A Threefold TREATISE OF THE SABBATH; distinctly divided into The patriarchal, SABBATH: MOSAICAL, SABBATH: CHRISTIAN SABBATH: For the better clearing and manifestation of the truth in this Controversy concerning the weekly Sabbath. By Richard Bernard rector 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 be sold at the sign of the Angel in S. Paul's Churchyard, 1641. To the right Honourable the Lords Temporal 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 Minister's 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 Lord's day (our Christian Sabbath) as we here in this our flourishing Kingdom and Nation: And it was our glory so to honour the Lord Christ; and it will be our great unhappiness to fail in this our Christian duty, so confirmed by Scripture, and the general practice of all true worshippers of his glorious name throughout the whole Christian world, the space of these sixteen hundred years. Yet in this our time, and of late days, are stepped up among us certain vain men, profane 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 spiritual consolation, in keeping an whole day set apart for his worship and service. For this end, books upon books have been written, and by licence passed the Press, to take away the morality of the fourth Commandment, never, in any age heretofore, doubted of; to make also people believe, 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-days with it, and allowing also the like vain sports upon this day, as upon the other days, calling such as religiously set the whole day apart for holy uses, Sabbatarians, and judaizers, thus reproaching, and in their sense, belying those that more truly honour Christ than they do. And that they might securely go on in these their profane errors without control, and persuade the more inconsiderate sort, that what they have written, are truths, and unanswerable; they have stopped the means of printing sound Antidotes to their empoisoned propositions, whereupon they have been bold to insult over godly orthodox Divines, with too many words of insolency, scorn, and much contempt; which they have borne with great patience, waiting the Lord's leisure till he should be pleased in his good time to give liberty for the publishing of their learned labours, which have of long time lain by them. And now (blessed be God) the time is come, the way is made open by your honourable wisdoms, goodness, power, and authority, for godly and learned men to discover the vain boastings, and the folly of those evil ones, to the view of all. Some of ours proceed polemically, and have made answer fully to the best esteemed of those profane writers. Some only write positively, to discover the truth, and to make it known in a plain way, that the meanest capacity may be rightly informed: 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 Christ's, 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 redress 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 reign read rain. 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. deal 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 patriarchal Sabbath. SECTION 1. OF the first Sabbath, and why called patriarchal. 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 God's people, before the Law given at Mount Sinai. OF THE patriarchal SABBATH, AND THE ORIGINAL THEREOF. Gen. 2. 3. And God blessed the seventh day and sanctified it. SECTION. I. Of the first Sabbath, and why called patriarchal. IN these words is the institution of the Sabbath before the Law given on Mount Sinai. I call it the patriarchal Sabbath, because it was known and observed of the holy Fathers, of Adam, and of the other Patriarches, till Moses and Israel received the Law. And to distinguish it from the Mosaical 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 mind) 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 Rabbis, 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 plain meaning of Moses his whole narration, and the letter of text. Here its fit in the first place to show 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 History, 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 affirm 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 Latin, which yet if we add 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 divers 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 necessity 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 find) are only the weak under propers of their fancy. SECTION III. Arguments against this Anticipation or Prolepsis. Argument 1. WHere the words may be taken literally without danger of any untruth, contradiction, or absurdity, 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 selfsame singular day in which he rested, have in them no falsehood, no contradiction, no absurdity: Therefore here is no Anticipation. Let any show wherein the falsehood, 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 only in places, or in the description of things, and actions done by men, but not of God's 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 God's institution, who is said to bless and sanctify 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 Story, hath its dependence, and rise from some thing following, yet before in order of time. For this is an Anticipation, as is before showed: 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: judg. 2. 1. from judg. 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 jerusalem: 2. Sam. 5. 7. In all these, and in every other prolepsis, there is such a dependence so clear and evident, as none can doubt of the truth of the figure, except we would faulty 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 truly, and solidly prove it, that the words in Exo. 20. 11. were the institution of the Sabbath in time before this in Genesis. For 'tis manifest that the Sabbath was kept before the promulgation of the Law. Exo. 16. 30. And again the words in Exo. 20. 11. show us, not what new thing God did then, but what he had done, when he rested the seventh day, from his six day's works in the Creation, For as God telleth them what he had done in the very first six days 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 dependence 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 pass before the Penman wrote it: as those former instances do show. If here then were a Prolepsis, God's blessing and sanctifying the seventh day, should have been known generally, and the institution before Moses time, 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 yield that the Sabbath day was before the giving of the Law, and generally so known. If they say it was known unto all Israel only after the giving of the Law; then I ask them. 1. What Sabbath that was, which was known 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 known from that time, and not before, from whence he 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 alleged, 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 God's 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 man's age. Seldom 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 clear in this instance of David, where the Anticipation and the act of David are within the term of his life. But here is a supposed Anticipation, not of a few years, or the age of a man, but the space of one world, for 1657 years, and then into another for the space of 450 and odd years, in the whole 2450 and more years. A monstrous birth of a leaping Prolepsis for so many generations, not to be assented unto. Argument 7. IN every true Prolepsis, the very self same singular thing is to be understood in the Anticipation, and that whereon it dependeth: As Bethel in Gen. 12. 8. is the self same in Gen. 28. 19 not another Bethel. But the seventh day in Gen. 2. 3. is not the very self same singular and individual seventh day in Exod. 20. 11. as it was confessed, but the same in likeness, 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 do 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 mere and uncertain supposition, as is manifest in all the former instances, and in any other that may be produced. But this Prolepsis is grounded upon a mere and uncertain 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 bless and sanctify 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 coming out of Egypt 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 withal admire, that any learned men dare thus to wrestle 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 clear that there is no Anticipation in the words, which some perhaps well weighing, have devised another shift to darken the plain 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 stiffly some maintain contrary to the opinion and judgement of many learned men, aswell Papist as Protestant Divines as afterwards shall be showed. For better proceeding herein, to show the error, and to clear the truth: let us see, first what they mean by Destination, to wit, God's 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 actual use, after the giving of the Law upon Mount Sinai, 2450 years after God's 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 yield us. First, that God bestowed a special 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 works, he ordained and appointed that the seventh day, the day of his own rest, should be 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 God's rest, and might have been employed as the Lord's Sabbath; and some days doubtless were thus bestowed, and perhaps this. Fourthly, and lastly, that the cause and reason of the Sabbaths sanctification, (to wit, God's rest) was from the beginning, though the sanctification itself 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 exemplary, he ordaining and appointing that the Church should follow his example; Fiftly, that he set it apart from the rest of the week; Sixthly, and so bestowed upon it a special 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 been employed as the Lord's Sabbath, that some days doubtless were thus employed, and perhaps, the seventh day itself. Thus fare we 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: We say, that all this which they yield, was for the time present, by way of actual use and employment: 3. Our discord. They say it was only by Destination, and God's 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 Egypt 2400 years from the world's 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 God's 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 plain the Destination, and the fulfilling of it? for reason would that he 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 he mentioneth the seventh day? In Deu●●ronomie, chap. 5. where he repeated the Laws, and giveth a reason of the Lords commanding to keep his Sabbath, vers. 15. where this Destination might aptly have been mentioned, yet Moses speaketh not a word thereof. 2 Argument, Musculus doth translate Sanctificatus by Destinatus, and Mr. Byfield observeth that the original Word signifieth to prepare: Therefore the Sabbath had not an actual existence in the world from the beginning: The Rest was from the beginning, but the Sanctification itself 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 jer. 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? Again, a word of many significations, must have the signification given it, as may be approved by the circumstance of the Text, and not (as we please) to apply it for our own purpose, without proof. 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 itself so. junius 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 express 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 plain sense, to uphold a new device? Thirdly, though Musculus doth thus express the Word, doth he thereforecoyne such an interpretation? He doth not. And therefore his Destination is no more, but the setting apart of the day to be a Sabbath, to ordain and choose it for that end. Fourthly, that none may be deceived by the Word Destination, we must understand that there is a double Destination. 1 A future Destination for time and employment, the time longer on shorter, as there is use of the thing destinated to future time, because the thing destinated in God's decree, hath not existence or being before such a time. This was the Destination of Cyrus spoken of by isaiah 44. 28. and 45. 1. long before he was borne, and when he was made King, in the first year of his reign, he performed that which God had destinated him unto, Esdr. 1. 1. 2 Chron. 36. 22. To this kind of Destination must be referred, jeremy to be a Prophet before he was borne: So john Baptist Christ's forerunner, and Saint Paul a chosen vessel to bear Christ's 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 Messiah, and to show himself to be so in his appointed and destinated time. Now this Destination is indeed nothing else, but God's preordination of a thing to be which hath not either present being, or not fitly the time come for the use and employment thereof; but neither of these can be said of the day on which God rested, as is clear by what is before ganted by our Adversaries. 2 Present Destination for time and employment, 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 choice; 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 solemn 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 Months, 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 be 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 solemnity, after Israel's deliverance out of Egypt; yet nothing hindereth to believe, if we take what before is granted, that there was a present observation of the day. What I find to be objected against this, is answered in this Section afterwards. 3. Argument, Solemn Feasts, memorials of God's 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 years in one age, and many ages through out the old world, and the ages following for above thousands of years. 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 wilderness 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 dwelled not in houses, to make them booths, to remember that in the Wilderness they so dwelled, for as yet they were in Tents in the Wilderness; nor had they fields of corn nor vineyards to gather in corn 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 years are yet to seek: The Passeover they kept when it was instituted, and after, in the wilderness: Num. 9 1. 5. and so no doubt other holy days then instituted, such as then could be kept. 4. Argument, The reason and ground of the observation of the Sabbath was not till Israel's coming 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 pass, which was not till then. Answ. 1 It is granted before, that the cause and reason for the Sabbath, was God's 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 years 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 rehearsal 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 Israel's deliverance out of Egypt. It is to be lamented that men of good Learning should wrong God's word with such a Misinterpretation, to uphold a mere imaginary Destination, which neither Wit, nor Learning can make good. 5. Argu. It is as clear as the Noonday, 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 wilderness 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 patriarchs, 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 Cattles, 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 Majesty 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 show me, why God should conceal 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 employed as the Lord's Sabbath. 2. That some days, doubtless, were thus bestowed: And, 3. Perhaps that day: Can then all the Fathers be simly ignorant of the seventh day Sabbath? Thus have I shown 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 feigned 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 do, and not what he then did, the words should not be 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 plainly laid down in the verse, fully demonstrate: Therefore is there no Destination, except the destinated time to come were set down expressly in the words historically, whereby it might be understood in the history what then God did, and what plainly he appointed men to do afterwards: for so it lost not the nature of an historical narration, both in telling of the thing done, and in the appointing of what should be done: if it be, I say, with a clear 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 actual being, and aptness in it, for present employment: For future Destination is only for deficiency in these two respects. But the seventh day was from the beginning, the day of God's rest, and the ground of man's 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 been employed as the Lord's Sabbath, and perhaps had so; it than had an aptness to be an holy Sabbath. Therefore Destination for only time to come, is an idle imagination. Reason 3. IF it be, with a doubtless, that from the beginning some days were employed as the Lords Sabbaths, and is granted for a truth: Then, without doubt, was the seventh day from the beginning so employed as the Lords Sabbaths. For what day could they so groundedly take for a Sabbath, as Gods only rest-day? or what day could they so properly hold to be the Lords Sabbath, as his own day which himself blessed and sanctified? as the Text saith, and is denied of none. Therefore the seventh day from the beginning, being bestowed as the Lord's 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 world's beginning to be observed by all, the same to be passed over as not observable of any, but destinated to a peculiar sort, which should be borne after many generations, is not reasonably conceived to be true, but to be 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 years before the Flood; Noah and Shem, with the other holy Patriarches till Abraham after the Flood; and from Abraham to Moses, and to Israel's deliverance out of Egypt, from observing the day of God's rest, and therein the remembrance of the work, and World's creation alike, belonging unto all; as if it had only concerned the Israelites, and not the holy Fathers from the beginning; which none will aver 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 itself 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 proof 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 be for the present, the Church's Sabbath: Then he put Adam into the right of actual use of the day, and not destinated it only for the time to come: But God's actual resting, was the ground of his actual sanctifying of the day, and his actual 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 own Sabbath. And if it be perhaps said, that a Father having many sons, may determine one to be his heir, yet not presently put him into the possession: I answer, that may be, because the Father will not dispossess himself, of that himself stands in need of: And also that son may perhaps die before him, and before his other brethren. Therefore is not this simile 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 plain narration of that which then was done. For Moses saith, God blessed the seventh day and sanctified it. Again, 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, bind the act of God to be understood of the time then, and not of a time four and twenty hundred years after. Moreover Moses the Penman, wri●eth the Story 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 form of speech: He ended, he rested, he blessed, he sanctified: when he did the former, he did the later, as the words show 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 gloss, and to make such a comment upon a Text so clear as this is: Let them bring forth any one Scripture, to warrant such an interpretation in an Historical narration. Reason 8. GOds work is ever the ground of every Festival, ordained for a remembrance thereof, and solemnly to be 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 Festivals 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 memorial thereof. It is absurdly unreasonable, to think that God working a work never to be forgotten, will appoint a day to be observed for the remembrance thereof, to none then living, but only to those who should live 2400 and odd years after. Reason 9 GOds own words in Exod. 20. 11. make Moses discourse in Gen. 2. 3. to be understood of the then blessing and sanctifying the day: For God saith not, Exod. 20. 11. Wherefore I the Lord now at this present do bless and sanctify the Sabbath day: but he spoke (as all reasonable apprehensions may easily conceive) with relation to his acts past, as to his works on the first six days, so to his rest on the seventh day, blessing and sanctifying the Sabbath. Reason 10. THe six days of God's 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 examplary till 2400 years after? Can it reasonably be imagined? 1 That God would inform Adam of his work of creation, and of the space he did take to create all things in, to wit, in six days (for Adam could not know that God had made the world in six days, 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 we think, that God's work in six days, put men into the present possession and use of the six days, 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 needful to the israelites in the Wilderness, and of no use to God's people and Church before the Flood, nor after till those days? There are other reasons which are brought out by some for this Destination, but they are without any weight of reason. Reason 1. THere is no Historical 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 Commandment given to Adam, concerning his resting upon the day. 1 Answ. There was no Commandment for whole six days working, but only God's example propounded for imitation. 2 This reason concludeth not a Destination of the day, till Moses his days, nor any Destination at all, for: 3 It was needless to give to Adam any Commandment affirmative in his state of innocency, because he was filled with great wisdom, with holiness, righteousness, and uprightness; and it was enough for him to see God's example of rest, as a pattern before him, to make him to follow him: for he could not but know, by his excellent wisdom and knowledge, that God was to be imitated, and he bound to take his example for imitation: He also knew that God blessed and sanctifled the day, not for himself 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 plain narration hath not its dependence upon either one, or more precepts given of God to Adam. 2 This argument employeth 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 maidservants, sons and daughters, with cattles and strangers, after toilsome labour, could not agree with Adam's 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 disagreeable to Adam's innocency to rest after the example of the Lord his God, and to keep a Sabbath. 2. Adam was to work six days (though his labour was delightsome, and not toilsome) 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 toiled not his body with pain and sweat, yet his mind was attended to his weekly business while he laboured, and six days were destinated to his labour: but now on the seventh day his body was altogether freed from all labour, and his mind 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 days he served God, yet neither the days, nor he on those days were immediately consecrated to God, as this day was, and held also for holy duties, and to attend upon God immediately; 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. Adam's perfection of knowledge in holiness and righteousness, with uprightness and innocency of life, did furnish him with matter of heavenly Contemplation, and made him bold to present himself before God in a special 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 eternal life in heaven, whither he should have been translated in God's appointed time; for eternal life was promised from the world's 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 be removed) then a blessed and sanctified day, agreed well to his holy and blessed state of innocence, not any jar or unfittingnesse coming between. 6 The day of Gods resting was not only exemplary to Adam, but to all Adam's seed, had he and they abode in innocence. Now than all men labouring the six days, had it been unagreeable to their holiness and innocence, to have bestowed the seventh day in meditations, heavenly contemplations, praising God in the beauty 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 righteousness, for which he was allowed six days; and another for his soul, his general calling to be performed in duties of holiness, 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 justine Martyr, Tertullian, Irenaeus, affirm that none of the patriarchs 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 Rabbis. 2. Affirmations are not to be rested on, but the proofs 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 deny 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 Patriarches 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 plainly 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 denied? Doth not Moses proceed orderly in his historical narration? First he relates God's Work every of the six days; and having ended that, he then immediately 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 clearly 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 adjoineth his blessing and sanctifying the same seventh day. Now, as the ending his work of six days, and and his resting from his work on the immediate seventh day following, are coupled together, and not, in any indifferent man's 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 one's common apprehension, tied one to the other, as the other be without any difference in Moses relation. Therefore if the former verse be clear, so is the later, to any not anticipated with a prejudicated opinion, destinated to error. Secondly, God himself 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 days (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: clearly thus verifying the truth of Moses narration by his conjoining of the things together, and then by speaking also of all these his acts as then done in the time perfectly passed, in the words, made, rested, blessed, and sanctified: therefore may we see God himself (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 years 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 fare as the creation was from the promulgation of the Law, 2450 and odd years. 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 conjoined 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 years after. Fourthly, the reason that is annexed in Gen. 2. 3. toeth us to that first seventh day on which God rested, and not to another seventh day to come after: for if the seventh be understood of any other seventh day, than that on which he rested immediately after the six day's 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 plain and easy, 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 he 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 literal 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 jer. 21. 2. and 29. 2. with infinite other places: but this conceited Parenthesis, is clean contrary to all the other, and overthroweth the natural 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 remaineth, and the former following words are knit without any absurdity: but take away these words, And God blessed the seventh day and sanctified it, Gen. 2. 3. First, there is no meaning left to express 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 days: for as God wrought on them, and distinguished them for man's use, even so must we conceive of his distinguishing the seventh day, and resting on it for man's good, as well as the other days. 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, than the second verse, with the later part of the third verse, will absurdly be conjoined. In verse second, it is thus, And he rested on the seventh day from all his works which he had made. And in verse third, it than should follow immediately, because that in it he had rested from all his work, which God made and created. So he 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 we 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 junius, 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 clear stream 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 original from Gods resting on this seventh day: for so the word signifieth, cessavit, requievit. This also we learn from the fourth Commandment in Exod. 20. 8. where God nameth the word Sabbath, which in the tenth verse, is applied unto this seventh day, and in the eleventh verse, the reason is rendered, why it is called Sabbath, because God rested on the seventh day: So that Gods own resting on this day, made it a Sabbath. 2 It being by Gods resting made a Sabbath day, he did therefore bless it: Now to bless a day, is not where spoken of God in the whole Bible, but here; and in Exod. 20. 11. And therefore by that in Exod. 20. 11. we must seek out the meaning of this in Gensis, which will appear to be this, that he blessed it, that is, by sanctifying it; for the later word giveth the sense of the former, the conjunction and coming betwixt benedixit, and sanctificavit, is exegetical, put expositively, as is usual in the Hebrew speech, when two verbs come together; and very learned men thus expound the place. So Calvin, Vatablus, Paraeus, and others; but to come to Gods own 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 bless it, that is, sanctified it, that is, appointed it to be kept holy, as it is in the words of the fourth Commandment: For the better confirmation of this exposition, we must understand that the Commandment 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 Commandment 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 Commandment, he 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 God's 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 man's heavenly and spiritual good many ways. 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 clearly 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 own example for man's 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, he ordained it to be an holy Sabbath unto the Lord, to be dedicated to his own service, as Moses informeth us, before the Law was promulgated, Exod. 16. 23. Fourthly and lastly, he confirmeth it with a reason in the end of the third verse of Gen. 2. Therefore it is the Lords institution for to be his Sabbath day, and to be kept holy of us, as the Commandment also teacheth, and appointeth us to do. 3 The Lord in the promulgation of the Law, doth fetch from this place of Genesis, the original 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 man's judgement, but from the first seventh day's rest, and refreshment after his six day's work, as we may read in the 15. 16, 17. verses of that chapter. 5. Moses in Exod. 16. 26. maketh mention of six days, 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 days 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 original, 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 four: Broughton in his consent of Scripture, noteth two, Ramban on Gen. 26. Aben-Ezar on Exod. 20: and Peter Martyr on Genesis allegeth Rabbi Agnon, Philo judaeus 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 world's beginning, Lib. 4. advers. judaeos. 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, jacobus Salianus, Cornelius a lapide, Catharinus, Ribera, hereunto add Thomas Aquinas on Genes. 2. 10. Ancient Fathers are alleged for this purpose, Cyprian, Epiphanius, Origen, chrysostom, Jerome, Athanisius, S. Augustine: Some Fathers produced, as of a contrary opinion, are not to be understood of a bare natural 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 sanctify 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 showed: For God's 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 God's rest, God's 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 God's 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 man's use, bind 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 bind them to keep it holy, as God's 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 God's 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 main of the chapter touching their Manna, in gathering it the sixth day, in Gods preserving it from Worms and stinking, in Gods not raining 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 Commandments and Laws, saying, how long will ye refuse to keep my Commandments and Laws? Exod. 16. 28. In which words we may observe these things: First, that the people had Commandments and Laws before this time, and so before the giving of the Law at Sinai. Secondly, that the Laws and Commandments were not men's, but Gods, for he acknowledgeth them for his own, saying, my Commandments, and my Laws. 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 reproof 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 Commandments and Laws, which he would not have done, if the seventh day an holy Sabbath had been none of them. Fourthly, that these his Commandments and Laws they had known, and had refused to keep for a long time before; for he saith, How long refuse ye to keep them? Understanding among these, the Commandment of the Sabbath, which being reckoned among the Commandments, it must needs be of a binding power. If any man ask me, where do we before this time find mention of any such Commandments and Laws? 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 God's voice, which voice Abraham obeyed: for God never suffered his people to live by the unwritten Law in man's nature, without his positive Laws after the fall; yea, he gave a positive Law to Adam before, in his estate of innocency. SECTION VIII. The Sabbath was observed of God's people, before the Law given at Mount Sinai. THe Sabbath being instituted of God, Gen. 2. 3. it was observed of God's people before the Law at Sinai. 1. It must needs be, that Adam observed it, else he did neglect the institution, and Gods imitable example to stir 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 days, so could he not be ignorant of God's rest the seventh day, this he saw, being created before, though he must be taught the six day's work, either by God's secret inspiration, or by instruction of his voice: Therefore Adam was not ignorant of this first institution of the Sabbath. Secondly, if he neglected it wittingly, it was no less 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 instructor of God's people, as he is reckoned in Gen. 5. amongst the teachers in those days. Some perhaps will here say, it would easily be granted, that the words were binding, if it could be 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 universal truth. Again, his works wrought, are to be taken notice of, of the first to whom they may become observable, and to whom they do belong: This is undeniable. All Gods works are documentary, and lead men to some use of them, as the Scriptures do teach. Adam, created in the excellency of perfection according to the image of God, saw God's workmanship of the world, and knew God in them, and well understood how to make use of them. But now that in six days 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 days before it. Yet after God made him, he knowing that God wrought six days, and he beholding God's rest on the seventh day, by his excellent understanding, he could conceive that God in both, to wit, in his six days working, and in his seventh days resting, made himself a pattern for his imitation: for else what needed God to take so many days for working, or the seventh day for resting. But concerning the seventh day, God's exemplary rest is not only mentioned by Moses, but God's blessing and sanctifying of the day, not for himself, 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 God's blessing and sanctifying of the day for Adam and his posterity had been of none effect. Although there be 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 been upon God's rest, after the six day's work, and therefore was it forthwith known unto Adam to be an institution of the Sabbath; for which cause he knew himself bound to observe it, as no doubt, but he and the Patriarches did, as followeth to be proved in the next Section. 2. The holy men of God, before the Law, knew the space of times, they knew the space of years, and reckoned by years, Gen. 5. and 7. 11. and 14. 4. They knew the space of a month, Gen. 29. 24. and 38. 20. Exod. 2. 2. and could reckon the months, knowing which was first, which the second, the third, and fourth, etc. Gen. 8. 13, 14. Exod. 12. 2. and 19 1. They moreover observed weeks, Gen. 29. 2●, 28. and knew how many days made a week, else how could Laban say fulfil her week, or Jacob understand what he meant by it? But it is said, he fulfilled her week, which was seven days, which made the week, as they had learned from God, in working six days, and resting the seventh day; and as the Hebrew name showeth it: for a week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabuah, coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem, seven, which language the Church of God then spoke, and the Septuagint translates the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latins call Septimana and Hebdomada, which doth constare septem diebus, as a man learned in the Hebrew tongue delivers it. All do reckon seven days 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 days of the week for work from God's example, and as God allowed them, as we see by his words in giving the Law, Exod. 20. 9 11. may it be in reason thought otherwise, but that they gave God the seventh day according to his own institution? 3 The much observing of the number of seven and seventh, may somewhat move us hereto; else, why did God himself 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 fowls, commanding Noah to observe the number of seven, in taking in to him the clean, Gen. 7. 2. 3. Thirdly, in ordering so the Ark, by the hand of his providence, that it (as the Type of the Church) should rest in the seventh Month, on the Mountains of Ararat, Gen. 8. 4. and that the earth should be dried 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 God's providence, to teach the godly, that as he rested the seventh day Sabbath, so the Ark the Typical 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 sinful word, upon the seventh day, on which the earth was dried: which seventh day might very likely be the seventh day Sabbath; what may be 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 ordaining the Passeover to be kept upon a seventh day, Exod. 12. 3, 6. for the fourteenth day was the seventh day; for if we reckon from the first day of the Month, 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 Jews 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 days, 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 raining of Mannah on the seventh day, because he would have no gathering on that day. All these put together, do show that God did much extol the seventh day before his people, and those holy patriarchs, to stir them up to observe the seventh day Sabbath. Seventhly, to add to all these the Lords speaking to Noah, of the number of seven days to bring in the Flood, and opening the windows of Heaven, and breaking up the fountains of the great deep on the seventeenth day of the second Month, Gen. 7. 11. and in bringing the Flood 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 show his wrath against those evil 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, again and again, in sending out the Dove; Gen. 8. 10. 12. and likewise (being come out of the Ark) in his sacrificing an acceptable offering to God, on the seven and twentieth day of the Month, in which he came forth, Gen. 8. 14. 20. 25. like enough to be the observation of the first Sabbath in the new world; so let me conceive it, till any can show me plainly the contrary. Howsoever it was, we see the number of seven was observed herein by him, as being mindful of the seventh day of Gods resting, and sanctifying it for a Sabbath: For I would feign know, why the number of seven should be so observed of God, and holy men, not only by Noah, but by Abraham in some cases, except it were to mind them of God's 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 be without ground of Scripture, except with relation to Gods seventh day, blessed and sanctified. 4 Saint Paul in Heb. 4. speaketh of God's rest on the seventh day, when God finished his work, and of the participation of that rest, as Bishop Lakes saith, two ways, Typically, and Spiritually: the first by joshua, giving the Israelites rest in Canaan; and the second by Christ, a rest from sin here, and a spiritual blessedness hereafter. The Apostle telleth us, that an entrance was made into the seventh day's rest, instituted by God, when he had finished his work, and rested thereon, into which man entered and rested, as also did the Israelites into the Typical rest by joshua, and so do the Israelites of God into the spiritual rest by Jesus Christ. Now as we Christian believers do partake of our rest, and as the Israelite believers enjoyed the Typical rest, so did the holy patriarchs 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 Hebrews held that Noah and the rest of the Fathers did keep the Sabbath, once sanctified by God, and citeth Rabbi johai, Pater Rabbi Simeonis, Rabbi Moses, Hadarsan, and Rabbi Salomò; Aben Esra on Exod. 20. is also of this judgement. 6 It is most clear, that God gave to the holy men of God, his Laws to live by, his Charge, his Commandments, his Statutes, and his Laws, 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 sinful courses of men, 2 Pet. 2. 8. 9 They preached against their impieties, jude 14. 15. 1 Pet. 3. 20. and God threatened destruction to the world therefore, Gen. 6. 3, 7. and accordingly did destroy them, Gen. 7. 19 Now if God gave his Laws, and reproved sin, and punished sin; would he amongst these his Laws (the particulars whereof are not mentioned) suffer his first institution, his blessed and sanctified seventh day Sabbath, to be unthought of, and to be neglected? May we reasonably think that the godly having received other Laws, and observed and kept them (as the Text saith they did) that they would carelessly omit to observe this institution of the Sabbath, amongst those his Laws, Statutes, and Commandments? 7 Before any feast mentioned by God's 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 Festival day could this be, but the seventh day Sabbath; for as yet, no other Festivals were instituted. Therefore how ever it was, that in Egypt perhaps in time of their cruel 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 spoke to Pharaoh in the term of a Feast and Sacrifice, because it was better understood of Pharaoh, than if peradventure he had mentioned the name Sabbath, which they might keep in Egypt, in the days of those Kings which knew joseph, before the extremity of their bondage. 8 The fourth Commandment, 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 Commandment, may persuade us to this; for the other Commandments are uttered imperatively, so as they enforce the duty, as in the fifth Commandment, Honour thy Father and Mother; the duty charged, is Honour: and in the other Commandments, the sin is forbidden, as, Thou shalt not take my name in vain, Thou shalt do no murder; and so of the rest. But now in the fourth Commandment, the Lord falleth not upon the main 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; clean otherwise than in any other of the rest of the precepts; and the reason hereof is, for that he had before instituted it, and it had been before observed of the Israelites, as in the next reason is clearly proved: Therefore he saith not, keep holy the Sabbath as now instituted, but thus, Remember to keep holy the Sabbath, as if he had said, as it hath been before observed of you, and still to be kept holy. Thirdly, all the principal words annexed to the Commandment, tell us of no new thing then imposed, but what was well enough known and made use of before: as, first six days 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 Abraham's days, Gen. 17. 7. and by Moses in Egypt, Exod. 6. 7. Fourthly, That in it they should not do any manner of work; this they were forewarned of, Exod. 16. 29. and some were reproved for offending, vers. 28. Fiftly, that in six day's God made heaven and earth, etc. This was evident of old time unto the Fathers, Gen. 24. 3. 7. And lastly, that he rested the seventh day, blessed and hallowed the Sabbath; Gods own words of the institution, Gen. 2. 2. 3. So that we see it clear from the fourth Commandment, 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 clear, that it cannot be denied, except one dare say Moses lied. Some have endeavoured to darken the truth, and to becloud the antiquity 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 do deny that any such institution can here be proved; and to make this clear, look into the Text, and observe two things; first, what God spoke; secondly, what God did to find an institution: first God himself spoke of giving of Manna, also of gathering a certain 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 he 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 he should have done, if any anticipation were there, with relation to this place: secondly, what God spoke in verse 28. is implicitly of the Sabbath; first wrapping it up among his Commandments and Laws given before this time, to them and their Fathers; so fare 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 Commandments and precepts there mentioned. Now if God spoke no words of the Sabbath, but what the people were to do in six days, 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 reproof, 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 implieth it to have been before this time, else should he have reproved them for a transgression and a sin, whereof there was not Law. Next let us see what Gods acts were, whether they will afford an institution. First, he gave them the Manna vers. 15. but this blessing was only on the six working days; what is this to the institution of the Sabbath? truly no more than his six day's 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 worms, and from stinking, being kept over night to be 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 be proved the seventh day's institution for the Sabbath. Secondly, let us see what may be gathered from Moses, for institution of the Sabbath here in this time. True it is, that he nameth the seventh day, three or or four 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 do: but he mentioneth here the Sabbath; 1 As a reason why he approved the people's 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 alleged 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 again 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 go and seek Manna, but to eat what was gathered before, but no institution of the day, but an appointment of the means used for to rest on the day formerly instituted. 3 He mentioneth it again in verse 26. to the same purpose, to keep them within on the seventh day Sabbath, because six days 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 forewarning 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 days; abide ye every man in his place, let no man go out of his place on the Sabbath day. In these words Moses first commands every man to abide within, and that none should go out to seek it on the seventh day. These be the only words of any Command about the Sabbath in this chapter, which do not institute the day, but serve only to prevent the people's 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 God's 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 days. Where out of these words let us observe two things. The first is, that the mentioning of the Sabbath cometh only in still occasionally concerning the Manna, and not of purpose to institute a Sabbath; but wholly in all the four 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 days, or of tarrying within, and not to go 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 showeth: For upon these considerations about the Manna, the people hearkened 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 satisfy 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 wilderness of Zin, Exod. 16. 1.) saith in the present tense, Dat vobis, he giveth you in the sixth day the bread of two days: 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 been before this time, and not now at this present in this place instituted: For if it had been 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 raining of Manna: and therefore they are bold to conclude from a mere 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 own to those holy men of God, bindeth us to think better of them than so. 2. I have showed my reasons why we are to be persuaded that the Sabbath was kept of them, of more force to confirm this assertion, than such a weak argument from the bare silent passing it over historically, can be of any validity to refel it. For as the historical narration of Moses speaketh nothing of the observation of the day, after the institution of it; so we may find 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 he was not then known or worshipped of Mordecai, Hester, and the religious Jews? God by his spirit directed the holy Penmen to write so, in such manner, and of such things, as he in his heavenly wisdom thought fittest to make rehearsal of to posterities, and not to embolden men to deny such and such things not to have been, 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 been in the world till Moses his days. 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 self 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 Adam's 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 Adam's observation of the Sabbath, upon no other ground? seeing he knew it to be instituted, and had God's example of resting before him for his imitation? But ye will perhaps say, that Adam could not keep it, because he fell before the Sabbath day. Answ. Learned Zanchius is confident to affirm, that Christ took an humane shape, and conferred with Adam, and taught him how to keep the Sabbath to the Lord. And it seems 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 fowls were brought to him to name them, every several sort according to their natures, which took up some time. 2. He was cast into a deep sleep. 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 spoke of her, and of the conjunction of man and wife. 5. God put them into Paradise to dress the Garden, and gave them a Commandment: all which took up some space of time. Secondly, in respect of the time of the temptation, the Serpents coming into the Garden, than the conference between him and Eve, and after between Eve and Adam: the temptation was not so suddenly begun and ended, as the shortness of the Story may seem 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 nakedness: 3. Their hiding themselves, which was in the cool 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 husband's company, and so immediately to be set upon by the Serpent, as soon as they were in the Garden. 3. They could not conceive of the excellency of their state of perfection, nor of the efficacy of God's blessed image and likeness in them, if they had enjoyed no time for the expression thereof: For what time could they have had together to discern of each others excellency, to contemplate upon God's creatures, to behold their glorious habitation, and to praise God for his goodness, if they had fallen the same day. 4. The words of God's 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 God's seeing all things very good, he addeth, and the Evening and the Morning was the sixth day, that is, the day natural was finished, for so the words are to be understood of every of the other five days, 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 man's sin, how could it be said, that he 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 beginneth with a summary repetition of all God's 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 pleasurable delight in the full accomplishment of his works done in those six days? And his resting was from his work made; so it was from his creating only, and not from punishing, as his resting should have been, 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 return again to the point. 2 From Adam's casting out of Paradise unto the restoring of religion by Seth, Gen. 4. 26. which was the space of 235 years, which Story is contained in one only chapter, Gen. 4. In this space of 235 years, there is no mention of Adam's personal 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 we 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 years, all which long space of time is historied within two chapters and a half in Gen. 5. and 6. to verse 17. of the seventh chapter. Now in all this time, for so many hundreds of years wherein lived many holy men, the sons of God mentioned in Gen. 5. yet not one word by Moses set down of any public 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 flood, and Noah's entering into the Ark, unto the calling of Abraham out of Vr, which is the space of 352. years, some say 427. years comprehended in part of the seventh Chapter from the seventeenth Verse to the end, and in the 8, 9, 10, 11, four 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 Abraham's calling out of Vr to jacob's going down into Egypt, is about 215. years, this space is storied in many Chapters from Gen. 12. to 46. In which space, though Moral duties were performed, and that its said in the general terms, Gen. 26. 5. that Abraham kept the Lords charge, his Commandments, 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, than 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 Commandment 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 jacob's going into Egypt, to the bringing of them out under Moses into the Wilderness of Sin, spoken of in Exod. 16. 1. The space was also 215 years, for they came to this Wilderness upon the fifteenth day, of the second month, after their departure from Egypt, which was at the full end of the 430. years, 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 jacob's departure from Canaan not one word of their worshipping of God, of no Altar, no Sacrifice, no holy duties in public; yet I hope we will not say, that all these things were neglected of them, because not mentioned; if not, than no more may we deny to them the observation of the Sabbath; for now at this time they being in the Wilderness 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 clearly showed, 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 hungering after food for the belly, Exod 16. 3. and the Lord determining that he would reign Mannab, which they should gather every day by a certrain rate, and on the sixth day twice as much, the reason was, because the seventh day was the Lord's Sabbath, on which day the Lord reigned 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 assoon as he had delivered them, (within six week's space or thereabouts) after they came from Egypt, he took order for their keeping holy the Sabbath day, as a special evidence of their holiness 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 marvel, 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 public view before men; for in observing the Sabbath day, we profess 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 show 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 public practice of all our duties to every Commandment of the first Table: therefore no marvel it was that God took order so soon for the keeping of the Sabbath day. III. Because God intended not until 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 Flood, the ill fruits of Adam's fall, and the increase of sin to man's destruction is recorded. 2. From the Flood 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 Israel's 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 joseph's means; the peaceable rest, there till another King arose, and then of their heavy bondage, till God sent Moses to free them. But now God intending to make glorious his people, and his worship more publicly to be observed of all Israel at one set time weekly, Moses relateth the Lord's pleasure concerning the Sabbath, not to have it neglected, but solemnly 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 days 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 sign of the Angel in Paul's Churchyard. 1641. The Contents. 1. WHy it is called so. 2. Of the Law of the ten Commandments. 3. Of the naturality of the Law. 4. Of the Externallitie or positiveness of the Law. 5. Of the Spirituallitie of the Law. 6. Of the Morality 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 directory in the words. 15. That one day in seven must be the Sabbath day. 16. Of the seventh day Sabbath. 17. Of the six day's 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 strictness supposed to be put upon the Israelites that day. 21. Of the reason added unto the directory, with the conclusion. 22. The arguments to prove it ceremonial, answered. 23. That the fourth Commandment is no part ceremonial. 24. The fourth Commandment is a perpetual Precept. 25. How much of the Mosaical Sabbath is in the Commandment to be kept holy. 26. How the day was kept. 27. Of Judaizing and true understanding thereof. OF THE MOSAICAL SABBATH. SECTION. I. Why it is called so. I Call the Sabbath here Mosaical, not as any new Sabbath from the former, being the same with the patriarchal 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 Commandment 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 Commandments were written, to deliver them unto the people. SECTION. II. Of the Law of the ten Commandments. THe Law of which the precept of the Sabbath is part, is said by the Apostle to be holy and spiritual, Rom. 7. 12, 14. and if that Commandment Thou shalt not lust, be boly, just, and good, so is the whole Law, and every Commandment thereof. His encomiis legem integram or●at Apostolus, saith Paroeus. This whole Law hath in it naturality, positiveness, Spirituality and Morality. SECTION. III. Of the naturality of the Law. 1. THe naturality of the Law is so much thereof, as by the principles of Divinity in Nature, written in all men's 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 less, as Natural men partake of that natural light: for from hence ariseth the difference in natural men, and not from the common principles, which be one and the same in all men. From this naturality 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 man's nature, God writing it in every man's 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 naturality of the Law consists in generals, and cannot reach to true Specialties, without some further help and better direction, yet by deductions it may go far towards the Specialties. This serves to make all men inexcusable, Rom. 1. 20. SECTION. iv Of the externality or positiveness of the Law. THe externality or positiveness of this Law is the openly making known of Gods Will in the Commandments given by word of mouth, and after written in the two Tables of Stone. This externality of precepts, the Lord added for his Church, unto those general 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 Adam's fall, who having it in perfection, could not guide himself to it. And therefore we read, before Moses days, of God's Word, of his speaking to Adam, Noah, and to Abraham, viva Voce, giving his charge, Commandments, Statutes, and Laws, of which the Lord maketh mention to Isaac telling him, that in keeping these Abraham obeyed his voice, Gen. 26. 5. This positiveness or externality is to guide those Generalities, unto more Specialties, which natural men could never rightly discover without this help of God's external precepts. This consists in the Letter, and written words of the Law in the Commandments, and the farther meaning thereof is to be learned from other Scriptures, to know what is contained in the short precepts. This externality properly belongeth to the outward man, for the ordering of it. And this Externalltie may be dispensed with▪ in some precepts, though the naturality cannot: for this is written in every man's heart, but so is not this externality. We see God's dispensation in some Specialties, as Gods allowing Cain to marry with his Sister: also Polygamy in the patriarchs: In Gods commanding Abraham to kill his son: In the Magistrate commanded to kill the offender: Deut. 13. 9 so in war to kill, Numb. 31. 17. In his allowing of the israelites to rob and spoil the Egyptians, Exod. 3. 22. And what is it but a dispensation, when God raiseth up some to spoil 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 Commandments of this Law in respect of the mere externality, manifested in Specialties may be called Positive laws, as superadditaments for Specialties of those generals: as for example, naturality teacheth me a God: but the positiveness 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 likeness thereby, to worship him, but to worship in spirit and in truth: Nature teacheth to honour God, the Positive Commandment forbids the taking of God's name in vain: Nature * It teacheth also that for the proportion of this time, the creature must depend and wait upon his Creator: who alone can make the work of six days serve to keep us seven. By light of nature 'tis 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 spiritual extension of every precept of the Law beyond all that which the naturality reacheth unto, and above the speciality of the Letter of the Commandments in the externality thereof. I call it the Spirituality of the Law, for that this knowledge is only attained by the spirits special illumination, and grace. And consists not in the only bare knowledge of the mind touching the extension, but also in the heart's 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 mind and heart, Jer. 31. 33. Heb. 8. 10. This is the reparation of that blessed image of God, consisting in wisdom, holiness, righteousness, and uprightness, 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 israelites. 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 writings 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 find in their writing concerning God, and the things appertaining to him, to be all from their mere light in nature, will not hold for a sound conclusion. This Spirituality is proper only to the Elect; The first is by inscription, but bettered by diligent improvement of those principles and helps from the Church: The second is by information, and bettered by good education, and instruction publicly and privately in the Church. The third is by the special inspiration of God's holy Spirit in a constant use of the means, and in the grace of Selfdeniall 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 Morality of the Law properly speaking, and distinctly to common understanding is not the naturality, nor perpetuity of the Law, as if these three indistinctly were all one. But the Morality of the Law is the Laws, power, binding the whole man outwardly to the good behaviour in all good manners concerning holiness towards God, and righteousness towards man, according to the naturality, Externality, and Spirituality of the Law. And from this consideration truly, properly, distinctly, and clearly it is, and may be called the Moral Law; the brief Epitome of Christian Ethick, Oeconomick, Politics, and ecclesiastics, and of whatsoever du●● we own to God or man. SECTION. VII. That there are ten Commandments. HAving thus prefaced these necessaria praecognita, I come to the fourth Commandment for the right understanding whereof many things are to be made clear. First that there are ten Commandments 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 than ten there was not, nor fewer may we make them, lest we be guilty of the curse, and break the Commandment, 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 Catechism would have children to be taught that there are ten Commandments. iv Saint Augustine in Epist. 118. cap. 12. speaks of ten Commandments. 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 denied, or lightly disregarded, till the spirit of too much boldness in some hath dared without shame to speak contemptuously of the number. SECTION. VIII. Of the fourth Commandment in what words contained. THis fourth Commandment is and hath been hitherto accounted one of them, and is a Commandment in form of speech so delivered unto us. But here we are carefully to consider which is the Commandment, and in what words its comprehended. The mistake herein hath occasioned all the contention concerning the perpetuity of the Commandment. The Commandment 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. showeth us this plainly, who upon the words of the Commandment, Keep the Sabbath day to sanctify it, addeth immediately these words, as the Lord thy God hath commanded thee, between the precept and the next words following, Six days shalt thou labour, etc. And so evidently telleth us which be the words of the Commandment, and thereto holdeth our thoughts: so we may not take any of the following words to be any part of the substance of the Commandment. II. The learned have set the Commandment apart by itself 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 Commandments, where reasons be added, maketh a difference between the Commandment, and the reasons annexed, as we may see in the second, third, and fifth, and therefore so here. iv Every reasonable man's understanding giveth him to know a difference between a Commandment, 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 Commandment. THus knowing the Commandment it is fit to understand the meaning. Remember (that is) be mindful of it, so, that thou forget it not, call it to mind, 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 God's 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 remembering the Sabbath day, to sanctify it (that is) as God did set it apart, and ordained it for holy uses, and his worship, so we are to count it the Lords, separating 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 Commandment 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 Commandment 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 bless and sanctify 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 employing 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 profaneness 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 enjoineth 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 Commandment the day is not determinately set down, it pitcheth upon no certain set day; But the Commandment 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 naturality of the Law. And thus the Lord delivered the Commandment. 1. To lay down in it the naturality of the Law, aswell as in the rest of the Commandments. 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 Commandment: 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 Commandment. 5. This was for an admittance of the changeableness of the day; For this Commandment being affirmative, and propounded in general terms maketh it applicative to this, or that day, To this, while it remaineth, and to that which may come in the room 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 Commandment, 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 Commandment, but not of the substance, no more than S●ul was of the substance of this Commandment, Honour the King. If this had been, or were well pondered, the Controversy of the Sabbath had been prevented, and should cease ●ow to trouble the Church. SECTION XII. Of the words annexed to the Commandment. WHen God gave this his Commandment, he himself annexed words unto the Commandment, purposely to guide his people in the right understanding of this Precept, and to bind them by reasons to the obedience thereof, unto the world's end. To all the Commandments 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 remembering them of that their great deliverance, which he had promised also unto Abraham, Gen. 15. 13, 14. To the second, third, and fifth Commandments, he added reasons, all which the learned take to be for the ratification of the Commandments, and to urge us to keep them, and so do interpret the words accordingly. The words of God knit to this Commandment, 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 nevertheless of late, divers have endeavoured to fish out of the words, matter to change the nature of the Commandment, from Moral (as they speak) to Ceremonial, and to take away so the perpetuity of the Commandment, and there withal men's hearts, and consciences from affecting and obeying it, as being no Commandment now obliging any Christian, and so do they rob God of one of his Commandments sacrilegiously. But the words are so to be interpreted (according to God's intention) as may uphold the nature and perpetuity of the Precept, as the words annexed to the other Commandments do very forcibly, as also to bind us unto a careful keeping of the Precept, as they do very effectually, and do meet with all that which our corrupt nature may perversely 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 Commandment in Gods allowing of us six days, 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 Commandment 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 enforcing the Commandment from the prime institution: Note it well; So as the Commandment 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 bottom: For after the Lord's Memento, before the Commandment, to forget oblivion and forgetfulness of it, through worldly distractions; He closely answereth, and meeteth with man's corruption, which might hinder him, in submitting to this Commandment. If any man should be unwilling to give God a day, he showeth his bounty in giving us fix, for fear of repining. If any man shall think six days 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 loiter not, nor busy himself in other men's matters. If any man should undervalue the seventh day, as of man's devising, God, to prevent this contempt, here challengeth it to himself, and presenteth himself in his Sovereign 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 Creator's rest, or the day of the Lord, our Redeemers rest. Sabbath of the Lord thy God. If any man should suppose that he might defer off to the Sabbath day some of his week days works, the Lord doth inhibit him from doing any such manner of work, for fear of encroaching 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 only 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 Six days, and rest on the Seventh day. If any man should doubt of any good hereby, and inquire and ask 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 business, and might now follow his vain pleasures: The Lord telleth him that he hath sanctified it to holy uses. Thus God fortifieth his Commandment, and wisely meeteth with man's corruptions, to keep us in a careful observation of this Commandment. 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 Commandment being general, 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 doubtful 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 Commandment, because here is no such connexion of the words to the Commandment, with a For, as the reasons are in the two other Commandments; but here the Lord, without any such connexive word, presently saith, Six days shalt thou labour, etc. 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 mayst keep my Sabbath. SECTION XV. That one day in Seven must be the Sabbath day. FOr this number God exceedeth not here, first mentioning Six, 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 only Seven days, Gen. 1. 31, & 2. 2, which was afterwards called a week, Gen. 29. 28. The Week then consisting of seven days must be the compass in which to find 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 God's example from the beginning, and here his Word, for a seventh day. The practice of God's Church is grounded hereon, which from time to time, from age to age, thousand of years 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 perpetual: For this, he, instead of all, citeth chrysostom 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 lead to think that God would not here mention only so many days, and no more, upon the giving of the Commandment, if it were not for this end. God's will and Commandment 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 wisdom chose his day within that compass. 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 principal space of time, and all times of months and years, are but the revolution of a week, from the world's 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 fare a sunder to make us forget our duty, 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 days 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 Commandment allotteth unto us. He first telleth us, what and how many days in the week are ours, before he tells us which is the day that is his: 1. That so we might learn where to begin to find 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 individual singular seventh day of the Creation on which God rested, but a seventh day after the six days given to us: For. 2. As the six days allowed us, are not the very six days in which God created the world, which were gone and passed, but only six days in likeness and revolution, no more is this the self same seventh day, but another in likeness by revolution. So it is as if he had said I allow the six days together for your labour in the week, be those six days, what days soever begun and reckoned together; But the seventh day following those six days is mine, It is the Sabbath of the Lord thy God. 2. That first seventh day, and the first six days 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 days, and reserveth the seventh day always for himself; because he wrought those six days, and rested that seventh day, which words of God are not the reason of the Commandment, but of his giving us six days, and his reserving to himself the seventh day. 3. God's conclusion concerning the fourth Commandment helpeth us in this: For in the end he turneth his speech unto the very words of the Commandment: 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 God's irrevocable donation of six days unto us. 2. By our acceptation of so many days in the week to ourselves, from all times unto this day: If from God's words in this direction here we dare without doubt or scruple take our six days, are we not then tied 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 God's proposing his own example, as a perpetual pattern to be followed of us, in his six day's labour, and in his seventh day's 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 perpetual Law: In his Thesis the 8. 4. For that the seventh part of time God did choose to himself before before fall: and so God's ordinance is everlasting as the world, a portion of time eternal, 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 Commandment delivered as (I have said) the same in such a general manner. SECTION. XVII. Of the fix days work: THese six days are called working days, Ezek 46. 1. in them men are to labour, which labour is to be employed 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 days 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 business on the six days, nor defer any thing thereof unto the seventh day. For the Lord in the first Table commandeth man's duty to himself, and how to express his love to him; which is the sum of the first Table, Matth. 22, 37. and not what man should do for his corporal 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 spiritual rest, and also our bodily toil for ourselves, in and about our ordinary calling, when the day of rest is come. Yet here we are not so tied to labour in these days, 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 publicly, if he appoint it, as under Moses he did a daily worship and offering of Sacrifices morning and evening, yea he may take a whole day, as once in a month, once in a year, as he ordained Festivals in Israel: and when he calleth for public Fasting by his judgements, Joel 2. 15. or for public 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 days we are to do all that we have to do, but on the Sabbath day, neither we ourselves, nor any under our power to restrain them, nor our Cattles, 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 Commandment for holy rest, and sanctification of the day in holy duties. The words (we must know) are no Commandment, no more than the former words, Six days shalt thou labour: The Lord useth not to add * It was fit, if nor necessary, not only to prescribe the portion of time to be set apart for God's 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 bind from all works for ever: But we find 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 days we may do (and not the work of sin, which never ought to be done) such are servile mechanic works of our ordinary profession, trade, occupation, and calling, lawfully to be done in the other six days, 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 days, Six days 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 day's work. 2. Because here is mention of men and maidservants, and cattles, 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 several Six days. 4. Other Scriptures do strengthen this Exposition, as a restriction from such kind of week's work on those working days. In Exod. 34. 21. there Ear-ring 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 Corn, 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 burdens, and doing any such work on the Sabbath, Jer. 17. 21, 22, 24, 27. All which Husbandry, buying and selling, carrying of burdens, Nebemiah sharply reproved, and called it the profaning 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 Commandment goeth further, and telleth them that they were to call the Sabbath a delight, the holy of the Lord, honourable, 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 ways, 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 show, that we delight ourselves 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 travel 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 holiness, 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 Leu. 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. Leu. 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 kill of Beasts for Sacrifice, and what work soever was in and about God's worship and service, Numb. 28. 9, 10. 1 Chr. 23. 31. 2 Chron. 8. 13. the ordering the Lamps, Leu. 24. 3. and putting new bread before the Lord, Leu. 24. 8. 1 Chron. 9 32. 2 Chron. 2. 4. for as the Jews themselves spoke, in the Temple there was no Sabbath: for that the rest on that day gave place to the labour in and about God's 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 God's worship: as to blow a Trumpet, Num. 10. 2, 10. for the assembly, as we do ring a Bel. To travel to the Prophet, 1 Kin. 4. 23. Psa. 84. 6, 7. thence was a Sabbath day's 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 profaning 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 necessity must have warrant from the affirmative part of some Commandment of the second Table, requiring this of us, and not what we think, or make a matter of necessity: as for instance; The fifth Commandment bindeth us to obey authority: Now if we be commanded by supreme power, to stand watchman on this day, we are to do it, Neb. 13. 22. So may we stand armed for the King's safety, 2 Kin. 11. 5, 6, 7. 2 Chro. 23. 4, 5, 8. and for our Country: 1 Kin. 20. 29. Yea, upon command we may besieged and assault the City 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 Goal, 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 sixth Commandment chargeth me with the keeping of mine own life, and the life of mine neighbour: By a necessity of this Commandment its lawful; 1. To dress food for us, as our Saviour warranted his Disciples in rubbing ears of Corn to eat them, Matth. 12. 1, 2, 3, 4, 7. And this is not only in necessity of mere hunger, but for necessity of state, and dependence of many to be fed, Neh. 5. 18. Here is spoken of daily provision, Vnoquoque die, per singulos dies. 2. To seek the Physician for help, and for the Physician to prepare his Physic, 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 sixth Commandment on this day. The Seventh Commandment requireth Chastity, and comely Decency. Therefore upon necessity of this Commandment, it is needful to put on raiment for common honesty, to hid our nakedness, and decently to cloth ourselves, 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 Commandment is in the affirmative part, that we preserve our own and our neighbour's estate: It's hence lawful; to fodder and water Cattles, 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 warranted by the Commandments 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 lawful, 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 lawful 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 profanation 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 strictness 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 Rabbis of later times, infected with their own superstition, upon mistakes of Scripture. 2. We must have recourse to the Original Sabbath, which the fourth Commandment 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 days work, dressing the Garden: So now only servile work in this directory added to the Commandment, 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 Father's Precepts, and the exactest observer of his Father's Will, always in all things, both by word and deed, telleth us that the Law of the Commandments laid no such yoke upon them, in any such rigorous strictness. 5. We must make a difference between the Commandment itself, 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 showed, but the other are transient, and for some use only for a space occasionally delivered, binding to more strictness 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 travel or distraction, do it, 1. To difference them from us by our more supposed freedom and liberty, as if the Israelits had been tied by virtue of the fourth Commandment itself to a more precise strictness, than we now are, so as they might do almost nothing, no not to go out of their doors on the Sabbath-day. 2. Hereupon to make the Commandment Ceremonial in this imagined strictness. 3. And so to overthrow the Naturality of the fourth Commandment, 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 strictness: for he saith, I. That none were to go out of their doors 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 sin 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 lawful to go out on the Sabbath day, how was it that some found, in the Wilderness, a man gathering sticks, and yet they blameless: 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 pains: it's not so, for it was not at their doors, as he saith, but on the outside, about the host, on the face of the Wilderness, Exod. 16. 13, 14. so as they must go abroad for it; neither was it without pains, 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 day's 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 seethe, what they would on the sixth day, that so they might prevent that labour on the Sabbath day, Exod. 16. 23. So they might not belike, dress, 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 seethe what you will, to day, and that which remaineth over, to wit, not baken, nor sodden, lay it up for you to be kept, until the morrow; for Moses said nor, seethe, and bake all, and so reserve some for to morrow, but bake and seethe what you will of it, which implieth, that some was not baked and sodden. 2. Albeit, he seemeth necessarily to infer, because Moses said. next day, eat that to day, to wit, which was reserved, and had no worms 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 worms, 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 infer their not baking or seething, more than the bare naming of the people's baking and seething will infer 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 week's days 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 show 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 allegeth, 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 Commandment, 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 strictness was not from the nature of the fourth Commandment itself. 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 days work done, on the Sabbath, to wit, servile; Therefore for this end not to kindle a fire. 3. Some hold this Commandment to concern only making of fire for the furtherance of the Work of the Tabernacle; For therefore is here the Sabbath mentioned to show, that the Work of the Tabernacle, should give place to the Sabbath. 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 Country, as we may read, 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 usual in a durable Law to add 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 die, and he was stoned to death, cannot be denied, But that it hence is to be collected, that therefore it was an exact strictness imposed upon Israel by the fourth Commandment, not so much as to g●ther sticks upon the Sabbath day, rest to be proved: For, 1. The fourth Commandment itself 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 meat dressed then, flesh-meate, and whither that Nehe. 5. 58. could be without fire, and fire without wood sticks or bones, or some other fuel, let any judge. 4. There was no prohibition for such a work before set down expressly, and therefore they knew not what to do, till they asked Council of the Lord concerning him. 5. This man's 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 Commandment, 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 accessary precepts concerning the Sabbath. The one that none should go out on that day, about worldly business, 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 Wilderness to gather sticks, no doubt, to kindle a fire. Therefore he sinned against the first in going forth about such a business, and in his intention, to kindle and make a fire against the second: therefore his sin was great, while these two accessary precepts stood in force: But these being not perpetual, this punishment on him proveth not the point of such a precise strictness of the fourth Commandment, to be ever observed of the Israelites. V And lastly, He bringeth in the holy women, followers of Christ, who would not anoint Christ's body on the Sabbath day: but rested from that work, as the Text saith, according to the Commandment, as thinking themselves bound to so precise an observation by the Commandment. Answ. I These words, according to the Commandment, may be thus expounded, that is, as they understood it by the Jews 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 Christ's body, but only a Custom for an honourable burial, therefore they did rest from doing that work on that day. II. Take the rest according to the true meaning of the Commandment, which imposed rest, this their rest was according to the Commandment; and in that they did not this work, it was according to the Commandment, forbidding servile work, as the words in the Directory are to be understood. For they could not anoint him, but they must first buy their spices and ointments, which they might not do, buying and selling on the Sabbath being forbidden: That they could not buy them on the Friday, as we speak, is evident: For it was late ere Christ's body was taken from the Cross, at even, Matth. 27. 57 then they did await, to see his burial, 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 proofs, no proofs to argue any precise strictness 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 days, and reserveth the Seventh to himself; for that in six days 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 days, and resting the Seventh, in the beginning of the world, which, as they be passed and irrevocable, so is this portioning of time between him and us, to be perpetual, else were his example thus propounded in his Donation, and reservation, to no purpose. He in this dividing of the days of the week, thus between him and us, reflected upon himself, looked only to what himself had done, and so gave so many days to us, and reserved only one to himself. Now what can be more permanent, than Gods own self, in his own irrevocable Acts, from the world's 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 days 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 Controversy 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 days, 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 days, and rested the seventh day, he blessed and sanctified it, to show them here by this, 1. The Antiquity of the Sabbath day, from the beginning. 2. The Stability thereof, also grounded so upon God's rest, not alterable. 3. Why he charged the Commandment 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 Commandment, saying, He blessed the Sabbath day, and not as commonly we read it, he blessed the Seventh day, lest any should make that individual Seventh day, on which God rested, to be of the substance of the Commandment, 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 only 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 Commandment is no way Ceremonial, True, taking it in an indefinite notion, commanding the sanctifying of one day in seven. but a permanent Law to the world's end, and not Ceremonial, as in the following Sections I shall make it manifest. SECTION. XXII. The Arguments to prove it Ceremonial, answered. MEn disposed to wipe out this Commandment out of the Decalogue, fain would make it Ceremonial; but their arguments, brought for this purpose, are of no validity: They say it was Ceremonial, I. For the exact strictness of it, which they have imagined, but I have proved it to be only an imagination: For that strict observation which was kept, was but for a time, and from accessary Commandments, not from the fourth Commandment itself. II. In their keeping of that seventh day: But the Seventh day is not of the substance of the Commandment; and a seventh day is proved to be perpetual. Nor was the seventh in the first Institution Ceremonial: 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 mere Ceremonies be. iv It was a sign (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 itself, and what after were added for instruction, as the then state of the people required. Again, every sign is not a Ceremony; for the Rainbow was a sign, Gen. 9 yet no Ceremony. Moreover, the reason added why it was a sign, belongeth to us, For in six days the Lord made heaven and earth, and on the Seventh day he rested, Exod. 31. 17. The end why he made it, a sign 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 sanctify them in the use of his Ordinances, upon the day of our rest. V It was a memorial, 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 cattles: Must Moses his charitable use made of the Sabbath, and his argument to persuade them to mercy, from God's mercy to them, altar the nature of the Precept, and disannul it? The words in the beginning of the verse, may be conceived in a Parenthesis, and are brought in only as a memorial of that great deliverance, as God remembered it in the preface to all the Commandments, 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 memorial of their deliverance from Egypt, though they had good cause to remember it on this day, and in keeping the fourth Commandment, 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 remembered as a strong motive, to stir 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 Commandment: 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 Term, Ordinances, vers. 14. show where the Sabbath of the week is called an Ordinance? 2. The word, Ordinances, are expounded to be the Commandments contained in Ordinances: and these were the middle partition-wall between the Jew and Gentile, taken away on the Cross, 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 Christ's rest, that day only, 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 original, and not of the declaratory, clothed with it accessories, as BP. Lake speaketh: for, saith he, before the fall, the Sabbath was a kind of rest, shadowing out our eternal rest, but not of that whereof Christ is the Body. To us the Lords day is a foretaste of that eternal rest, and I hold the shadow to be as lasting as the world. Thus this learned Father and Doctor in our Church, who saith further, that they who allege 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 original institution, and not after the fall made a shadow by accessories. III. Here the Sabbaths are equalised, with meat, drink, holiday, 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 month, Leu. 23. 24, 32. the seventh year, Leu. 25. 4. the year of Jubilee, Leu. 25. 8, 11. So the holy Convocation of the Festival times, the first day, Leu. 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 kind 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, Leu. 23. 39 before mentioned. Thus we see their arguments, what little strength they have to prove the fourth Commandment Ceremonial. SECTION. XXIII. That the fourth Commandment, is in no part Ceremonial. IT is clear enough that the fourth Commandment is not Ceremonial not in part, as some do grant it, much less the whole, as some of late boldly affirm it to be. 1. The institution of the Sabbath, on which the Commandment 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 Ceremonial precept, as he doth in this. 3 A Ceremonial precept consists wholly, or in part of some Ceremonial 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 Ceremonial precepts, and political, were given mediately, only by Moses, Levit. 27. 34. Deut. 4. 14. But this was given immediately by God himself. 5. That which was Ceremonial was properly and directly the Schoolmaster to Christ: For the Ceremonial Law was that proper, and direct Schoolmaster, Gal. 4. 24. But this precept is not any part of that Schoolmaster to Christ, properly and directly. 6. Whatsoever was Ceremonial, was Carnal, Heb. 7. 16. and a beggarly rudiment, Gal. 4. But Saint Paul speaking of the Moral Law, calleth it holy, just, good, and spiritual, Rom. 7. 12, 14. of which Moral Law, this is an undelible precept, and not a Carnal and beggarly rudiment. 7. All Ceremonial precepts are abrogated by Christ, as all confess: 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 Commandment. SECTION XXIV. The fourth Commandment is a perpetual Precept. THis Commandment to be one of God's precepts, is undeniable, but some hold it not durable. To leave the ambiguity of the term, Moral, nor yet wholly to tie myself to the word, Natural, I will hold myself to the word, Durable, or Perpetual. That this precept is a perpetual precept, I thus prove; I. The Laws only for a time in Israel, were either the Ceremonial till Christ, or the Political, till the dissolution of the Common-weal of Israel; But this precept and Law, is neither of these: And therefore a perpetual Law. II. Ten is the perpetual number of God's Commandments, 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 shown; But this is one of the Ten; Therefore a perpetual precept to uphold the number, else should there not be Ten, except with the Papists we could find some other precept, to cleave it in two to make up the number: And the Ten Commandments being God's Covenant, Deut. 4. 13. we may not add thereto, nor take from it. For man's Covenant being once confirmed, no man disannulleth, or addeth thereto, Gal. 3. 15. may any than take from God's Covenant? if not, then as this Covenant is perpetual consisting of the number of Ten Commandments, 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 Commandment one of them, is perpetual as is the Covenant itself. III. That which God did make of equal dignity to all the other perpetual precepts, is perpetual. But God did every way make this Commandment equal 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 terror. 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 Angels 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 perpetual, for what authority 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 world's end. V Its God's Commandment made upon his own institution, from the world's beginning as I before have proved: which institution of blessing and sanctifying the Sabbath day, is upon Gods own work in six days, 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 days for thousands of years. Therefore the Commandment made upon the institution, and the institution settled upon unchangeable grounds, the Commandment must needs be perpetual. VI That Commandment is perpetual, the breach whereof maketh us guilty of all the other perpetual 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 Commandment, in not keeping the Sabbath, makes men guilty of the breach of the whole Law, and of all the rest of the Commandments. 1. Before the Law given at Mount Sinai, Exod. 16. 27, 28. where God doth charge them with the breach of his Commandments and Laws, becave 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 careful observing of the Sabbath might have prevented all. And no marvel, for the hallowing of the Sabbath, was a sign, 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. Under 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 Commandment, we are guilty of the whole Law, unless we can show that God hath blotted out, and repealed this Commandment out of his Law, since he put it in, if he have, show where, if not, than the Commandment remaineth, and so in breaking it, we offend against the whole Law. VII. This Commandment is perpetual, for that the observation of the things therein commanded, are, by God's appointment, in their use, the public practice and profession of the most necessary duties, of the three former precepts, and the public upholding of the same: For the and holy rest sanctification of the day, being rightly employed, is in the public profession of the true God, the God of Israel, as the first Commandment teacheth. In our worshipping of this God, as the second Commandment 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 Commandment doth teach. So that in truth, the keeping of this fourth Commandment, is the public upholding weekly of those Commandments, the practice and profession of the principal duties thereof, which be perpetual as the Commandments themselves be. If any say, the Church's observation of this day, from her own ordinance, and other days by her appointment, may supply the want of this Commandment though it be taken away. But here being an immediate Commandment 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 less force to bind? VIII. That which the light of nature can find out of itself for substance, and easily will assent unto for the circumstance, when it's helped by due and right means, that precept is natural, and then, say I, perpetual: 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 itself, for the substance, and will readily assent unto it for the Circumstance, when nature's light is helped by due and right means, and so being natural, is also perpetual. I. Natural light will find out the substance, which is to keep holy a Sabbath day: For as it acknowledgeth God, and that he is to be worshipped publicly: So it will enforce a time for this his worship, and reason by natural 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 public act, a public time. 2. This time of solemn worship cannot be all the time, and the whole time of men's lives: for that there must be a time for other things. 3. That therefore if not all, than some time for such public 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 public service time may be publicly known, else how shall they meet together? Thus fare natural light will go, with an unanimous consent in all of any common Capacity in discourse; and this is the knowledge of the fourth Commandment grounded in man by his light in Nature, touching the substance of the Commandment. 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 public service: For let this thing be propounded to a discursive natural understanding, and see, if it do not easily yield. 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 mankind conjointly: who can never meet together. 3. Or to some one over all the world, which Monarchical power never any had yet, for I count not Adam and Noah Monarches in this sense. 4. Or to some special persons of equal authority over all: nor did God yet erect such an aristocraty. 5. Or to several Princes in their several Dominions, and here we see a discrepancy. Therefore seeing men cannot agree, the discursive natural understanding will not leave this time to man. Then will it allow it unto God, as most equal to him to prescribe the same: Now if it be God's authority to set the time, then will reason persuade 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 natural understanding maketh a man to rest, as the Heathen did upon the Oracles of their gods. Now then, if man's natural light be informed, that God hath commanded a Sabbath in a week, allowing us first six days, and the seventh reserved only for the Sabbath, man in his understanding will acknowledge it great reason to yield it him. Thus we see how nature informed, can reach unto the Circumstance of the fourth Commandment, and therefore its perpetual. IX. That a perpetual 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 merciful therein unto us. But thus are we to pray unto God concerning this Commandment, and that by the Direction of our Church, every Lord's Day publicly: Therefore is it perpetual, else we mock God in so praying. The holy and learned Bishop Lakes, understands it of our Lord's day grounded upon the fourth Commandment. And who can think them to be of any other mind that added this prayer to this, and every one of the Commandments. The Authors of the Homilies understood it so, it is more than 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 solidity; yea, some answers ridiculous and absurd. X. That Law, is perpetual, the breach whereof God hath punished heretofore, and yet doth, and lately within these few years, with very remarkable judgements: For God's 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 days, yet let any sober spirit tell me, why such happen on these days 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 God's Commandments that is perpetual: But so hath this been observed: For let any show that any Church since Christ ever rejected this as none of God's 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 God's Commandments in all ages hitherto, it remaineth in all sober men's account the Commandment of God. It cannot be perpetual say some, because it is a positive precept. But I have showed: 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 perpetual. For a precept may be Positivum naturale, and so durable, for the positiveness taketh not away the naturality of it, but it remaineth perpetual, although the precept have further revelation, than the naturality thereof can extend unto: For the positiveness, only accommodateth the naturality to some special certainty. Again, albeit the precept be merely positive, yet might it be perpetual, as the Law to Adam of not eating the forbidden fruit: it was perpetual to Adam, and all mankind, as we may see in the bringing of death upon us, aswell as upon Adam. Also, is not the institution of Baptism, and the Lords Supper positive, and not natural; yet as durable as the world, to the second coming of Christ: For here we must know two things, whether the Law be natural, or positive, in which they do agree. 1. The authority of both is Divine, of both God is the Author, and both bind the Conscience to obedience. 2. The independency of both: for neither have any dependency of man's will, either to establish or alter them and both are in dispensable, and unalterable, by man's 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 Mosaical 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 less some few hours in the day, can be counted a day, neither was it so with the Jews. 2. God's gift of six days, we understand for full six days, 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 ointment, 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 God's 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 reproof of those that went out to seek Mannah, in the morning before the Sun risen, Exod. 16. 27. and the punishment of him that did gather sticks, Num. 15. doth show 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, than it was partly holy, and partly unholy, sacred, and common too; but in holy writ we read 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 public meeting. 1. They began with private preparation, as they were commanded. 1. To look unto their feet before they entered 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, Leu. 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 God's ways, Isai. 2. 2. Nehe. 8. 13. III. At the entering, 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 Priest's 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 usual every Sabbath day, Act. 15. 21. The people's 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. Leu. 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 daily, 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 daily, then much more, no doubt, now, when they rested in their houses, Deut. 6. 6, 7. and 11. 19 4. They were to be mindful this day, 1. Of their deliverance out of Egyp●, and how to show mercy to their men and maidservants, to the strangers, and to their very cattles, Deut. 5. 14, 15. 2. Of the Lord their God, and how he did sanctify them, Ezech. 20. 20. Exod. 31. 13, 14. 3. Of another rest, spiritual, here, and heavenly hereafter, Heb. 4. 9, 11. 5. They this day were to show their delight in the Lord, count the day honourable to the Lord, and learn to express self denial 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 gladness, 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 Wilderness were out of date; and the Primitive Church, who observed our Christian Sabbath in the room 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 Dau. 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 tax 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 Sabbatise; 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 Christ's coming, when he was come, and afterwards in the times following. Of these we must have a twofold consideration, as faultless, or faulty. 1. As Faultless, this is no Judaizing, for in our discourse its taken in ill part. They ever held, and do hold the fourth Commandment, perpetual: and so ought we as is before proved. They held the seventh day Sabbath from the Creation, which they had a warrant from God to do till the Resurrection of Christ: so fare faultless 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 ways, finding their own pleasures, not delighting themselves in the Lord, nor labouring for Self-denial 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 Prophet's complaints, Jer. 17. 27. Ezech. 20. 13, 16, 21, 24, and 22. 8. By God's punishing of them, driving them out of their Land as Captives, for the breach of the Sabbath, 2 Chron. 36. 21. as God had threatened, Levit. 26. 34, 35. By the Story in Nebe. 13. 15, 18. where Nehemiah telleth them, that the profaning of the Sabbath was the sin of their Fathers, and the evil of their captivity befell them for it. Now who with us do so Judaize, and Sabbatise both these ways, let the world judge. II. At Christ's coming, we may read That the Jews ceasing from such former profaneness, now were become grossly superstitious, not allowing such things to be done, as might be lawfully done, without the breach of the fourth Commandment, 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 Sabbatise; our only care is to observe the Commandment, as the godly Jews did, showed 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 holiness in the day itself. III. After Christ's Ascension: and his Kingdom 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 belie and slander men, and to brand them with names of reproach falsely. 2. In carnally keeping the Sabbath, as the Imperial Edict of Charles the Great doth speak, for these kept it in idleness, 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 Mosaical Sabbath. FINIS. A Large TREATISE OF THE CHRISTIAN SABBATH, THE LORDS DAY; also now commonly called SUNDAY. By Richard Bernard rector of Batcombe. We ought to do all things for the truth, but nothing against it; for he 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 sign of the Angel in Paul's Churchyard. The Contents of this Treatise. Chapter 1. THe Preface, showing wherein we 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 been 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 itself. Chap. 9 The authority is divine by which it was established. Chap. 10. It is of divine authority from Christ himself. 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 esteem of this our Lords day, and that it is to be preferred before all other festival days. Chap. 14. This day is to be kept holy, and the whole day too. Chap. 15. How this day is to be kept holy, morally, as the ancient Sabbath was kept. Chap. 16. How our Lord's day was kept in the Apostles days and the Primitive times. Chap. 17. How our Church would have our Sunday kept holy. Chap. 18. How Christian Emperors would have it kept by their Imperial Constitutions. Chap. 19 How it was to be kept by the Edicts of Christian Kings in this our Kingdom. Chap. 20. How our late Sovereign King James, and now our King Charles would have it observed. Chap. 21. What Counsels 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 Lord's day religiously observed, and not to be profaned. 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 casual 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 unlawful at all times, much more on the Lords day; and why sports lawful at other times, are on this day to be forborn; 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 man's 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, showing wherein we generally consent and agree in one. IT will not be amiss (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 fear of mistake, while we maintain the observation of a set solemn day weekly, for the worship of Christ, and a Christianlike strict keeping of it holy. 1 We hereby reject the lose opinions of the Familists, Anabaptists, and wicked Libertines; who would be free from any time of set solemn days, for God's public service and worship, contrary to the command of God under the Law; and the constant custom of the Church under the Gospel, among all Orthodox Christians, in all places, throughout the whole Christian world, in all ages, for these 1600 years; so that, saith Chemnitius, it is barbarica petulantia, In exam. Trident Concil. most rude impudency, barbarous folly, as one translateth it, not to observe that day with all due solemnity, which hath so long time been kept by the Church of God: This witnesseth, Ignatius, john the Apostles Disciple, justine 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 We renounce all Traskits and Brabornian errors, in their points of Judaisme: Against the Author of the first sort, learned Bishop Andrews hath fully showed himself, by his speech in the Star 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 tenant, Musculus, Vrsin, and Bellarmine, hath also written: yea, Heretics, as Irenaeus lib. 1. cap. 26. & Ephan. de Haeres. cap. 30. the Ebionits' and Cerinthians holding this, have been condemned, as the Father's witness. 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 do hold the fourth Commandment to be perpetual, yet we conceive it to be so, without any of those See the former Treatise. accessory percepts delivered by Moses, whereby though it was in itself originally not ceremonial, 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 employed on that Sabbath day, for the keeping of it holy; so doth it now, by analogy and proportion, for the holy observation of our weekly Sabbath. Rest we do hold necessary for the day, yet not like the foolish superstitious rest of the later Jews, grounded on vain Traditions, confuted by Christ. Nor do we require it otherwise than a necessary means to further us to holy duties, not as a worship of God in itself; nor do we deny works to be done, works of piety, and for piety, works of charity, and those that be works of necessity; for all were allowed under the Law, as in the other Treatise is proved. Moreover, we account the day holy, yet not for any inherent holiness therein, but for that it is set apart for holy uses: And the difference between this and other solemn holy days, dedicated to the honour of Christ, we take to be; that this is grounded on authority divine, and unchangeable, and so not the other; yet to be observed with rest to religious duties, as is ordained by the authority of the Church, which is not at any time to be despised. These things premised, I suppose, we that desire for the honour of Jesus Christ, that his day be solemnly kept, none of ripe judgement will condemn us of Judaisme, if they well understand either us, or themselves, hereafter. A charitable interpretation would amend all, which were to be wished, to quench the heat of contention, by either ignorantly or wilfully misconceiving of us: For we hold nothing, but what hath been held by Orthodox Divines, the best, and most in all ages, as in the ensuing chapters of this Treatise, framed to the capacity of the common sort, will clearly be made manifest. CHAP. II. Of the title of Lords day, and of the name Sunday. THis term of Lords day, though none can deny it to belong to the day, yet some few, and but very few (to show 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, doubtful to understand what day should be meant by the Lord's day in Revel. 1. 10. But this place of john hath generally been expounded, and taken for the day which we now call Sunday, the first day of the week, 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 Counsels, in Histories Ecclesiastical, in Imperial Constitutions, and Edicts of Emperors, and Kings. Beda on S. Luke saith, It is a Christian custom to call it the Lords day; which custom hath continued hitherto in all reformed Churches. And this name our King and State, giveth it in Statute Laws, and Acts of Parliament, and our Church in her Ecclesiastical Constitutions. This therefore may be used without offence; nor is it fit that any scoff at such, who constantly call it so, as being the most ancient name, and the most common and usual religious appellation at the first, in the Primitive time. This day hath also had another name given it, and hath been called Sunday: this appellation is very ancient, for Justine Martyr in his second Apology, calls it diem Sol●s. Lib. 4. cap. 22. Lib. 5. cap. 21. So doth Tertullian in his Apology, cap. 16. This name we may also find in Eusebius his Ecclesiastical History, and in Socrates; in the Edicts of Emperors, 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 been kept in the ancient Laws of our Land, in King Edgar and Canutus his reign. Thus it is called commonly in our Statute Laws, Ecclesiastical Laws, in our Homilies, and in our Common Prayer Book, and in the most usual 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; nevertheless scruple is not to be made of it, no more than to call a place Areopagus, Mars-Hill, Act. 17. or the sign of the Ship, Castor and Pollux, Act. 28. 11. Nor more than our week days, to call them Monday, Tuesday; nor our Months, january, February, March, etc. 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 years 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 controversy, 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 errors, 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 judaisme, if sometimes they so use it. Before the days 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●● john de Burgo Chancellor of the University of Cambridge, held, that the Lords day might be entitled 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 years ago, before Knox was born hundreds of years, 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 Christ's 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 Catechism 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 Historical 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 years before Knox and Whitingham took breath. But come we nearer home, it is called the Sabbath day in King james his proclamation 1603. In all our Letters patente till very lately, in our Churches Ecclesiastical 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 profaneness, under the name of the Sabbath day, without offence then, or any exception taken against it. The learned Doctor and reverend Bishop, Bishop Andrew's, 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 days of Queen Elizabeth's reign, in all the time of Learned King james, and also of this our now gracious Sovereign. Learned Doctor Featley, in his Handmaid to devotion, oftentimes calleth it the Sabbath, and in capital letters, the Christian Sabbath; Master Primrose, in his very lately published book, concerning the Lord's day, calls it often the Sabbath. And therefore without error 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 Clergy composing the Canons, the Compilers of the Homilies, and learned Divines, as aforesaid, had in their thoughts any mystery of iniquity? No, God forbidden; of which we may well be persuaded, for God prophetically speaketh of the Sabbath under the Gospel, in isaiah. 66. 23. CHAP. FOUR 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 evil in it, nor any such mystery to bring any, as is supposed by some, into Judaisme, Mosaical bo dage, or to cast a legal burden upon men's Consciences (from which heavy yoke 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 Charity 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 weekly works, which are not works of piety, works of charity, nor works of necessity, and to employ our holy rest on this holy day in the public 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 eternal 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; than it may be called a Sabbath, the Commandment propounding such a day under the name of Sabbath. 7 All holy days, 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 Lord's day, because of our rest to holy duties, and for the public 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 Festivals, 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 Mediator, for so himself saith, the son of man is Lord also of the Sabbath. Mark 2. 28. Now this Lordship, as he is Mediator, he never layeth down 1. Cor. 15. 24. 23 whilst the world doth last; and therefore he claimeth and holdeth the Sabbath for his honour, that all may with a Sabbath honour the son, as they have honoured the john 5. 27. Father. 10 If our rest, into which Christ hath brought us, which is a ceasing from sin, 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 spiritual rest, but do especially on this day labour, through God's grace, to express the performance of it in holy and spiritual 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 Solomon, 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 chrysostom telleth us, from Gen. 2. 3. that God hath instructed us to set apart one day within the compass of every week for spiritual 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; Cited 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 external worship of God. Pope Alexander said, that both the old and new Testament Cited 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 years kept within this proportion of time: which Custom 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 God's institution before the Law, from the Creation, who Gen. 2. having set down the days of a week, took one within the Exo. 20. circuit of the week for his public 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 goodness in his choice, saith Master Dow. Hence is it, no doubt, that Peter Martyr said, that one day of a week be consecrated pag. 24. 25. In loc. Com. ca 7 to God's worship, is an ordinance of perpetual force: and Reverend Bishop Lakes confidently averreth, that the seventh In his Thesis. part of time is God's ordinance, as everlasting as the world: for saith the same Father of our Church, the Lords day only changeth, but altereth not the portion of time prescribed Luther. Dieterius on Dom. post Trin. Among the Schoolmen jacebus 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 moral 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 natural equity of that Commandment is moral (to wit) that God's people are pag. 90: obliged to observe a convenient and sufficient time for public and solemn divine worship, and for religious and Ecclesiastical duties: And abstinence from secular labour and negotiation, and keeping holy one day of every week, both for man's temporal and natural refreshing, and for the spiritual good of his soul, is very agreeable both to natural and religious equity, and it is grounded upon the ancient custom and practice of god's 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 jews: If in those former times of greater darkness the Lord's people observed a weekly Sabbath day; then surely we should be ungrateful, and negligent of our own salvation, if we yield not to God a weekly day, or a sufficient time for his service as well as the jews did? Thus you see how we agree in the proportion of time, one day in the week, according to God's 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 needful to know which day in the week it is, which we are to observe for the Lords day, else should we be uncertain; 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 john 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 Lord's 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 Father's Greek and Latin, the later writers, Protestants and Papists, to be the Lords day: It cannot well be denied, 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 Crispin in his Greek Lexicon. This first day of the week hath been observed for our Lord's day ever, and no true Christian Church can be named that ever broke off the custom of this day. This universal unity of so Catholic a custom 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 continual practice and observation, which must needs be from a settled judgement of the truth of the time observed. Our Church telleth us in the Homily, that this custom hath been kept in all ages, without any gainsaying. And although this day, after the Jewish account, be the first day of the week, yet nevertheless it keepeth the proportion of time, in the Commandment, 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 be prefixed to seventh, and not only because of the six days in which the world was made, the days of the Creation (as is commonly and only so supposed to be taken) but for the donation of six days to us by God, and that in the promulgation of this Law, and Commandment, as is in the former Treatise showed. Always in counting of numbers, we ourselves, in any ordinary number of seven, when six is taken out, do not say, there remaineth a seventh, but the seventh; for a should note an uncetainty, but the doth not. God, of seventh days (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 do all that we have to do, Exod. 20. 9 These days we take to ourselves as God's gift, from his words in the Law: Now if we have six of the seven certainly known 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 certain day not to be doubted of, for the Lord. So as yet the seventh day is the Sabbath of the Lord our God, both by God's donation of six to us, and our counting our days to come to the seventh, having taken to us the six. For our first day of the week is Monday, and so we account forward to the Lords day, as the seventh day, and our Sabbath and resting day. And most fit it is, that we 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 justinus 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 Son in finishing the work of our redemption, not forget the honour of his Father for his perfecting of the work of the world's Creation, and his resting from the same, which cannot be 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. job. 20. 1. 19 Ad Magnes. after the Jewish Sabbath: so the Scriptures confirm it to us. whereto agreeth the exhortation of Ignatius, After the Sabbath, let every friend of Christ make the Lords day a solemn Festival. And the reason of this was, because of the Lords resurrection, S. Aug. ad jan. epi. 119. & 130. De verbo Apo. sir. 15. Epi. 93. by which the Lord's 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 eternal 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 memorial of the resurrection; so a Council held at Paris in Anno 829 ordained the like. Bishop White alleging reasons why the Lords day was Against Brab. pag. 269. 270. preferred before other weekly days, saith, that the Primitive Church could have made choice of no other day of the week more proper and convenient for the solemn and religious worship and service of Christ: Great was this work, saith Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for we do celebrate it, as a memorial 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 yearly; as particulars evince in Scriptures and Stories; now when God doth any rare, great, and remarkable works, he will be honoured with a Commemoration day, for that work; if the work concern the whole, by the whole Church, and by a part, if it concern 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 observable 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 be the ground of another Festival; 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 work, 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 be the son of God, Rom. 1. 4. God fulfilling hereby to the children, the promise made to their Fathers, he being manifest thus to be the Son of God, his begotten Son in the day of his resurrection, as the Conqueror of hell, death, the power of the grave, and of Satan's 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 Father's 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 bear witness of, he principally chose his Apostles, Act. 10. 41. & 1. 22. which work the Apostles first taught to the Jews, Act. 2. and to the Gentiles, Act. 10. and for which they first chief suffered. 7 This is the act on which dependeth all our comfort, and without assurance whereof S. Paul telleth us, his preaching was in vain, and our faith in vain, 1 Cor. 15. 14. and so our Christianity nothing worth. 8 This his resurrection was to his Apostles and Disciples full of comfort: and that which is most joyful to all Christians, for our justification, Rom. 4. 25. as also for the hope of our eternal salvation, 1 Pet. 1. 3. & 3. 21. for if Christ had not risen, we had been all in our sins, 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 Festival, on which he 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 Festival, and that within the space of a week, within which space God from the creation reserved a day to himself; and it's not fit, that under the Gospel, so glorious a work of our redemption by Christ's resurrection, for the restauration of the world, should be more seldom remembered upon a set day, than 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 itself. 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 judgement are many ancient Fathers, and sundry Counsels. And the ancient observation of the Saturday in the afternoon, as a preparative thereto, may seem to confirm as much. But I am persuaded, if we keep the day from the Morning to the Evening, the consciences of men need 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 profaneness: For the nights are given for bodily rest, and the day for labour (as the Psalmist speaketh) When the Sun ariseth, man goeth forth to his labours and work, until the Evening, Psal. 104. 22. 23. When the night cometh no man can work, saith our Saviour, Joh. 9 4. Now a day for labour amongst the Jews was twelve hours, 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 dark of the Evening, Judg. 10. 9 14. 16. Joh. 8. 29. Prov. 7. 9 And we see in the fourth Commandment that albeit, as it is held, a natural day doth comprehend the night and day, yet is that time only mentioned in which men are to labour, and to do all that they have to do, in the six days, 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 days: 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 corporal rest. Neither do we read, that any were complained of, or punished, as breakers of the Sabbath; but for their transgression and sin 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 afternoon, continuing till the day was fare spent towards the Evening, Luk. 24. 29. John 20. 19 upon the same day at supper time; yea, I confess it is probable to be somewhat late within the Evening, and that space properly called the beginning of the night, but not fare within. And we read how the Jews 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 Lord's day kept, except upon some extraordinary occasions, as in Acts 20. 27. and as afterwards in the time of bloody persecution, but not in settled days of peace. Quest. Here some may ask, Are we then to be careless and regardless of the night before, and the Evening after? Answ. Not so: for on other days we begin the Morning with prayer for a blessing, unless we look for none; and end it in the Evening with praise and thanksgiving, if we be not unthankful. If thus we do, as we ought, on the week days, than much more on the Lord's day, set apart for holy duties: The night of which day before, and the Evening after, are to be more piously considered of, than the like times of the week days. Our Saturday half holy day, our Evening Prayer, as a preparative to the Sabbath, teach us to enter upon the Sabbath holily, and to take the night's rest, not only for repairing strength of body for labour, as on working days, but to be more fit to do service and worship unto God, without drowsiness of spirit: And in the end of the day, to behave ourselves so, as it may appear we have received a spiritual blessing that day, and have increased in knowledge and other holy graces, in the use of God's holy ordinance. CHAP. IX. The authority is divine by which it was established. THis our Lords day can have no less than divine authority for it. 1 Whether it be conceived to be founded upon the perpetual equity of the fourth Commandment, 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 days: For of this some began to think 600 years ago, 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 retain the fourth Commandment in the Decalogue, without application to a weekly solemn 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 Commandment, how is it, that in our Homily it is said, we have Gods express Commandment to keep it? and lest the Makers of these Homilies might be thought to mistake, they often mention the Commandment: now what other this is than the fourth I desire to know: And let any tell me, in a mind affected with the love of the truth, and not in a contradicting spirit, how it truly can be said, that the Church of Christ hath kept, or rather not broken the said Commandment, now these 1600 years, 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 publicly maintained by a Doctor at the Commencement in Cambridge, in Anno 1603. and by the Vice Chancellor so determined, nor was then opposed by any other Doctors, nor in the University 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 ye therefore are gathered together (in die Domini nostri) on our Lord's 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 regal Edict, saying, Statuimus secundum quod in lege Dominus praecepit: And likewise Leo the Emperor of Constantinople, Constit. 54. called Phylosophus, in Anno 886 seeking to reform abuses upon the Lord's day, in his Constitution declared, that what he had in that behalf determined, was, secundum quod Spiritui Sancto, ab ipsoque institutis Apostolis plaucit, according to the mind of the Holy Ghost, and of the Apostles instructed by him. Now may it reasonably be thought, that such great Princes should without the advice of the Learned Clergy in those days, lay down such grounds for their proceed, considering how Charles the Great caused five several Synods at one time to be 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 we understand Divine, according to that judicious man, the Author of the Antidote against Sabbath errors, That which may be by humane discourse upon reasons of congruity, probably deduced from the word of God, as a thing most conveniently to be observed, by all such as desire unfeignedly to order their ways according to God's holy will: As also it may be proved from equity, either in the Law of nature, or by virtue of divine institution, or by some Analogy and proportion which the Laws given to the Jews, so far as reason and equity hold alike, or by some probable insinuations thereof in the new Testament, whereto add the continual 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 concur for the observation of the weekly Sabbath; and therefore is established upon divine authority. 4 Or whether we maintain it to be an institution Apostolical, as many do, it is divine: We believe, 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 days, and others of them immediately after, and who succeeded them in the Apostolical Churches, did universally De bap. contr. Donat. l. 4. c. 23 maintain 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 chrysostom 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 Apostolical traditions, and Saint Augustine proveth it by his former general 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 Apostolical ordinance, which carrieth the force of a Commandment, In Gen. 2. 3. on forth 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 hear for this what the Learned Bishop White saith of this place: Although this text of Saint Against Brab. 211. Paul make no express mention of Church-assemblies this day, yet because it was the Custom of Christians, and likewise a thing convenient to give alms 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 alms and charitable contributions; the same was also the Christians weekly holy day for their religious assemblies. This opinion for the Apostolical 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. confess. Rom. Catech. on 3. Com. jelisins' 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 Papists, who hold that the Lords day was established by the Apostles, and that Jussu Dominico, as some say, by Christ's 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 Apostolical traditions. Now their authority is no less than divine. 1. Because they were instructed by Jesus Christ himself 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 settling of men's 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 God's 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 holiday: which being, as is afore witnessed, Apostolical, 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 Apostolical 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 himself. THis sacred day is of so divine authority, as that by many reasons it may be proved to be appointed by Christ himself: To hold this is neither a Novelty, nor a tenant of singularity. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In frontes. Hom. de Sement. 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 Lord's day, by the Lord himself, who showeth at large, that it is of Christ's 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 Emperor Leo, that the Lord himself did choose 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 be 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 Lord's day in the place of the Jewish Sabbath: Doctor Fulk. on Rev. 1. 10. affirmeth, that it is a necessary prescription of Christ himself: 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 Author 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 jan. 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 days 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 allegeth this Psalm for Christ after his resurrection, Act. 4. 10, 11. and indeed, as the Psalmist saith, it is the day in which we should rejoice and be glad above all other days, 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 ordained it, 1 Cor. 11. 20. & 10. 21. The Sabbath of the Lord, because he commanded it: the Temple 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 be given to show 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 explain 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 Lord's day was then so called by an excellency, as also famously at that time known in the Church for the Lords day, as the day of their solemn assemblies. Therefore it is so called by divine institution, for divine worship, and as it hath Jesus Christ for the Author 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 solemn 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 solemn 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 world's 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 equal with the Father's work of Creation: and in the rest of the one, and of the other, can there be no inequality nor disproportion. The Son's blessing likewise of this day is of no less excellency, than the Father's blessing of that day, which blessing of his is not in the particulars expressed, but the Son's blessing of this day is, and that at large in many particulars. First, by his glorious resurrection, by which the Lord's 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 several apparitions for confirmation thereof. Thirdly, by his heavenly instructions, Luk. 24. 25. Fourthly, by the illumination of their minds, opening their understandings, Luk. 24. 45. Fifthly, by the inspiration of the holy Ghost, john 20. 22. Sixthly, by the installation of the Apostles, giving them power to bind and lose in heaven and in earth: john 20. 28. Seventhly, by his mission in great dignity, sending them, even as his Father had sent him, john 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 self same day he blessedly converted 3000 souls, 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 bless 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 maintain for truth: Doctor Rivet citeth 36 by name, and their own words In disser. de orig. Sab. for it, to this purpose. Therefore jesus 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, spoke by way of Command to be observed, that he is the Institutor of: this I hope will not be denied: But jesus Christ by the holy Ghost spoke by way of Command, that this day should be observed: For the things appertaining to the kingdom of God, he gave Commandments to his Apostles to be taught and observed, Act. 1. 2, 3. But the day of Christ's resurrection, and the worship therein performed, as it was in the Apostles days, 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 appertain to the kingdom 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 spoke, which appertained to the kingdom of God. And therefore we cannot seclude this day out of the Commandments given by Christ, because not expressed, no more than we can deny other things appertaining to the kingdom of God to be commanded, because they are not expressly mentioned, till it can be proved, that the keeping of this day to the honour of Christ in his public worship, is none of the things which pertain to the kingdom of God. I answer again, that albeit it is not expressed, yet must it be comprehended within these Commandments: For these Commandments here given, Act. 1. 2. are of those which Christ would have his Disciples to teach his people, that enter into the Church by Baptism, to observe, Matt. 28. 18. 20. Now we find 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 Lord's 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 Commandments of God, 1. Cor. 14. 37. And it is acknowledged of all, that the whole Catholic 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 be denied, that such an universal religious observation can have any less ground for it, than the authority of God himself, being so unanimously kept in all ages for these 1600 years without gainsaying, as our Homily avoucheth very plainly. Argument 5. EIther himself instituted this day for his public worship, or left it to others to appoint it, for that end: But he left it not to others: Therefore he instituted it himself for his public worship. That he left it not to others to institute, we 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 himself 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 Nabuchadnezzar devise an Idol, and a worship for it, and appointed the dedication, and day of the solemn worship, Dan. 3. 2. The miscreant Prophet Mahomet, as he gave a Law, and prescribed a worship, so he himself instituted his day for the same, and did not leave it to the arbitrary will and pleasure of his Worshippers to ordain and appoint. Therefore from all this I conclude, unless Christ should do as his Father did, and be less careful of a day for the solemnity of his set worship, than the very Idolaters, he must be 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 public worship was ever invented to be observed, but the very Author and Inventor thereof was also himself 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 do think so, than it will follow, that from his resurrection to his ascension, the space of six weeks, the Church had no set day under Christ publicly to do him solemn service. For the other seventh day he took away by his lying that whole day in the grave: so that, if he appointed no other day for it himself, 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 ordained it, and left it not to them. 3 We are to understand, that there are some circumstances about God's worship, which he hath ever reserved to his own authority, and never left them determinable to any, but to himself: such be these which do concur about the observation of the Lords day. The first circumstance of this kind is, that which concerneth the very substance, for time of performing of public worship, whether one day in a year, in a month, in a week, or whether a part, or some few hours of the day, be to be set apart for his service, or the whole day be his. The determination of this time, is substantial, and God always appointed the same: as the ordaining of the Sabbath day, and other holy days set apart by God, do 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 be needful to the determining of it. Such a circumstance is the proportioning of time, and rest on the Lord's day for God's service: For if reason could regulate it, than should it be the Law of nature, but by his written Law, and revealed will, hath God ordered it. The third circumstance, is that which is of universal observation by all, which none but God can impose by his supreme authority, to which all are alike equally subject. And such an universal circumstance is this for observation of this day, by all Christian people, and by the general 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 himself. Undoubtedly Christ would imitate his Father, and set a day for his public worship, as he did: And can we suppose our Lord Jesus Christ, to be less careful than the Turkish Mahomet, or other Idol Worshippers, in ordaining a solemn day for his public service? But if this day which we observe be not of his appointment, then have we none; for all other days are the ordinances of the Church, and observed only by humane authority. 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 he ordained, and left it not to them to ordain: But the Apostles did observe the Lord's day not only by inspiration, but by way of injunction and commandment 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 Commandments to his Apostles, in which Commandments is included the Lords day, as before is proved: which Commandment 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 retain 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 he gave them Commandments, and spoke of the things pertaining to the Kingdom 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 ordain things expedient and profitable for the Churches of Christ, which he himself immediately commanded not; but left them to them, as by the wisdom of his spirit, they should be informed. But here is to be understood, the then operation of his Spirit upon them to receive the Commandments, which at that present in his own person he gave them, which they should observe, and teach others to observe, as his own Commandments, and as he himself had charged them to do in Matt. 28. 20. when (as here in Acts 1.) he was to departed from them, and to ascend up to his Father. Of other things after Christ's ascension, the Apostles spoke 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 Commandment of Christ. Note this well. Argument 6. IF Christ himself did institute a day for his solemn worship under the Law, than he did institute such a day under the Gospel: But he did so under the Law: Ergo, now under the Gospel. The sequel is apparent, because he is as faithful, and as careful for his people now, as then; Now that under the Law he instituted a day for his public worship, we must know that he was among the Israelites in the wilderness, 1 Cor. 10. 9 for he was the Angel on Mount-Sinai, who spoke with Moses, Acts 7. 38. even the Lord Jehovah, Exod. 19 3. 21. for the whole Trinity gave the Law then. The Father by voice 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. be delivered to Israel; in which a Commandment was written for a solemn set day for divine worship: Thus did Christ then, and so may we believe his care had for his Church now, till the eternal 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 he came: for the Text, Col. 2. 17. telleth us plainly that the body of those shadows is of Christ, (that is) he finished them, he fulfilled them, he did ordain other things for them. The truth of this might be showed in particular instances of those shadows, 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 jan. 119. cap. 13. Ad ●idum. lib. 3. Epist. 10. & 59 Edit. sec. proveth that by it out Lords day was shadowed; 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 foreseen in certain Ignat. ad. Magnes. titles of the Psalms 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 Rabath, chap. 7. as that the cloud of God's Majesty on this day first sat on God's people: Aaron and his children first executed their Priesthood; God first solemnly blessed his people: The Princes of his people first offered publicly to God. The first day wherein fire descended from heaven: The first day of the world, of the year, of the week, etc. All shadowing that it should be the first and chief day of the New Testament. Therefore this day, thus prefigured, to be of use in the New Testament, was instituted by Christ, when he 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 praise of our Alpha and Omega Jesus Christ. Argument 8. IF the seventh day was by God's immediate institution, than 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 been made of any ordinance of God immediately prescribed by him, but by God himself, 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 only power to alter. 1. Man cannot change such an odinance; for, first it is complained of as a sin, for the people to change God's ordinance, Esa. 24. 5. The Jewish Church, in the time of Christ, and after, held it blasphemy to teach, that it was lawful for Christ to change the customs of Moses, because they took (but mistake) him to be but a mere man. Secondly, if any but God have authority to change his own ordinance immediately appointed by himself, than that authority is equal 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 own immediate institution hath ever been immediate by God himself, and no instance can be showed to the contrary in holy writ. The Tabernacle was of Gods own immediate appointment, Exod. 25. 40. when it was changed, and the Temple erected in stead of it; this Temple was of Gods own 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 wisdom of Solomon, but the Lord gave the pattern, 1 Chro. 28. 11, 12, 19 The first borne the Lord did choose for himself; when the Levites were taken for them, it was of God himself, Numb. 3. 12. The time of celebrating the Passeover, was the fourteenth day of the first month by God himself, Exod. 12. 6. which time durst not Moses dispense with, nor allow any other day for some to keep it, without God's immediate warrant, Numb. 9 8. 11. Times and seasons are in God's hand, Act. 1. 10. Dan. 2. 21. therefore for the month Tishri he appointed Nisan for the first month of the year, Exod. 12. 2. And Antiochus Epiphanes (a type of Antichrist) is condemned for changing times, Dan. 7. 25. Thus we see God's ordinances, for places, for persons, and for time, being immediately appointed by God, cannot be 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 himself 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 ministry of the Gospel: Priests and Levites, Esa. 66. 21. into Apostles, Prophets, Evangelists, and others, Eph. 4. The carnal worship into spiritual, Joh. 4. 23. Circumcision and the Passeover, into Baptism 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 Son of man is Lord of the Sabbath. 2 Whence he hath this Lordship; even from God his Father, who hath given him the Kingdom, 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 son, 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 until all things be fulfilled, 1 Cor. 15. 24. 28. Therefore is he yet the Lord of the Sabbath, the Sabbath is his till the world's end, and he retaineth his right still therein; his right in the fourth Commandment, which right must be showed, either in retaining of the seventh day, on which God rested, and to which the Commandment was accommodated till his second coming by the change of it, or in his substituting another day in steed thereof. But we see that seventh day altered, and therefore he showeth himself Lord of the Sabbath, by appointing this his day; for else should the other have remained under the Gospel, or if not, than no other being ordained in its steed by him, he had lost his Lordship over the Sabbath, which here he challenged a right in, and still keepeth until his second coming. Argument. 10. TEnthly and lastly, to these reasons, may be added the judgement of the Parliament, the representative body of all this Kingdom, with his Majesty's royal assent in the first year of his happy reign (which is this) That the keeping of the Lords day holy, is a principal part of the true service of God; which words are an acknowledgement that the Lord was the Institutor of the Sabbath: for it is no service to God, much less a principal part of his service, for that may be man's will-worship, but cannot be service unto God, unless he himself be the Institutor and Author of it. CHAP. XI. Of some Objections which may be made against it, answered. Object. 1. IT is not commanded in the New Testament, Ergo, he instituted it not. Ans. 1. If it were not, yet might he be the Institutor of it, by his resting, blessing, and observing the day, as his Father's resting, and blessing the seventh day, was his institution of it, as is proved in the first Treatise. 2. I have showed, that Christ gave Commandments of the things pertaining to the kingdom of God, whereof the observation of this day is one. And therefore he gave Commandment concerning this day. Object. 2. It is not expressly 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 again and again, that there is express Commandment 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 formal expression of any of the other Commandments of the first Table, neither of the first, nor second, nor third, because they stood in force, and therefore no need formally to express them: no more need was there for any such expression of this. First, because the fourth Commandment stood still in force, as well as the rest: for first, Christ did challenge Lordship over this fourth Commandment, in his assumed humane nature, Matth. 12. 8. to show that in his state of humiliation, he lost not his authority over it: Secondly, because the changing of the seventh day into another day, was not the taking away of the fourth Commandment, but only the accommodation of the same Commandment to our Lord's day, for the continuation of it still. For if the fourth Commandment be not observed in keeping of this our Lords day, then will it follow, 1 That either there is no fourth Commandment, and so not ten Commandments, which number hath been observed without addition, or diminution, to this day, the space of 3221 years in God's Church, both of the Jews, and of the Gentiles: or else if it be one of the Ten, as God gave it, Exo. 20. for one of them, then have we lived in sinful neglect of this Commandment now this 1600 years. 2 It will follow that Christ hath lost his Lordship of it, or suffered one of his Father's Commandments to be carelessly neglected; neither of which may be granted without indignity offered to Christ, and his truth. 3 That Christ had not come to fulfil, but to destroy the Law, contrary to Matth. 5. 17. for if he neither kept the former day, but took it away, nor ordained certainly in the room of it another day, he had destroyed this Law. 4 It also will follow, that the Son should not be honoured of all men as they have honoured the Father with the fourth Commandment, and with a set day by his appointment for his public worship and solemn service: But all men should honour the Son, as they honour the Father, joh. 5. 23. And therefore with this fourth Commandment, and with a set day by his appointment for his public and solemn worship and service should he be honoured. Object. 3. The taking away of the seventh day appointed by God, disannulleth the Commandment itself. Answ. Not so, for we must wisely understand and discern between the substance of the Commandment, and circumstance; between the substance of the Commandment itself, and the accommodation thereof unto a day: See the other Treatise, The Commandment is, Remember the Sabbath day to keep it holy: This only is the Commandment, so by Moses it is clear (note it well) in Deut. 5. 12. The application and accommodation of the Commandment was unto the seventh day, which day may be taken away, as not of the substance, but a circumstance of the Commandment of the Sabbath & rest day, applied unto that seventh day, and yet the Commandment be still of force: As for example in the accommodation of another precept thus; Honour the King, 1 Pet. 2. 17. This is a Commandment, whosoever is King: The accommodation of that may be thus: Saul is King, this is not of the substance of the Commandment, yet while Saul is King, we are commanded to honour King Saul, but in time Saul is taken away, nevertheless the Commandment, Honour the King, is of force to another person in his stead, as David succeeding, the Commandment is, honour King David. The same Commandment 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 self same Law to honour David. Even so is the accommodation of this fourth Commandment, Remember the Sabbath day to keep it holy: this is the Commandment what day soever it be applied unto. The accommodation is, the seventh day is the Sabbath day to keep it holy: this the Commandment doth bind us unto, as long as the day is unchanged and not taken away: But the day being altered, yet the Commandment abideth, and is of forc●, when another day is appointed in its room, as is now our Lord's day. And therefore the Commandment is, Remember the Lords day to keep it holy. From whence here note, that as the taking away of Saul took not away the Commandment of honouring the King, and David's coming in saul's stead held up the practice of the same Commandment: Even so the taking away of the seventh day took not away the authority of the fourth Commandment, 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 Jews 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. We 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 Christ's 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 settled, 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 settling of the day (to wit) the blessed resurrection of the Lord Jesus; of the excellent glory of which work ye 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 equal power with the first Institutors, or receive authority so to do from them: But the Church hath not such authority in herself, or by delegation from either Christ, or from his Apostles: And therefore cannot change the day. 5. It hath been ratified by many Synods, by ancient Counsels, by Imperial Constitutions, and Edicts of Kings, established by the Laws of Kingdoms and Countries, as it cannot be altered. 6. The long continued custom 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 years without any gainsaying, 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 Council, or any Orthodox writer in ancient times, attempted it; Nor ever durst any power on earth go about it. But all the holy Fathers, and piously learned have with free consent endeavoured the settling and honouring of this day, as may appear 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 custom, which is commonly reputed to be an Apostolical tradition. To this let me add in the last place, the judgement of that reverend Author of the Antidote; That seeing the observation of the Lords day hath been confirmed by so many Constitutions Ecclesiastical and Imperial, and hath withal continued with such uniform 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 do ex plenitudine potestatis) ought not to attempt the altering of it to any other day of the week. CHAP. XIII. Of the honourable esteem of this our Lords day, and that it is to be preferred before all other festival days. THere be many reasons to manifest the honourableness of this day, and to prefer it before all other Festivals. 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 go 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 sons of perdition, and enemies of our Saviour, and sellers of Christ: So disregarded they the one, and honoured the other. 2. The ancient Fathers and others have given it terms of honour. Justine Martyr called it Sunday, as many others In Orat. ad Anton. after him, no doubt, as the chief of days, as the Sun 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 years in the days of S. John, and was his hearer, calleth the day, the Queen and Paramount of days: Eusebius See the quotation of these in B. ●hite pag. 209. calleth it, the principal and the first: S. chrysostom, a royal day: Greg. Nazian. saith it is higher than the highest, and with admiration wonderful above all other days: S. Basil, the first fruits of days: Chrysologus, the primate of days: A day above all other days 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 Council 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 Festival 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 ordained to be celebrated on the Lord's day only, as we find it to be observed to this day. 5. Though the often return of this our Lords day weekly, maketh vain people less to esteem it than other days which fall more seldom; 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 cometh in stead of the Jewish Sabbath, by the equity of the fourth Commandment, and it is for the great honour of our Lord Jesus, by the upholding of his Lordship still over the Sabbath; between 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 Festival among Christians. 6 It hath had the start before all other holy days, to be first honoured with Christian public 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 Imperial Edicts to grace it, and in those Edicts, for restraint of work upon other holy days, yet the chiefest care was for the Honour of this day, as doth appear by this In Serm. de tempore 251. Page 98. 102. Clause, Maxim in dominicis diebus, on the Lords days most specially: For, saith Doctor Heylin, the Emperors and Prelates had the same affections, both sorts earnest, to advance this day above all others. The Emperor Leo, saith he, also by two several Edicts made it singular above other Festifalls. Lastly, our Church in Canon 45 preferreth it above all other holy days in this, that licenced Preachers are enjoined to Preach either in their own, or in some other Church every Sunday, which order is not taken for other holy days. Thus we see this day to have the pre-eminence 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 persuade us, to give it the glory before any of the rest of the Festivals; which to equal 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 Lord's day is an holy day and an high holy day too, before all other, as in the former chapter is proved: and therefore to be kept holy; which very term of holy, challengeth a separation of the day unto holy uses; as God's holy days all of them in the old Testament were observed, and employed in holy duties, as the Scriptures tell us: the end of the weekly Sabbath, was to keep it holy, as the very Commandment showeth, from the mouth of God himself, 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 Lord's 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 principal part of true service unto God, to keep holy the Lord's day: Our Church in the Homily teacheth us, That God's obedient people should use the Sunday holily, and carefully keep the day in holy rest and quietness, both men, women, children, servants, and strangers, as they have ever done from the Apostles days. That the Primitive Churches, Fathers, and Christian Princes did in their several times always observe, and cause to be observed the Lords day with all holy solemnity and godly reverence: read the many learned Authors 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 Successors did universally maintain the religious observation of the day: That it is to be kept holy, there be none of sound judgement will deny it. But the question is, how much of the day is to be set apart unto God? The wisdom of God, which in man's 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 Council at Nice. S. chrysostom in 3. Hom. on John, exhorts to destinate the day wholly to divine employments. 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 Laws, that the Sunday should be kept holy from Saturday at noon, till Monday 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 years 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. He telleth us also how S. Jerome relateth, that the Monks in Egypt designed the Lord's 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 be less devout in celebrating the Lords day, than the Jews in celebrating their Sabbath: Because, saith he, the obligation of our thankfulness is more than theirs: Therefore he wisheth that it were most religiously performed with attendance to holy devotion. This day (faith Calvin) is wholly to be dedicated to him, Calv. on Deut. cap. 5. vers. 12. 13. 14. and it is necessary, that so we may intent wholly to the minding of God's works, and bestow the day in praising and magnifying God's name: we have no cause (saith he) to grudge the giving of one day to him, seeing he 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 ourselves? If we will take a part from him (for the whole none will, except they be worse than Jews and Pagans in observing their days) 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 we begin in the spirit, and end in the flesh? A liberal friend that hath seven pounds in his hands, and giveth me six of them freely, owing me nothing, to employ the seventh for him; If I should grudge to bestow it wholly, and take without leave any part of it to myself, were I not most ungrateful? Again, every holy thing is holy unto the Lord, and is it not sacrilege to rob God either of the whole, or of part? Lastly, let us consider this, that he 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 bind 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 days, so let us afford him his own day, and that wholly. CHAP. XV. How this day is to be kept holy, morally, as the ancient Sabbath was kept. FOr the better satisfaction of moderate minds, and to clear this point, let us consider how the ancient Sabbath was kept morally, how our Lord's day was kept in the time of the holy Apostles, how to be kept by the established authority of our Church, and how Emperors, Kings, Counsels, Synods, Fathers, and others would have it kept, yea God himself 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 Ceremonial and levitical Services on that seventh day, they are abrogated; so all the Jewish superstitition, brought in by men's vain Traditions, are condemned, likewise those accessory precepts for the more strict rest on that day, belonging only to the Israelites for a time, are taken away and do nothing concern us, and are not to be imitated of us. But the ancient people of God are to be followed of us, as fare as the fourth Commandment bindeth us in the naturality thereof, in the spirituality, and in its morality, as the holy people of God then kept it, in such common duties, as we are, as well as they were bound to perform for God's service, and for the benefiting of their own souls, in the use and exercises of his heavenly ordinances on his holy day. This is fare 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 be wished. Their Service was both in the forenoon, and in the afternoon 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 afternoon 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 afternoon Service was about three aclock, and called the ninth hour 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 chief Priests and the Elders did not ask him, but of his authority so to do, Matth. 21. 23. Luk. 20. 1. 2. And into the Temple early in the morning, came he to teach, John 8. 2. and the people to hear, Luk. 21. 38. whither the Jews always 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 sat to teach the people, Matth. 23. 2. It is most certain 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 forenoon, or afternoon, when he 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 departed home a while, and came again; 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 certain that upon their days 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. Leu. 9 22. 2●. CHAP. XVI. How our Lord's day was kept in the Apostles days and the Primitive times. THe Lord's day being know● to be 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 week, 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 witness; 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 Lord's day he meaneth: Cyprian telleth us, that the Sunday was the day, wherein they met together. So Saint Augustine also informeth us; we Christians assemble with Lib. 2. Epist 5. the Civit. Dei. l. 22. cap 8. much diligence on the Lord's 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 we see clearly 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 Christ's 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 believers 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 duty 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 hear 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 thundering charge, 2 Tim. 4. 1. 2. Of this speaketh this same Apostle in 1 Cor. 14. and giveth order for the use of men's gifts in the Congregation; The preaching then was with reprehension, with exhortation, 2 Tim. 4. 2. admonition, Act. 20. 31. with convincing of errors, 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 enticing words of man's wisdom, 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 administered every Sunday. 5. For Psalms. THey in the Congregation sang Psalms, so the Apostle intimateth to us, 1 Cor. 14. which as they might learn from the ancient people of God, as is observed in the former Treatise: so from our Saviour and his Apostles, who sang a Psalm when the Passeover was received, and the Sacrament instituted and administered, Mark. 14. 26. Pliny secundus in an Epistle to Traian, maketh mention of Christians singing of Hymns, when they met together to worship Christ before day: How comfortable singing of Psalms be when men sing with understanding, and with the spirit, as they ought, 1 Cor. 14. 15. we may see by Paul and Sylas singing Psalms in prison, Act. 16. 25. 6. For care of the poor. THe true Church of Christ had ever care for the poor; 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 poor, Gal. 2. 10. and Saint Paul took order for the collection every Lord's day, 1. Cor. 16. 2. which Saint chrysostom Chrys. Hom. 43. on 1 Cor. speaketh much of: And this continued in the Christian primitive Congregations: They made collections for the widows (of whom care should ever be had, Act. 6. 1. 1 Tim. 5. 3.) for the fatherless (as religion teacheth james 1. 27) for the sick, poor people, captives, exiles, and strangers, Iusti●. Martyr. Apo. 2. which came from fare, 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 celestial rule, that on this day alone we should confer spiritual 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 poor sat down promiscuously together, recreating themselves with godly conference, and singing of Psalms, 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. chrysostom, Omnes, common inibant convivium pauperibus, & qui nihil habebant vocatis & omnibus communiter vescentibus, S. Paul toucheth upon these Feasts, 1 Cor. 11. and S. Judas verse 12. and this came, as there we find; to be abused even in the Apostles days. We may Learn 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 public service was ended, S. Paul went into an house where he 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 chrysostom, 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 coming home, they would take the Bible into their hands, and make rehearsal 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 justine Martyr saith, and Tertullian, when they were departed out of the Congregation they ever remembered 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 modesty, & pudicitiae, ut qui non caenam caenassent, quam disciplinam: from this Father's speech we may observe. First, That the Love-feast was a supper, they abode then in the assembly late in the afternoon: Secondly, That at that Feast, in the afternoon, 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 go into the rout of Swashbucklers, 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 shown, when they were in the Congregation. Thus the primitive Christians kept the Lord's day: And if credit may be given to that, which Theodoret writeth, as Doctor Heylin citeth him, of the Festivals in those times above 1200 years ago, how they were Modestae, Castae, Temperantia plenae, performed with modesty, and great sobriety, (not as the Festivals of the Gentiles in excess and riot) and also were solemnised with spiritual Hymns, and religious Sermons, and that the people used to empty out their souls to God in fervent and affectionate prayers, not without sighs and tears; 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 Festivals, 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 confer 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 Scriptures 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 certain judgement evidenced by the undeniable Records established by the supremest 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 be observed for an holy day. 2. It appointeth our Assembling, and therein to perform holy duties: as First Prayer: Secondly, Reading the Scriptures, Thirdly, singing of psalms. Fourthly, Sermons, Fifthly, Collections for the poor. 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 forenoon and afternoon: 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 between) from the morning, until the evening. 4. It ordereth the Ministers distinctly to rehearse all the ten Commandments and the people kneeling, after every Commandment to ask 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 rehearsal of ten, and by the people's prayer (except the Minister mock the people and the people mock God, and that by imposed duty from authority, which God forbidden we should think) is acknowledged: First, To be a Law and Commandment of God, not only heretofore, but now at this day. Secondly, To be one of the ten, which God himself spoke. 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 ourselves we cannot be inclined in our hearts to keep it, till God incline our hearts unto it. Sixthly, That we should have a joint care together, to observe it from our hearts. Seventhly, That we are to acknowledge ourselves transgressors of it, and stand in need to ask mercy of the Lord for the same. Eightly, That it is a mercy of God to incline our hearts to keep 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 keep it, as the Lord hath commanded us. The second is the Book of Canons or Ecclesiastical Constitutions. For the religious observation of this day by our Ecclesiastical Constitutions. First, All people are tied to resort to the Church. Secondly, Not to departed 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 half an hour 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 holidays, as followeth. 1 It must be kept according to God's holy will and pleasure: Here the Church telleth us where to begin, the principal guide must be God's 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 public prayer: so it is an especial 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 amendment of their offences: so it is a day of Reformation of our evil lives, and sinful 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 blood of Christ: So it is a day of Confirmation of our faith in God's 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 show to poor sinners. 7 In visiting the poor and sick: so it is a day of merciful 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 profaneness in all sober Conversation, against Intemperance, Riot, and Revelling, Gluttony, and Drunkenness, Lightness, and lose Carriage. Thus we see how the Canon directeth us in an excellent manner to keep this day. Can there be either required, or better means used, than is here prescribed to keep from sinful courses on the Lord's day? The third is the Book of Homilies. In the Homily of prayer we are taught: First, To assemble together solemnly having our hearts sifted and cleansed from worldly and carnal affections and desires, shaking off all vain thoughts which may hinder from God's true service. Secondly, To be careful to keep the day holily, and to rest from our labours at home, riding and journeying abroad. Thirdly, To give ourselves wholly to heavenly exercises of Gods true religion and service. Fourthly, To have in remembrance God's wonderful benefits, and to render him thanks for them. Fifthly, To celebrate and magnify Gods holy name in quiet holiness and godly reverence. Sixthly And lastly, besides laying aside the works of our callings the Homily exhorteth to shun ungodliness, and filthiness, pride praunceing pranking, pricking, pointing, painting or to be gorgeous and gay: Likewise, to beware of gluttony, drunkenness, and other fruits thereof mentioned; to avoid also wantonness toyish talking, and filthy fleshliness. 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 Emperors would have it kept, by their Imperial Constitutions. We 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 Authority, abroad and at home, to learn how by them it should be kept. 1 Imperial Constitutions. COnstantine the first Christian Emperor, who thought the chiefest and most proper day for the devotion of his subjects, was the Lord's 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, etc. say Imperial Constitutions, L. ●mnes ●a. de feriis. the whole minds of Christians and Believers should be busied in the worship of God. The Emperor 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 work: for if the jews did so much reverence their Sabbath, which only was a shadow of ours; are not we which inhabit 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 encroaching on that one, which God hath chosen for his Service: Nay were it not reckless slighting, and contempt of all Religion to make that day common, and think that we may do thereon as we do on others? This worthy Emperor would not have the days dedicated Cod. l. 3. tit. 12. de feriis & justin. li. 3. tit. 12. to the supreme Majesty, to be taken up with filthy pleasures, then much less 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 loss of dignity, and confiscation of estate to them which should offend his will herein: He exempted this day from executions, citations, entering into bonds, appearances, plead and the like. The Emperor Theodosius enacted that (faithful Christian Cod. Theod. people's minds might wholly be bend to the Service of God) the Cirques and Theaters should be shut up on the Lords day, etc. and all public shows prohibited by Gratian, and Valentinian; Nullus die solis spectaculum praebeat, nec divinam venerationem confecta solemnitate confundat. They Anno 384. forbade arbitrating of causes, and taking recognizance of any pecuniary business on the Sunday, and that none should be brought before the Officers of the Exchequer. For further honour to the Emperor 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 forbade all arrests, Lawsuits, and commanded all Advocates, and Criers to be silent, also Apparitours of every Judge were inhibited, nor had allowed them any pretext, private or public, for doing their office on this day. The Eastern Emperor Emanuel Comnenus decreed, that Anno 1174. all access 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 royal Edict, saying, we do ordain, according as it is commanded in the Law of God, that no man do servile work on the Lord's day, in works of Husbandry, in dressing of their Vines, Ploughing, making Hay, fencing Grounds, grubbing and felling Trees, working in Ours, Building, planting Gardens, Pleading, Hunting, Weaving, dressing Cloth, making Garments, needle work, carding Wool, beating Hemp, washing Clothes, shearing Sheep, but that they come to the Church, to Divine Service, and magnify the Lord their God for those good things, which on that day he hath done for them. This Great Charles forbade also Markers, and Law days on this day which was confirmed by five Counsels, which he caused to be gathered. Thus we see the care of Emperors. CHAP. XIX. How it was to be kept by the Edicts of Christian Kings in this our Kingdom. THe Kings in this Island of Great Britain, have from time to time shown a religious care, concerning the observation of our Sunday. In King Ina's reign, Anno 688, 900 years 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 Master's commandment, he should be whipped, or redeem his whipping with a price; and if a Freeman, to lose his freedom, or pay three pounds. King Alured and Edward his son, in a league, between Cited by Bishop White, pag. 222. him and Gunthran King of the Danes, in this land did prohibit 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 be made a slave, or to redeem himself: if a slave, then to be beaten, and his Master to answer, for causing him to work: None guilty was to die on this day for his offence, but to be imprisoned till the day was passed. King Athelstan forbade buying and selling on this day, under a penalty. King Edgar, commanded every Sunday to be celebrated of every one from Saturday at three aclock in the afternoon, till Monday 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 Monday: He also inhibited Markets, Courts, and public meetings for civil business, 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 coming from it. King Edward the Third, in his time the showing of Wools should not be made at the Staple on Sundays, and on the solemn Feasts. King Henry the Sixth, in his days, Fairs, and Markets, were forbidden, as an abominable injury and offence to Almighty God. Yea, it was held then by John de Burge, Chancellor of the University 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 mechanic, husbandry, lawdays, markets, and to be busied at our prayers, public service of the Church, in Hymns and spiritual Songs, and hearing of Sermons. King Edward the Fourth, in his reign were forbidden, as unlawful games, Dice, quoits, tennis, bowling; as also the felling of shoes, boots, nor was it lawful for Shoemakers to put upon the feet, or pull on the legs any shoes or boots on Sundays: In whose time it was judged, That sale made on a Sunday of any thing, was not good, nor altered the property of it. King Edward the Sixth, it was in his days manifested by Act of Parliament, that the Sundays were holy days, and other days there expressed, wherein Christians should cease from all kind of labour, and apply themselves only and wholly unto holy works properly belonging to true religion, which holy works were to be called God's Service, whereunto such times and days were sanctified and hallowed (that is to say) separated (mark it well) from all profane uses. In Queen Elizabeth her reign, this Statute of King Edward the Sixth was in use and practice: and the observation of the holy day was enjoined by the twentieth of her Majesty's Injunctions, in the same words, with our now thirteenth Canon, which was taken out, of that Injunction. Thus fare for this Kingdom before the happy uniting of the two Kingdoms in one. CHAP. XX. How our late Sovereign 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 reign, sent out his royal pleasure by Proclamation, in which we may observe; First, that he calleth the day, again and again 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 forbade Bear-baitings, Bull-baitings, Interludes, Common Plays, and other like disordered or unlawful exercises or pastimes. After this in the Conference at Hampton Court, when that great Scholar Doctor Rainold desired a straighter course for the Reformation of the abuse of the Sabbath; there was found a general 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 Clergy the same year, the pious Canon before mentioned, agreeing almost verbatim with the Queen's Injunction, was then framed, for the keeping holy the Lord's day with other holy days: Also in the self same year 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 Vicechancelour. Lastly, as before in the reign of Queen 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 downham's 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 Sovereign, hath with the flower of this whole Land, by Act of Parliament declared himself 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 principal part of the true Service of God: Then undoubtedly, he highly pleaseth God, who keepeth holy the whole day: For by the judgement of the King, and the whole State, such a one as keepeth it is performing a principal part of the true Service of God: Thirdly, In prohibiting on this day all meetings, assemblies, or concourse of people, out of their own Parishes, for any sports or pastimes whatsoever; All Bear-baitings, Bull-baitings, Common Plays, Interludes, or any other unlawful exercises or pastimes. Also that no Carrier, Waggoner, Wainman, Car-man, or Drover, travel on the Lord's day: Or any Butcher by himself, or by any other, with his privity and consent, kill or sell any victual on this day. Hereto may I add our Common Law, by which as the Sages in the Law have resolved it, That the day is exempted from Lawdayes, public Sessions in Courts of Justice, and that no plea is to be holden, no writ of a Scire facias, must bear date on a Sunday, for if it do, it is an error: so a Fine levied with Proclamations, if the Proclamations be made on this day, all of them are held erroneous acts: And all this was for the solemnity of the day, as also the intent that the people might apply themselves to prayer, and Gods public Worship and Service. Thus we see the honourableness of this day, and the high esteem thereof, as it hath been, and still ought to be in our Kingdom amongst all faithful Christians. CHAP. XXI. What Counsels and Synods have decreed touching the observation of this day. IT cannot be, but where Emperors and Kings have taken care for keeping holy the Lord's day, they had the judgement of the godly Divines in their times: But to clear more this point, let us see what hath by the learned been decreed concerning this. The Council of Carthage decreed to petition the Emperor then, that there might be no Shows, nor other See Dr. Heylin pag. 101. 111. pag. 112. Plays on the Lord's day, etc. The Council held at Arragon, would have no sentence pronounced in any cause on the Lord's day. The third Council at Orleans informeth us, that husbandry, reaping, hedging, and such servile works were prohibited. The Council 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 go to the Church, and there pour out his soul in tears and prayers, celebrate the day with one accord, offer unto God their free and voluntary service, exercise themselves in Hymns and singing praises unto God, being intent thereon in mind and body, etc. The Council at Dingulosinum in Bavaria determined, that upon Sunday, every one being intent upon Divine rest, should abstain from profane or common businesses. In the Council of Angiers tradesmen were appointed to lay by their labours, and among those the Miller, and the Barber. The Council at Coleine decreed, that the people should be diligently admonished, why other holy days (but especially the Lord's day, which hath been always famous in the Church from the Apostles time) were instituted (to wit) that all might equally come together, to hear the Word of the Lord, to receive the Sacraments, to apply their minds to God alone, to be spent only in Prayers, Hymns, Psalms, and spiritual Songs. And here were prohibited Plays, Dances, wicked Discourses, filthy Songs, all Luxury, and Victualling Houses were commanded to be shut up. Concilium Bituriense, exhorteth saying, Let them practice nothing but that which savours of piety, and there are prohibited profane Assemblies, riotous Feasts, Dances, Morices, disguises Stage Plays, and going to Alehouses. Concilium Basiliense, forbade Dice and Tables, and would that such as did walk with chaste eyes, modesty, and gravity, should not go 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 abstain from all carnal acts, Etiam * So S. Augu. in 244. Serm. de tempore, à propriis conjugibus, and all earthly labours, and go to the Church devoutly. A Synod held in Aken or Aqui●granum 800. years ago held, that in reverence to the Lords day, it should no more be lawful to marry, or be 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 judgement on that day. And under Alexander the third, in a Council of Compeigne it was ordained; that none should be doomed to death, or condemned to bodily punishment. In a Synod at Coy, it was decreed, that men should do no servile work, nor take any journey. A Synod at Petricow in Poloniae, forbade Taverne-meetings, Dice, Cards, and such like pastimes, as also instrumental music 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 fairly might, and a Canon was made by that Pope in a Synod at Rome 800 years ago to forbid businesses and works of labour, criminal causes and vain sports on the Lord's day, and other Festivals. Pope Gregory in Epist. 3. lib. 11. held it not lawful for any to See Ios. Bentham his society of Sects, pag. 154. citing Leo the first, and Leo the third, their decrees for careful observation of the Lords day. bathe themselves out of luxury and pleasure on the Lord's day, but that we should rest from our earthly labours, and by all means abide in prayers, etc. By the Canon Law grinding hath been inhibited, and by the same Laws travelling hath been forbidden, and counted a mortal sin: See at large Doctor Heylin out of Tostatus, the strictness of the observation of the Lords day and holy days; let me add one thing out of Summa Angel. tit. interrogationes in confession: The Priests did ask the confitents as a sin, whether they had used pastimes and dance on the Lord's 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 counsel of the Prelates assembled in a Synod 1349, decreed that there should be a general 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 be 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 licenced divers Treatises for observation of the Lords day; and when a Minister presented him with a book to be licenced, which was made for liberty on that day, he took it of him, and before his face burned it in the fire. For Bishops, S. Ambrose telleth us, it is well known, saith he, how carefully the Bishops do restrain all toying, light, and filthy Dances, if at other times, then on the Lord's day. Bishop Babington on Exod. 16. saith, that Drink, Dances, Wakes, Wantonness, Bearbaiting, and Bull-baiting were wicked profanation of the Lords day. Bishop Downham on the Commandments saith, They that keep the day for idle rest, make it Sabbatum Boum or Asinorum: They that defile it with drunkenness and the like, make it Sabbatum Diaboli: and they that profane it with sports, make it Sabbatum aurei vituli: Bishop Hooper, that Godly Martyr On the ten Commandments. saith, The Lord sanctified the Sabbath day, not that we should give ourselves to illness, or to such ethnical pastimes, as is now used amongst ethnical people, etc. Bishop Bayly in his Practice of Piety saith, We are this day to abstain from the works of our callings, carrying burdens, Fairs, and Markets, studying any Book but Scripture and Divinity, all recreations and sports, gross feeding, liberal drinking, and talking about worldly things: Bishop White hath uttered an Against Brab. holy speech, who saith, that all kind of recreations which are of evil quality in respect of their object, or, are attended with evil and vicious circumstances, are unlawful, and if used on the Lord's day, are sacrilegious; for they rob God of his honour, to whose worship and service the holy day is devoted, and they defile the souls of men, for the cleansing 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 solemn Festivals should be wholly and only consecrated to more special worship and spent in duties of Devotion, in lauding and blessing him for his more special 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 yields it) we must look to do the Lords work on it, and not trench upon him by doing our own work thereon: yea, he citeth Saint Augustine for this, Page 5. that men should leave all worldly businesses on Saints days, Et maximè Diebus Dominicis, especially on the Lords days 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 publicly served, we cannot too severely correct and bridle: Master Dow teacheth a cessation from ordinary labours, and holds them In his discourse of the Sab. pag. 28. unlawful on this day, as they hinder a man from applying himself 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 do not by improvidence, or negligence, or forgetfulness draw upon themselves a necessity to omit or hinder the duties to which this day is consecrated. Thirdly, that the hindrances and our defects be 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 mind what we have read or heard. Vincentius Bellovecensis and Bellarmine have condemned Specul. morale lib. 3. Concio 6. de Dominic. 3. advent. Stageplays, Interludes, Masques, mixt-Dancing, which they call lascivious, to be especially on the Lord's day most execrable. Alex. Fabricius in his destructorium vitiorum pars 4 saith, That the Sabbath by dancing is profaned. So did the godly Albigenses and Waldenses, who also in a short In the History of the Walden. part. 3. b. 2. Catechism upon the Commandments would have the Christians keep the Sabbath in ceasing from worldly labours, from sin, and idleness, and to do things as might be for the good and benefit of their souls. 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 harmony 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 Lord's day religiously observed, and not to be profaned. GOd doth inform us by his word, by which we find his institution of one day in a week from the creation (as in the first Treatife have been proved) to be sanctified to holy uses: we find 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 find one day, the first day of the week, to have been observed, and the observation continued now this 1600 years: So that one day in a week hath been given to God as sacred and holy for holy rest in his worship, and for holy duties to be performed publicly & privately, now above five thousand five hundred & fourscore years, 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 we our day too. But as God inctrusteth by his word, so doth he 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 isaiah. 26. 10. earth, the inhabitants of the world are to learn righteousness thereby: and even in this for not observing his holy day; for as before he punished his people for the profanation of their Sabbath, as the Scripture witnesseth in many places: So hath the Lord punished the profanation of our Christian Sabbath dedicated to his honour, and service, and hath pleaded by his punishments for the sanctification thereof, and to deter men from the profaning of it. This we must know that there is no evil in a City but the Lord doth it, (to wit) the evil of punishment; and the same cometh for sin, of what nature or kind soever the judgements be: which are three fold. 1 Immediate judgements wherein God's hand is clearly seen, which all will easily acknowledge with fear; Such a judgement was the drowning of the old world, the burning of Sodom 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 Lot's 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 wilderness; 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 God's 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, judg. 9 23. 56, 57 who at length flew one another, God sending an evil spirit between them to render upon their heads their wickedness and evil they jointly committed against the house of Gideon. So happened 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 ruin of themselves, and this is attributed to be God's hand upon them. Thirdly, Judgements commonly called Casual, which happen not seldom, too many slight, and say, some, tush it was but an accident, as if God's hand were not in it. When we read 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 man's 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 son by falling down 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 casual harms, 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, casual losses in outward things come for sin. 2. Chron. 20. 37. Therefore be the judgements of God of any kind, they are to be taken notice of, and we are to make use thereof, to beware of sin, and to repent lest we likewise perish, and not to slight the least casual harm as most do: For Moses remembreth the people of Miriam, and our Saviour willed Deut. 24. 9 Luk. 17 32. 1. Cor. 10. his hearers to remember Lot's wife: and Saint Paul sets the examples of the punishment of the Israelites before the Corinthians, and tells them that these things happened 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 fear 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. joh. and Acts Concio. 6. 9 etc. God to wrath is aknowledged; Gualther saith, it is not to be doubted, but that the profanation of the Lords day is not the least cause of the evils and calamities of our age. And Bellarmine confesseth also that the Disorders, Dances, Revels, and the like, on the Lords days and other Feastivals, were the occasion of all public calamities, and judgements, which they suffered; and reckoneth up, famine poverty, pestilence, sedition, & concludeth thus in general, all plagues and scourges. Of this sin speaketh our late learned King James, and our now Sovereign King Charles, in the exhortation added to the books of the two former Fasts, and to this now also, and do with the reverend Prelates acknowledge that among other sins, 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 himself much grieved for the profanation of this day. This is further acknowledged by many learned men, who have been special observers of the judgements happening as well in times heretofore, as in our days: 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 Council held at Paris, in Anno 829, 800 years ago, the reverend Bishops there assembled, some by relation, others of their own knowledge, affirm, that some men following their husbandry, were slain with Lightning and Thunder, other some punished with a strange convulsion of their joints, and sinews, and miserably perished for their dishonouring of so great a day. Gregorius Turonensis, who lived a 1000 years since, in the end of the fifth Century, or in the very beginning of the sixth, as Bellarmine's 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 Huntingdon, telleth us in his Theatre of Discipul. de tempo. Ser. 117. God's jugdements how fire from heaven burned up a worldling's Barn, and all the grain in it, for conveying his corn 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 dissuaded by others, ring an Hog on the Lord's day in the morning, but in the ringing, staggered, fell down, and never spoke more, though he lived eight days after. A great man using every Lord's day to hunt in Sermon Thea●r. histor. time, had a child by his wife, with an head like a dog with ears, and chaps, and cried like an hound. A Graziers Servant, would needs drive his Cattles on the Lord's day in the morning, from the Inn where he lay Saturday night, when he might have stayed in the Inn, but he was not gone a stones cast from the Town but fell down dead suddenly, though before in good health. A man on the Lord's day though entreated to the contrary by his wife, would take his Hatchet and shovel 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, coming from God's Service on this day: he after somewords of reproof for so doing, and his light answer thereto, died in the place without speaking more words. Certain disorderly youths would in despite of the Churchwardens ring on this day, but the principal Companion, who had gathered them together, was strucken with giddiness, as if he had been drunk, whilst he was ringing, whereof he sickened, and died of that sickness shortly after. A scoffer rejoicing at others evils, and the licentious liberty which many took upon the Lord's day, was strucken with a dead palsy, all over one side, and with blindness, and dumbness, so as he could neither go, see, nor speak: and lying thus in miserable pain, 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 pass 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 goodness, especially on the Lord's day, which should be provocative to good duties, and to the stirring of us up to show the virtue of Christ his resurrection in us, and our Christian love one to another, as at all times, so chief on this day: but where lusts rule and persons are profane, the Lord leaveth them to themselves, to become his instruments to punish their profanation of this day; as appeareth by these examples. Some on the Lords day would go to Bowls (a forbidden game to the common sort) at which play two falling out, the one threw a bowl at the other, and struck him so on the head, as the blood issued out, of which blow he died shortly after. Certain youths (contrary to the order in the declaration) would go out of their own Parish on the Lord's day, into another to play at Five, the Mother of one of these earnestly dissuaded him, but go he would, and returning homewards at night, with his companions, they fell first to justling, after to boxing, so as their blood being moved one of his fellows stabbed him in the left side, and so wounded him, as he died the next day at night. At a Wake on the Lord's day, among others, two sitting and drinking, till late at night fell out, but at first they were parted a while, after cometh one of them in again, and seeing the other sitting by the fire, with his back towards him, cometh behind him, and with an hatchet chineth him down the back, so as his bowels fell out: the cruel murderer flying, and being hotly pursued, leapt into a river and drowned himself. A wanton Maid hired on the Lord's day, a fellow to go to the next Parish to fetch thence a Minstrel (not warranted by the Declaration) that she, and others might Dance: but that night was she gotten with child, which at the time of its birth, she murdered, and was put to death for the same, confessing the occasion of her ill hap, to be her profanation of the Lords day. Upon a Whitsunday in the afternoon two fellows meeting at the Ball (again not allowed by the Declaration) the one killed the other: Also upon a Lord's day in the afternoon, one with much contempt against his Minister, as appeared by his words, would take up Cudgels 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 dwelled, on the the Lords day (a foul sin both for the time and place) was the next day, so given over of God, as he became his own executioner, and hanged himself. One disposed to revell-rout, without due bounds of prescribed order, would in the Church-house keep an Ale on the lordsday and other days both night and day without control: But see the Lords hand, on the Sunday night, his youngest son was taken for stealing of a purse out of another's pocket, while he lay drunk in the Church-house on the board and that week his eldest son was by one stabbed to death. A poor man after he had heard a good Sermon (as he said) when he came from the bar unto a Minister, would go to a Revel (an ill name for Christians meeting together) into another Parish, where occasionally falling out with one he killed him; running out of the Churchyard to do the bloody fact, for which at the next Assizes, he was excuted, lamenting his ill hap, that he could not tarry at home. More instances of quarrelling, fight, and killing of one another, might be given to terrify men from such sinful ways, and from such profaneness of the Lords day; especially consecrated to the laud and honour of Jesus Christ our blessed Lord and Saviour. CHAP. XXVI. Of examples of casual 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 wisdom, in charity, and well-mindednesse so to do. For it must indeed be acknowledged that in this sort of judgements the particular application to particular persons for this and that act is not easy, but requireth prudency of circumspection, and careful 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 casual judgements do fall, to apply them home to themselves for instruction. And therefore have they been 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 Stows Chron. Lord's 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 floor fell down, by means whereof many were hurt, and some killed. Stratford upon Avon was twice on fire, and both times on the Lord's day, whereby it was almost consumed, chief for profaning the Lords day, and for contemning the word of God out of the mouth of his faithful Ministers. These two instances are cited by Bishop Bayly. Teverton, (whose remembrance, saith mine Author, 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 profanation of the Lords day, occasioned chief by their Munday-market. Of the first judgement they were forewarned by their Preacher, telling them that some heavy judgement God would bring upon the Town, as it happened, not long after his death. Two brethren on the Lord's day in the forenoon came from a Market-town to an Uncle they had, there to dine; after dinner they took horse again, but had not gone fare, but one of the horses fell down dead: who going back again to their Uncle's house, the other horse being put up into the Stable, within an hour or two after died in the place. One would ride after dinner on the Lord's day, about a worldly business, which he needed not then to have done; and therefore was dissuaded from it, but go he would, his way was over a bridge, on which when he came, a puff 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 foully devoured his flesh. The Magdeburgenses report, that a husbandman grinding his corn on the Lord's day, the meal was set on fire: And it is known to many, that a Miller's wife setting her Mill on going, and she busy in her Mill on the Lord's day, in the morning the Mill-house fell upon her, and killed her; of which by the fall of a Stone there, but a few days, or but a week before, she had a fair warning given, yet not making good use of it, she there ended her days. Fourteen youths adventuring to play at football upon the river of Trent on the Sabbath day, when it was, as they thought, hard frozen, meeting together in a shove, the Ice broke, and they were all drowned. I might here rehearse many more casual judgements of many sorts, which have happened upon such as have profaned this day. Fires have been kindled, it not being known how, in time of people's rioting on this day, which burned down many houses: Some in one place, some in another, on this day some going out to swim have been drowned: Some riding to merriments (which commonly neglect divine service) have fallen from their horses and broken their necks: More of this kind might be rehearsed, but let me conclude with the words of the Author of the Practice of Piety: If these be not sufficient to terrify thy heart from the wilful profanation of the Lords day, proceed on in thy profanation, it may be 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 producing of Judgements in this case; with answers thereto. AS men's understanding leadeth them, so are their hearts affected more or less, seem the thing never so dreadful, or terrifying to our common apprehensions; as I find 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 frauds, as formerly were the Popish legends to move fear in people's hearts with telling of tales. These forementioned examples are none such; it is a foul sin to belly 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 seem casual, and so commonly held in this very respect, make a tush at the allegation of them: But however some be apprehended as casual, many being immediate from God, none but the Heathen Philistimes Priests will judge them mere chances: And for such as be casual, let us consider, that a Sparrow cannot light on the ground without the will, and providence of our heavenly Father. And are the hairs of our head numbered? Certainly then, things which seem most contingent, and such acts as these judged so casual, must needs fall out by the will of God, and the guidance of his special providence, and his divine hand. And therefore not to be lightly passed over with a tush, and slighted as a mere 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 self same may be found to fall out at other times, and other holidays: 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 Lord's 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 be on fire, and men by swimming may be drowned aswell at other times, as on the Lord's day: The like accidents may fall alike at all times; for God though he punish the profanation of his own day with his judgements, yet he reserves not any special judgements to be inflicted upon Sabbath-breakers, as peculiar to them for that sin: For if so, men would not thus dispute the case, and slight the argument; for the judgement would clearly decide the controversy, and put men to silence. But as I have said, the same punishments may light upon all sorts of offenders alike at any time: Nevertheless, we may not neglect to take good notice of God's hand, not only in general to conceive where such hurts, and harms happen, that there is sin which hath procured it, upon such persons as vain, and ill disposed (for we are to judge otherwise of afflictions on the Godly, which happen upon a Job for trial) but also to endeavour to find out the sin in particular in a sober search and godly humility. And thus much must we do for the work of Conscience, which stirreth not upon an only generality; but upon knowledge of this or that particular sin applied home to ourselves, upon the breach of some precept: Thus shall we instruct ourselves by observing judgements, to take heed of particular sins. Now to find out the sin, and the sinner in his sin, which God pointeth out by his hand upon him. 1 Inquire into the transgression of the Law, for by it cometh the knowledge of sin, which is the transgression of the Law: upon this ground we cannot miss of the sin. 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 grossly careless of them. 2 What evil he was saying or doing when the punishment befell him. 3 Where he was, in what place prohibited. 4 His intention discovered to be nought, ungodly, or unjust. 5 How he did, or speak in an evil manner. Lastly, the time is very considerable when any such thing was done, at what time the judgement happened. By all these concurring circumstances duly weighed with mature deliberation, the divine hand may be observed very usefully, even in common, and such as be called casual accidents: As for instance, A Maypole 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 happeneth for the profanation of the day, because they broke the divine ordinance of God, who hath appointed the observation and keeping holy of the day: The other, for the profane contempt of God's divine service on that other day. To play at football on the Sunday, the example is fearful of fourteen drowned together playing on the ice, for that they profaned the day: At Chidlington in the edge of Hertford-shire, not fare from Hitchin, upon an holy day a company of fellows intended a match at football, 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 seen a black ball to come tumbling down a hill near by, and came directly to the Church, and there flew into the Belfry, and first slew him that tolled the bell, than flustred about the Church, and hurt divers; and at last did buise in sunder, leaving behind it a filthy stinch like to brimstone. Now albeit this was not on the Lord's day, yet were they thus fearfully punished. First, In plotting an unlawful sport, on that day against the authority of the Magistrate. Secondly, By making the Church, a consecrated place, their randevouze. Thirdly, by profanely tolling a Bell, the principal use whereof, was to give notice to the people to come and serve God, and not to draw youths to vain and unlawful sports. Fourthly and lastly, in purposing to spend the time, dedicated to sacred uses, in their boisterous, rude, and harmful spo●ting. Thus we see how we may take notice of the judgements for breach of the Sabbath, though punishments of the like nature, (yea sometimes worse) happen upon other days. To Conclude this, it is not good to take off our awful thoughts from God's hand, upon breakers of the Sabbath, lest we grow presumptuous and fall into sin, and so procure to ourselves 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 works, and the operation of his hand. Lastly, some are so fare from having any regard at all to this argument drawn from the judgements of God, as they hold the allegation of them, in this cause, to be impious rashness, impious, and rash presumption, vain observations, next allied to superstition, yea, a profane kind of observation: a strangely presumptuous and daring manner to perk up into God's throne, and a taking upon men to read the dark and divine Characters of the causes of his inscrutable judgements, and an unsufferable arrogancy in such as produce them, making God to bear false witness, foolishly triumphing before the victory, with saying, Lo the judgements of God, Lo the judgements of the Lord, out of Heaven, making them speak God's indignation against the profanation of the Lords day. What should move any thus to condemn, and censure such as bring God's 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 truth 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 answer for themselves. For my part, I suppose, without fear of men's forementioned heavy doom, 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 God's judgements, to teach us to observe them now, as than 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 Sodom, and of Lot's wife to make use thereof for their instruction. Thirdly, Saint Paul mentioneth forepast judgements, not 1. Cor. 10. to the Jews among whom they happened, but to converted Gentiles, the Corinthians: He nameth the sins, and then the punishments, and telleth them, that they were written for ensamples, and for our admonition, that we should not do as they did. If judgements past, serve for this use, are we not to make the same use of judgements present, which daily happen among us? I doubt not but we may, and aught so to do. 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 isaiah in his time complain Esay. 5. 12. of, they were given to fcasting and wine, and to the Pipe, and other musical 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 solemn We are taught to magnify his work, which men behold. job 36. 24. Pro. 21. 11. days, set apart for God's worship: At which times, if evils befall any of them, are we slightly to pass them by? Should we not learn by other men's harms to take out a lesson for ourselves? when the Scorner is punished, the Simple is made wise, saith Solomon. Fifthly, It is a duty, yea, a grace commended in the Godly, Esa. 26. 9 10. that they will learn righteousness, when they see the judgements of God in the earth: but it is clean 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 learn righteousness. Mark, how the Prophet here ●●dgeth them for wicked, who from judgement; on others, and from his favour towards themselves, will not learn righteousness. Sixthly, I have showed that 800 years ago, how the Reverend Prelates at the Synod in Paris, laid to heart the fearful judgements which befell some, for the profanation of the Lords day: Gualther, as you have heard, durst aver boldly, confidently saying, that it was not to be doubted, that the profanation 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 happened (among other sins) for the polluting, and not keeping holy the Lord's day? Learned men from time to time have made Catalogues of such judgements as have happened upon this day. The Author of the Practice of Piety (a book thirty five times reprinted, allowed by authority, and dedicated to our Now Dread Sovereign, when he was Duke of York, 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 affirm, 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 wilful 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 judgements, and applying them for the breach of the Lords day, that herein they were strangely presumptuous, that their observation was rash, vain, and impious, and they in so doing deserved to be censured for insufferable arrogancy? now God forbidden. I presume, the spirit of wisdom will not suffer any moderate mind to think it: nor ever did let any such a condemning censure and deadly doom, pass 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 lawful to apply particular judgements to particular sins of particular persons? Then why not in this case, if the case be put right, to wit, for the profanation 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 virtue of God's immediate precept in the fourth Commandment, or otherwise: or only by Apostolical, or Ecclesiastical Constitution) the profanation of the day (mark the words) must needs be a grievous sin, and powerfully-attractive of Divine vengeance, seeing it is acknowledged by all, that in the profanation of that day, both God's precept (as fare as it is moral in the fourth Commandment) is violated, and the authority (which God hath commanded all Christians to obey) is contemned. If then the profanation of the day be a grievous sin, 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? God's ways, are not our ways, Esa. 55. 8. saith one; true, not in his mercies, of which the Prophet there speaketh; and yet we fear 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 speak of? The Apostle speaketh not of the works of his justice for sin, immediate, mediate, or casual, 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 God's means 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 wisdom, and knowledge of God, etc. If the sin be manifest, and the punishment visible, here is not an unsearchable judgement, nor such, his way past finding out. These two places alleged, that of Esay for judgements of mercies, and this of the Romans misunderstood, and misapplyed to our matter in hand, do not hinder the applying soberly Gods judgements when they fall out upon men, in their sinful courses. Our Saviour sufficiently (will some say) taketh us off from this rash attempt: 1. In the blind man's case, John 9 2. In the fall of the tower of Siloam, and massacre committed on the Galileans: And 3. the whole book of Job serves to show the folly of vain men. First, For the place of John 9 concerning the blind man, there is no application of any judgement by the disciples, they do only ask him a question, saying, Master, who did sin, 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 blind: 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 rashness as in some other cases he did, when sometimes they asked him a question. This text taxeth not the sober minded for observing sins, 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 himself bringeth in the fall of the tower: but here is no mention of the people's apprehending of any sin, for which they might apply to them the judgements: nor doth our Saviour find fault with them for any such conceit: but he only maketh a supposition, if any thought them to be the greatest sinners above all others that dwelled in those places, they erred in so thinking, and taught them the right use thereof, to wit, to repent, lest they themselves should perish: This Text is against such as rashly judge such to be the greatest sinners, who perish by either mediate, or casual judgements; but who do so judge of those whom God hath punished for profaning his day? for my part I know none of so presumptuous a spirit: we speak of the sin, we 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 do. Thirdly, for the whole book of Job, which is said to serve for this purpose, to show the folly of vain men, presuming to particularise the footsteps of the Lord, as if he 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 God's judgements, against the profanation 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 God's hand upon him, to make him guilty of foul offences, which they could not justly tax him of, for which Elihu reproveth them: But we reason from the sin, the profanation 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 vain men, nor led by fancy, nor do we darken counsel by words without knowledge, for job 33. 2. which God reproved Job, not Elihu for finding fault with Job; for Elihu his reprehension of Job was sound, and good, job 42. 3. against which Job made no reply. Oh, but yet some may say, if it be denied, that either the evil inflicted is a judgement, or that it was for this (to wit, the profaning of the Lords day) inflicted, we are forthwith put to shame, and silence. Sooner said than proved: Can any deny the evil befallen to be a judgement? For the better understanding hereof we must know the word judgement to be taken, two ways; First, for the extraordinary vindicative Justice, the dreadful revenging hand of God, in his wrathful 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 kind of punishment which God infflicts upon men for sin: In this later sense the evil 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 killed so many, a judgement? These and other evils happening, 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 do; who affirm that irreligious contempt of God's ordinances, appointed on this day, by the Church, and law of the Land, may pull down God's judgements: yea, that if this day were changed into another, there would be as exemplary judgements of God from heaven against this kind of ungodliness of men, as ever were in any ages upon the Lord's day. It is no shame we see to call them judgements. And we may without shame say that these evils befell them for profaning the Lords day, and not keeping it holy. Our Church in the Homily, and in the forementioned exhortation, the Fathers in that Synod, and learned men have averred as much, whose affirmation may be opposed to any private man's negation, if we had no reason to strengthen the assertion. But is it not granted that the profanation of the day is a grievous sin? And doth not the fourth Commandment impose a moral duty, 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 authority, as our Lord's day is acknowledged to be, we are to keep it holy. To keep the day set apart by a divine institution, holy, is the main substance of the fourth Commandment, and a moral duty: And therefore the not keeping holy the Lord's day, but polluting it, is a sin, against the fourth Commandment, and the breach of a moral duty, and therefore for this did the evils befall those, that profaned the day. But some will peradventure say, that it was the profanation, and irreligious contempt of God's ordinances appointed upon this day by our Church, and the laws of ●he land (sins highly provoking God's wrath) 〈◊〉 brought such evils upon them. It may be so, for vain and profane enough are 〈◊〉 persons, with whom the Lord is displeased, who may add one sin to another, to the profaning of the day, an irreligious disregard of holy duties, with disobedience to Authority: but this sin maketh not the other to ●● no cause of the evils happening to them, but serveth rather the more to aggravate the other sin, and so more speedily to hasten their judgement. And to this, some, it may be, will add an other cause, to wit, the licentiousness of such, as have been punished, swarving from those dirrections & limitation prescribed to them. I will not deny this neither, for certain it is, that almost all the instances which lately have been given, are of those which have run out beyond their bounds in the Declaration: and no marvel for such as care not for God's Commandments, will easily transgress the limits prescribed by man▪ But yet here is no discord in the assignment of the cause of their punishment, the profanation 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 principal cause is the sin against God: as in this cause it is clear enough. Nevertheless, some cannot peradventure be satisfied with all this, that it is lawful to apply these judgements to particular persons, except certain rules be observed herein, such as themselves lay down for guidance in the same. These rules I will write down, and then give answer to them as I may. The rules which I find laid down for this purpose are these following. 1 Rule. We must have either extraordinary revelation of the punishments for the sin, of which now there is no expectation in the wise: or immediately by the word we must find those particular sins threatened with those particular judgements, which we see to be executed upon them. Sometime we find in Scripture particular judgements threatened for some particular sins, which some have committed, and been punished for. But there be above a thousand sins mentioned in Scripture, and five hundred of them without any particular threatening added. This rule is not always observable. We see several kinds of punishments inflicted for some particular sins, which were not threatened before, to light upon the offenders. Uzziah for attempting to offer incense, was smitten with an incuble Leprosy: Nadab and Abihu were burnt with fire from heaven for their sin: Ananias and Saphira for their lying to the Holy Ghost killed immediately in the place: Jeroboams arm withered for stretching it out against the Prophet: Amaziah for silencing a Prophet, given over to sack his own overthrow: Judas for betraying Christ left to be his own executioner: Herod eaten with worms for his fin, yet none of these particular judgements were threatened for these particular sins. What therefore though we have no threatening that God would punish profaneness on this day with such particular judgements as have befallen them; must we not think those evils to have happened to them for that sin? A sin deserves punishment, but what way and how God will punish, that he reserves to himself, and seldom 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 be truly, and indeed a sin, and not a point disputable, but recreations on the Lord's day, whether lawful, or unlawful, are disputable: and therefore without unsufferable arrogancy we cannot apply the evils happening as judgements for sin. No truth is so clear, but by agitation, siding, and exercise of wit, may become disputable. This might be showed in many things evident enough, till they come into question. The morality of the fourth Commandment 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 sin. The Lord in the old Testament threatened to punish, and did severely punish the breach of that Law; and the same sin he yet punisheth in some, though not in all that profane the Lords day, observed of us Christians, as our Christian Sabbath, as hath been proved. If these judgements come not for the profanation of the day, (as before I shown it hath been acknowledged) wherefore hath God so long, and so often laid his hand on many? If God be not provoked to anger, he will do us no hurt. jer. 25. 6. He doth not willingly afflict nor grieve us. Lam. 3. 33. Therefore when he doth hurt, and afflict these vain, lose, and licentious sort of persons on this day, what sin (for they do sin) evidenced by God's hand against them, what sin, I say, may we suppose it to be, but their profaneness? and if the case be so doubtful 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 doubtful 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 sin 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 pity) that profane the Lords day in greater measure, than any of those in whom instances have been made, which never felt any exemplary evil? So may I say of many other sins, and sinful men wallowing in their filthiness; where find we that ever and continually, or for the most part, that vengeance suffers not a murderer to live? Have not many lived, and do not many live guilty of blood? hath ever, and continually, and for the most part, the drunkard, the glutton, the adulterer, the cruel 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 own brains, and lay them down as Maxims to try their Adversaries tenants 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 work amazement, and do answer better to the rule, than what other sin with following judgements upon the offenders may be produced: It is said, (and but said,) that such accidents fall out as frequently upon other days: Let them that so say be pleased to take the pains 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 sin co-operating with the judgement, either naturally, or morally. When the sin, and the judgement meet together, it is very certain, that the judgement than 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 Ark, he was struck dead, therefore the touching of the Ark, was the cause of the judgement: Nadab and Abihu offered strange fire, and whilst 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 detained 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 joined himself with Ahaziah to make ships to go to Ophir for gold, but were broken at Ezion-Geber, which 1. Kin. 22. 48. 49 casual cross 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 join any more with Ahaziahs' servants: the Prophet also applied that casual 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 sin. Many other instances might be brought to confirm this truth if need were out of the Scriptures. Therefore this being a rule certain, than the hand of God may be observed against our Sabbath-breakers; for their profanations did cooperate to the hurt of many, and to the death of some: They were punished in their acts and deeds doing. It is not the questioning to make the matter doubtful, that can overthrow the rule laid, nor sickness, nor death happening when any are about a good thing; for the good thing, cooperateth not with the sickness, 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 mind 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 depends not upon the events or accidents following it: for where the acts be apparently good, the ill events and accidents concurring, cannot make the good to become evil, nor to be so judged in any wise man's understanding, nor the party afflicted to be judged ill of, in his good act, by men charitably-minded. But on the contrary, if evil events, and ill accidents meet with ill deeds, there the offenders may without the breach of Charity, be judged to be justly punished. And I suppose that evil events and ill accidents, happening very often where acts be done which be ill, in great probability, may probably witness God's displeasure against such as so do evil without profanely making the Lord to bear false witnsse with us in such a case. 5. For the rule of retaliation, it is not appliable to our purpose, and therefore I pass it by, as neither furthering, nor hindering the cause in hand. Though upon the Lord's day God may proceed against profane men by retaliation, as for instance known to myself to be a truth: A lewd fellow tall and strong, in a Market Town upon a Lord's day drinking in an Alehouse with his fellow, they fell out about sprinkling of the Cup with an Orenge-pill, and were so incaged, as this big fellow wounded the other deadly, whereupon he fled into the Low-Countries; a year after the self same day twelvemonth on the Lord's day, in the same Town returned he home; as soon as he was come, one skilful in fencing (but a little fellow) would go and drink with him, and in drinking, they two quarrelled about the sprinkling of the Cup with an Orenge-pill, who could do it best; but when the little fellow stood upon his skill, the other said, that if he durst say he could sprinkle it either better, or as well as he, he he would fight with him, the other apt enough thereto they agreed, forthwith into the field they went taking their swords; the little fellow after a few bouts, ran the other quit through, who being tall, closed with him, and stuck his sword in the little fellows back, and broke it, whilst the sword was in his own body, and then fell down and died in the place, the other went back into the Town, but died also that day. 6 Rule. The conscience of the sinner is many times a good director 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 withal the accusation of conscience, and acknowledged, that those harms befell them for doing such things as they did on the Lord's day. Some dying bewailed their sins, others living made good use thereof, and herein reform themselves, of which examples may be brought to make this good. From all this which hath been delivered, it may appear I hope that it is not rash presumption, nor any vain, and profane observation, to take notice with reverence of the immediate, the mediate, and casual judgements which happen upon the Lord's day, for the better stirring of us up to the sanctification of the whole day, with readiness of will, to the honour of our Lord Jesus, so it be without superstition, and hypocrisy; which such as understandingly know to observe the day aright, are fare from both in their intention and practice. CHAP. XXVIII. Of the serious ponderation of these things. CHristian Reader, that lovest thine own soul, 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 Emperors, and Kings, take notice of the Decrees of Counsels, and Synods, the judgement of the learned in the Church, both the Ancient and Modern, the many to the few of a contrary mind, and lay to heart these several kinds of God's judgements, by all which we may see, what God, and all good men, would have us to do, and what to avoid on this day without any Judaizing at all; For we do not put, as the Jews did, holiness in the day, as holy in itself, but as a day set apart by divine authority, for holy duties: Nor do 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 ourselves to Divine Services; and therefore it being both as a means to take us off, from the hindrances of holy duties, as also a furtherance to the exercises of holiness, which on this day are publicly and privately to be performed, we press the keeping of a Rest: If we be well understood, I suppose none would say, we did Judaize, nor call us by the new reproachful 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 bend to give the Lords day all fit honour, not only in prohibiting all unlawful pleasures, but in commanding a forbearance of some lawful businesses, such as they found to be most hindrance to religious duties. S. Augustine long before, allowed on the Lord's day no wand'ring about woods, and In Serm. de tempo. 251. fields, with noise and clamours, no telling of tales, no playing at dice, nor dancing on this day: yea, he finds fault, that whilst they rested from a good work, the work of their calling, they rested not from vain 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 own pleasures. Tertullian, before him telleth us, how holily the Sabbath was kept after the breaking up of the Congregation, as before hath been 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 History of the Sabbath; yet hath he not produced any one testimony of any one Father for the now conceit of Christian liberty concerning recreations, of which he saith, after dinner until Evening Prayer, and after Evening Prayer until the time of Supper, there is no question to be made, but all were practised, which were not prohibited: But had there been proofs, he 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 instead of all the rest, I take only here the learned, Bishop White, who saith thus, so farforth as secular labour, and Pag. 226. 227. 261. pastime, or recreation, are impediments to sacred and religious duties public or private to be performed upon holy days, they are to be avoided, and abstinence from them must be used according to the equity of divine law, and the precept of the Church, otherwise they are sacrilegious (citing cyril for his purpose) because they are means to rob God of his honour, and to hinder the spiritual 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 profanations of Gods holy day: The same learned Father in another place in his book against Braborn, saith, that because the Lord's day, and other holy days are devoted to the Service of God, and appointed to the exercise of religious and spiritual duties; Christian people are to perferre their religious offices of those days before their worldly pleasures, and profit, and the more observant they are hereof, the more they please God, if other actions of their life, be suitable 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 Lord's day, and other holy days, they do 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 minds to spiritual and heavenly meditations, are to be commended, and encourged: For the doing thereof, is a work of grace, and godliness, 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 itself so holily, an whole day together: Answ. For, first, flesh and blood shall not inherit the kingdom of heaven, 1 Cor. 15. 50. Secondly, we must strive to do by grace, what we cannot do by nature, else we shall never do at any time true service to God, according to any of his Commandments. Thirdly, God must not lose his right of service from us, because we have procured to ourselves wretched natures, soon weary of all spiritual duties. Fourthly, lazy servants can hardly undergo any labour, much less to hold out a day, yet the awe they bear to their earthly Masters maketh them to do it: so should Gods fear move us to this. Fifthly, Imperfections through corruption of nature are one thing, for they be in the best: but to nourish them, and willingly to yield unto them, is another: I cannot do what I ought by nature, will I therefore not endeavour to do what I should do by grace? God forbidden. Sixthly and lastly, let me ask any pious heart, any conscionable Christian, why should men be more indulgent to weak nature, yielding to flesh and blood, in and about the fourth Commandment, 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 again 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 extol and magnify the Lord of life without Jewish superstition? Secondly, why should any be offended with the endeavour in any to keep strictly the day, though they cannot attain to the perfection of it? seeing it is not reprehensible; no Scripture against it, no Fathers reproving it, no Council 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 be taught thus to do? why may they not be exhorted to put to their best endeavoures to attain unto it in the best manner they can, so it be without superstition and putting any holiness in the day itself? Fourthly, why should we not on this day, one day in the week, give Christ all the glor● we can possibly, in our love to him, and most solemnly show it forth to the further gracing and magnifying of his name? If any be desirous to answer these questions, let them first turn their thoughts to Christ, and hearken then what conscience will say, and thereafter make their answer. CHAP. XXIX. Concerning sports unlawful at all times, much more on the Lords day; and why sports lawful at other times, are on this day to be forborn; 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 discourse about sports and recreations. upon, that they are not all of one sort: Therefore let us consider what those be which are to be forborn on the Lord's day. 1 All sinful vanities, which be unlawful by God's word, as foolish talking, and jesting, Eph. 5. 4. Idle words, Mat. 12. 36. corrupt communication, Eph. 4. 29. toying wantonness, Rom. 13. 13. Compotations, excess of wine, or strong drink, lasciviousness, either in words, songs, gesture, or action, banquet, 1 Pet. 4. 3. Revellings reckoned among the sins 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. Rioting, Rom. 13. 13. These so condemned by God himself, none may use at any time, and much less on the Lord's day, or any holy day: And yet if our pastime-followers be withheld from all these, their rude sporting would be no delight to them: For the common Rustics do horribly defile themselves with these things, as the fruits declare in their drunkenness, fight, quarrelling, bastard-breeding, and the like, besides murders committed sometimes. 2 All sports, games, pastimes, and pleasures, which be made unlawful by the Laws of our Land, and Canons of our Church, are not to be used at other times, than not on the Lords day, by the rude vulgars' and common multitude, who are prohibited, first all Bearbaiting, Bull-baiting, Interludes, common Plays, Bowling, Dicing, Carding, Tables, Coits, Cailes, Luggets, Shove-groat, Football, Fencing, and all meetings out of their own parishes on the Lord's 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 be Jugglers, Fortune-tellers, Fencers, Gipsies, Players, Pipers, Harpers, and wandering Minstrels, Players upon Tabors, and Timbrels, Soldiers tossing the pike, going as wanderers to get money on this day. Thirdly, all pleasures in prohibited places, as Gaming-houses, Bowling-alleys, and Tiplinghouses. 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 plays pollute an holy place, than sports and pastimes pollute an holy time. ☜ 3 All sports, games, plays, pastimes, and pleasures, as have been condemned by the consent of ancient Fathers, Imperial Constitutions, edicts of pious Kings, by the learned Fathers, and Divines in Counsels 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 forbear on the Lord's day: For that in other things they are much regarded, their judgements are approved, and their authorities alleged. And may it not seem reasonable unto us in this thing, which men acknowledge to be only matter of recreation, to condescend unto them? especially considering that no ancient Father, no Council, no Synod, can be produced for allowance of sports, games, plays, and pastimes to be used upon the Lord's day: nor can be exercised on this our Lords day within the bounds of the Apostolical rules, made by the holy direction of God's spirit, for the use, and practise of indifferent things which may not be done to grieve 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 itself is lawful, 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 bind the Conscience though upon conceit of Christian liberty, few make conscience of observing them, when yet notwithstanding, the Christian liberty which some talk of, if it be not rather licentious looseness, 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 days make a very jest and mock of, as too precise, a nicety, and a loss of Liberty. What the sports, games, pastimes and pleasures be, which the Fathers have declaimed against, what the edicts of Kings and Emperors have disannulled, what Counsels and Synods have decreed against, and what Learned and Godly men have both written and spoken against, have been before set down, to which I add here Concilium Antisiodorense in Anno 614. a thousand years since, at which were 45 Bishops and others of the Clergy, learned men, who did forbid, and expel public dancing of women: Synodus Turonensis in Anno 158●. prohibited on the Lord's day, rioting, public Feasts, Galliards, Dancing, Clamours, Morices, Hunting, Hawking, to serve wine or victuals in Inns, or victualling houses, to any but strangers, the playing of Prize, Comedies, Tragedies, and other spectacles. In France, in the reign of Charles the ninth, and Henry the third, all dancing was prohibited under pain of imprisonment: For what doth dancing produce in the rude vulgars', but lascivious wantonness, and the fruit, the begeting of bastards, and sometime thereupon hath ensued unnatural murders by Mothers, thereby thinking to hid 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 forborn on the Lord's day, which God hath by his hand shown his displeasure against, upon the actors on this day: for the reverence we own 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 do 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 ways, finding our own pleasures, and speaking of our own words Esay. 58. 13. By our own he doth mean what we do please to do, or speak without warrant from him, of our own heads, from our own worldly or carnal desires, for all this is properly our own: But if we do what God commands, Heb: 4. 10. judg. 2. 19 and what he warrants us, that is not properly our own, but Gods: For in the former we do serve ourselves, and are our own: in this we serve God, and are his. This scripture is the only place in holy writ which teacheth us how to keep a Sabbath spiritual unto God, by teaching first what to avoid, and then what we should be taken up with, on this day (to wit) with an honourable esteem of the day, in considering whose day it is, God's holy day; then what delight we take in it, as a Sabbath day, and count it honourable, and so do him honour, showing that we delight ourselves in the Lord, verse 14. This text speaketh first, of nothing ☜ proper to the Jews, but what is common to us, in keeping our Christian Sabbath with them. And therefore the Prophet doth mention only 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 esteem it honourable. Fifthly, That on this day we honour him, not doing what we please, but forsaking ourselves, do what he would have us to do, and so to manifest our delight to be, that day in the Lord: In all which I would feign 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 reform the abuse in their Fasts, so here the abuse in their Jewish keeping of the Sabbath externally in an outward service, and rest, mixing withal their own ways, pleasures, and speeches, but did not keep it as holy to the Lord, in a spiritual 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 do, as the Jews did theirs, externally, mixed with our own ways, 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 Commandment, is yet of continuance, and bindeth us, as in the former Treatise hath been proved, on our Lord's day; and first to a rest, then to the employment 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 equity, to give God one day wholly to him for spiritual worship and service, and for the spiritual good of our own souls for ever, who hath given us six whole days for our own service, and for our outward and worldly estate concerning our bodies, which be here but for a time: why should we then grudge to forbear sports for one day, denying God his own right, and our poor souls their spiritual good, for to satisfy the corrupt mind with corporal delights on this day? 4 The liberty of sports, pleasures, and pastimes, on this day, steal away the heart from God in time of Divine Worship: The thoughts of these pleasures choke the seed of the Luk. 8. 14. On the fourth Commandment. word, for pleasures as well as worldly cares choke them, saith Saint Luke, and more too, saith Learned Bishop Downham, for nature, saith he, presseth youth more to pleasure, than others to their worldly profits. So that the thoughts of them do 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 becometh fruitless. Now if this liberty were restrained, and they set to singing of Psalms, and other Christian, and heavenly recreations (as Durand before calleth them) they knowing whereto they should hold, they would be more attended in the Church, and better exercised out of it: especially, if they were made to know, that not to serve the Lord God with joyfulness, and with gladness 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 we by Christ freed from the curse thereof, yet nevertheless we are tied in love, and in thankfulness to the uttermost of our power, withal our hearts, minds, souls, and strength, to serve him, and to take the benefit of such times, as be set apart for his glroy, and worship, and to be taken up therein with spiritual delight in such service to the Lord our God. For grace is more binding by the Gospel upon the regenerate, than the Law can be forceable upon natural men: If therefore the Law doth not admit of idle sports on the Sabbath, then much less 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 fulfil the lusts thereof, if in truth it be powerfully in us. 6 All sports, and pastimes on the Lord's day are to be forborn, whilst the lawfulness and unlawfulness is in question by the most judicious and greatest Divines at home and abroad, and the same not decided for lawful, by any of the Fathers, Counsels, or Synods, but rather held unlawful: for in such a case to forbear 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 controversy stands undetermined by some indifferent Umpire, or he doth presume of his own knowledge, to be able to judge in such a doubtful case, to lead his conscience to do such things, which is both too high a conceit, and very dangerous, or else is daringly overbold in love to sports and pastimes to follow his pleasure and will, whilst his conscience must needs remain in suspense and doubting, which is no little sin, Rom. 14. 23. and is no small sign, 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 carnal delights: For acts in doubtful cases cannot be without sin, and to sport with sin is folly, which without pardon is the souls 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 original, and set apart from the accessary precepts added thereto, and durable only for a time. But under the Law, no sports or pastimes for corporal pleasure were allowed on their Sabbath day; and therefore to be forborn on this day: For, concerning sports on their Sabbath, we 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 Calf, 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, judg. 17. 1. & 18. 1. & 19 1. & 21. 25. and when every one did that which seemed good in his own eyes) that the daughters of Shilo, on a Festival day of the Lord, came out in dances, Quod erat, saith Peter Martyr on this place, Die Festo abuti: Neither do we read, that it was a mixed dancing of men and women together, as our dances pleaded for commonly be, contrary to all the instances in holy writ. We may also hear what that learned Bishop White telleth us, how the Rabbins out of the Page 138. Talmud affirm, that it was permitted young people to recreate and sport themselves upon some part of the Sabbath, with running, leaping, or dancing, provided that it be in honour of the Sabbath: Note this well, than not for mere ☜ corporal recreation, as our youths use their sports. But what credit can be given to these late Rabbins? For it is well known, that the Jews 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 do on the Lord's 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 fear, which maketh men ever jealous of their do, lest peradventure they should at any time offend God. But for such to sport on the Lord's day, as have vigour, strength, and health, to express the body's activity in their pleasurable delights (for of such the controversy only is) it is needless, whether you respect their bodies, or their minds, and spirits. And therefore of such are sports to be forborn this day. 1 They are not needful 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 repair the lost strength. First, they are not the ordinary means appointed by God for recovery thereof, but wholesome food, quiet rest, moderate sleep, good physic, and the like, as the cause shall require. Secondly, sports, and pastimes are commonly so violently pursued, as men's bodies grow thereby the more weary, and so in stead of repairing, decay their strength. Thirdly, for ordinary and common refreshment, for the reviving of the body to return with more lightsomeness and alacrity to work, God hath given the painful labourer rest and sleep in the night, for every days labour a night's rest, for six days, six nights, as in his wisdom 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 weakened by labour in the week before, to refresh it for the week following, a man hath first the Saturday night, than the whole Sunday from servile labour, and lastly Sunday night, two nights and a day for corporal rest, so that to an healthy body apt for labour recreations, sports, and pastimes this day are needless, for if every night's rest in the week day can by God's 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 work, or to the holy day persons, such as either have little or nothing to do, living idly like Drones in an Hive upon the sweat of other men's brows, inordinate livers not worthy to eat: These last need no recreations but rather a whip for correction. The second sort are either rich men's children, 2 Thess. 3. (not wearied with work whose labour is rather a loitering than painful diligence) or slothful servants; sports, and pastimes to these two rather increase in them idleness 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 Loiterers, and the laziest workmen, and labourers. The third sort which get hardly their living with the sweat of their brows, poor men, and their poor children crave quiet rest, and not painful pastime. For sports are often performed with greater labour of the body than the work of a man's vocation. Rest is best for these; and sporting, and pastime needless in respect of their bodies. 2 They are not needful for the mind and spirit: For what good can sports, gaming, and pastime, afford man in this respect on this day, after he hath been in God's house? Can they sharpen his desire to return more cheerfully to delight in holy duties? It is impossible, and the clean contrary is found by experience in such as turn the Sabbaths holy rest, and their time, which should be for meditation, into pleasurable recreations. They cannot this day set an edge on, nor sharpen the spirit to make the body more vivacious, cheerful, and lively to go about a man's 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 day's work. It is the night's rest, and not the sporting on the Lord's 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 intermixed between labour, and labour, for to refresh the weariness of the spirits, to return speedily again to labour. Recreation is, or should be, as a bait to a Traveller, a bit, and away, as a whetting to a Mower's scythe to cut afresh, or as an hours sleep in the day time, short and sweet, to a wearied man, that must hold to his work: But the Lord's 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 night's 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 wearied this day, it is one of these ways following. 1 Either with bodily labour about worldly business, which ought not to be done, which rather men should with tears bewail, than leaving labour to run to sports for recreation. 2 Or with the rest of the body in doing nothing, but either standing idly, sit chatting, or lying asleep like beasts, and so become drowsy, or lazy. 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 slothful drowsiness should take hold on them, they know how to stir their bodies by walking, and in walking to meditate on Christ and his benefits alone, or to have some to confer with, or to go else alone to prayer, or having a family to instruct them, and so shake of their sloth, 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 alleged; 1 I ask, how long are such persons in the whole day's space at the Church? In some Parishes (and too many of them) one hour in the forenoon, and less in the afternoon, or an hour and half in the forenoon, and as much in the afternoon, and grant to the utmost in the whole day, three hours and a half, or four hours, and that also at divided times, with a long pause between, perhaps of three or four hours. Can four hours in and about Christ's Service and Worship, in twenty four, dull and weaken the spirits of any, which carry the name of Christians, and have any life of saving grace in them? 2 I ask again of these lovers of pleasures, first, whether they come soon to Church, and are at the beginning, and so abide to the end? Secondly, while they stay there, do they not sleep? or do they not sit idly gazing about? or are they not carried 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 near with their bodies, but in soul and heart be fare from God? 3 I ask them, are they indeed devout Worshippers, and attentive hearers? and do they so understand themselves, that they know what they have been doing, what they have reaped thereby? then surely they cannot departed away dull in spirit, but be glad of that they have heard, Act. 13. 48. Neh. 8. 12. glorifying the word of the Lord, and so departed away with joy, because they have understood the words declared to them. Neither is it possible, that they should be so possessed with such profane dotage and folly, that they should think (if they found any dulness in hearing) that sporting and playing, gaming, and pastime, to be the means to remove such spiritual dulness, and to recover their spirits to a more cheerful and quicker attendance to God's word, with joyfulness of mind and heart in the use of God's ordinance? So to think is both without religion, and also void of very reason itself. Therefore from hence, and from the substance of all that hath been said, I conclude, that on this day, sports, games, and pastimes, are needless, and to be forborn. And here I end, praying thus for myself 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 Son our Lord Jesus Christ: And from Judaizing and Paganizing; And from all profaneness good Lord deliver us. JOHN 7. 17. If any man will do his will, he shall know of the Doctrine whether it be of God, or no. Finis hujus Operis.