Christ lesus is the Lord of the Sabbath , not only as God , but as he is God-man , or Mediatour , for so himselfe saith , the sonne of man is Lord also of the Sabbath . Mark 2. 28. Now this Lordship , as he is Mediatour , he never layeth down 1. Cor. 15. 24. 23 whilest the world doth last ; and therefore he claimeth and holdeth the Sabbath for his honour , that all may with a Sabbath honour the sonne , as they have honoured the Iohn 5. 27. Father .

10 If our rest , into which Christ hath brought us , which is a ceasing from sinne , be called the keeping of a Sabbath , as it is . Heb. 4. 9 , 10 , 11. Then may a certain set day be so called , for that therein we do not only hear and learn how to attain to the spirituall rest , but do especially on this day labour , through Gods grace , to expresse the performance of it in holy and spirituall exercises .

CHAP. V. In what circuit of time this day hath been kept , to weet , weekly , with the Reason thereof .

THere is a time for all things , saith Salomon , and nothing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 can be done but in time ; therefore must we needs have a time for the service of Christ : which time is to be within the circuit of a week . Saint Chrysostome telleth us , from Gen. 2. 3. that God hath instructed us to set apart one day within the compasse of every week for spirituall exercises : whereto agreeth our Reverend Hooker , saying , In his Eccl. Pol. pag. ●79 . that we are bound to account the sanctification of one day in seven a duty , which Gods immutable Law doth exact for ever . Of this judgement , saith Bishop White , are divers Divines ; Cyted by Mr. sprim on the Sab. pag. 17. and 34. many of good note in the Church of God , as Junius on Gen. 2. with others : whereto may be added Learned Zanchius on the fourth Commandment , who saith , that one day of seven ; all men are to consecrate to the externall worship of God . Pope Alexander said , that both the old and new Testament Cyted by D. He●●inca . 5. p. 2 depute the seventh day to rest . Our Church in the Homily of Prayer teacheth us , that Gods will and Commandment was to have a solemn and standing day in the week , wherein the people should come together . But what need I seek herein for consent , when the whole Christian Church hath this 1600 yeers kept within this proportion of time : which Custome is a Law ; for saith Saint Augustine , Mos populi Dei & instituta S. Aug ep. c. 86. Majorum pro legetenenda sunt .

Now this observation of a day within a week , is from Gods institution before the Law , from the Creation , who Gen. 2. having set down the dayes of a week , took one within the Exo. 20. circuit of the week for his publick worship , which he also commanded his people to observe under the Law ; both which hath been proved in the two former Treatises . Now for the finding of proportion of time , who can better proportion it for himself than God himself ? That is the fittest that can be imagined , Nature cannot but acknowledge his wisdom and goodnesse in his choyce , saith Master Dow. Hence is it , no doub● , that Peter Martyr said , that one day of a week be consecrated pag. 24. 25. In loc. Com. ca 7 to Gods worship , is an ordinance of perpetuall force : and Reverend Bishop Lakes confidently averreth , that the seventh In his Th●sis . part of time is Gods ordinance , as everlasting as the world : for saith the same Father of our Church , the Lords day onely changeth , but altereth not the portion of time prescribed Luther . Dieterius on Dom. post Trin. Among the Scholemen Iacebus de Valen. and others . St●ll● on Luke 14. Against Brab . pag. 151. by the fourth Commandment , by which we are guided to it : Yea some have held , that one day in seven is the morall part of the Commandment . Sure I am , there is acknowledged an equity in that Law durable for ever , both for a time , as also for the conveniency and sufficiency of time ; to which equity it is consonant , saith Learned Bishop White , that one day in seven be an holy day , wherein Christian people ought to rest , and give themselves to religious exercises : who saith further , that the common and naturall equity of that Commandement is morall ( to wit ) that Gods people are pag. 90 : obliged to observe a convenient and sufficient time for publick and solemne divine worship , and for religious and Ecclesiasticall duties : And abstinence from secular labour and negotiation , and keeping holy one day of every week , both for mans temporall and naturall refreshing , and for the spirituall good of his soul , is very agreeable both to naturall and religious equity , and it is grounded upon the ancient custom and practise of gods people in time of the Law . And we Christians having obtained a larger measure of divine grace , and our obligation to serve God and Christ , upon his heavenly promises , being greater than in the time of the Iews : If in those former times of greater 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 d●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 m●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 , quàm ob resurrectionem Christi : Bellarm. de ●●l●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 doe celebrate it , as a memoriall of the beginning of a new Creation : Yea , ob excellentiam tanti miraculi propriè In Ps. 23. dies Dominica appellatur , saith another . And indeed the work of the day is the ground , saith Bishop Lakes , of the hallowing In T●esis 46. 43. 45. of the day , whether it be weekly , monthly , or yeerly ; as particulars evince in Scriptures and Stories ; now when God doth any rare , great , and remarkeable workes , hee will be honoured with a Commemoration day , for that work ; if the work concerne the whole , by the whole Church , and by a part , if it concerne a part : by which practice or work , Gods will is understood , which guideth the Church , where the ☞ precept is wanting . This is a sacred rule observeable in the institution of all sacred Feasts , both divine and humane , saith that Father .

Now God raising Christ from the dead , upon the first day of the week , this remarkable work , was to have that day , a day of Commemoration , above and before all other .

1 Because it was the first notable work of God , immediately following the Jewish Sabbath ; which being to cease , the next glorious work of God following , must needs bee the ground of another Festivall ; and in stead of the other , for it is a rule in mortality ( saith the reverend Father Bishop Lakes , that none in reason can deny due respect unto the worke , and therefore cannot deny the hallowing of the day , to wit , on which it was wrought .

2 The raising up of Christ from the dead , declared him mightily to bee the sonne of God , Rom. 1. 4. God fulfilling hereby to the children , the promise made to their Fathers , hee being manifest thus to be the Sonne of God , his begotten Sonne in the day of his resurrection , as the Conquerour of hell , death , the power of the grave , and of Satans Dominion , Act. 13. 31. 32. 13. and preferred above men and Angels , Heb. 1. 5.

3 This is the work above all others , which the Scripture so often mentioneth for the Fathers glory in his Son , in that he raised him up from the dead , Rom. 1. 4. Gal. 1. 5. Act. 2. 24. 32. & 3. 26 & 4. 10. & 10. 40. and in many other Scriptures .

4 This is it by which Jesus is made both Lord and Christ , to sit upon the throne of David , Act. 20. 30 , 31 , 36.

5 It is the work of our perfect redemption , and full justification , Rom. 4. 25.

6 This was the act which to beare witnesse of , he principally chose his Apostles , Act. 10. 41. & 1. 22. which work the Apostles first taught to the Jewes , Act. 2. and to the Gentiles , Act. 10. and for which they first chiefly suffered .

7 This is the act on which dependeth all our comfort , and without assurance whereof S. Paul telleth us , his preaching was in vaine , and our faith in vaine , 1 Cor. 15. 14. and so our Christianitie nothing worth .

8 This his resurection was to his Apostles and Disciples full of comfort : and that which is most joyfull to all Christians , for our justification , Rom. 4. 25. as also for the hope of our eternall salvation , 1 Pet. 1. 3. & 3. 21. for if Christ had not risen , wee had beene all in our sinnes , 1 Cor. 15. 17. his birth , his life , his suffering had done us no good .

Therefore from the beginning hath the Church held this ever for the most remarkable work of Christ , and to keep this day Festivall , on which hee arose from the dead .

For that it being the most remarkable work of God , next and immediately after the Jewish Sabbath , as I said , it required a Festivall , and that within the space of a week , within which space God from the creation reserved a day to himselfe ; and it s not fit , that under the Gospel , so glorious a work of our redemption by Christs resurrection , for the restauration of the world , should be more seldome remembred upon a set day , then was the work of creation of the world before and under the Law .

CHAP. VIII . Of the divers opinions concerning the beginning and ending of the Lords day : and wherein conscience may rest it selfe .

THere are divers opinions about the beginning and ending of this our Christian Sabbath .

Some hold it from midnight , to midnight ; this is the judgement of very learned Divines : some say it beginneth in the Morning , and so holdeth on till the next Morning ; not many of this opinion , as being weakest , and farthest from the truth . Some hold it to begin at the Evening , and to end at the Evening : and of this judgment are many ancient Fathers , and sundry Councels . And the ancient observation of the Saturday in the afternoone , as a preparative thereto , may seeme to confirme as much .

But I am perswaded , if we keep the day from the Morning to the Evening , the consciences of men neede not trouble them about any other curious search : So that there be a religious preparation to it , and a religious care in ending of it , not rushing into it with unsanctified hearts , nor concluding it with profanesse : For the nights are given for bodily rest , and the day for labour ( as the Psalmist speaketh ) When the Sunne ariseth , man goeth forth to his labours and work , untill the Evening , Psal. 104. 22. 23. When the night commeth no man can work , saith our Saviour , Joh. 9. 4. Now a day for labour amongst the Jewes was twelve houres , Joh. 11. 9. from six to six , Matt. 20. 1. 2. 8. but otherwise it was from the beginning of the Morning light , Gen. 1. 5. to the darke of the Evening , Judg. 10. 9. 14. 16. Joh. 8. 29. Prov. 7. 9. And wee see in the fourth Commandement that albeit , as it is held , a naturall day doth comprehend the night and day , yet is that time only mentioned in which men are to labour , and to doe all that they have to doe , in the six dayes , which is on the day time , and not in the night . And so , as they do well who labour painfully and honestly in the day light , and take the night for their quiet repose and rest in the six dayes : In like manner do they well , who religiously serve the Lord Christ in the light of the day , though the night before , and the night after , they thankfully take benefit of the same for corporall rest . Neither doe we read , that any were complayned of , or punished , as breakers of the Sabbath ; but for their transgression and sinne committed in the day time . Our Saviour Christ honoured this our Lords day , with his visible presence among his Disciples and followers on the day time : At the Sun rising early in the morning , Mark . 16. 2. 9. then after in the afternoone , continuing till the day was farre spent towards the Evening , Luk. 24. 29. John 20. 19. upon the same day at supper time ; yea , I confesse it is probable to bee somewhat late within the Evening , and that space properly called the beginning of the night , but not farre within . And wee read how the Jewes on the day time kept their Sabbath , and God appointed his service in the Tabernacle and the Temple from Morning to the Evening sacrifice , and had no sacrifices in the night time . And thus was the Lords day kept , except upon some extraordinarie occasions , as in Acts 20. 27. and as afterwards in the time of bloody persecution , but not in setled dayes of peace .

Quest. Here some may aske , Are we then to be carelesse and regardlesse of the night before , and the Evening after ?

Answ. Not so : for on other dayes we begin the Morning with prayer for a blessing , unlesse we look for none ; and end it in the Evening with prayse and thanksgiving , if we be not unthankfull . If thus we doe , as we ought , on the week dayes , than much more on the Lords day , set apart for holy duties : The night of which day before , and the Evening after , are to bee more piously considered of , than the like times of the week dayes . Our Saturday halfe holy day , our Evening Prayer , as a preparative to the Sabbath , teach us to enter upon the Sabbath holily , and to take the nights rest , not onely for repairing strength of body for labour , as on working dayes , but to bee more fit to doe service and worship unto God , without drowzinesse of spirit : And in the end of the day , to behave our selves so , as it may appeare wee have received a spirituall blessing that day , and have increased in knowledge and other holy graces , in the use of Gods holy ordinance .

CHAP. IX . The authority is divine by which it was established .

THis our Lords day can have no lesse than divine authoritie for it .

1 Whether it bee conceived to bee founded upon the perpetuall equitie of the fourth Commandement , as is made manifest in the former Treatise , and by that which is said in the first chapter of this . Nor is this any new conception in these our now present dayes : For of this some began to think 600 yeeres agoe , as Doctor Heylin acknowledgeth : but no doubt it was before , for else how could the whole Church In his Hist. o● the Sabbath pag. 132. of Christ retaine the fourth Commandement in the Decalogue , without application to a weekly solemne day , seeing the substance of the Commamdenent is concerning the observation of a rest day for his worship and service every week ? whereto else could ; they properly and directly apply it , and hold the intention of the will of God in giving his said Law ? And if it have no ground from the Commandement , how is it , that in our Homily it is said , wee have Gods expresse Commandement to keep it ? and lest the Makers of these Homilies might be thought to mistake , they often mention the Commandement : now what other this is than the fourth I desire to know : And let any tell me , in a minde affected with the love of the truth , and not in a contradicting spirit , how it truly can bee said , that the Church of Christ hath kept , or rather not broken the said Commandement , now these 1600 yeers , if it hath not been observed in our weekly Lords day ?

2 Or whether we take the observation of this day , to have its ground from Scripture , as well we may : for this position , that Dies dominicus nititur verbo Dei , was publickly maintained by a Doctor at the Commencement in Cambridge , in Anno 1603. and by the Vice Chancellour so determined , nor was then opposed by any other Doctors , nor in the Universitie of Oxford any Antithesis put up against it : Neither was there just cause why , for is it not called the Lords day , Rev. 1. 10. and are not also the Christian meetings mentioned on this day in Act. 20. 7. & in 1 Cor. 11. 20 where it is said , When yee therefore are gathered together ( in die Domini nostri ) on our Lords day , as the ancient Syriack Translation hath it ? Sure it is that long since Clotaire Leg. Aleman tit . 39. ap. Brisson . King of France grounded his Edict , about the keeping of this day , upon the Law and holy Scripture . So Charles the great , King of France , in Anno 789 had the same ground in his regall Edict , saying , Statuimus secundum quod in lege Dominus praecepit : And likewise Leo the Emperour of Constantinople , Constit . 54. called Phylosophus , in Anno 886 seeking to reforme abuses upon the Lords day , in his Constitution declared , that what he had in that behalfe determined , was , secundum quod Spiritui Sancto , ab ipsoque institutis Apostolis plaucit , according to the minde of the Holy Ghost , and of the Apostles instructed by him .

Now may it reasonably bee thought , that such great Princes should without the advice of the Learned Clergy in those dayes , lay downe such grounds for their proceedings , considering how Charles the Great caused five severall Synods at one time to bee assembled about the same ? Scripture there is for it , and so then held : And therefore the keeping of this day is of divine authority .

3 Or whether wee understand Divine , according to that judicious man , the Authour of the Antidote against Sabbath errours , That which may bee by humane discourse upon reasons of congruitie , probably deduced from the word of God , as a thing most conveniently to bee observed , by all such as desire unfeinedly to order their wayes according to Gods holy will : As also it may be proved from equitie , either in the Law of nature , or by vertue of divine institution , or by some Analogy and proportion which the Lawes given to the Jews , so far as reason and equity hold alike , or by some probable insinuations thereof in the new Testament , whereto adde the continuall practice of the Church ; for as he saith , Lex currit cum praxi : then may it be said to be de jure divino . Now all these do , as he granteth ( and may fully be proved , and easily discerned , from that which hath been said in the two former Treatises , and what in this is already , and shall be delivered ) in some measure concurre for the observation of the weekly Sabbath ; and therefore is established upon divine authority .

4 Or whether we maintaine it to be an institution Apostolicall , as many do , it is divine : We beleeve , saith that Father of our Church , Bishop White , that the holy Apostles ordained Against Brab . pag. 189. the Sunday to be a weekly holy day , and he addeth his reason , because the primitive Fathers , who lived some of them in the Apostles dayes , and others of them immediatly after , and who succeeded them in the Apostolicall Churches , did universally De bap. contr. Donat. l. 4. c. 23 maintaine the religious observation of this day : For saith Saint Augustine , Quod universalitertenet Ecclesia , nec Conciliis institutum , sed semper retentum est , non nisi authoritate Apostolica traditum , rectissimè creditur . Saint Chrysostome affirmeth On 1. Cor. Hom. 43. it , that the Lords day was made a weekly holy day by the Apostles : Who , saith Bishop White , at sometimes observed this day themselves , Act. 20. 7. Saint Basill and Isichius numbers Against Brab . pag. 213. the observation of the Lords day among Apostolicall traditions , and Saint Augustine proveth it by his former generall In his Ser. p. 24 see also more rule , saith the same Father , Bishop White . Doctor Pocklington saith , that Saint Paul had ordered in Galatia and Corinth , that his Disciples were to have their meetings on the first day of the week , whereunto they submitted themselves , and so did , saith In pag. 5. he , the whole Church of God by their example for ever after ; He telleth us also , that the Apostles and Disciples of Christ thought it fit to appoint , and command the day to be kept holy : And , indeed , in the place of 1. Cor. 16. 2. is a plain Apostolicall ordinance , which carrieth the force of a Commandment , In Gen. 2. 3. on f●urth Com. as Piscator noteth ; and Bishop Hooper , which albeit it be about a Collection , yet he appointeth it upon the first day of the week . And heare for this what the Learned Bishop White saith of this place : Although this text of Saint Against Brab . 211. Paul make no expresse mention of Church-assemblies this day , yet because it was the Custome of Christians , and likewise a thing convenient to give almes upon the Church-dayes , it cannot well be gainsaid , but that , if in Corinth and Galatia , the first day of every week was appointed to be the day for almes and charitable contributions ; the same was also the Christians weekly holy day for their religious assemblies .

This opinion for the Apostolicall tradition , as it hath the fuffrage of the ancient , so of later writers , men very Learned : Beza saith it is Apostolicae & verae divin● traditionis . Apostoli , In Rev. 1. 10. In Gen. Rhem. on Rev. 1. 10. Hos. confes . Rom. Catech. on 3. Com. Ielisins fol. 292. Cat. Rom. on 3. precept . Bell. Tom 1. de cult. sancto li. 3. ca. 10. 11. with others cited by Sprint . pag. 13. saith Mercer , in Dominicum diem converterunt , to wit , the Sabbath : Hereto agree many Papistes , who hold that the Lords day was established by the Apostles , and that Jussu Dominico , as some say , by Christs Commandment : And that these places Act. 20. 7. 1. Cor. 16. 1. Rev. 1. 10. do manifestly confirm the same ; Doctor Heylin acknowledgeth without doubting , that the religious observation of this day had the approbation and authority of the Apostles , and may very well be accounted amongst Apostolicall traditions .

Now their authority is no lesse than divine . 1. Because they were instructed by Jesus Christ himselfe in all things which he heard from his Father , John 15. 15. who gave them Commandments concerning the Kingdom of God , by the infusion of his spirit , to make them receive the same , Act. 1. 2. Secondly , For that they had this holy spirit to guide them into all truth , John 16. 13. in teaching , both for matter , Act. 2. 4. 14. and 4. 8. and manner , 1. Cor. 2. 13. Act. 2. 4. In answering Adversaries Matth. 10. 20. Mar. 13. 11. Luk. 12. 12. In resolving doubts , Act. 10. 19. and 11. 12. In decreeing Canons , and judging of Controversies , for setling of mens minds in the Church , Act. 15. 28. In rebukeing sharply the wicked Act. 13. 9. In ordering matters in the Congregation , 1. Cor. 14. 37. with cap. 7. 13. In ordination of Ministers , whom they ordained in every Church , Act. 14. 23. and these so ordained by them , are said to be set over the people by the Holy Ghost , Act. 20. 28. no doubt , because the holy Apostles were guided by the Holy Ghost in such ordinations : yea , in their advice about things indifferent they had assistance of Gods spirit , 1. Cor. 7. 40. Now then put all these things together , can it be imagined , that the Apostles observing this day , Act. 20. 7. and setting a glorious title upon it , Rev. 1. 10. that it can be other than divine , they guided herein by the Holy Ghost ? who ordained also upon this day , the first day of the week , to prepare for the poor : and why on this day ? because ; as Bishop White saith , it was the Christians weekly holy-day : which being , as is afore witnessed , Apostolicall , and the Apostles so in all things guided by the holy Ghost , this day must needs be of Divine authority .

This the Church of Auspurg , Act. 7. confesseth , that the day was changed by Apostolicall authority , directed by the spirit .

Lastly , as it is in these respects of Divine authority , so farther also , because it hath Jesus Christ the Institutor of it : Of which in the next Chapter .

CHAP. X. It is of divine authority from Christ himselfe .

THis sacred day is of so divine authority , as that by many reasons it may be proved to be appointed by Christ himselfe : To hold this is neither a Novelty , nor a tenent of singularity . Apol. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In frontes . Hom. de Semente . Wallaeus citeth other Test . in his dis. de . Sab. See Wil●et his Synop. Pap. fol. 500.

1. It is no novelty , for Justine Martyr saith , that the Apostles received it from Christ : Athanasius telleth us , that the solemnity of the Sabbath was translated unto the Lords day , by the Lord himselfe , who sheweth at large , that it is of Christs institution , from the words of Matth. 28. 18. All power is given unto me in heaven and in earth : It is said in the constitution of the Emperour Leo , that the Lord himselfe did chuse it for his honour .

2. It is no singular opinion , for it hath the assent of many learned men ; Junius on Gen. 2. saith , it is not by humane tradition , sed ipsius Christi observatione & instituto : Tilenus in Synt. Loc. 44. pag. 276. holds it to bee ab ipso Christo institutus . Bishop Andrews , in his Sermon on the resurrection , pag. 529. saith , how can it be the Lords day , but that the Lord made it ? Bishop Lakes in his Sermon on the Eucha . saith , that Christ did substitute the Lords day in the place of the Jewish Sabbath : Doctor Fulk . on Rev. 1. 10. affirmeth , that it is a necessary prescription of Christ himselfe : Of this judgement is Doctor Lindsey Bishop of Brechen , in his preface to the assembly at Perth in Scotland , and many other Divines : And the Arguments to prove it are these following .

Argument 1.

THe day which the Lord made , he is the Authour and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth to advance , 1 Sam. 12. 6. so to observe and celebrate , Schindelerus in his Dict. De Sa● . & circumcis . so doth the B. of Ely . D. Andr. so Procopius on Gen. 1. Epi. 119. ca 13. ad Ian. Institutor of : But this day which is the day of his resurrection Psal. 118. 24. is the day which the Lord hath made , it is honoured and preferred before other dayes to be observed and celebrated , therefore he is the Institutor of it . This day Athanasius understandeth of the Lords day , the day of his resurrection , as doth S. Peter , who alleadgeth this Psalme for Christ after his resurrection , Act. 4. 10 , 11. and indeed , as the Psalmist 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 Tem●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 Iews 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 the Commandements of God , 1. Cor. 14. 37. And it is acknowledged of all , that the whole Catholick Church from that time , till this day hath duly observed the same . Therefore is it one of those things commanded by Christ to be observed and taught by his Apostles , which the whole world hath so religiously kept hitherto : And it will not bee denied , that such an universall religious observation can have any lesse ground for it , than the authority of God himselfe , being so unanimously kept in all ages for these 1600 yeeres without gaine-saying , as our Homily avoucheth very plainely .

Argument 5.

EIther himselfe instituted this day for his publick worship , or left it to others to appoint it , for that end : But he left it not to others : Therefore he instituted it himselfe for his publick worship .

That he left it not to others to institute , wee may thus reason .

1 God his Father , when he had ordained his worship , did not leave to Moses , nor to Israel his Church , to appoint a solemn day for it , but he himselfe instituted it , Exod. 20. 8.

When the Idolaters in Israel , Exod. 32. did invent a worship , they that invented it , instituted a day for it , verse 5.

Jeroboam devised a worship , which when he had done , he ordained a day for it , 1 King . 12. 32. 33. So did Nebuchadnezzar devise an Idoll , and a worship for it , and appointed the dedication , and day of the solemne worship , Dan. 3. 2.

The miscreant Prophet Mahomet , as hee gave a Law , and prescribed a worship , so hee himselfe instituted his day for the same , and did not leave it to the arbitrary will and pleasure of his Worshippers to ordaine and appoint .

Therefore from all this I conclude , unlesse Christ should doe as his Father did , and be lesse carefull of a day for the solemnitie of his set worship , than the very Idolaters , hee must bee the Institutor of this day , which we observe to him : For it cannot be proved that at any time , in any age of the world , that any publick worship was ever invented to be observed , but the very Authour and Inventor thereof was also himselfe the Institutor of the day for that worship , not leaving it to any others will to appoint the same for him .

2 If Christ left it to others , as to his Apostles , then either before his ascension during his abode with them , which is absurd to conceit , or after his ascension ; if any doe think so , then it will follow , that from his resurrection to his ascension , the space of six weeks , the Church had no set day under Christ publickly to doe him solemne service . For the other seventh day hee took away by his lying that whole day in the grave : so that , if he appointed no other day for it himselfe , the Church had then for that space no such day : But as I have proved , Christ blessed the day of his resurrection , and in this space from his resurrection to his ascension , the Apostles and Church observed it . And therefore he ordeined it , and left it not to them .

3 Wee are to understand , that there are some circumstances about Gods worship , which he hath ever reserved to his own authoritie , and never left them determinable to any , but to himselfe : such bee these which doe concurre about the observation of the Lords day .

The first circumstance of this kinde is , that which concerneth the very substance , for time of performing of publick worship , whether one day in a yeere , in a moneth , in a week , or whether a part , or some few houres of the day , be to be set apart for his service , or the whole day bee his . The determination of this time , is substantiall , and God alwayes appointed the same : as the ordaining of the Sabbath day , and other holy dayes set apart by God , doe manifest .

The second circumstance , is that whereof there is no reason to sway or guide the judgement this way , or that way , but the will of God must bee needfull to the determining of it . Such a circumstance is the proportioning of time , and rest on the Lords day for Gods service : For if reason could regulate it , then should it bee the Law of nature , but by his written Law , and revealed will , hath God ordered it .

The third circumstance , is that which is of universall observation by all , which none but God can impose by his supreme authoritie , to which all are alike equally subject . And such an universall circumstance is this for observation of this day , by all Christian people , and by the generall consent of the whole Church of Christ , in all ages . Therefore this day was not left to the Apostles to be determined , but appointed by Christ himselfe .

Undoubtedly Christ would imitate his Father , and set a day for his publick worship , as he did : And can we suppose our Lord Jesus Christ , to bee lesse carefull than the Turkish Mahomet , or other Idoll Worshippers , in ordaining a solemn day for his publick service ?

But if this day which we observe be not of his appointment , then have wee none ; for all other dayes are the ordinances of the Church , and observed only by humane authoritie .

4 That which the Apostles did observe , not only by inspiration , but by way of injunction and command from Christ here on earth , through the Holy Ghost , that hee ordained , and left it not to them to ordaine : But the Apostles did observe the Lords day not only by inspiration , but by way of injunction and commandement from Christ here on earth , through the Holy Ghost : And therefore he left it not to his Apostles .

The Minor is thus proved from Act. 1. 2. where it is said , that Christ Jesus , through the Holy Ghost , gave Commandements to his Apostles , in which Commandements is included the Lords day , as before is proved : which Commandement with the rest , he gave them through the Holy Ghost ( that is ) he in giving them , did convey his holy Spirit into them , to make them to understand them , to retaine them in memory , to make conscience to observe them , and to teach others to observe them as commanded from him : for so much these words , through the Holy Ghost , import , when hee gave them Commandements , and spake of the things pertaining to the Kingdome of God : So that through the Holy Ghost here is not meant , as afterwards the divine inspiration of the Spirit directing them , as occasion served , to ordaine things expedient and profitable for the Churches of Christ , which he himselfe immediately commanded not ; but left them to them , as by the wisdome of his spirit , they should be informed .

But here is to be understood , the then operation of his Spirit upon them to receive the Commandemets , which at that present in his own person he gave them , which they should observe , and teach others to observe , as his own Commandements , and as he himselfe had charged them to doe in Matt. 28. 20. when ( as here in Acts 1. ) he was to depart from them , and to ascend up to his Father . Of other things after Christs ascension , the Apostles spake from the Holy Ghost by way of inspiration , but of all these things before his ascension , from the Holy Ghost by way of injunction , and Commandement of Christ . Note this well .

Argument 6.

IF Christ himselfe did institute a day for his solemn worship under the Law , then he did institute such a day under the Gospel : But he did so under the Law : Ergo , now under the Gospel . The sequel is apparant , because he is as faithfull , and as carefull for his people now , as then ; Now that under the Law hee instituted a day for his publick worship , we must know that he was among the Israelites in the wildernesse , 1 Cor. 10. 9. for hee was the Angel on Mount-Sinai , who spake with Moses , Acts 7. 38. even the Lord Jehovah , Exod. 19. 3. 21. for the whole Trinitie gave the Law then . The Father by voyce uttered it , the Holy Ghost wrore it , Exod. 31. 18. for he is the finger of God , Luk. 11. 20. compared with , Matth. 12. 28. and Jesus Christ the Mediator gave by Angels to Moses , the two Tables to Gal. 3. bee delivered to Israel ; in which a Commandement was written for a solemne set day for divine worship : Thus did Christ then , and so may wee beleeve his care had for his Church now , till the eternall Sabbath doth come in the highest heavens .

Argument 7.

WHatsoever was prefigured in the old Testament to be of use in the new , that was instituted by Christ when hee came : for the Text , Col. 2. 17. telleth us plainly that the body of those shaddowes is of Christ , ( that is ) he finished them , he fulfilled them , he did ordaine other things for them . The truth of this might be shewed in particular instances of those shaddowes , but that it is fully laid open by others . But this day the first day of the week called the Lords day was prefigured .

First , by the eighth day of circumcision , S. Augustine Epi. ad Ian. 119. cap. 13. Ad ●idum . lib. 3. Epist. 10. & 59 Edit. sec . proveth that by it out Lords day was shaddowed ; S. Cyprian saith that circumcision was commanded on the eighth day , as a Sacrament of the eighth day , that Christ should rise from the dead .

Secondly , Ignatius saith , it was foreseene in certaine Ignat. ad . Magnes . titles of the Psalmes superscribed pro octava the eighth : So hereto agreeth Saint Augustine in his fifteenth Sermon de verbis Apost .

Thirdly , by memorable things done on the first day of Welph . Cron. de tempore li. 2 , c. 2. the week , as Wolphius noteth out of an Hebrew Writer of a book called Sedar olam Rabba , chap. 7. as that the cloud of Gods Majesty on this day first sate on Gods people : Aaron and his children first executed their Priesthood ; God first solemnly blessed his people : The Princes of his people first offered publickly to God . The first day wherein fire descended from heaven : The first day of the world , of the yeere , of the week , &c. All shaddowing that it should bee the first and chiefe day of the New Testament .

Therefore this day , thus prefigured , to bee of use in the New Testament , was instituted by Christ , when hee came in the flesh : which first day of the week , as it was the first day of time , mentioned in the beginning of the first book of the Bible , so is it mentioned with a glorious Gen. 1 5. Title of the Lords day , in the beginning of the last book of the Bible , to the prayse of our Alpha and Omega Jesus Christ .

Argument 8.

IF the seventh day was by Gods immediate institution , then was the change of it into our Sunday by Jesus Christ his immediate institution : But the antecedent is true , Gen. 2. 2. Exod. 20. Ergo the consequent . For no religious change hath ever beene made of any ordinance of God immediately prescribed by him , but by God himselfe , and by his own immediate authority : for if the institution be immediate by him , the change into another must be by the like immediate authority also : for he that ordaineth , hath onely power to alter .

1. Man cannot change such an odinance ; for , first it is complained of as a sinne , for the people to change Gods ordinance , Esa. 24. 5. The Jewish Church , in the time of Christ , and after , held it blasphemy to teach , that it was lawfull for Christ to change the customes of Moses , because they took ( but mistook ) him to be but a meere man . Secondly , if any but God have authority to change his owne ordinance immediately appointed by himselfe , then that authority is equall with Gods . But there is no such authority , nor ever was ( Jesus Christ excepted ) upon the earth : The whole Church , if gathered into one place , is of no such authority : And if unstable man could alter such an immediate ordinance of God , what stability could there then be in them ? or what tie of our consciences ?

2. All religious changes of every ordinance of Gods owne immediate institution hath ever beene immediate by God himselfe , and no instance can be shewed to the contrary in holy writ .

The Tabernacle was of Gods owne immediate appointment , Exod. 25. 40. when it was changed , and the Temple erected in stead of it ; this Temple was of Gods owne immediate appointment . David minding to build it , and Nathan 2 Sam. 7. 2 , 3. approving his intention ( but without command from God ) was after prohibited , 2 Sam. 7. 5. Neither left he it to the wisdome of Salomon , but the Lord gave the patterne , 1 Chro. 28. 11 , 12 , 19.

The first borne the Lord did chuse for himselfe ; when the Levites were taken for them , it was of God himselfe , Numb . 3. 12.

The time of celebrating the Passeover , was the fourteenth day of the first month by God himselfe , Exod. 12. 6. which time durst not Moses dispense with , nor allow any other day for some to keep it , without Gods immediate warrant , Numb . 9. 8. 11. Times and seasons are in Gods hand , Act. 1. 10. Dan. 2. 21. therefore for the month Tishri he appointed Nisan for the first month of the yeare , Exod. 12. 2. And Antiochus Epiphanes ( a type of Antichrist ) is condemned for changing times , Dan. 7. 25. Thus wee see Gods ordinances , for places , for persons , and for time , being immediately appointed by God , cannot bee changed but by God . Therefore the seventh day , being the immediate institution of God , could not be changed into another day , as now it is , but immediately by God himselfe even by Jesus Christ , who is God blessed for ever , Rom. 9. 5. who when he was come in the flesh , changed the place , Joh. 4. 20 , 21. the Law , and Priesthood , Heb. 7. into the ministery of the Gospel : Priests and Levites , Esa. 66. 21. into Apostles , Prophets , Evangelists , and others , Eph. 4. The carnall worship into spirituall , Joh. 4. 23. Circumcision and the Passeover , into Baptisme and the Lords Supper ; and that seventh day into this our Sunday , the Lords day .

Argument 9.

THe Lord of the Sabbath is the only Institutor of the Sabbath : But Jesus Christ is the Lord of the Sabbath , Mat. 12. 8. Ergo the only Institutor of it . Now for the better understanding of Christ his being Lord of the Sabbath , we must know three things .

1 How he is Lord of the Sabbath , and that is , as he is God-Man , and Man-God ; for it is said in the Text , The Sonne of man is Lord of the Sabbath .

2 Whence he hath this Lordship ; even from God his Father , who hath given him the Kingdome , all power in heaven , and in earth , Mat. 28. 18. delivering all things into his hands , John 13. 3. and 3. 35. Luk. 10. 22. having committed all judgement to his sonne , and made him both Lord and Christ , John 5. 22. Act. 2. 36.

3 How long he holdeth this his Lordship , Rule and Dominion , even till the consummation of all things , till God be all in all , never laying it down untill all things be fulfilled , 1 Cor. 15. 24. 28.

Therefore is he yet the Lord of the Sabbath , the Sabbath is his till the worlds end , and hee retaineth his right still therein ; his right in the fourth Commandement , which right must bee shewed , either in retaining of the seventh day , on which God rested , and to which the Commandement was accommodated till his second comming by the change of it , or in his substituting another day in steed thereof .

But we see that seventh day altered , and therefore hee sheweth himselfe Lord of the Sabbath , by appointing this his day ; for else should the other have remained under the Gospel , or if not , then no other being ordained in its steed by him , he had lost his Lorship over the Sabbath , which here he challenged a right in , and still keepeth untill his second comming .

Argument . 10.

TEnthly and lastly , to these reasons , may be added the judgement of the Parliament , the representative body of all this Kingdome , with his Majesties royall assent in the first yeere of his happy raigne ( which is this ) That the keeping of the Lords day holy , is a principall part of the true service of God ; which words are an acknowledgment that the Lord was the Institutor of the Sabbath : for it is no service to God , much lesse a principall part of his service , for that may be mans will-worship , but cannot be service unto God , unlesse hee himselfe bee the Institutor and Authour of it .

CHAP. XI . Of some Objections which may bee made against it , answered .

Object . 1.

IT is not commanded in the New Testament , Ergo , hee instituted it not .

Ans. 1. If it were not , yet might hee bee the Institutor of it , by his resting , blessing , and observing the day , as his Fathers resting , and blessing the seventh day , was his institution of it , as is proved in the first Treatise .

2. I have shewed , that Christ gave Commandements of the things pertayning to the kingdome of God , whereof the observation of this day is one . And therefore hee gave Commandement concerning this day .

Object . 2. It is not expresly commanded .

Answ. 1. This objection is made before , to which I have in part answered .

2. I answer further , that our book of Homilies telleth In Homily of Prayer . us againe and againe , that there is expresse Commandement for it : The Authors of this book say there is ; The Objectors say there is not : set one against the other . To the book all the Ministers in the Church of England have subscribed , but not to this Objection against it .

3. I answer , there is in the New Testament no formall expression of any of the other Commandements of the first Table , neither of the first , nor second , nor third , because they stood in force , and therefore no need formally to expresse them : no more need was there for any such expression of this .

First , because the fourth Commandement stood still in force , as well as the rest : for first , Christ did challenge Lordship over this fourth Commandement , in his assumed humane nature , Matth. 12. 8. to shew that in his state of humiliation , hee lost not his authoritie over it : Secondly , because the changing of the seventh day into another day , was not the taking away of the fourth Commandement , but only the accommodation of the same Commandment to our Lords day , for the continuation of it still . For if the fourth Commandement bee not observed in keeping of this our Lords day , then will it follow ,

1 That either there is no fourth Commandement , and so not ten Commandements , which number hath bin observed without addition , or diminution , to this day , the space of 3221 yeeres in Gods Church , both of the Jewes , and of the Gentiles : or else if it be one of the Tenne , as God gave it , Exo. 20. for one of them , then have we lived in sinfull neglect of this Commandement now this 1600 yeeres .

2 It will follow that Christ hath lost his Lordship of it , or suffered one of his Fathers Commandements to be carelesly neglected ; neither of which may bee granted without indignitie offered to Christ , and his truth .

3 That Christ had not come to fulfill , but to destroy the Law , contrary to Matth. 5. 17. for if he neither kept the former day , but took it away , nor ordeined certainely in the roome of it another day , he had destroyed this Law .

4 It also will follow , that the Sonne should not be honoured of all men as they have honoured the Father with the fourth Commandement , and with a set day by his appointment for his publick worship and solemn service : But all men should honour the Son , as they honour the Father , Ioh. 5. 23. And therefore with this fourth Commandement , and with a set day by his appointment for his publick and solemne worship and service should he be honoured .

Object . 3. The taking away of the seventh day appointed by God , disanulleth the Commandement it selfe .

Answ. Not so , for we must wisely understand and discerne betweene the substance of the Commandement , and circumstance ; between the substance of the Commandement it selfe , and the accommodation thereof unto a day : See the other Treatise , The Commandement is , Remember the Sabbath day to keep it holy : This only is the Commandement , so by Moses it is cleare ( note it well ) in Deut. 5. 12.

The application and accommodation of the Commandement was unto the seventh day , which day may be taken away , as not of the substance , but a circumstance of the Commandement of the Sabbath & rest day , applyed unto that seventh day , and yet the Commandement be still of force : As for example in the accommodation of another precept thus ;

Honour the King , 1 Pet. 2. 17. This is a Commandement , whosoever is King : The accommodation of that may be thus : Saul is King , this is not of the substance of the Commandement , yet while Saul is King , we are commanded to honour King Saul , but in time Saul is taken away , neverthelesse the Commandement , Honour the King , is of force to another person in his stead , as David succeeding , the Commandement is , honour King David . The same Commandement which bindeth me to honour the King , bindeth me to honour Saul while he is King : And when Saul is taken away , and David appointed in his stead , I am bound by the selfe same Law to honour David .

Even so is the accommodation of this fourth Commandement , Remember the Sabbath day to keep it holy : this is the Commandement what day soever it be applyed unto . The accommodation is , the seventh day is the Sabbath day to keep it holy : this the Commandement doth binde us unto , as long as the day is unchanged and not taken away : But the day being altered , yet the Commandement abideth , and is of forc● , when another day is appointed in its roome , as is now our Lords day . And therefore the Commandement is , Remember the Lords day to keep it holy .

From whence here note , that as the taking away of Saul took not away the Commandement of honouring the King , and Davids comming in Sauls stead held up the practice of the same Commandement : Even so the taking away of the seventh day took not away the authoritie of the fourth Commandement , and the bringing in of the Lords day in stead thereof , holdeth up the practice of it , and by it we are bound to observe this day , as the Jewes their day : And therefore may we pray as our Church teacheth us :

Lord have mercy upon us , and incline our hearts to keep this Law : And that without any Judaizing at all .

CHAP. XII . That this day cannot be changed .

WEe have heard how that the day is of a divine institution , and therefore is not subject to alteration by man : The Church , saith our learned Doctor On Rev: 1. 10. In Cases of Consc. ca. 16. In his Thesis . Fulk , hath no authority to change it ; so holds Master Perkins : Bishop Lakes speaking of Christs resurrection giveth this reason , saying , as no man can change the work to another day , so no man can therefore change the day : This is an undoubted rule in Theology , saith that learned man .

2. What honour and dignity the Holy Ghost giveth unto a day , cannot by the authority of man be taken from it , to put it upon any other day : but the first day of the week hath by the holy spirit this superscription set upon it , The Lords day ; therefore it is not alterable by any , to any other day , to call that the Lords day .

3. If the Church can change it , then hath the Church authority to weaken the grounds on which the observation of the day was first setled , but that she hath not ; or else can bring better reasons for the alteration , else it were folly to alter it : but there never was hitherto , nor now is , nor ever shall be , any such reason to alter the day , as there was for setling of the day ( to wit ) the blessed resurrection of the Lord Jesus ; of the excellent glory of which work yee have heard before : Therefore the Church cannot change it into another day .

4. Whosoever changeth one thing for another , in matters of an high nature , must have equall power with the first Institutors , or receive authority so to do from them : But the Church hath not such authority in her selfe , or by delegation from either Christ , or from his Apostles : And therefore cannot change the day .

5. It hath beene ratified by many Synods , by ancient Councells , by Imperiall Constitutions , and Edicts of Kings , established by the Lawes of Kingdomes and Countreys , as it cannot be altered .

6. The long continued custome of observing it , from the first day in the Apostles time by the whole Primitive Church , and by all Christian Churches since in all ages , for these 1600 yeares without any gain-saying , maketh it unalterable , it being observed upon such grounds , as is before mentioned .

To conclude , to what purpose is it for any now to hold the change thereof , when never from the beginning , there was ever any one particular Church , any Synod , or Councell , or any Orthodox writer in ancient times , attempted it ; Nor ever durst any power on earth goe about it . But all the holy Fathers , and piously learned have with free consent endeavoured the setling and honouring of this day , as may appeare in their writings and praises of the same , as shall be manifest in the next chapter .

It is not therefore changeable , either absolutely or practically ; nor have Christians at any time , saith Bishop White , judged it reasonable or convenient to alter such an ancient and well grounded custome , which is commonly reputed to bee an Apostolicall tradition . To this let me adde in the last place , the judgement of that reverend Authour of the Antidote ; That seeing the observation of the Lords day hath beene confirmed by so many Constitutions Ecclesiasticall and Imperiall , and hath withall continued with such uniforme consent through the whole Christian world for so many ages , ever since the Apostles times , the Church ( not to dispute what she may or may not doe ex plenitudine potestatis ) ought not to attempt the altering of it to any other day of the week .

CHAP. XIII . Of the honourable esteeme of this our Lords day , and that it is to be preferred before all other festivall dayes .

THere be many reasons to manifest the honourablenesse of this day , and to preferre it before all other Festivalls .

1. The blessed Apostle hath exalted it with the glorious title of the Lords day , Rev. 1. 10. The Lord Christ his day , as Bishop White speaks , a title proper and peculiar Page of his book 208. to it ; Now things and persons named the Lords , are sacred and venerable , saith he , in the highest degree : which day was generally and religiously observed of all Christians . And albeit the Apostles took advantage to goe and teach in the Jewish Synagogues upon their Sabbath , yet ( saith Doctor Pocklington ) for which he citeth Eusebius and Page 11. of his Sermon . Ignatius ; the blessed Martyrs in the Primitive Church , by the doctrine and example of S. Paul and the Apostles , so unfeignedly abhorred the observation of the Jewish Sabbath , that they esteemed the observers thereof , and the contemners of the Lords day , the very sonnes of perdition , and enemies of our Saviour , and sellers of Christ : So dis-regarded they the one , and honoured the other .

2. The ancient Fathers and others have given it tearmes of honour . Justine Martyr called it Sunday , as many others In Orat. ad Anton. after him , no doubt , as the chiefe of dayes , as the Sunne is the most glorious to our eyes above all other planets . In Cod. Just. lib. 3. tit . 12. it is called venerabilis dies Solis , the venerable and much honoured Sunday , as Bishop White expresseth Against Brab . page 197. Ad Magnes . it . Ignatius the Martyr , who lived at least thirty yeares in the dayes of S. John , and was his hearer , calleth the day , the Queene and Paramount of dayes : Eusebius See the quotation of these in B. ●hite pag. 209. calleth it , the principall and the first : S. Chrysostome , a royall day : Greg. Nazian. saith it is higher than the highest , and with admiration wonderfull above all other dayes : S. Basil , the first fruits of dayes : Chrysologus , the primate of dayes : A day above all other dayes to be esteemed , saith Bellarmine and Tom. 1. de cult. san●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 , thi● 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. ●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. ●echel de Dec●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 Scriptures . Master Brerwood confesseth , That it is meet , that Christians dedicate the day wholly to the honour of God ; that we should not bee lesse devout in celebrating the Lords day , than the Jewes in celebrating their Sabbath : Because , saith hee , the obligation of our thankfulnesse is more than theirs : Therefore hee wisheth that it were most religiously performed with attendance to holy devotion .

This day ( faith Calvin ) is wholly to bee dedicated to him , Calv. on Deut. cap. 5. vers. 12. 13. 14. and it is necessarie , that so we may intend wholly to the minding of Gods works , and bestow the day in praysing and magnifying Gods name : wee have no cause ( saith hee ) to grudge the giving of one day to him , seeing hee leaveth us six for one .

Let any man give a reason , if they give any part of the day to Christ , why they should not think him worthy of all the day ? Is it too much for him , and whole six little enough for our selves ? If wee will take a part from him ( for the whole none will , except they be worse than Jewes and Pagans in observing their dayes ) which part is it ? not the morning , for when shall we begin then to serve him ? Not the ending of the day ; for why , are we weary of well doing ? Gal. 6. Gal. 3. 3. shall wee begin in the spirit , and end in the flesh ? A liberall friend that hath seven pounds in his hands , and giveth me six of them freely , owing me nothing , to imploy the seventh for him ; If I should grudge to bestow it wholly , and take without leave any part of it to my selfe , were I not most ungratefull ? Againe , every holy thing is holy unto the Lord , and is it not sacriledge to robbe God either of the whole , or of part ? Lastly , let us consider this , that hee which willingly gives not God all , would give him none at all , if it were not for by-respects , more than conscience of duty . For conscience will binde to give the whole , where all is due , as well as a part of the due . Therefore God commanding a day , and an whole day , as he giveth us six whole dayes , so let us afford him his owne day , and that wholly .

CHAP. XV. How this day is to be kept holy , morally , as the an●ient Sabbath was kept .

FOr the better satisfaction of moderate minds , and to cleare this point , let us consider how the ancient Sabbath was kept morally , how our Lords day was kept in the time of the holy Apostles , how to be kept by the stablished authoritie of our Church , and how Emperours , Kings , Councels , Synods , Fathers , and others would have it kept , yea God himselfe from profane pollutions .

Concerning the first , the ancient Sabbath was kept in rest and in the employing of that rest unto religious duties ; which what they were , see at large in the other Treatise , Section 25.

For the Ceremoniall and Leviticall Services on that seventh day , they are abrogated ; so all the Jewish superstitition , brought in by mens vaine Traditions , are condemned , likewise those accessorie precepts for the more strict rest on that day , belonging only to the Israelites for a time , are taken away and doe nothing concerne us , and are not to be imitated of us . But the ancient people of God are to be followed of us , as farre as the fourth Commandement bindeth us in the naturalitie thereof , in the spiritualitie , and in its morallitie , as the holy people of God then kept it , in such common duties , as wee are , as well as they were bound to performe for Gods service , and for the benefiting of their owne soules , in the use and exercises of his heavenly ordinances on his holy day . This is farre from any Judaizing at all , so much laid in the dish , and reproachfully cast upon many in these times , but without cause at all : if the matter be well weighed , and they rightly understood , as it were to bee wished .

Their Service was both in the forenoone , and in the afternoone every day , Num. 28. 3. Exod. 29. 38. then much more on the Sabbath day : For in the morning of their Sabbath , they had the Service in the Tabernacle and Temple , and their Sacrifices doubled . Num. 28. 9. and also burning of incense in the morning , Exod. 30. 7. So in the afternoone both Sacrifices and burning of incense , and thus every day continually , Exod. 29. 38. & 30. 7. 8. To this David alluded in Psal. 141. 2. This afternoone Service was about three aclock , and called the ninth houre of Prayer , Acts 3. 1. what time the godly used to pray , Dan. 9. 21. and which Eliah observed in the offering of Sacrifice , 1 King . 18. 29. and we read while the incense was offered , the people were devout in their prayers , Luk. 1. 10. Preaching was also in the Temple , for there Christ preached , Matth. 26. 55. Mark 12. 25. Luk. 19. 47. John 7. 28. of which , as of any strange thing , the chiefe Priests and the Elders did not aske him , but of his authoritie so to doe , Matth. 21. 23. Luk. 20. 1. 2. And into the Temple earely in the morning , came hee to teach , John 8. 2. and the people to heare , Luk. 21. 38. whither the Jewes alwayes resorted , John 18. 20. Here also the Apostles preached , Acts 3. 1. 12. & 5. 21. 23. 42. And in this place , no doubt was it , in which the Scribes and Pharises sate to teach the people , Matth. 23. 2. It is most certaine that on the Sabbath day in the Synagogues , there was constant reading and preaching , Acts 15. 21. & 13. 27. In the morning , Christ went in to preach , Mark . 6. 2. in other places it is not so evident what time it was , whether in the forenoone , or afternoone , when hee came into their Synagogues , Mark . 1. 21. Luk. 4. 16. & 13. 10. nor what time of the day the Apostles went into the Synagogues , Acts 13. 14. & 14. 1. & 17. 2. 10. & 18. 4. 19. nor is it certain , whether they did depart home a while , and came againe ; It may be they held out from the beginning to the ending , and to the breaking up of the Congregation , as it seemeth probable in Acts 13. 43. so Nehe. 8. but it is certaine that upon their dayes of fasting , they did hold out and continued together , from the beginning to the end , Nehem. 9. 3.

Whatsoever they did for the time , they holily begun their Divine exercises with a blessing , Nehe. 8. 6. and ended with a blessing , Num. 6. 23. 26. Lev. 9. 22. 2● .

CHAP. XVI . How our Lords day was kept in the Apostles dayes and the Primitive times .

THe Lords day being know● to bee an holy day , and to be kept holy , the Church rested on this Histo. pag. 95. part . 2. day , for performance of religious and Christian duties , as Doctor Heylin acknowledgeth .

There was an assembly of Christians , they came together , saith the Text , Acts 20. 7. who came together ? the whole Church , 1 Cor. 14. 23. whither ? into some one place , 1 Cor. 11. 20. & 14. 23. for then they had no Temples , but met together where they conveniently might : when , and on what day did they assemble together ? On the first day of the weeke , as Luke telleth us , Acts 20. 7. and the Syriack translation of the 1 Cor. 11. 20. hath it in die Dominico : In Apol. 2. Of this Just. Martyr beareth witnesse ; upon the Sunday all of us assemble in the Congregation , all that abide in the Cities or about in the fields , do meet together in some place : Coimus in Caetum & Congregationem , saith Tertul. In Apol. cap. 39. with cap. 14. & . 16. on the Lords day he meaneth : Cyprian telleth us , that the Sunday was the day , wherein they met together . So Saint Augustine also enformeth us ; we Christians assemble with Lib. 2. Epist 5. de Civit. Dei . l. 22. cap 8. much diligence on the Lords day , saith Clemens , Rom. constit Apost. li. 2. ca. 36. Into this Congregation would some Gentiles come sometime , 1 Cor. 14. 23. and none professing Christ might forsake it , Heb. 10. 25. Thus wee see clearely without doubting from Seriptures , and Fathers , when and where Christians met to worship Christ .

Being met together , let us see what was done in the Congregation .

1. For Prayer .

THey prayed together , thus we read of them in the first Congregation after Christs Ascension , Acts 1. 14. 24. so 〈◊〉 , Acts 4. 23. 24. & 16. 13. For prayer was one pa●● of their Divine Service mentioned in Act. 2. 42. The Apostles were much addicted to prayer , as well as preaching , Acts 6. 4. and they and the Christian beleevers were frequent in it , as occasions were offered Act. 16. 16. & 8. 15. & 1● . 3. & 20. 36. & 12. 5. 12. To the performance of this dutie with thanksgiving they were exhorted , 1 Tim. 2. 1. 2.

2. For Reading .

THere was reading of the Scriptures , of the Apostles writings , by the Apostles command , Col. 4. 16. a charge by the Lord , 1 Thes. 5. 27. and the Apostles decrees , Act. 15. Tertul. Apol. cap. 39. In Apol. 2. 30. 31. They met together , saith a Father , To heare the holy Scriptures rehearsed : In the Congreation , saith Just Martyr , the Records of the Apostles and the Writings of the Prophets In Ios. Ho● . 15. In Civit. l. ●2 . c. 8. are read , and other Scriptures saith Origen , by the Apostles appointment , at the reading whereof all were silent and attentive as S. Augustine , telleth us .

3. For Preaching .

THere was also preaching in the Congregation : S. Paul on the first day of the week , when the Disciples came together preached unto them , Acts 20. 7. The Apostles in this spent their strength , Acts 5. 42. and S. Paul exhorteth to this in vehemence of spirit , and with a thundring charge , 2 Tim. 4. 1. 2. Of this speaketh this same Apostle in 1 Cor. 14. and giveth order for the use of mens gifts in the Congregation ; The preaching then was with reprehension , with exhortation , 2 Tim. 4. 2. admonition , Act. 20. 31. with convincing of errours , Tit. 1. 9. with consolation , 1 Cor. 14. 3. The matter was the word Acts 13. 5. & 14. 25. & 17. 13. Rom. 10. 8. 2. Tim. 4. 2. The manner was , not with entising words of mans wisdome , but in the demonstration of the spirit , and power of God , 1 Cor. 2. 4. 5. The end for conversion , Act. 26. 18. 20. and to save men , Act. 11. 14. Of preaching , and making a Sermon on this day , speaketh Just. Martyr , and Saint Augustine in the fore cited places . When the Sermon was done , they sent up their prayers unto the Lord , saith , Justine Martyr .

4. For receiving of the Sacraments .

ON the first day of the week , or Lords day , they received the Lords supper , Act. 20. 7. They came together to break bread , saith the Text : So did the Corinthians Apol. 2. Epist. 118. come together to receive the Sacrament , 1 Cor. 11. 20. This Just. Martyr , also certifieth us of , and S. Augustine , in the Primitive times , it was administred every Sunday .

5. For Psalmes .

THey in the Congregation sang Psalmes , so the Apostle intimateth to us , 1 Cor. 14. which as they might learne from the ancient people of God , as is observed in the former Treatise : so from our Saviour and his Apostles , who sang a Psalme when the Passeover was received , and the Sacrament instituted and administred , Mark . 14. 26. Plinie secundus in an Epistle to Traian , maketh mention of Christians singing of Hymnes , when they met together to worship Christ before day : How comfortable singing of Psalmes bee when men sing with understanding , and with the spirit , as they ought , 1 Cor. 14. 15. we may see by Paul and Sylas singing Psalmes in prison , Act. 16. 25.

6. For care of the poore .

THe true Church of Christ had ever care for the poore ; from the very first Plantation , as we may see , Acts 2. 45. and 4. 34. And for this purpose were Deacons appointed , Act. 6. The Apostles gave a charge for to remember the poore , Gal. 2. 10. and Saint Paul took order for the collection every Lords day , 1. Cor. 16. 2. which Saint Chrysostome Chrys. Hom. 43. on 1 Cor. speaketh much of : And this continued in the Christian primitive Congregations : They made collections for the widdowes ( of whom care should ever be had , Act. 6. 1. 1 Tim. 5. 3. ) for the fatherlesse ( as religion teacheth Iames 1. 27 ) for the sick , poore people , captives , exiles , and strangers , Iusti● . Martyr . Apo. 2. which came from farre , as Just. Martyr , witnesseth .

7 For Excommunication and Ordination .

UPon just cause on this day , when they did meet , the Leo. Mag. ad Dioscorum Episc. Alex. Epi. 41. cap. 3. See Tertul. Apolog. Origen and others cited by Bish. ●hit● , pag 214. See Dr. Heylin Histor. part . 2. p. 118. sentence of Excommunication was pronounced against some , which were v●ry notorious offenders , 1 Cor. 5. 4. 5. On this day it was thought most proper for investing men with holy Orders , for that the holy Ghost descended upon the Apostles this day , and there gave us , as it were , this celestiall rule , that on this day alone we should conferre spirituall Orders , in quo collata sunt omnia dona gratiarum , All spituall graces are conferred . And it was appointed , that such men , as were to receive Ordination should continue fasting from the Even before , that spending all that time in prayer , humbling themselves before the Lord , they might be the ☞ better fitted to receive his graces .

8 Of their Love-Feasts .

DIvine Service being ended , Christians observed a Love-Feast , or feast of charity , where all the rich and poore sate downe promiscuously together , recreating themselves with godly conference , and singing of Psalmes , which as Tertullian saith , did admit of Nihil vilitatis , nihil immodestiae , Apolog. and at what time he saith , non prius discumbitur , quam oratio ad Deum praegustetur . Of this speaks also S. Chrysostome , Omnes , commune inibant convivium pauperibus , & qui nihil habebant vocatis & omnibus communiter vescentibus , S. Paul toucheth upon these Feasts , 1 Cor. 11. and S. Jude verse 12. and this came , as there wee finde ; to be abused even in the Apostles dayes . Wee may Learne of S. Paul ( who was a pattern to them , no doubt , in the end and breaking up of the Congregation ) that they departed with prayer , as he did , Acts 20. 36.

9. Of what was done when the Congregation was broken up .

WHen the publick service was ended , S. Paul went into an house where hee was invited , and there prayed , Acts 16. 16. Such no doubt , as were well minded , as the Bereans , searched the Scriptures concerning the things taught them , Act. 17. 11. But for this the Fathers tell us what people ought to do . Saint Ambrose exhorted the people Ser. 33. tom . 3. pag. 259. to be conversant all the day in prayer , or reading , or if any could not read that he should labour to be fed with conference . Saint Chrysostome , on Joh. 3. Hom. was offended with the people that then did not meditate on the word heard , who was earnest with them , that presently upon their comming home , they would take the Bible into their hands , and make rehearsall with their wives and children of that which had been taught them out of the Word of God . But let us come to that which Iustine Martyr saith , and Tertullian , when they were departed out of the Congregation they ever remembred one another of those things which they had heard . They went not , saith Tertullian , Apol. ca 30. 39. pag. 692. in Catervas Caesionum neque in classes discursationum , nec in eruptiones lasciviarum , sed ad eandem curam modesti● , & pudicitiae , ut qui non caenam caenassent , quam disciplinam : from this Fathers speech we may observe . First , That the Love-feast was a supper , they abode then in the assembly late in the afternoone : Secondly , That at that Feast , in the afternoone , as may be gathered from Saint Augustine , and Saint Basiles words they had care of Modesty and Chastity . Thirdly , That they received instruction for their souls , as well as food for their bodies . Fourthly , Being departed from the Congregation they took heed , not to goe into the route of Swash-bucklers , nor into the Company of Ramblers , such as did run up and down , hither and thither , not into the breaking out of the wanton and Lascivious sort . But Fifthly , they had care of the like modesty and chaste behaviour out of the Church , which they shewed , when they were in the Congregation . Thus the primitive Christians kept the Lords day : And if credit may be given to that , which Theodoret writeth , as Doctor Heylin cyteth him , of the Festivalls in those times above 1200 yeeres agoe , how they were Modestae , Castae , Temperantia plenae , performed with modesty , and great sobriety , ( not as the Festivalls of the Gentiles in excesse and riot ) and also were solemnized with spirituall Hymnes , and religious Sermons , and that the people used to empty out their souls to God in fervent and affectionate prayers , not without sighes and teares ; what may we think then of such godly Christians , but that they devoutly and with high reverence observed the Lords day , so much to be preferred before Festivalls , as hath been before declared , in Chapter thirteenth ? Hear what Durand saith , in Rational . lib. 5. de vesperis , who telleth us of the Evening meetings , wherein they did conferre of the holy Scriptures : His words are these , Postremò notandum est , quòd religiosi ante Completorium permittunt collationem , quae à sanctis patribus originem traxit , qui dictis vesperis convenire , & de Scripturis sacris conferre solebant ad instar Operariorum ad recreationem , ad invicem confabulantium , ideoque tunc vitas , vel collationem Patrum , quae potius sunt ad recreationem & delectationem legunt , & Eruditiores , si dubium occurrerit , interrogant .

CHAP. XVII . How our Church would have our Sunday kept holy .

OUr Church hath taken order for the keeping holy of the Lords day : For the better understanding whereof , let us look into her certaine judgement evidenced by the undeniable Records established by the supreamest Authority , and subscribed unto by all the Clergy of England .

The first is the book of Common Prayer , confirmed by Act of Parliament .

1. It maketh our Sunday to bee observed for an holy day . 2. It appointeth our Assembling , and therein to performe holy duties : as First Prayer : Secondly , Reading the Scriptures , Thirdly , singing of psalmes . Fourthly , Sermons , Fifthly , Collections for the poore . Sixthly , The administration of the Sacraments . Seventhly , Prayers at the departure . 3. And that the day may be well observed , it ordereth this meeting both for the forenoone and afternoone : calling the one Morning prayer , for that it must begin in reason betime and the other Evening prayer , because it must bring the evening with it : So the times of Service should hold us ( but for the intermission betweene ) from the morning , untill the evening . 4. It ordereth the Ministers distinctly to rehearse all the ten Commandments and the people kneeling , after every Commandment to aske God mercy for their transgressing of the same , and grace to have their hearts inclined to keep every one of them , and to write them in their hearts . Now the Fourth Commandment by this rehearsall of ten , and by the peoples prayer ( except the Minister mocke the people and the people mocke God , and that by imposed duty from authority , which God forbid we should thinke ) is acknowledged : First , To be a Law and Commandment of God , not onely heretofore , but now at this day . Secondly , To be one of the ten , which God himselfe spake . Thirdly , That it is a Law and Commandment upon us , that make this prayer : Fourthly , That we are bound to keep it : Fifthly That of our selves we cannot be inclined in our hearts to keep it , till God incline our hearts unto it . Sixthly , That we should have a joynt care together , to observe it from our hearts . Seventhly , That we are to acknowledge our selves transgressours of it , and stand in need to aske mercy of the Lord for the same . Eightly , That it is a mercy of God to encline our hearts to keepe it , and to write it in our hearts .

Now the Fourth Commandment requireth a day to be kept holy , as a Sabbath or rest day : and therefore by this prayer are we to acknowledge it a Law to us , and all bound in heart to affect it , and to keepe it , as the Lord hath commanded us .

The second is the Book of Canons or Ecclesiasticall Constitutions .

For the religious observation of this day by our Ecclesiasticall Constitutions . First , All people are tied to resort to the Church . Secondly , Not to depart out of the Church during the time of service or Sermon without urgent cause : Thirdly , That before Evening prayer , Fathers , Mothers , Canon . 59. Masters , Mistresses , should send their children , servants , and apprentices to be Catechised , to be instructed , and taught by the Minister for halfe an houre and more . Fourthly , All Canon . 13. manner of persons within the Church of England shall celebrate and keep the Lords day commonly called Sunday , and other holydayes , as 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. ●mnes ●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 Ho●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 , Insti●ian Cod. l. 3. tit . 12. lex . de ferr●●s . who called the Lords day , the religious day , and held it to be so honourable and venerable ; that they forbad all arrests , Law-sutes , and commanded all Advocates , and C●yers to be silent , also Apparitours of every Judge were inhibited , nor had allowed them any pretext , private or publick , for doing their office on this day .

The Esterne Emperour Emanuel Comnenus decreed , that Anno 1174. all accesse to the Tribunal should be shut up , and that no Judge should sit on any cause this day .

Charles the Great , in Anno 789. published his royall Edict , saying , we doe ordaine , according as it is commanded in the Law of God , that no man doe servile work on the Lords day , in works of Husbandrie , in dressing of their Vines , Plowing , making Hay , fencing Grounds , grubbing and felling Trees , working in Mynes , Building , planting Gardens , Pleading , Hunting , Weaving , dressing Cloth , making Garments , needle work , carding Wooll , beating Hemp , washing Clothes , shearing Sheep , but that they come to the Church , to Divine Service , and magnifie the Lord their God for those good things , which on that day he hath done for them .

This Great Charles forbad also Markers , and Law dayes on this day which was confirmed by five Councels , which he caused to be gathered .

Thus we see the care of Emperours .

CHAP. XIX . How it was to be kept by the Edicts of Christian Kings in this our Kingdome .

THe Kings in this Island of Great Brittaine , have from time to time shewed a religious care , concerning the observation of our Sunday .

In King Ina's raigne , Anno 688 , 900 yeers since , a Master might not force his bond servant to work , if he did , the servant was freed , and the Master was punished , and was to pay thirty shillings ; but if the servant wrought without his Masters commandement , hee should bee whipt , or redeeme his whipping with a price ; and if a Freeman , to loose his freedome , or pay three pounds .

King Alured and Edward his sonne , in a league , between Cited by Bishop White , pag. 222. him and Gunthran King of the Danes , in this land did prohibite all Markets , and other kinds of works whatsoever on the Sunday : The thing bought was forfeited , and to pay money too , and the servant working , being a Freeman , was to bee made a slave , or to redeeme himselfe : if a slave , then to be beaten , and his Master to answer , for causing him to work : None guiltie was to die on this day for his offence , but to be imprisoned till the day was past .

King Athelstan forbad buying and selling on this day , under a penaltie .

King Edgar , commanded every Sunday to be celebrated of every one from Saturday at three aclock in the afternoone , till Munday morning at break of the day .

King Canutus , ordained the observation of the Lords day , as King Edgar had done , from three a clock in the afternoon on Saturday till Munday : Hee also inhibited Markets , Courts , and publick meetings for civill businesse , hunting , and that every one should rest from worldly works .

King Edward the Confessor , would have none molested either going to the Church to serve God , or comming from it .

King Edward the Third , in his time the shewing of Woolls should not be made at the Staple on Sundayes , and on the solemne Feasts .

King Henry the Sixth , in his dayes , Fayres , and Markets , were forbidden , as an abominable injury and offence to Almightie God . Yea , it was held then by John de Burge , Chancelour of the Universitie of Cambridge , that the Sunday might be called the Sabbath as before I noted , for that we were then to rest from all servile work , arts mechanick , husbandry , law-dayes , markets , and to bee busied at our prayers , publick service of the Church , in Hymnes and spirituall Songs , and hearing of Sermons .

King Edward the Fourth , in his raigne were forbidden , as unlawfull games , Dice , quoits , tennis , bowling ; as also the felling of shooes , bootes , nor was it lawfull for Shoomakers to put upon the feet , or pull on the legges any shooes or boots on Sundayes : In whose time it was judged , That sale made on a Sunday of any thing , was not good , nor altered the propertie of it .

King Edward the Sixth , it was in his dayes manifested by Act of Parliament , that the Sundayes were holy dayes , and other dayes there expressed , wherein Christians should cease from all kinde of labour , and apply themselves only and wholly unto holy works properly belonging to true religion , which holy works were to be called Gods Service , whereunto such times and dayes were sanctified and hallowed ( that is to say ) separated ( marke it well ) from all profane uses .

In Queen Elizabeth her reigne , this Statute of King Edward the Sixth was in use and practice : and the observation of the holy day was enjoyned by the twentieth of her Majesties Injunctions , in the same words , with our now thirteenth Canon , which was taken out , of that Injunction .

Thus farre for this Kingdome before the happy uniting of the two Kingdomes in one .

CHAP. XX. How our late Soveraigne King James , and now our King Charles would have it observed .

KIng James , the learnedst King that ever this Nation Anno 1603. May 7. had , at his entrance of his reigne , sent out his royall pleasure by Proclamation , in which we may observe ; First , that hee calleth the day , againe and againe the Sabbath day : Secondly , the drift of the Proclamation was both for the better observing of the day , and for the avoiding of all impious profanation of it : Thirdly , that he forbad Beare-baitings , Bull-baitings , Enterludes , Common Plaies , and other like disordered or unlawfull exercises or pastimes .

After this in the Conference at Hampton Court , when that great Scholer Doctor Rainold desired a straighter course for the Reformation of the abuse of the Sabbath ; there was found a generall unanimous consent thereto of the King , of the Prelates , and of that honourable Assembly met then in that place .

Furthermore when the Parliament was held , and a Convocation of the reverend Clergie the same yeere , the pious Canon before mentioned , agreeing almost verbatim with the Queenes Injunction , was then framed , for the keeping holy the Lords day with other holy dayes : Also in the selfe same yeere at the Commencement in Cambridge , as before hath been noted , a Doctor held this Thesis , Dies Dominicus nititur verbo Dei , and so determined by the Vice-Chancelour .

Lastly , as before in the raigne of Queene Elizabeth , so in King James his time , large Treatises of Celebrating the Lords day , were published under Authority licensing the same ; among which was the Practice of Piety by a Bishop , and Bishop Downhams exposition upon the Command●ments ; to mention no other of lower rank , though some of them learned and reverend Divines .

King Charles , our now gracious Soveraigne , hath with the flower of this whole Land , by Act of Parliament declared himselfe with them concerning the holy observation of this day ; First , In giving it the title of the Lords day , Secondly , In affirming that in the keeping of the day holy , it is a principall part of the true Service of God : Then undoubtedly , hee highly pleaseth God , who keepeth holy the whole day : For by the judgment of the King , and the whole State , such a one as keepeth it is performing a principall part of the true Service of God : Thirdly , In prohibiting on this day all meetings , assemblies , or concourse of people , out of their owne Parishes , for any sportes or pastimes whatsoever ; All Beare-baitings , Bull-baitings , Common Plaies , Enterludes , or any other unlawfull exercises or pastimes . Also that no Carryer , Waggoner , Waine-man , Car-man , or Drover , travell on the Lords day : Or any Butcher by himselfe , or by any other , with his privitie and consent , kill or sell any victuall on this day .

Hereto may I adde our Common Law , by which as the Sages in the Law have resolved it , That the day is exempted from Law-dayes , publik Sessions in Courts of Justice , and that no plea is to be holden , no writ of a Scire facias , must beare date on a Sunday , for if it doe , it is an errour : so a Fine levied with Proclamations , if the Proclamations bee made on this day , all of them are held erroneous acts : And all this was for the solemnitie of the day , as also the intent that the people might apply themselves to prayer , and Gods publick Worship and Service . Thus we see the honourablenesse of this day , and the high esteeme thereof , as it hath beene , and still ought to bee in our Kingdome amongst all faithfull Christians .

CHAP. XXI . What Councels and Synods have decreed touching the observation of this day .

IT cannot be , but where Emperours and Kings have taken care for keeping holy the Lords day , they had the judg●ment of the godly Divines in their times : But to cleare more this point , let us see what hath by the learned beene decreed concerning this .

The Councell of Carthage decreed to petition the Emperour then , that there might bee no Shewes , nor other See Dr. Heylin pag. 101. 111. pag. 112. Playes on the Lords day , &c. The Councell held at Aragon , would have no sentence pronounced in any cause on the Lords day . The third Councell at Orleance informeth us , that husbandry , reaping , hedging , and such servile works were prohibited . The Councell at Mascon decreed , that the day should be kept holy , calling it the Lords day , the day of our new birth , the everlasting day of rest , insinuated unto us , under the shadow of the seventh day or Sabbath in the Law and the Prophets . On this day none were to meddle in Litigious Controversies , in actions or Law Suits , nor prepare his Oxen for daily labour ; but to goe to the Church , and there powre out his soule in teares and prayers , celebrate the day with one accord , offer unto God their free and voluntary service , exercise themselves in Hymnes and singing praises unto God , being intent thereon in minde and body , &c. The Councell at Dingulosinum in Bavaria determined , that upon Sunday , every one being intent upon Divine rest , should abstaine from prophane or common businesses . In the Councell of Angiers tradesmen were appointed to lay by their labours , and among those the Miller , and the Barber . The Councell at Coleine decreed , that the people should be diligently admonished , why other holy dayes ( but especially the Lords day , which hath beene alwayes famous in the Church from the Apostles time ) were instituted ( to wit ) that all might equally come together , to heare the Word of the Lord , to receive the Sacraments , to apply their mindes to God alone , to be spent only in Prayers , Hymnes , Psalmes , and spirituall Songs . And here were prohibited Playes , Dances , wicked Discourses , filthy Songs , all Luxurie , and Victualling Houses were commanded to be shut up . Concilium Bituriense , exhorteth saying , Let them practice nothing but that which savours of pietie , and there are prohibited prophane Assemblies , ryotous Feasts , Dances , Morices , disguises Stage Playes , and going to Alehouses . Concilium Basiliense , forbad Dice and Tables , and would that such as did walke with chaste eyes , modesty , and gravitie , should not goe to Dancing .

In a Synod held at Friuli , it was decreed , That all Christian men , should with all reverence and devotion , honour the Lords day , and abstaine from all carnall acts , Etiam * * So S. Augu. in 244. Serm. de tempore , à propriis conjugibus , and all earthly labours , and goe to the Church devoutly . A Synode held in Aken or Aqui●granum 800. yeeres agoe held , that in reverence to the Lords day , it should no more bee lawfull to marry , or bee married . In a Roman Synod under Leo the fourth , it was decreed , that no Market , no not for meat should be kept , and no person should receive judgment on that day . And under Alexander the third , in a Councell of Compeigne it was ordained ; that none should bee doomed to death , or condemned to bodily punishment . In a Synod at Coy , it was decreed , that men should doe no servile work , nor take any journey . A Synod at Petricow in Poloniae , forbad Taverne-meetings , Dice , Cards , and such like pastimes , as also instrumentall musick and Dancing .

CHAP. XXII . What Popes , the Canon Law , Archbishops , Bishops , and other learned men , have said concerning the hallowing of this day .

1 Popes .

POpe Alexander the third saith that both the old and new Testament depute the seventh day unto rest . Pope Gregory the ninth commanded a restraint from labour both of man and beast . In Pope Eugenius his time the Princes and Prelates ( as Doctor Heylin confesseth ) did agree together to raise the Lords day to as high a pitch as they fairely might , and a Canon was made by that Pope in a Synod at Rome 800 yeares agoe to forbid businesses and works of labour , criminall causes and vaine sports on the Lords day , and other Festivalls . Pope Gregory in Epist . 3. lib. 11. held it not lawfull for any to See Ios. Bentham his society of Sects , pag. 154. citing Leo the first , and Leo the third , their decrees for carefull observation of the Lords day . bath themselves out of luxury and pleasure on the Lords day , but that wee should rest from our earthly labours , and by all meanes abide in prayers , &c.

By the Canon Law grinding hath beene inhibited , and by the same Lawes travelling hath beene forbidden , and counted a mortall sinne : See at large Doctor Heylin out of Tostatus , the strictnesse of the observation of the Lords day and holy dayes ; let me adde one thing out of Summa Angel . tit . interrogationes in confessione : The Priests did ask the confitents as a sinne , whether they had used pastimes and dancings on the Lords day . Our Linwood the Canonist de Consecr. Dist . 3. ca. Jemina saith , Die Dominico nihil aliud agendum , nisi Deo vacandum , nulla operatio in illa die sancta agatur , nisi tantum Hymnis , & Psalmis , & Canticis spiritualibus dies illa transigatur .

2 Archbishops and Bishops .

ARchbishop Islips with the assent and counsell of the Prelates assembled in a Synod 1349 , decreed that there should bee a generall restraint from all manner of servile work , and that the Sunday should begin at the Saturday at Evening . Cuthbert 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 d●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 the 250 Princes also with fire from heaven ; such a judgement was that of Lots wife turned into a pillar of salt , Miriam and Gehezi made leprous : such were also the ten plagues of Egypt on Pharaoh , and many judgements on the Israelites in the wildernesse ; and on other in Israel , and Judah afterwards .

Secondly , Mediate judgements , which fall out upon men by some instruments , as by the hand of one man against another , where one is the death of another : but these are not so deeply laid to heart , as to behold Gods anger therein , as men are bound to do , yet the Scriptures telleth us of such , as Gods very hand in punishing men for sin , as we may read of the falling out of great friends at first the Sichemits and Abimelech , Iudg. 9. 23. 56 , 57. who at length flew one another , God sending an evill spirit between them to render upon their heads their wickednes and evill they joyntly committed against the house of Gideon . So hapned it with the three Armies of Moab Edom 2 Chr. 20. 22. 23 and Ammon and their gathering together like friends , yet fell out one with another , to the ruine of themselves , and this is attributed to be Gods hand upon them .

Thirdly , Judgements commonly called Casual , which happen not seldome , too many slight , and say , some , tush it was but an accident , as if Gods hand were not in it . When we reade of one killing another at unawares in Num. 35. 22 , 23. Deut. 19. 5. that such a one so killed is delivered by God into the mans hand that killed him : Exo. 21. 13. By this kind of way came wicked Ahab to his death , 1 Kings 22. 34. even by a man shooting an arrow at an adventure : So Ahaziah his idolatrous sonne by falling downe through a Lattesse came to his end . 2 Kings 1. 2. and 27000 by the fall a of wall in Aphekr . 1 Kings 20. 30. which no doubt the Lord overthrew and caused to fall upon them to slay them . And we must know that casuall harmes , and death come for sin , so our Saviour tells us , Luk. 13. 4. that they were sinners on whom the Tower of Siloe fell , though others were not to judge them the greatest sinners above all : yea , casuall losses in outward things come for sin . 2. Chron. 20. 37.

Therefore be the judgements of God of any kinde , they are to be taken notice of , and we are to make use thereof , to beware of sin , and to repent least we likewise perish , and not to slight the least casuall harme as most doe : For Moses remembreth the people of Miriam , and our Saviour willed Deut. 24. 9. Luk. 17 32. 1. Cor. 10. his hearers to remember Lots wife : and Saint Paul sets the examples of the punishment of the Israelites before the Corinthians , and tells them that these things hapned to them for ensamples , and were written for our admonition . Wherefore what punishments have heretofore fallen out , or now happen amongst us , we are to observe them , and lay them to heart ; For saith the Psalmist , All men shall feare and declare the work of God , for they shall wisely consider his doing , Psal. 64. 9.

That the abuse of this our sacred Lords day , hath proked Hem. in Mart. 162. in Mark . 28. so in Luk. Ioh. and Acts Concio . 6. 9. &c. God to wrath is aknowledged ; Gualter saith , it is not to be doubted , but that the prophanation of the Lords day is not the least cause of the evills and calamities of our age . And Bellarmine confesseth also that the Disorders , Dances , Revells , and the like , on the Lords dayes and other Feastivals , were the occasion of all publick calamities , and judgments , which they suffered ; and reckoneth up , famine povertie , pestilence , sedition , & concludeth thus in general , all plagues and scourges . Of this sin speaketh our late learned King James , and our now Soveraigne King Charles , in the exhortation added to the books of the two former Fasts , and to this now also , and doe with the reverend Prelates acknowledge that among other sinnes , the not-keeping holy of the Lords day , but polluting it , is the cause of the plague breaking out upon us : yea , our Homily telleth us , that God hath declared himselfe much grieved for the prophanation of this day . This is further acknowledged by many learned men , who have beene speciall observers of the judgements hapning as well in times heretofore , as in our dayes : which may be reduced to the three heads before mentioned .

CHAP. XXIV . Of exemplary judgements immediate from God , against the prophaners of the Lords day .

IN a Councell held at Paris , in Anno 829 , 800 yeers agoe , the reverend Bishops there assembled , some by relation , others of their own knowledge , affirme , that some men following their husbandry , were slaine with Lightning and Thunder , other some punished with a strange convulsion of their joynts , and sinewes , and miserably perished for their dishonouring of so great a day .

Gregorius Turonensis , who lived a 1000 yeeres since , in the end of the fifth Century , or in the very beginning of the sixth , as Bellarmines Chronicle hath it ; said , that for the dishonour done to the Lords day in working , fire from heaven , burned both men and houses in the City of Lomages .

Doctor Beard of Huntington , telleth us in his Theatre of Discipul . de tempo . Ser. 117. Gods jugdements how fire from heaven burned up a worldlings Barne , and all the graine in it , for conveying his corne on a Sunday in Sermon time out of the field .

To these may be added many other of the like nature : One would needs , though diswaded by others , ring an Hogge on the Lords day in the morning , but in the ringing , staggered , fell downe , and never spake more , though hee lived eight dayes after .

A great man using every Lords day to hunt in Sermon Thea●r . histor. time , had a child by his wife , with an head like a dog with eares , and chaps , and cryed like an hound .

A Grasiers Servant , would needs drive his Cattell on the Lords day in the morning , from the Inne where he lay Saturday night , when he might have stayed in the Inne , but hee was not gone a stones cast from the Towne but fell downe dead suddenly , though before in good health .

A man on the Lords day though intreated to the contrary by his wife , would take his Hatchet and Shovell to make an end of his work left before undone : but he was suddenly struck dead in the ditch and so ended his work and life together .

One serving a Writ of Sub paena on another , comming from Gods Service on this day : he after somewords of reproofe for so doing , and his light answer thereto , dyed in the place without speaking more words .

Certaine disorderly youths would in despite of the Church-wardens ring on this day , but the principall Companion , who had gathered them together , was strucken with giddinesse , as if he had been drunk , whilst he was ringing , whereof he sickned , and dyed of that sicknesse shortly after .

A scoffer rejoycing at others evils , and the licentious libertie which many took upon the Lords day , was strucken with a dead palsey , all over one side , and with blindnesse , and dumbnesse , so as he could neither goe , see , nor speak : and lying thus in miserable paine , died within a short time after the stroke of God upon him .

These few instances may serve for the immediate hand of God upon prophaners of the Lords day . I passe by , how filthy drunkards have felt the Lords hand against them on this day .

CHAP. XXV . Of exemplary judgements mediate from God , against the prophaners of the Lords day .

CHristians in name should be Christians indeed , and one further another unto goodnesse , especially on the Lords day , which should bee provocative to good duties , and to the stirring of us up to shew the vertue of Christ his resurrection in us , and our Christian love one to another , as at all times , so chiefly on this day : but where lusts rule and persons are prophane , the Lord leaveth them to themselves , to become his instruments to punish their prophanation of this day ; as appeareth by these examples .

Some on the Lords day would goe to Bowles ( a forbidden game to the common sort ) at which play two falling out , the one threw a bowle at the other , and struck him so on the head , as the bloud issued out , of which blow hee dyed shortly after .

Certaine youthes ( contrary to the order in the declaration ) would goe out of their owne Parish on the Lords day , into another to play at Fives , the Mother of one of these earnestly diswaded him , but goe he would , and returning homewards at night , with his companions , they fell first to justling , after to boxing , so as their bloud being moved one of his fellowes stabbed him in the left side , and so wounded him , as he dyed the next day at night .

At a Wake on the Lords day , among others , two sitting and drinking , till late at night fell out , but at first they were parted a while , after commeth one of them in againe , and seeing the other sitting by the fire , with his back towards him , commeth behind him , and with an hatchet chineth him downe the back , so as his bowels fell out : the cruell murtherer flying , and being hotly pursued , leaped into a river and drowned himselfe .

A wanton Maide hyred on the Lords day , a fellow to go to the next Parish to fetch thence a Ministrell ( not warranted by the Declaration ) that shee , and others might Dance : but that night was shee gotten with child , which at the time of its birth , she murthered , and was put to death for the same , confessing the occasion of her ill hap , to be her prophanation of the Lords day .

Upon a Whitsunday in the afternoone two fellowes meeting at the Ball ( again not allowed by the Declaration ) the one killed the other : Also upon a Lords day in the afternoone , one with much contempt against his Minister , as appeared by his words , would take up Cudgells to play with another ( a sport not allowed them ) but at the second or third bout , one of his eyes was struck out of his head .

A fellow drunk at the Church-house where he dwelt , on the the Lords day ( a foule sin both for the time and place ) was the next day , so given over of God , as hee became his owne executioner , and hanged himselfe .

One d●●posed to revell-rout , without due bounds of prescribed order , would in the Church-house keep an Ale on the ●ords-day and other dayes both night and day without controule : But see the Lords hand , on the Sunday night , his youngest sonne was taken for stealing of a purse out of anothers pocket , while he lay drunk in the Church-house on the board and that week his eldest son was by one stabd to death .

A poore man after hee had heard a good Sermon ( as hee said ) when he came from the barre unto a Minister , would go to a Revell ( an ill name for Christians meeting together ) into another Parish , where occasionally falling out with one he killed him ; running out of the Church-yard to doe the bloody fact , for which at the next Assisses , he was excuted , lamenting his ill hap , that he could not tarry at home .

More instances of quarrelling , fighting , and killing of one another , might bee given to terrifie men from such sinfull wayes , and from such prophanesse of the Lords day ; especially consecrated to the laud and honour of Jesus Christ our blessed Lord and Saviour .

CHAP. XXVI . Of examples of casuall judgements against the Prophaners of the Lords day .

OF such like judgements as happen as it were at unawares , unexpectedly , I have given instances in holy writ : And therefore by the recording of them , God would have us not only to take notice of such , but also to make good use of them , as the Lord shall direct us in wisedome , in charity , and well-mindednesse so to doe .

For it must indeed bee acknowledged that in this sort of judgements the particular application to particular persons for this and that act is not easie , but requireth prudency of circumspection , and carefull observation of all circumstances concurring to make a true use of them in the application to others , though not the like difficult in all , nor yet so hard for the parties upon whom such casuall judgements doe fall , to apply them home to themselves for instruction . And therefore have they beene observed and recorded : Among very many , take these few examples .

Famous and memorable is the fall of the Scaffold in Paris garden , where many were gathered together on the Stowes Chron. Lords day to see the rude sport of Bear-baiting , the fall whereof flew eight persons , and many others were hurt and sore bruised .

A great number gathered on this day to see a Play acted Doctor Beard in his Theatre . in a chamber ; the floore fell downe , by meanes whereof many were hurt , and some kild .

Stratford upon Avon was twice on fire , and both times on the Lords day , whereby it was almost consumed , chiefly for prophaning the Lords day , and for contemning the word of God out of the mouth of his faithfull Ministers . These two instances are cited by Bishop Bayly .

Teverton , ( whose remembrance , saith mine Authour , made his heart to bleed ) was twice also almost utterly consumed with fire , 400 houses at once in a flame ; and in the first fire were about fifty persons consumed ; which was for the horrible prophanation of the Lords day , occasioned chiefly by their Munday-market . Of the first judgement they were fore-warned by their Preacher , telling them that some heavy judgement God would bring upon the Towne , as it hapned , not long after his death .

Two brethren on the Lords day in the forenoone came from a Market-towne to an Uncle they had , there to dine ; after dinner they took horse againe , but had not gone farre , but one of the horses fell downe dead : who going back againe to their Uncles house , the other horse being put up into the Stable , within an houre or two after died in the place .

One would ride after dinner on the Lords day , about a worldly businesse , which he needed not then to have done ; and therefore was diswaded from it , but goe hee would , his way was over a bridge , on which when he came , a puffe of wind blew his hat into the river , which he seeking to recover by going into the river , both he and his horse were drowned , nor could he be found till fishes had foulely devoured his flesh .

The Magdeburgenses report , that a husbandman grinding his corne on the Lords day , the meale was set on fire : And it is knowne to many , that a Millers wife setting her Mill on going , and she busie in her Mill on the Lords day , in the morning the Mill-house fell upon her , and kild her ; of which by the fall of a Stone there , but a few dayes , or but a week before , shee had a faire warning given , yet not making good use of it , she there ended her dayes .

Fourteene youths adventuring to play at foot-ball upon the river of Trent on the Sabbath day , when it was , as they thought , hard frozen , meeting together in a shove , the Ice brake , and they were all drowned .

I might here rehearse many more casuall judgements of many sorts , which have hapned upon such as have prophaned this day . Fires have beene kindled , it not being known how , in time of peoples ryoting on this day , which burnt downe many houses : Some in one place , some in another , on this day some going out to swimme have beene drowned : Some riding to merriments ( which commonly neglect divine service ) have fallen from their horses and broken their necks : More of this kinde might be rehearsed , but let mee conclude with the words of the Authour of the Practice of Piety : If these be not sufficient to terrifie thy heart from the wilfull prophanation of the Lords day , proceed on in thy prophanation , it may bee the Lord will make thee the next example to teach others to keep his Sabbaths better .

CHAP. XXVII . Of objections which may be , or are made against the produceing of Judgements in this case ; with answers thereto .

AS mens understanding leadeth them , so are their hearts affected more or lesse , seeme the thing never so dreadfull , or terrifying to our common apprehensions ; as I finde in this particular case . Some reject these and other like relations as fabulous , and so give no credit to them , holding them perhaps for Piae fraudes , as formerly were the Popish legends to move feare in peoples hearts with telling of tales .

These fore-mentioned examples are none such ; it is a foule sinne to bely God , nor need his cause any lies to strengthen it : we live now in a clearer light , than to be led away altogether with fabulous relations .

Others , because some of the judgements seeme casuall , and so commonly held in this very respect , make a tush at the allegation of them : But however some be apprehended as casuall , many being immediate from God , none but the Heathen Philistimes Priests will judge them meere chances : And for such as be casuall , let us consider , that a Sparrow cannot light on the ground without the will , and providence of our heavenly Father . And are the haires of our head numbred ? Certainly then , things which seeme most contingent , and such acts as these judged so casuall , must needs fall out by the will of God , and the guidance of his speciall providence , and his divine hand . And therefore not to bee lightly passed over with a tush , and slighted as a meere accident without due observation , and use .

Some think , that there is not much heed to be taken of these judgements concerning this day , for that the selfe same may bee found to fall out at other times , and other holydayes : And therefore nothing can be concluded more peculiarly for this day , than for any other , from these judgements .

No doubt , but it may so happen and fall out , that a Drunkard may fall from his horse and break his neck aswell on any other holy day , as on the Lords day : A Cudgel-player may on another day be hurt , and have his eye struck out as well as on this day : One may kill another , houses may bee on fire , and men by swimming may bee drowned aswell at other times , as on the Lords day : The like accidents may fall alike at all times ; for God though he punish the prophanation of his owne day with his judgements , yet he reserves not any speciall judgements to be inflicted upon Sabbath-breakers , as peculiar to them for that sinne : For if so , men would not thus dispute the case , and sleight the argument ; for the judgement would clearely decide the controversie , and put men to silence . But as I have said , the same punishments may light upon all sorts of offenders alike at any time : Neverthelesse , wee may not neglect to take good notice of Gods hand , not only in generall to conceive where such hurts , and harms happen , that there is sinne which hath procured it , upon such persons as vaine , and ill disposed ( for we are to judge otherwise of afflictions on the Godly , which happen upon a Job for triall ) but also to endeavour to finde out the sinne in particular in a sober search and godly humility . And thus much must we doe for the work of Conscience , which stirreth not upon an only generality ; but upon knowledge of this or that particular sinne applyed home to our selves , upon the breach of some precept : Thus shall we instruct our selves by observing judgements , to take heed of particular sinnes .

Now to finde out the sinne , and the sinner in his sinne , which God pointeth out by his hand upon him .

1 Enquire into the transgression of the Law , for by it commeth the knowledge of sinne , which is the transgression of the Law : upon this ground we cannot misse of the sinne .

2 In the next place , ponder seriously all the concurring circumstances concerning the punishment happening : And here note

1 The notorious qualities of the person upon whom the judgement lights ; whether he be a common swearer , drunkard , fornicator , a despiser of holy duties , or grossely carelesse of them . 2 What evill he was saying or doing when the punishment befell him . 3 Where hee was , in what place prohibited . 4 His intention discovered to be nought , ungodly , or unjust . 5 How he did , or speake in an evill manner . Lastly , the time is very considerable when any such thing was done , at what time the judgement hapned .

By all these concurring circumstances duely weighed with mature deliberation , the divine hand may be observed very usefully , even in common , and such as be called casuall accidents : As for instance ,

A May-pole set up on the Lords day , falleth and killeth one ; one is set up upon a holy day in time of divine service , which killeth another , as instances may be given : The first hapneth for the prophanation of the day , because they brake the divine ordinance of God , who hath appointed the observation and keeping holy of the day : The other , for the prophane contempt of Gods divine service on that other day . To play at foot-ball on the Sunday , the example is fearfull of fourteene drowned together playing on the ice , 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 spo●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 destroy 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. 2● . 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 〈◊〉 ●hem , and when they behold others punished , yet they ●ill not learne righteousnesse . Marke , how the Prophet here ●●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 Lords day , that herein they were strangely presumptuous , that their observation was rash , vaine , and impious , and they in so doing deserved to be censured for insufferable arrogancy ? now God forbid . I presume , the spirit of wisedome will not suffer any moderate minde to think it : nor ever did let any such a condemning censure and deadly doome , passe the pen of any upon them for so doing . Nor indeed , was there cause , nor yet is , if the judgements be wisely applied .

For is it not acknowledged by a learned Opposite , that in some cases , it is lawfull to apply particular judgements to particular sinnes of particular persons ? Then why not in this case , if the case be put right , to wit , for the prophanation of the day , and not hailed and drawn to other by-ends , and by-respects , not intended in the production of these judgements ? For another learned Opposite saith thus , without all question , ( whether the observation of the Lords day stands by vertue of Gods immediate precept in the fourth Commandement , or otherwise : or onely by Apostolicall , or Ecclesiasticall Constitution ) the prophanation of the day ( marke the words ) must needs bee a greivous sinne , and powerfully-attractive of Divine vengeance , seeing it is acknowledged by all , that in the prophanation of that day , both Gods precept ( as farre as it is morall in the fourth Commandement ) is violated , and the authority ( which God hath commanded all Christians to obey ) is contemned . If then the prophanation of the day be a greivous sinne , and powerfully-attractive of Divine vengeance , when God layeth his hand upon the prophaners of the day , what letteth any sober spirit to apply the judgement ?

Gods wayes , are not our wayes , Esa. 55. 8. saith one ; true , not in his mercies , of which the Prophet there speaketh ; and yet we feare not to apply his mercies to our comfort , and to the comfort of others .

But the judgements of God are unsearchable , Rom. 11. 33. what judgements ? such judgements as we speake of ? The Apostle speaketh not of the works of his justice for sin , immediate , mediate , or casuall , which happen in the sight of men , and are so made manifest , and are not unsearchable . But the Apostle by judgements understandeth the hidden determinations of Gods meanes to bring about the manifestation of his justice , and mercy to this and that people , as to the Jews , and to the Gentiles ; which made the Apostle to cry out , Oh the depth of the riches of the wisedome , and knowledge of God , &c.

If the sinne be manifest , and the punishment visible , here is not an unsearchable judgement , nor such , his way past finding out . These two places alleadged , that of Esay for judgements of mercies , and this of the Romanes mis-understood , and mis-applyed to our matter in hand , do not hinder the applying soberly Gods judgements when they fall out upon men , in their sinfull courses .

Our Saviour sufficiently ( will some say ) taketh us off from this rash attempt : 1. In the blind mans case , John 9. 2. In the fall of the tower of Siloam , and massacre committed on the Galileans : And 3. the whole booke of Job serves to shew the folly of vaine men .

First , For the place of John 9. concerning the blinde man , there is no application of any judgement by the disciples , they doe only ask him a question , saying , Master , who did sinne , this man or his parents ? They knew not the cause , they only supposed , there might be some sin , in the one , or in the other , why the man was borne blinde : Our Saviour answers them , and directeth their thoughts to an higher consideration upon the occasion of his healing : but he condemneth them not of any rashnesse as in some other cases he did , when sometimes they asked him a question . This text taxeth not the sober minded for observing sinnes , and applying of judgements , when they happen .

Secondly , Concerning , Luke 13. 1 , 2 , 3 , 4. it is to as little purpose : for here some tell Christ of that which befell the Galileans , and our Saviour himselfe bringeth in the fall of the tower : but here is no mention of the peoples apprehending of any sinne , for which they might apply to them the judgements : nor doth our Saviour finde fault with them for any such conceit : but hee onely maketh a supposition , if any thought them to bee the greatest sinners aboue all others that dwelt in those places , they erred in so thinking , and taught them the right use thereof , to wit , to repent , least they themselves should perish : This Text is against such as rashly judge such to be the greatest sinners , who perish by either mediate , or casuall judgements ; but who doe so judge of those whom God hath punished for prophaning his day ? for my part I know none of so presumptuous a spirit : we speak of the sinne , wee apply the judgement , and desire men to make the use thereof , which Christ doth here , to repent , that they may not likewise perish ; and this we have warrant to doe .

Thirdly , for the whole book of Job , which is said to serve for this purpose , to shew the folly of vaine men , presuming to particularize the foot-steps of the Lord , as if hee proceeded in justice according to our fancies . I answer , all might well have been spared in this matter , for it maketh nothing against the observation , and application of Gods judgements , against the prophanation of the Lords day . Job was a very holy man , his friends could not convince him of any open crime : and yet for the strange manner of Gods afflicting him , they rashly condemned him . They reasoned from Gods hand upon him , to make him guiltie of foule offences , which they could not justly taxe him of , for which Elihu reproveth them : But we reason from the sinne , the prophanation of the day , ( which is acknowledged a grievous sin ) to the punishment , that God is offended , and therefore the sin to be a avoided . In this , is neither folly , nor we vaine men , nor led by fancie , nor doe wee darken counsell by words without knowledge , for Iob 33. 2. which God reproved Job , not Elihu for finding fault with Job ; for Elihu his reprehension of Job was sound , and good , Iob 42. 3. against which Job made no reply .

Oh , but yet some may say , if it bee denyed , that either the evill inflicted is a judgement , or that it was for this ( to wit , the prophaning of the Lords day ) inflicted , wee are forthwith put to shame , and silence .

Sooner said than proved : Can any deny the evill befallen to be a judgement ? For the better understanding hereof we must know the word judgement to be taken , two wayes ; First , for the extraordinary vindicative Justice , the dreadfull revenging hand of God , in his wrathfull vengeance , plaguing some notorions wicked ones , as the Sodomites , Egyptians , Jehoram the son of Jehoshaphat with a rotting disease incurable , so that he stank above ground , and the like ; Secondly , for ordinary punishments , which may happen to any , so as the word judgement taken in 1 Cor. 11. 29. where the word translated damnation is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , judicium , judgement : so also in 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 ●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 dis●bedience to Authoritie : but this sinne maketh not the other to ●● no cause of the evills hapning to them , but serveth rather the more to aggravate the other sinne , and so more speedi●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 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 .

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 sprink●ing of the Cup with an Orenge-pill , and were so in●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 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 it : so should Gods feare move us to this . Fifthly , Imperfections through corruption of nature are one thing , for they bee in the best : but to nourish them , and willingly to yeeld unto them , is another : I cannot doe what I ought by nature , will I therefore not endeavour to doe what I should doe by grace ? God forbid . Sixthly and lastly , let me ask any pious heart , any conscionable Christian , why should men be more indulgent to weak nature , yeelding to flesh and blood , in and about the fourth Commandement , for keeping of a day wholly to him , than in and about our whole service and obedience to any of the other nine ? Seeing God hath made his displeasure so remarkable in many judgements against Sabbath-breakers , both aforetime under the Law , and now since under the Gospel .

Let me againe ask , is there any true Christian and lover of Jesus , but will out of conscionable and mature deliberation approve of such a pious and heavenly observation of the day , as the before mentioned reverend father speaketh of , yea and count them most happy that could delight themselves in so heavenly a manner , for the only honour and glory of Christ ?

If so , then let me once more be bold here to ask : First , why are any derided , mocked , and abused with the opprobrious name of Sabbatarians , who seek thus to extoll and magnifie the Lord of life without Jewish superstition ? Secondly , why should any bee offended with the endeavour in any to keep strictly the day , though they cannot attaine to the perfection of it ? seeing it is not reprehensible ; no Scripture against it , no Fathers reproving it , no Councell condemning it , nor any holy men censuring it , as Judaizing in any age , since the glorious Ascension of Jesus Christ ? Thirdly , why may not men bee taught thus to doe ? why may they not be exhorted to put to their best endeavoures to attaine unto it in the best manner they can , so it be without superstition and putting any holinesse in the day it selfe ? Fourthly , why should wee not on this day , one day in the week , give Christ all the glor● we can possibly , in our love to him , and most solemnely shew it forth to the further gracing and magnifying of his name ? If any be desirous to answer these questions , let them first turne their thoughts to Christ , and hearken then what conscience will say , and thereafter make their answer .

CHAP. XXIX . Concerning sports unlawfull at all times , much more on the Lords day ; and why sports lawfull at other times , are on this day to be forborne ; with some objections made , and answers to the same .

COncerning sports , games , and pastimes , it is agreed See Master Benham his Society of Saints pag. 160. 176. his religious and l●rge d●scourse about sports and recreations . upon , that they are not all of one sort : Therefore let us consider what those be which are to be forborne on the Lords day .

1 All sinfull vanities , which bee unlawfull by Gods word , as foolish talking , and jeasting , Eph. 5. 4. Idle words , Mat. 12. 36. corrupt communication , Eph. 4. 29. toying wantonnesse , Rom. 13. 13. Compotations , excesse of wine , or strong drink , lasciviousnesse , either in words , songs , gesture , or action , banquettings , 1 Pet. 4. 3. Revellings reckoned among the sinnes of the flesh , which seclude from heaven , Gal. 5. 29. and practised amongst the Heathen , and condemned by S. Peter , as Heathenish , with other sins accompanying 1 Pet. 4. 3. it , 1 Pet. 4. 3. Ryoting , Rom. 13. 13. These so condemned by God himselfe , none may use at any time , and much lesse on the Lords day , or any holy day : And yet if our pastime-followers bee with-held from all these , their rude sporting would be no delight to them : For the common Rusticks doe horribly defile themselves with these things , as the fruits declare in their drunkennesse , fighting , quarrelling , bastard-breeding , and the like , besides murthers committed sometimes .

2 All sports , games , pastimes , and pleasures , which bee made unlawfull by the Lawes of our Land , and Canons of our Church , are not to be used at other times , then not on the Lords day , by the rude vulgars and common multitude , who are prohibited , first all Beare-baiting , Bull-baiting , Interludes , common Playes , Bowling , Diceing , Carding , Tables , Coits , Cailes , Luggets , Shove-groat , Foot-ball , Fencing , and all meetings out of their owne parishes on the Lords day , for any sports or pastimes whatsoever . Secondly , All such sports and pleasures as cannot be done , but by such persons as are prohibited to wander abroad , and by the Law judged to be vagabonds , and wandering rogues : such bee Jugglers , Fortune-tellers , Fencers , Gipsies , Players , Pipers , Harpers , and wandering Minstrels , Players upon Tabors , and Timbrels , Souldiers tossing the pike , going as wanderers to get money on this day . Thirdly , all pleasures in prohibited places , as Gaming-houses , Bowling-alleys , and Tipling-houses . Fourthly , all sports whatsoever in the Church or Church-yard forbidden by the Canons of our Church in those places ; and here , methinks , the reason is good , if sports and playes pollute an holy place , then sports and pastimes pollute an holy time . ☜

3 All sports , games , playes , pastimes , and pleasures , as have been condemned by the consent of ancient Fathers , Imperiall Constitutions , edicts of pious Kings , by the learned Fathers , and Divines in Councells and Synods , and many grave and worthy Clerks , Protestants , and Papists , have spoken against it , in honour and due reverence to their persons , and learned judgements , we should forbeare on the Lords day : For that in other things they are much regarded , their judgements are approved , and their authorities alleadged . And may it not seem reasonable unto us in this thing , which men acknowledge to be only matter of recreation , to condiscend unto them ? especially considering that no ancient Father , no Councell , no Synod , can be produced for allowance of sports , games , playes , and pastimes to be used upon the Lords day : nor can be exercised on this our Lords day within the bounds of the Apostolicall rules , made by the holy direction of Gods spirit , for the use , and practise of indifferent things which may not be done to greive another uncharitably , Rom. 14. 15. nor whereby another may stumble , be offended , or made weak , verse 21. 1 Cor. 8. 13. For we must give no offence , 1 Cor. 10. 32. nor must we look what simply in it selfe is lawfull , but what is convenient , or expedient , or profitable , 1 Cor. 6. 12. and 10. 23. and that the same be to the glory of God , 1 Cor. 10. 31. These rules are holy and heavenly , and binde the Conscience though upon conceit of Christian liberty , few make conscience of observing them , when yet notwithstanding , the Christian liberty which some talke of , if it be not rather licentious loosenesse , is either restrained within the limits of these rules ; Of which the Apostle Saint Paul made great Conscience ; 1 Cor. 8. 13. but many in these dayes make a very jeast and mock of , as too precise , a nicitie , and a losse of Liberty . What the sports , games , pastimes and pleasures be , which the Fathers have declaimed against , what the edicts of Kings and Emperours have disanulled , what Councells and Synods have decreed against , and what Learned and Godly men have both written and spoken against , have been before set downe , to which I adde here Concilium Antisiodorense in Anno 614. a thousand yeares since , at which were 45 Bishops and others of the Clergie , learned men , who did forbid , and expell publick dancing of women : Synodus Turonensis in Anno 158● . prohibited on the Lords day , rioting , publick Feasts , Galliards , Dancing , Clamours , Morices , Hunting , Hawking , to serve wine or victualls in Innes , or victualling houses , to any but strangers , the playing of Prize , Comedies , Tragedies , and other spectacles . In France , in the raigne of Charles the ninth , and Henry the third , all dancing was prohibited under paine of imprisonment : For what doth dancing produce in the rude vulgars , but lascivious wantonnesse , and the fruit , the begeting of bastards , and sometime thereupon hath ensued unnaturall murthers by Mothers , thereby thinking to hide the former sin : Of which there be too many examples , and of which one instance before of one gotten with child on the Lords day at night , after dancing .

4 All sports may well be judged to be forborne on the Lords day , which God hath by his hand shewed his displeasure against , upon the actors on this day : for the reverence we owe to God , in beholding his handy work by which he lessons us , and giveth us instruction ; if it be not to observe the day better , to what then ? if we shall make this use of it , I am sure we doe not offend . Thus we see what sports are on this day to be laid aside ; And if so , I hope well , the day will be better employed of many .

Let it not be offensive to any that I propound these Reasons to their pious considerations , to leave their pastimes this day .

1 The Scripture forbidding the doing of our own waies , finding our owne pleasures , and speaking of our owne words Esay . 58. 13. By our owne he doth meane what we do please to doe , or speake without warrant from him , of our owne heads , from our owne worldly or carnall desires , for all this is properly our owne : But if we doe what God commandes , Heb: 4. 10. Iudg. 2. 19. and what he warrants us , that is not properly our owne , but Gods : For in the former we doe serve our selves , and are our own : in this we serve God , and are his . This scripture is the only place in holy writt which teacheth us how to keep a Sabbath spirituall unto God , by teaching first what to avoide , and then what we should be taken up with , on this day ( to wit ) with an honourable esteeme of the day , in considering whose day it is , Gods holy day ; then what delight we take in it , as a Sabbath day , and count it honourable , and so doe him honour , shewing that we delight our selves in the Lord , verse 14. This text speaketh first , of nothing ☜ proper to the Jewes , but what is common to us , in keeping our Christian Sabbath with them . And therefore the Prophet doth mention onely the Sabbath day , and not their seventh day . Now Christ is still Lord of the Sabbath , Matt. 12. 2. Here is nothing spoken but what is durable for ever , in keeping an holy day to the Lord : which is , First , That the day be held an holy day . Secondly , That it be of the Lord . Thirdly , That it be a rest day . Fourthly , That we delight in it and esteeme it honourable . Fifthly , That on this day we honour him , not doing what we please , but forsaking our selves , do what he would have us to doe , and so to manifest our delight to be , that day in the Lord : In all which I would faine know what is there that doth not belong to us in keeping our Christian Sabbath ? Thirdly , the scope of the Prophet tendeth as well to us , as to them : for as in the former part of the Chapter , he had laboured to reforme the abuse in their Fasts , so here the abuse in their Jewish keeping of the Sabbath externally in an outward service , and rest , mixing withall their own wayes , pleasures , and speeches , but did not keep it as holy to the Lord , in a spirituall manner , with delight to honour God , as they ought to have done . Doth not this tend to the reformation of keeping our Sabbath , as most doe , as the Jewes did theirs , externally , mixt with our own wayes , pleasures , and speeches , but not internally with a spiritually delight in the Lord ? Therefore this Text is fitly urged by our Learned Divines for the religious observation of our Sabbath day .

2 The force of the fourth Commandement , is yet of continuance , and bindeth us , as in the former Treatise hath been proved , on our Lords day ; and first to a rest , then to the imployment of that rest to an holy use , and so to keep the day holy . But sports and pastimes are not ( to speak properly ) any rest , nor are they any holy duties for which we rest , thereby to keep the day holy to God : Therefore to be forborn this day .

3 It is reasonable in all equitie , to give God one day wholly to him for spirituall worship and service , and for the spirituall good of our own soules for ever , who hath given us six whole dayes for our own service , and for our outward and worldly estate concerning our bodies , which be here but for a time : why should wee then grudge to forbeare sports for one day , denying God his own right , and our poore soules their spirituall good , for to satisfie the corrupt minde with corporall delights on this day ?

4 The libertie of sports , pleasures , and pastimes , on this day , steale away the heart from God in time of Divine Worship : The thoughts of these pleasures choak the seed of the Luk. 8. 14. On the fourth Commandement . word , for pleasures as well as worldly cares choak them , saith Saint Luke , and more too , saith Learned Bishop Downham , for nature , saith he , presseth youth more to pleasure , than others to their wordly profits . So that the thoughts of them doe not only hinder in time of hearing , but doth quite take away the heart , from after-meditation , private prayer , and conference , without which hearing for the most part becommeth fruitlesse . Now if this libertie were restrayned , and they set to singing of Psalmes , and other Christian , and heavenly recreations ( as Durand before calleth them ) they knowing whereto they should hold , they would bee more attent in the Church , and better exercised out of it : especially , if they were made to know , that not to serve the Lord God with joyfulnesse , and with gladnesse of heart , doth not a little anger , and provoke God to wrath , Deut. 28. 47.

5 If sports , and pastimes have any allowance from God , it is either Legally or Evangelically . But not Legally , for the letter of the Law bindeth strictly : Not Evangelically , for albeit the rigour of the Law , be mitigated by the Covenant of grace , and wee by Christ freed from the curse thereof , yet neverthelesse we are tyed in love , and in thankfulnesse to the uttermost of our power , withall our hearts , mindes , soules , and strength , to serve him , and to take the benefit of such times , as bee set apart for his glroy , and worship , and to be taken up therein with spirituall delight in such service to the Lord our God . For grace is more binding by the Gospel upon the regenerate , than the Law can bee forceable upon naturall men : If therefore the Law doth not admit of idle sports on the Sabbath , then much lesse the Gospel , which doth more enlarge our hearts with the love of Christ , and more forceably takes us off from making any provision for the flesh , to fulfill the lusts thereof , if in truth it be powerfully in us .

6 All sports , and pastimes on the Lords day are to be forborne , whilst the lawfulnesse and unlawfulnesse is in question by the most judicious and greatest Divines at home and abroad , and the same not decided for lawfull , by any of the Fathers , Councells , or Synods , but rather held unlaw●ull : for in such a case to forbeare is safe without sin , but if any one shall sport , play , or use pastimes , on this day , must either side with the one sort , or with the other , and yet unresolved , because the controversie stands undetermined by some indifferent Umpire , or he doth presume of his own knowledge , to be able to judge in such a doubtfull case , to lead his conscience to doe such things , which is both too high a conceit , and very dangerous , or else is daringly over-bold in love to sports and pastimes to follow his pleasure and will , whilst his conscience must needs remaine in suspence and doubting , which is no little sinne , Rom. 14. 23. and is no small signe , that such a one is a lover of pleasure more than a lover of God , in that he dareth to attempt the wounding of conscience , and the breaking off of his sweet peace between God and him , by so short a time of carnall delights : For acts in doubtfull cases cannot be without sinne , and to sport with sinne is folly , which without pardon is the soules deadly wound , and destruction of the whole man .

7 Nothing is more warrantable to be done on this day , and on this our day under the Gospel , than was on their day under the Law ; understanding the Law in its originall , and set apart from the accessory precepts added thereto , and durable only for a time . But under the Law , no sports or pastimes for corporall pleasure were allowed on their Sabbath day ; and therefore to be forborne on this day : For , concerning sports on their Sabbath , wee read not in any place of the old Testament , either for allowance or practice thereof . Indeed , we read in Exod. 32. 6. 18 , 19. of eating , drinking , and rising up to play , singing , and dancing ; but it was upon a day made for the service of the golden Calfe , and honour thereof , but condemned by S. Paul 1 Cor. 10. 7. and greivously punished by the command of Moses , Exod. 32. 28. we also read ( but when there was no King in Israel , Iudg. 17. 1. & 18. 1. & 19. 1. & 21. 25. and when every one did that which seemed good in his owne eyes ) that the daughters of Shilo , on a Festivall day of the Lord , came out in dances , Quod erat , saith Peter Martyr on this place , Die Festo abuti : Neither doe wee read , that it was a mixt dancing of men and women together , as our dances pleaded for commonly be , contrary to all the instances in holy writ . We may also heare what that learned Bishop White telleth us , how the Rabbins out of the Page 138. Talmud affirme , that it was permitted yong people to recreate and sport themselves upon some part of the Sabbath , with running , leaping , or dancing , provided that it bee in honour of the Sabbath : Note this well , then not for meere ☜ corporall recreation , as our youths use their sports . But what credit can be given to these late Rabbins ? For it is well knowne , that the Jewes in the time of the Fathers , became prophaners of their Sabbaths , by revelling , and the like , as learned Doctor Prideaux witnesseth ; and therefore their example not to be imitated or regarded .

8 Needlessely to doe on the Lords day , what may ( if out propably ) hazard sinning , and so the provoking of God to anger , is a great presumption that the hearts of such are not possessed with that holy feare , which maketh men ever jealous of their doings , lest peradventure they should at any time offend God . But for such to sport on the Lords day , as have vigour , strength , and health , to expresse the bodies activity in their pleasurable delights ( for of such the controversie only is ) it is needlesse , whether you respect their bodies , or their mindes , and spirits . And therefore of such are sports to bee forborne this day .

1 They are not needfull for the body : If the body hath lost any strength by weekly labour , stirring sports , and pastimes which are commonly performed with violent motion , cannot repaire the lost strength . First , they are not the ordinary meanes appointed by God for recovery thereof , but wholsome food , quiet rest , moderate sleep , good physick , and the like , as the cause shall require . Secondly , sports , and pastimes are commonly so violently pursued , as mens bodies grow thereby the more weary , and so in stead of repayring , decay their strength . Thirdly , for ordinary and common refreshment , for the reviving of the body to returne with more lightsomenesse and alacrity to work , God hath given the painfull labourer rest and sleep in the night , for every dayes labour a nights rest , for six dayes , six nights , as in his wisdome he thought fit ; and sufficient , according to that in the Psal. 104. 22. 23. Man works on the day , and rests at Evening . But now for bodily strength , if weakned by labour in the weeke before , to refresh it for the weeke following , a man hath first the Saturday night , then the whole Sunday from servile labour , and lastly Sunday night , two nights and a day for corporall rest , so that to an healthy body apt for labour recreations , sports , and pastimes this day are needlesse , for if every nights rest in the week day can by Gods blessing preserve strength , recover the decay of it , and make it apt for new labour , then much more two nights and a day , if we pray for a blessing thereon . Fourthly , The persons addicted to sporting may be reduced to three sorts , either to industriously-painfull , or to slack-handed , idle and lazy in worke , or to the holy day persons , such as either have little or nothing to doe , living idlely like Droanes in an Hive upon the sweat of other mens brows , inordinate livers not worthy to eat : These last neede no recreations but rather a whip for correction . The second sort are either rich mens children , 2 Thess. 3. ( not wearied with worke whose labour is rather a loytering than painfull diligence ) or slouthfull servants ; sports , and pastimes to these two rather increase in them idlenesse than a will to work , for these commonly are they which follow most after sports : And experience telleth us , that such as most love pleasure , are the least takers of pains , the greatest Loyterers , and the laziest work-men , and labourers . The third sort which get hardly their living with the sweat of their brows , poore men , and their poore children crave quiet rest , and not painfull pastime . For sports are often performed with greater labour of the body than the work of a mans vocation . Rest is best for these ; and sporting , and pastime needlesse in respect of their bodies .

2 They are not needfull for the minde and spirit : For what good can sports , gameing , and pastime , afford man in this respect on this day , after he hath been in Gods house ? Can they sharpen his desire to returne more chearefully to delight in holy duties ? It is impossible , and the clean contrary is found by experience in such as turne the Sabbaths holy rest , and their time , which should be for meditation , into pleasureable recreations .

They cannot this day set an edge on , nor sharpen the spirit to make the body more vivacious , chearfull , and lively to goe about a mans calling , trade , art or profession , in the week following .

1 Sports and pastimes on one day have no such vigour and force to hold up the spirits for an after dayes worke .

It is the nights rest , and not the sporting on the Lords day , that doth it .

2 They are not seasonable recreations on this day , to quicken the spirits by them : For seasonable recreations is in labouring time , and is to be intermixt betweene labour , and labour , for to refresh the wearinesse of the spirits , to returne speedily againe to labour . Recreation is , or should be , as a baite to a Traveller , a bit , and away , as a whetting to a Mowers sithe to cut afresh , or as an houres sleepe in the day time , short and sweet , to a wearied man , that must hold to his work : But the Lords day is not the time of Labour , but of rest : There is a rest a night before , there is a rest on the day , and the nights rest following : What needs then recreation in the time of so much rest , when recreation hath ever relation to labour , and not to ease .

3 There is no cause of the dulling and blunting of the spirits on this day , that there should need sports , and pastimes for recreation : For if the spirits be wearyed this day , it is one of these waies following .

1 Either with bodily labour about worldly businesse , which ought not to be done , which rather men should with tears bewaile , than leaving labour to runne to sports for recreation .

2 Or with the rest of the body in doing nothing , but either standing idlely , sit chatting , or lying asleep like beasts , and so become drowzie , or lazie .

Because most persons ignorant of the heavenly use of an holy rest , know not how to bestow the time , but either about the world , or about pleasures , when they are out of the Church . But the well instructed know how to spend it better , and if slouthfull drowsinesse should take hold on them , they know how to stirre their bodies by walking , and in walking to meditate on Christ and his benefits alone , or to have some to conferre with , or to goe else alone to prayer , or having a family to instruct them , and so shake of their slouth , and not by gaming , sporting , and playing .

3 Or else the spirits are dull by going to the Church , and there continuing for the time : If this be alledged ;

1 I aske , how long are such persons in the whole dayes space at the Church ? In some Parishes ( and too many of them ) one houre in the forenoone , and lesse in the afternoone , or an houre and halfe in the forenoone , and as much in the afternoone , and grant to the utmost in the whole day , three houres and a halfe , or foure houres , and that also at divided times , with a long pause betweene , perhaps of three or foure houres . Can foure houres in and about Christs Service and Worship , in twenty foure , dull and weaken the spirits of any , which carry the name of Christians , and have any life of saving grace in them ?

2 I aske againe of these lovers of pleasures , first , whether they come soone to Church , and are at the beginning , and so abide to the end ? Secondly , while they stay there , doe they not sleep ? or doe they not sit idlely gazing about ? or are they not carryed away with many by-thoughts ? If so , as too true , can they then plead the dulling of their spirits by so staying sinfully in the Congregation , drawing neare with their bodies , but in soule and heart be farre from God ?

3 I aske them , are they indeed devout Worshippers , and attentive hearers ? and doe they so understand themselves , that they know what they have beene doing , what they have reaped thereby ? then surely they cannot depart away dull in spirit , but bee glad of that they have heard , Act. 13. 48. Neh. 8. 12. glorifying the word of the Lord , and so depart away with joy , because they have understood the words declared to them . Neither is it possible , that they should be so possessed with such prophane dotage and folly , that they should think ( if they found any dulnesse in hearing ) that sporting and playing , gaming , and pastime , to be the meanes to remove such spirituall dulnesse , and to recover their spirits to a more chearfull and quicker attendance to Gods word , with joyfulnesse of minde and heart in the use of Gods ordinance ? So to think is both without religion , and also void of very reason it selfe .

Therefore from hence , and from the substance of all that hath beene said , I conclude , that on this day , sports , games , and pastimes , are needlesse , and to be forborne .

And here I end , praying thus for my selfe and others .

Oh Lord have mercy upon us , and incline our hearts to keep thy Law ; And this our sacred day , to the honour of thy Sonne our Lord Jesus Christ : And from Judaizing and Paganizing ; And from all prophanesse good Lord deliver us . JOHN 7. 17. If any man will doe his will , hee shall know of the Doctrine whether it be of God , or no.

Finis hujus Operis .