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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A27514) Transcribed from: (Early English Books Online ; image set 102301) Images scanned from microfilm: (Early English books, 1641-1700 ; 1056:16) A threefold treatise of the Sabbath distinctly divided into the patriarchall, mosaicall, Christian Sabbath : for the better clearing and manifestation of the truth ... / by Richard Bernard ... Bernard, Richard, 1568-1641. [8], 235 p. Printed by Richard Bishop for Edward Blackmore ..., London : 1641. "A treatise of the mosaicall Sabbath" has special t.p. Reproduction of original in the Union Theological Seminary Library, New York.

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eng Sunday. Sabbath. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-11 Assigned for keying and markup 2012-11 Keyed and coded from ProQuest page images 2013-03 Sampled and proofread 2013-03 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A Threefold TREATISE OF THE SABBATH;

diſtinctly divided into The PATRIARCHALL, SABBATH: MOSAICALL, SABBATH: CHRISTIAN SABBATH:

For the better clearing and manifeſtation of the truth in this Controverſie concerning the weekly Sabbath.

By Richard Bernard Rectour of Batcombe.

Remember the Sabbath day to keep it holy, Exod. 20. 8. as the Lord thy God hath commanded thee, Deut. 5. 12.

LONDON, Printed by Richard Biſhop for Edward Blackmore, and are to bee ſold at the ſigne of the Angel in S. Pauls Church-yard, 1641.

To the right Honourable the Lords Temporall in the High Court of Parliament. To the Honourable the Knights, Citizens, and Burgeſſes in the Houſe of Commons. more eſpecially To the Grand Committee for Religion. To the Committee for the Remonſtrance. To the Committee for Miniſters maintenance and ſuppreſſion of ſcandalous Miniſters. more particularly, To the Knights, and Burgeſſes of Somerſet-ſhire, or Parliament-men dwelling in that County, namely, Sir JOHN PAULETT, Knight Sir WIL. PORTMAN, Baronet Sir JOHN STOWELL, Knight of the Bath. Sir RALPH HOPTON, Knight of the Bath. Sir FRANCIS POPHAM, K. Sir EDWARD RODNEY, K. Sir PETER WROTH, K. Mr. DIGBY. Mr. POPHAM. Mr. LUTTERILL. Mr. BASSET. Mr. SMITH. Mr. PHELIPS. Mr. PYNE. Mr. HUNT. Mr. KIRTON. Mr. SEARLE. Mr. JOHN ASHE. Right Honourable Lords, and you the Honourable Aſſembly of the Houſe of Commons,

THere hath been no Chriſtian Church beyond the ſeas, departed from Rome, which hath given ſo much honourable reſpect unto the Lords day (our Chriſtian Sabbath) as wee here in this our flouriſhing Kingdome and Nation: And it was our glory ſo to honour the Lord Chriſt; and it will be our great unhappineſſe to faile in this our Chriſtian duty, ſo confirmed by Scripture, and the generall practice of all true worſhippers of his glorious name throughout the whole Chriſtian world, the ſpace of theſe ſixteene hundred yeares.

Yet in this our time, and of late dayes, are ſtepped up among us certaine vaine men, prophane enough, who have attempted to deprive Chriſt Jeſus of his glory (in the religious obſervation of this day, grounded upon his glorious Reſurrection) and us of our ſpirituall conſolation, in keeping an whole day ſet apart for his worſhip and ſervice.

For this end, books upon books have beene written, and by licence paſſed the Preſſe, to take away the morallity of the fourth Commandement, never, in any age heretofore, doubted of; to make alſo people beleeve, that our Chriſtian Sabbath hath no warrant from thence, and that it is not of divine inſtitution, but alterable from that firſt day of the week, equallizing their deviſed holy-dayes with it, and allowing alſo the like vaine ſports upon this day, as upon the other dayes, calling ſuch as religiouſly ſet the whole day apart for holy uſes, Sabbatarians, and Iudaizers, thus reproaching, and in their ſenſe, belying thoſe that more truly honour Chriſt than they doe.

And that they might ſecurely go on in theſe their prophane errours without controule, and perſwade the more inconſiderate ſort, that what they have written, are truths, and unanſwerable; they have ſtopped the meanes of printing ſound Antidotes to their empoyſoned propoſitions, whereupon they have beene bold to inſult over godly orthodox Divines, with too many words of inſolency, ſcorne, and much contempt; which they have borne with great patience, waiting the Lords leiſure till he ſhould bee pleaſed in his good time to give liberty for the publiſhing of their learned labours, which have of long time lien by them.

And now (bleſſed be God) the time is come, the way is made open by your honourable wiſdomes, goodneſſe, power, and authority, for godly and learned men to diſcover the vaine boaſtings, and the folly of thoſe evill ones, to the view of all. Some of ours proceed polemically, and have made anſwer fully to the beſt eſteemed of thoſe prophane writers. Some only write poſitively, to diſcover the truth, and to make it knowne in a plaine way, that the meaneſt capacity may bee rightly enformed: This way have I taken in this threefold Treatiſe, humbly craving pardon for my bold preſumption in preſenting to your honourable view theſe my weak endeavours.

But the cauſe is Chriſts, and ſo deſerves acceptation and promotion: God hath appointed you at this time, as his worthieſt and meeteſt inſtruments for this end: I cannot therefore ſeek for other Patrons in exalting the honour of Chriſt, which by theſe men hath been ſo diſhonoured, and his people ſo abuſed. For the redreſſe whereof, as you have nobly begun, ſo to proceed on to do ever valiantly in the beſt ſervice of your God, there ſhall not be wanting the hearty and earneſt prayers of

Your humble Servant and Suppliant RICHARD BERNARD. London, March 26. 1641.
Faults to be corrected.

PAge 3. line 21. for grant read ground. pag. 50. l. 24. for raigne read raine. pag. 57. l. 12. for no read only. pag. 59. l. 12. for to read by. pag. 71. l. 6. for fourtum read quartum. pag. 73. l. 31. dele before. pag. 78. l. 28. for John read Joſua. pag. 95. l. 22. ſet and after the word reſt. pag. 127. l. 21. for plaucit read placuit.

The reſt of the eſcapes I pray the Gentle Reader to correct.

The Contents of the Patriarchall Sabbath. SECTION 1. OF the firſt Sabbath, and why called Patriarchall. SECT. 2. Of the conceit of an Anticipation or Prolepſis, and what it is. SECT. 3. Arguments againſt this Anticipation or Prolepſis. SECT. 4. Of another conceit concerning Deſtination, and what it is, alſo confuted. SECT. 5. Of the true underſtanding of the words in Gen. 2. 3. SECT. 6. That in Gen. 2. 3. is the Inſtitution of the Sabbath. SECT. 7. The Inſtitution was binding, and required the obſervation of the Sabbath, from the beginning. SECT. 8. The Sabbath was obſerved of Gods people, before the Law given at Mount Sinai.
OF THE PATRIARCHALL SABBATH, AND THE ORIGINALL THEREOF. Gen. 2. 3. And God bleſſed the ſeventh day and ſanctified it.
SECTION. I. Of the firſt Sabbath, and why called Patriarchall.

IN theſe words is the inſtitution of the Sabbath before the Law given on Mount Sinai.

I call it the Patriarchall Sabbath, becauſe it was known and obſerved of the holy Fathers, of Adam, and of the other Patriarkes, till Moſes and Iſrael received the Law. And to diſtinguiſh it from the Moſaicall and Chriſtian Sabbaths, of which in the two Treatiſes following.

Some there be, and more of late, than heretofore, that do deny the Sabbath to be here inſtituted.

Becauſe, ſay ſome of them, (for they be not all of one minde) that Moſes delivered the words by a figure called Anticipation or Prolepſis: Other ſome, that they be words of deſtination, that in time to come the ſeventh day ſhould be bleſſed and ſanctified to Iſrael for the Sabbath day; and ſo the words not to be taken for a preſent Inſtitution of the Sabbath day then.

So the Queſtion is, whether the Sabbath day in this place of Geneſis hath its firſt ground and eſtabliſhment, and here its firſt inſtitution.

Many of the Ancients, ſome of the learnedſt Jewiſh Rabbies, very many judicious Divines among us Proteſtants, and divers learned Papiſts, do hold the affirmative.

Some (few in compariſon of the other) do hold the negative, upon the former ſuppoſitions; ſuppoſitions I call them, for that they have no ground of Reaſon from either the Letter, or Circumſtance of the Text.

SECTION II. Of the conceit of an Anticipation or Prolepſis, and what it is.

TOſtatus his conceit of an Anticipation in the words, was, ſaith Catherinus, ineptum commentum; and is indeed contrary to the plaine meaning of Moſes his whole narration, and the letter of text.

Here its fit in the firſt place to ſhew what is an Anticipation.

It's the ſetting down of a thing in order of ſtory before, which cometh to be ſo in order of time afterwards.

The Reaſon of every ſuch Anticipation is from the Penman of the Hiſtorie, who writeth down things not as they were of old at the firſt, but as they then were, when he wrote the ſtory.

Such an Anticipation here, ſome of them only ſo ſay, or do reſt on others who affirme it, without allegation of reaſons for this their conception, and brain birth.

But there is one of late who hath produced his grounds for it.

1. Becauſe, ſaith he, the words may be thus tranſlated:

And God hath bleſſed the ſeventh day, and hath ſanctified it.

None ſo tranſlate the words, otherwiſe than the former in verſe 2. Perfecit & requievit, no advantage to be taken more in the word hath bleſſed, and hath ſanctified, than in ſaying, He bleſſed and ſanctified.

Hath, is but an Engliſh particle, and not of force in the Hebrew in the Greek, or Latine, which yet if we adde to the other verbs, as, He hath ended, and hath rested, ſpeaking of that ſame time, would be abſurd.

Thus to deviſe a Tranſlation from all that have Engliſhed the words, as a reaſon to build thereon a new conceit, is no ſound dealing, but a perverting of the true ſenſe.

2. For that diverſe places are named elſewhere, by an Anticipation, ſaith he.

This will not conclude, therefore here is an Anticipation, becauſe there:

For in thoſe other places, there evidently appeareth the grant of the Prolepſis, why of neceſſitie it ſhould be ſo taken: there would elſe manifeſtly be an untruth uttered, which cannot be here underſtood, when the words are taken, as they be in the text, as then, and at that time ſo.

Yet theſe two reaſons, (for no more I finde) are onely the weak under propers of their fancie.

SECTION III. Arguments againſt this Anticipation or Prolepſis.
Argument 1.

WHere the words may be taken literally without danger of any untruth, contradiction, or abſurditie, there is no figure and anticipation.

For in a plain narration, to take the words figuratively, is to abuſe the Scripture, and to make it as a noſe of wax.

But theſe words, He bleſſed and ſanctified, applied to that ſelf-ſame ſingular day in which he reſted, have in them no falſhood, no contradiction, no abſurdity: Therefore here is no Anticipation.

Let any ſhew wherein the falſhood, the contradiction or obſurditie, in ſo applying and underſtanding of the words is; if they cannot, they muſt give over Abulenſis commentum & figmentum.

Argument. 2.

EVery Prolepſis is onely in places, or in the deſcription of things, and actions done by men, but not of Gods divine inſtitution, no inſtance can be given hereof.

But theſe words are not ſpoken of any place, nor act, nor thing of men, but an act of Gods inſtitution, who is ſaid to bleſſe and ſanctifie the day; and are words of his divine inſtitution. And therefore here is no Anticipation till it can be proved, that one may ſo differ from all other in holy Story.

Argument. 3.

In every Anticipation, the name, act, or thing foreſpoken of in order of Storie, hath its dependance, and riſe from ſome thing following, yet before in order of time. For this is an Anticipation, as is before ſhewed: and it is moſt true, in every ſuch figure: See it in inſtances.

In Bethel is a prolepſis: Gen. 12. 8. from Gen. 28. 19.

In Gilead is a prolepſis: Gen. 31. 31. from Gen. 31. 47.

In Gilgal is a prolepſis: Ioſh. 4. 19. from Ioſh. 5. 9.

In Bochim is a prolepſis: Iudg. 2. 1. from Iudg. 2. 5.

In Exo: 16. 33, 34. which act was when the Tabernacle was built, and the Teſtimony made afterwards: Exo. 25. and 26. and 27. on which the truth of this act of Aaron dependeth.

In 1. Sam. 17. 54. is a prolepſis, for the act of David here mentioned could not be true, till afterward he won the ſtrong hold of Zion, and got Ieruſalem: 2. Sam. 5. 7.

In all theſe, and in every other prolepſis, there is ſuch a dependance ſo clear and evident, as none can doubt of the truth of the figure, except we would faultie the narration with an untruth.

But now theſe words in Gen. 2. 3. have not their truth dependant upon any thing after recorded in Scripture, which was before this act of God in time.

For who can ſay truely, and ſollidly prove it, that the words in Exo. 20. 11. were the inſtitution of the Sabbath in time before this in Geneſis.

For tis manifeſt that the Sabbath was kept before the promulgation of the Law. Exo. 16. 30.

And again the words in Exo. 20. 11. ſhew us, not what new thing God did then, but what he had done, when he reſted the ſeventh day, from his ſix dayes works in the Creation,

For as God telleth them what he had done in the very firſt ſix dayes in the beginning, ſo he told them what he did that very ſeventh on which he reſted from his work; he bleſſed, and hallowed it, and made it the Sabbath.

Therefore its to be concluded, from the nature of a true Prolepſis, and the dependance of that which is firſt ſpoken, upon that which maketh it ſo in time, that here is no Anticipation.

Argument. 4.

IN every Anticipation the thing ſo ſpoken of, is generally known to be come to paſſe before the Penman wrote it: as thoſe former inſtances do ſhew.

If here then were a Prolepſis, Gods bleſſing and ſanctifying the ſeventh day, ſhould have been known generally, and the inſtitution before Moſes tyme, who wrote this hiſtory of Geneſis.

If they will not acknowledge it was ſo known before Moſes wrote Geneſis, then is there no Anticipation.

If they grant it to be generally known, then muſt they yeeld that the Sabbath day was before the giving of the Law, and generally ſo known.

If they ſay it was known unto all Iſrael onely after the giving of the Law; then I ask them.

1. What Sabbath that was, which was knowne to Iſrael at the raining of Manna?

2. How they know that Moſes wrote Geneſis after the time of the giving of the Law? If only it was generally knowne from that time, and not before, from whence hee muſt take occaſion (as they ſay) to inſert the words into the ſecond of Geneſis and third verſe, by way of a Parentheſis.

Argument 5.

THey have no ground whereupon to ſettle their Prolepſis: no Scripture have ever any of them alleadged, but either the ſixteenth of Exod. or the twentieth, and eleventh verſe.

But in neither of theſe can they fetch their riſe for it Not out of Exod. the ſixteenth, for there are no words of Gods bleſſing and ſanctifying the day, mentioned in all that chapter.

Not out of Exod. the twentieth, for the reaſons forenamed in the third argument: Therefore in the words Gen. 2. 3. is no Prolepſis.

Argument 6.

EVery Anticipation in holy Story hath its ground for it within ſome convenient ſpace of time.

Uſually and commonly the thing anticipated is recorded within the ſame book where the Prolepſis is.

Sometime in the ſame chapter, Jud. 15. 14. 17. and 2. 1. 5. Gen. 31. 21. 47.

Sometime in the ſame verſe of the chapter, as in Gen. 33. 17.

Sometime in the next chapter, as in Joſh. 4. 19. and 5. 9.

Moſt uſually in the ſame book, though ſomewhat farther off in chapters, as in Gen. 12. 8. and 28. 19. yet the ſpace then within a mans age.

Seldome in any other book, though ſometime, as that in the firſt of Samuel 17. 54. and in the ſecond of Sam. 5. 7. when there is a continuation of the ſtory of the ſame perſon, whoſe act is the ground of the Anticipation, as is cleare in this inſtance of David, where the Anticipation and the act of David are within the terme of his life.

But here is a ſuppoſed Anticipation, not of a few yeares, or the age of a man, but the ſpace of one world, for 1657 yeares, and then into another for the ſpace of 450 and odde yeares, in the whole 2450 and more yeares. A monſtrous birth of a leaping Prolepſis for ſo many generations, not to be aſſented unto.

Argument 7.

IN every true Prolepſis, the very ſelfe ſame ſingular thing is to be underſtood in the Anticipation, and that whereon it dependeth: As Bethel in Gen. 12. 8. is the ſelfe ſame in Gen. 28. 19. not another Bethel.

But the ſeventh day in Gen. 2. 3. is not the very ſelfe ſame ſingular and individuall ſeventh day in Exod. 20. 11. as it was confeſſed, but the ſame in likeneſſe, ſaith one, and in ſucceſſive revolution; but the nature of an Anticipation doth not admit of ſuch a diſtinction. And here note further, that the words of Exod. 20. 11. whence they doe ground their Prolepſis, have not the word ſeventh day in them: for in Exod. 20. 11. it is ſaid, Wherefore the Lord bleſſed the Sabbath day and hallowed it. But in Gen. 2. 3. it is ſaid, He bleſſed the ſeventh day: ſo as Moſes kept not to the word preciſely, as he ought, if in Gen. 2. 3. there were a true Prolepſis. Therefore there is none.

Argument 8, and laſt.

EVery true Prolepſis is raiſed upon a ſure ground, and not upon a meere and uncertaine ſuppoſition, as is manifeſt in all the former inſtances, and in any other that may be produced.

But this Prolepſis is grounded upon a meere and uncertaine ſuppoſition, which is this, that Moſes wrote his ſtory of Geneſis after he heard the Law promulgated upon Mount Sinai, where he heard God to bleſſe and ſanctifie the ſeventh day to Iſrael: and therefore in writing of Geneſis he occaſionally Pererius is of opinion, that Moſes wrote Geneſis in Midian: Euſeb. Caſarienſis holds it written before the Iſraelites comming out of Aegypt lib. 7. cap. 2. de Praepa. Evang. inſerted the words in Gen. 2. 3. by way of a Parentheſis.

But till they can prove this, every one may ſee their ſandy building, and withall admire, that any learned men dare thus to wraſtle with their wits to overthrow a divine inſtitution.

Thus much for this Anticipation.

SECTION. IV. Of another conceit concerning Deſtination, and what it is, alſo confuted.

IT is cleare that there is no Anticipation in the words, which ſome perhaps well weighing, have deviſed another ſhift to darken the plaine narration, that here ſhould not be conceived a preſent inſtitution of the firſt Sabbath: and this is by interpreting the words by way of Deſtination, which ſtiffely ſome maintaine contrary to the opinion and judgement of many learned men, aſwell Papiſt as Proteſtant Divines as afterwards ſhall be ſhewed.

For better proceeding herein, to ſhew the error, and to cleare the truth: let us ſee, firſt what they meane by Deſtination, to wit, Gods purpoſe and intention to have the ſeventh 1 What is meant by Deſtination. day mentioned in Gen. 2. 3. to be the Sabbath day in actuall uſe, after the giving of the Law upon Mount Sinai, 2450 yeares after Gods creation of the world, and his reſting on the firſt ſeventh day: this is their conceited Deſtination of the day.

Next, before I come to their Reaſons, let us ſee what they yeeld us.

Firſt, that God beſtowed a ſpeciall prerogative, and preferment 2 Our agreement. upon the ſeventh day, ſetting it apart from the reſt of the week: That this was done (ſaith a learned Oppoſite) we all agree, but when it was done is the queſtion.

Secondly, it is ſaid further, that when God had ended his workes, he ordained and appointed that the ſeventh day, the day of his owne reſt, ſhould bee that on which his Church ſhould reſt, and follow his example; and this was that great bleſſing and prerogative beſtowed on that day.

Thirdly, it is moreover granted, that the ſeventh day was from the beginning the day of Gods reſt, and might have been imployed as the Lords Sabbath; and ſome dayes doubtleſſe were thus beſtowed, and perhaps this.

Fourthly, and laſtly, that the cauſe and reaſon of the Sabbaths ſanctification, (to wit, Gods reſt) was from the beginning, though the ſanctification it ſelfe was a long time after

From all this note: Firſt, that the ſeventh day was the day of Gods own reſt; Secondly, that this his reſt was the cauſe or reaſon of the Sabbaths ſanctification; Thirdly, that as God actually reſted, ſo he then actually ſanctified the day, deputed and conſecrated it unto reſt; Fourthly, that this his reſt was exemplarie, he ordayning and appointing that the Church ſhould follow his example; Fiftly, that he ſet it apart from the reſt of the weeke; Sixthly, and ſo beſtowed upon it a ſpeciall prerogative and perferment, and a great bleſſing, which was his appointing it the day of the Churches reſting and following his example; Seventhly, that that day might have beene imployed as the Lords Sabbath, that ſome dayes doubtleſſe were thus imployed, and perhaps, the ſeventh day it ſelfe.

Thus farre wee accord, and if well weighed, it might eaſily overthrow their diſcord from us, and bring them home to us: for our diſagreement is only in this:

Wee ſay, that all this which they yeeld, was for the time preſent, by way of actuall uſe and employment: 3. Our diſcord. They ſay it was only by Deſtination, and Gods purpoſe to have it ſo, after he ſhould give his Law on Mount-Sinai, after the deſtruction of the old world, in a new world, (as it were) after the Iſraelites delivery out of Aegypt 2400 yeeres from the worlds creation: How likely this is, let the indifferent Reader judge. But let us ſee their reaſons.

1 Argum.

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

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

2 Argument,

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

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

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

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

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

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

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

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

3. Argument,

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

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

4. Argument,

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

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

5. Argu.

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

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

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

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

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

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

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

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

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

Reaſon 1.

EVery Hiſtory is made of things exiſtent, but if the words in Gen. 2. 3. be to be underſtood of what God intended to doe, and not what he then did, the words ſhould not bee hiſtorically taken, but prophetically interpreted. But Moſes wrote in Gen. 2. 3. an hiſtory, as all the words before and after, and the words themſelves plainely laid downe in the verſe, fully demonſtrate: Therefore is there no Deſtination, except the deſtinated time to come were ſet downe expreſly in the words hiſtorically, whereby it might be underſtood in the hiſtory what then God did, and what plainely hee appointed men to doe afterwards: for ſo it loſt not the nature of an hiſtoricall narration, both in telling of the thing done, and in the appointing of what ſhould be done: if it be, I ſay, with a cleare expreſſion, as is required in the nature of a Story.

Reaſon. 2.

THere is no Deſtination of that thing for future time only, which hath actuall being, and aptneſſe in it, for preſent imployment: For future Deſtination is only for deficiency in theſe two reſpects.

But the ſeventh day was from the beginning, the day of Gods reſt, and the ground of mans reſt; (this is granted.) And that day had its ability, and every way was as fit then for an holy Sabbath as ever it was afterwards. This is true (from the Adverſaries grant) to wit, that from the beginning it might have beene imployed as the Lords Sabbath, and perhaps had ſo; it then had an aptneſſe to be an holy Sabbath.

Therefore Deſtination for only time to come, is an idle imagination.

Reaſon 3.

IF it bee, with a doubtleſſe, that from the beginning ſome dayes were imployed as the Lords Sabbaths, and is granted for a truth: Then, without doubt, was the ſeventh day from the beginning ſo imployed as the Lords Sabbaths. For what day could they ſo groundedly take for a Sabbath, as Gods onely reſt-day? or what day could they ſo properly hold to be the Lords Sabbath, as his owne day which himſelfe bleſſed and ſanctified? as the Text ſaith, and is denied of none.

Therefore the ſeventh day from the beginning, being beſtowed as the Lords Sabbath, the obſervers of the day, held it fit for preſent uſe, and conceived it not in the words of the text a future deſtination for ſo long time, as is groundleſſely imagined.

Reaſon 4.

THat which belonged alike to all, from the worlds beginning to be obſerved by all, the ſame to bee paſſed over as not obſerveable of any, but deſtinated to a peculiar ſort, which ſhould bee borne after many generations, is not reaſonably conceived to be true, but to bee held as a feigned untruth.

But ſuch a thing is this imagined future deſtination: For it put off Adam, Seth, all the holy men of God 1600 yeeres before the Floud; Noah and Shem, with the other holy Patriarchs till Abraham after the Floud; and from Abraham to Moſes, and to Iſraels deliverance out of Aegypt, from obſerving the day of Gods reſt, and therein the remembrance of the worke, and Worlds creation alike, belonging unto all; as if it had only concerned the Iſraelites, and not the holy Fathers from the beginning; which none will averre I ſuppoſe. Therefore this Deſtination is but a fiction.

Reaſon 5.

THe ground of the future Deſtination of the obſervation of the ſeventh day being falſe, the Deſtination it ſelfe falleth, and is falſe, as will be granted.

But the ground of this their Deſtination, which ſome lay to build it upon, is falſe, (viz.) the Iſraelites deliverance out of Egypt; for their proofe out of Deut. 5. 15. faileth them, as before is made manifeſt: Therefore there is no ſuch Deſtination as is pretended.

Reaſon 6.

IF God did on the ſeventh day actually reſt, and at the ſame time actually ſanctified it, as is confeſſed to bee for the preſent, the Churches Sabbath: Then he put Adam into the right of actuall uſe of the day, and not deſtinated it only for the time to come: But Gods actuall reſting, was the ground of his actuall ſanctifying of the day, and his actuall ſanctifying of the day, made it ready for preſent uſe; neithe was there any thing that could hinder Adam from obſerving of it at that preſent, for the Lords owne Sabbath. And if it be perhaps ſaid, that a Father having many ſonnes, may determine one to be his heire, yet not preſently put him into the poſſeſſion:

I anſwer, that may be, becauſe the Father will not diſpoſſeſſe himſelfe, of that himſelfe ſtands in need of: And alſo that ſonne may perhaps die before him, and before his other brethren. Therefore is not this ſimily fit for this purpoſe, neither doth it any thing weaken the argument.

Reaſon 7.

THere is not the leaſt intimation in the Text of any decree of a future Deſtination, and deed to be done, but a plaine narration of that which then was done. For Moſes ſayth, God bleſſed the ſeventh day and ſanctified it. Againe, the words before, in verſe ſecond, concerning Gods ending his work, and his reſting on that ſeventh day, and the reaſon added to the reaſon in the words, of verſe third; why he bleſſed and ſanctified it, binde the act of God to be underſtood of the time then, and not of a time foure and twenty hundred yeeres after.

Moreover Moſes the Penman, wri eth the Storie of Gods reſting, as an act done then, as all acknowledge: ſo he ſpeaketh of his bleſſing and ſanctifying the firſt ſeventh day, as then bleſſed and ſanctified. For he holdeth in all, the ſame forme of ſpeech: He ended, he rested, he bleſſed, he ſanctified: when he did the former, he did the later, as the words ſhew without any variation, at the firſt reading of them, to any indifferent judgement. Laſtly, no inſtance in holy Writ can be produced to defend ſuch a gloſſe, and to make ſuch a comment upon a Text ſo cleare as this is: Let them bring forth any one Scripture, to warrant ſuch an interpretation in an Hyſtoricall narration.

Reaſon 8.

GOds work is ever the ground of every Feſtivall, ordained for a remembrance thereof, and ſolemnly to bee kept of thoſe of that time, when the work was wrought; and not deſtinated to a day obſerved for many ages after: ſee for this all the Feſtivalls in Scripture, ordained either by God or man. The work of God had its preſent remembrance upon the inſtitution of the day, when it was to be obſerved for the memoriall thereof.

It is abſurdly unreaſonable, to think that God working a work never to be forgotten, will appoint a day to bee obſerved for the remembrance thereof, to none then living, but onely to thoſe who ſhould live 2400 and odde yeers after.

Reaſon 9.

GOds own words in Exod. 20. 11. make Moſes diſcourſe in Gen. 2. 3. to bee underſtood of the then bleſſing and ſanctifying the day: For God ſayth not, Exod. 20. 11. Wherefore I the Lord now at this preſent doe bleſſe and ſanctifie the Sabbath day: but hee ſpake (as all reaſonable apprehenſions may eaſily conceive) with relation to his acts paſt, as to his works on the firſt ſix dayes, ſo to his reſt on the ſeventh day, bleſſing and ſanctifying the Sabbath.

Reaſon 10.

THe ſix dayes of Gods work, were preſently exemplary, and all men in the Church from the creation, have taken them for preſent uſe: What reaſon is there in the Text, Gen. 2. 3. to conceit a Deſtination of the uſe of the ſeventh day, not examplarie till 2400 yeers after?

Can it reaſonably be imagined?

1 That God would informe Adam of his work of creation, and of the ſpace he did take to create all things in, to wit, in ſix dayes (for Adam could not know that God had made the world in ſix dayes, except God had ſo informed him) and not acquaint him with the uſe of the ſeventh day alſo?

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

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

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

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

Reaſon 1.

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

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

Reaſon 2.

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

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

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

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

Reaſon 3.

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

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

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

Reaſon. 4.

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

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

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

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

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

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

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

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

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

Reaſon. 5.

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

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

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

3. Thoſe Fathers, are to be underſtood of a ceremonious obſervation, which they deny to be kept before Moſes time. They do not deny any Sabbath to have been kept at all. They d ny what the Jews did ſtand for (againſt whom they wrote) to wit, for Circumciſion, and a Sabbath ceremonially kept. Such a Sabbath to be kept by the Patriarchs the Fathers deny.

SECTION. V. Of the true underſtanding of the words in Gen. 2. 3.

HAving cleared the text, Gen. 2. 3. of theſe two rubs, of a Prolepſis, and of a future Deſtination, it follows that it muſt be underſtood plainely without either of them, and the words to be conceived as they be written and delivered, which is, that at that preſent time, that firſt ſeventh day on which God reſted, was it which he bleſſed and ſanctified.

How can this be denyed? Doth not Moſes proceed orderly in his hiſtoricall narration? Firſt he relates Gods Work every of the ſix dayes; and having ended that, he then immediatly following ſpeaketh of the ſeventh day, and what God did on that day, to wit, that God reſted on that ſame ſeventh day, and ſanctified it. That this is clearely ſo to be underſtood without a figure, I thus prove.

Firſt, this third verſe is connexed to the ſecond by the copulative conjunction and, tying (in the continued narration) with an and, Gods reſting, to Gods ending of his work on that ſeventh day, in verſe 2. Then, to his reſting, w th another and, he adjoyneth his bleſſing and ſanctifying the ſame ſeventh day. Now, as the ending his work of ſix dayes, and and his reſting from his work on the immediate ſeventh day following, are coupled together, and not, in any indifferent mans underſtanding, ſeparable from one the other, in the n •• ration; ſo are his reſting, and his bleſſing and ſanctifying of the ſame ſeventh day, knit together, and ſo conceiveably to every ones common apprehenſion, tied one to the other, as the other be without any difference in Moſes relation. Therefore if the former verſe be cleare, ſo is the later, to any not anticipated with a prejudicate opinion, deſtinated to errour.

Secondly, God himſelfe publiſhing the Law of the Sabbath in Exod. 20. 11. doth there as Moſes doth here in Geneſis 2. 2, 3. couple together the ſame things, his finiſhing of his work in ſix dayes (who made heaven and earth, the ſea, and all that in them is) with his reſting on the ſeventh day, and then, that he bleſſed the Sabbath day and hallowed it: clearely thus verifying the truth of Moſes narration by his conjoyning of the things together, and then by ſpeaking alſo of all theſe his acts as then done in the time perfectly paſt, in the words, made, reſted, bleſſed, and ſanctified: therefore may we ſee God himſelfe (if we will ſee) teaching us to underſtand Moſes plainly, and that without any Anticipation or Deſtination.

Thirdly, the ſeventh day in Gen. 2. 3. is that firſt ſeventh day in which God reſted, and not another ſeventh day, which ſhould be 2450 yeares after, when the Law ſhould be given at Mount Sinai. For,

Firſt, the conjunction and will not admit of ſuch a diſtinction or diviſion of the day in the third verſe, from the ſeventh day in the ſecond, to make them to be put aſunder as farre as the creation was from the promulgation of the Law, 2450 and odde yeares.

Secondly, the ſeventh day is three times mentioned: twice in the ſecond verſe, which is not denied to be underſtood of one and the ſame ſeventh day; and why not the ſeventh day in the third verſe? For there is no difference in the expreſſion of the day, it is called alike in all the triple mentioning the ſeventh day, and the later ſeventh day (as I ſaid before) is by and conjoyned to the other.

Thirdly, the demonſtrative ipſum it, referreth us to the ſame ſeventh day before ſpoken of: For the word cannot have reference to a ſeventh day to come two thouſand yeares after.

Fourthly, the reaſon that is annexed in Gen. 2. 3. tieth us to that firſt ſeventh day on which God reſted, and not to another ſeventh day to come after: for if the ſeventh bee underſtood of any other ſeventh day, than that on which he reſted immediately after the ſix dayes work, the reaſon ſhould not be good.

Laſtly, to this firſt ſeventh day God hath reference in Exod. 20. 11. and to no other ſeventh day: Therefore muſt the words be underſtood of the firſt ſeventh day.

Fourthly, to take the words, he bleſſed and ſanctified it, to be meant of that ſeventh day on which God reſted, hath no abſurdity in it, neither in reſpect of the day, nor in reſpect of Adam in innocency, as I have proved; nor doth it contradict any other place, nor any other Scripture can be brought againſt it, nor is there any untruth ſo to conceive it: Therefore are the words without figure plaine and eaſie, and ſo to be underſtood as they be hiſtorically delivered.

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.

Why hee ſhould make ſo much of his conceit, I know not. For if it ſhould be granted him, as it cannot, yet a Parentheſis is ever to the purpoſe and ſenſe of the place, it altereth not the meaning thereof; it weakeneth not, but rather ſtrengtheneth the litterall ſenſe, and tendeth greatly to the matter in hand: See inſtances in the New Teſtament, Matth. 1. 18. and 24. 24. and 27. 9. Mark. 5. 8. 13. and 7. 2. Luk. 2. 2. 4. 35. Joh. 1. 14. Act. 1. 18. 19. and 5. 12. Likewiſe in the old Teſtament, Gen. 24. 10. and 35. 18. and 38. 16. and 49. 31. Exod. 14. 9. Ier. 21. 2. and 29. 2. with infinite other places: but this conceited Parentheſis, is cleane contrary to all the other, and overthroweth the naturall and proper ſenſe of the place, contrary (I ſay) to the nature of any Parentheſis.

But I deny here a Parentheſis, for take away a Parentheſis, and yet the ſenſe remayneth, and the former following words are knit without any abſurditie: but take away theſe words, And God bleſſed the ſeventh day and ſanctified it, Gen. 2. 3.

Firſt, there is no meaning left to expreſſe what benefit man ſhould have by Gods reſting on the Sabbath day, as Moſes telleth us, what benefit accrued to man by Gods working upon every other of the ſix daies: for as God wrought on them, and diſtinguiſhed them for mans uſe, even ſo muſt wee conceive of his diſtinguiſhing the ſeventh day, and reſting on it for mans good, as well as the other dayes. But if theſe words be a Parentheſis, and taken away, then had not Moſes told us of any uſe or benefit of this day.

Secondly, take theſe words away, then the ſecond verſe, with the later part of the third verſe, will abſurdly bee conjoyned. In verſe ſecond, it is thus, And he reſted on the ſeventh day from all his workes which he had made. And in verſe third, it then ſhould follow immediately, becauſe that in it hee had rested from all his work, which God made and created. So hee reſted, becauſe he reſted.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

9 And laſtly, to make up all ſure; Moſes telleth us in plain words, that the ſeventh day Sabbath was kept, Exod. 16. 30. and that the people reſted on the ſeventh day, which he ſaith was a Sabbath to the Lord, verſe 25. the reſt of the holy Sabbath unto the Lord, verſe. 23.

Now this Text being ſo cleare, that it cannot be denied, except one dare ſay Moſes lyed. Some have endeavoured to darken the truth, and to becloud the antiquitie of the Sabbath, in the former inſtitution, and uſe thereof, by being pleaſed to vent their erroneous conception, and to ſay (but without any ground of reaſon) that this Chapter Exod. 16. ſpeaketh of the firſt inſtitution of the Sabbath.

But for anſwer hereto, I doe deny that any ſuch inſtitution can here be proved; and to make this cleare, looke into the Text, and obſerve two things; firſt, what God ſpake; ſecondly, what God did to finde an inſtitution: firſt God himſelfe ſpake of giving of Manna, alſo of gathering a certaine rate every day, and on the ſixth day twice as much, verſe 4. 5. 23. but in all this chapter, God ſpeaks not ſo much as one word of the ſeventh day Sabbath, nor doth he ſay, that hee bleſſed or ſanctified it, nor doth Moſes write any ſuch thing of God in this chapter as he ſpeaketh of Gods reſting, bleſſing, and ſanctifying it in Gen. 2. 3. as hee ſhould have done, if any anticipation were there, with relation to this place: ſecondly, what God ſpake in verſe 28. is implicitly of the Sabbath; firſt wrapping it up among his Commandements and Lawes given before this time, to them and their Fathers; ſo farre is he from inſtituting a Sabbath in this place.

Secondly, he reproveth them for the breach of it, as already commanded before with other his Commandements and precepts there mentioned. Now if God ſpake no words of the Sabbath, but what the people were to doe in ſix dayes, and eſpecially on the ſixth, God paſſing by the very naming of the ſeventh day, and where he ſpeaketh of it implicitly, it is only by way of reproofe, to the people for tranſgreſſing and breaking of it: How can here be the inſtitution of the Sabbath? ſeeing God doth not ſo much as name it, but reproves the breach of it, which implyeth it to have beene before this time, elſe ſhould he have reproved them for a tranſgreſſion and a ſin, whereof there was no Law.

Next let us ſee what Gods acts were, whether they will afford an inſtitution. Firſt, hee gave them the Manna verſ. 15. but this bleſſing was only on the ſix working dayes; what is this to the inſtitution of the Sabbath? truly no more than his ſix dayes work in the Creation for the inſtitution of the ſeventh day for a Sabbath. Secondly, he preſerved the Manna, gathered on the ſixth day in the morning, from breeding of wormes, and from ſtinking, being kept over night to bee eaten on the ſeventh day: what is this to the inſtitution of the day? The bleſſing, was not the bleſſing of the day, but of the eating of the Manna on the Sabbath day, for which cauſe God did preſerve it, that they might keep the Sabbath before this time bleſſed and ſanctified, Gen. 2. 3.

Thus we ſee, that neither by any words of God, nor by his deeds, can here bee proved the ſeventh dayes inſtitution for the Sabbath.

Secondly, let us ſee what may bee gathered from Moſes, for inſtitution of the Sabbath here in this time.

True it is, that hee nameth the ſeventh day, three or or foure times in this Chapter; which he ſaith was the Sabbath, but not as an inſtitution; neither could Moſes inſtitute the Sabbath: for what God here did not, he could not doe: but he mentioneth here the Sabbath;

1 As a reaſon why hee approved the peoples act, in gathering on the ſixth day two Omers; becauſe the next day the morrow after, was the reſt of the holy Sabbath unto the Lord, Exod. 16. 23. Here is no inſtitution, nor reaſon alleadged for it, as in Gen. 2. 3. but it is brought as a reaſon for a thing of another nature, to approve of the collection of a double rate of Manna, on the ſixth day.

2 He nameth it againe in verſe, 25. but occaſioned by the Manna, which was, that they ſhould eat the reſerved Manna, for that none was to be found that day in the fields; becauſe it was the Sabbath day, on which they were to reſt: So here is a reaſon, why they ſhould not goe and ſeek Manna, but to eat what was gathered before, but no inſtitution of the day, but an appointment of the meanes uſed for to reſt on the day formerly inſtituted.

3 Hee mentioneth it againe in verſe 26. to the ſame purpoſe, to keep them within on the ſeventh day Sabbath, becauſe ſix dayes the Lord would give it them to gather, but on the ſeventh day Sabbath, there ſhould none be found; which words make no inſtitution, but are an information for the preventing of the breach of the Sabbath.

4 He nameth it in verſe 29. upon the Lords reproving them for the breach of the Sabbath, by ſome going forth to ſeek Manna contrary to ſo much fore-warning given by Moſes; whereupon Moſes dealeth a little more roundly with them, as a man having authority: ſaying, See, for the Lord hath given you the Sabbath, therefore he giveth you on the ſixth day the bread of two dayes; abide yee every man in his place, let no man goe out of his place on the Sabbath day. In theſe words Moſes firſt commands every man to abide within, and that none ſhould goe out to ſeek it on the ſeventh day. Theſe be the only words of any Command about the Sabbath in this chapter, which doe not inſtitute the day, but ſerve only to prevent the peoples ſinning any more in going out to ſeek it, as they had done. Secondly, Moſes giveth two reaſons for his ſo ſtrict a charge laid upon them, which he would have them to ſee and conſider of, for the better reſtraining of themſelves from the breach of the Sabbath. The firſt is from Gods grace and favour, that he had given them the Sabbath: And the other is, that he allowed them on the ſixth day the bread of two dayes. Where out of theſe words let us obſerve two things. The firſt is, that the mentioning of the Sabbath commeth only in ſtill occaſionally concerning the Manna, and not of purpoſe to inſtitute a Sabbath; but wholly in all the foure places, it is ſpoken of, either of gathering the double rate of Manna, or of the eating the Manna reſerved, or of gathering Manna on every of the ſix dayes, or of tarrying within, and not to goe out to ſeek it when it was not to be found; and all this to this end, that the Sabbath might be kept more carefully of the people, as the event plainly ſheweth: For upon theſe conſiderations about the Manna, the people harkened to Moſes, and did reſt on the ſeventh day, verſe 30.

The ſecond thing, wherewith I will and may conclude my anſwer, is, (that which may ſatisfie any, not wilfully averſe from the truth) the change of the tenſe, in the two reaſons: Moſes ſpeaking of Gods giving of Manna (becauſe it was at this time given whilſt the people were in the wilderneſſe of Zin, Exod. 16. 1.) ſaith in the preſent tenſe, Dat vobis, he giveth you in the ſixth day the bread of two dayes: but ſpeaking of the Sabbath, he uttereth the words in the preterperfect tenſe, Jehovah dedit vobis ipſum Sabbatum: The Lord hath given to you the Sabbath, as that ſame which was of old, which evidently declareth the Sabbath to have beene before this time, and not now at this preſent in this place inſtituted: For if it had beene now at this time given, as the Manna was, Moſes would have ſaid, he giveth you the Sabbath, and not, he hath given it.

Having thus anſwered this place of Exod. 16. yet one thing remaineth to be removed as a great block in the way; which is the ſilent paſſing over the obſervation of the Sabbath from the Creation till the rayning of Manna: and therefore they are bold to conclude from a meere Negative, that there was no obſervation of the Sabbath.

1. I have proved the inſtitution, Gen. 2. 3. which is enough to prove, that they ought to have obſerved, which if they did not, was ſin in them: but the reverence we owe to thoſe holy men of God, bindeth us to think better of them than ſo.

2. I have ſhewed my reaſons why wee are to bee perſwaded that the Sabbath was kept of them, of more force to confirme this aſſertion, than ſuch a weak argument from the bare ſilent paſſing it over hiſtorically, can bee of any validity to refell it.

For as the hiſtoricall narration of Moſes ſpeaketh nothing of the obſervation of the day, after the inſtitution of it; ſo we may finde after it was commanded on Mount Sinai, that no mention is made of any obſervation of the day in all the book of Joſhua, nor in the book of the Judges, nor in Ruth, nor in the firſt or ſecond of Samuel, nor in the firſt book of the Kings: ſhall we therefore conclude, that in all this time, valiant Joſhua, the Princes of the people, the worthy Judges, holy Samuel, zealous David, and others, did not obſerve the Sabbath? In all the Hiſtory of Heſter no mention is made of God; will we therefore ſay hee was not then knowne or worſhipped of Mordecai, Heſter, and the religious Jewes?

God by his ſpirit directed the holy Penmen to write ſo, in ſuch manner, and of ſuch things, as he in his heavenly wiſdome thought fitteſt to make rehearſall of to poſterities, and not to embolden men to deny ſuch and ſuch things not to have beene, becauſe the Lord was not pleaſed to mention them. If we ſhould thus reaſon, what an ill face of a Church would we imagine to have beene in the world till Moſes his dayes.

For the better clearing of this point, and to manifeſt the abſurd and impious reaſoning from the ſilence of Scripture in this ſort, I will divide the times from the Creation till Moſes, and then let men ſee the ſilent paſſing over of many things, and whether men dare to deny the obſervation of the Sabbath upon that only very ſelfe ſame ground.

1. From the Creation to the fall, how long, is uncertain, the Story is only in two chapters and no more: In this ſpace is not one word of Adams worſhipping of God, not a word of any holy duties practiſed: May we think therefore he performed no ſuch thing to God? If we be aſhamed ſo to conclude from the ſilence of the Scripture herein, why dare any deny Adams obſervation of the Sabbath, upon no other ground? ſeeing he knew it to be inſtituted, and had Gods example of reſting before him for his imitation?

But yee will perhaps ſay, that Adam could not keep it, becauſe he fell before the Sabbath day.

Learned Zanchius is confident to affirme, that Chriſt took an humane ſhape, and conferred with Adam, and taught him how to keep the Sabbath to the Lord. And it ſeemes to me ſomewhat unlikely that God would ſuffer Adam to fall the very day of his creation.

Firſt, Adam was made the ſixth day, what time is not noted; let it be in the morning, it cannot be then; firſt becauſe of the things to be done before he fell: 1. All ſorts of beaſts and foules were brought to him to name them, every ſeverall ſort according to their natures, which took up ſome time. 2. He was caſt into a deepe ſleepe. 3. A rib was taken out of his ſide, and thereof the woman was made. 4. The Lord brought her to Adam, and married them, who ſpake of her, and of the conjunction of man and wife. 5. God put them into Paradiſe to dreſſe the Garden, and gave them a Commandement: all which took up ſome ſpace of time.

Secondly, in reſpect of the time of the temptation, the Serpents comming into the Garden, then the conference betweene him and Eve, and after betweene Eve and Adam: the temptation was not ſo ſuddenly begun and ended, as the ſhortneſſe of the Story may ſeeme to intimate.

Thirdly, the things done after the fall: 1. A confuſed ſhame of face to ſee themſelves naked: 2. Their ſowing leaves to cover their nakedneſſe: 3. Their hiding themſelves, which was in the coole of the day. 4. Their examination, and anſwer, and then the ſentence after upon all.

Fourthly and laſtly, the caſting of them forth of Paradiſe. All which may give us to think, that theſe things could not well happen upon his day of creation.

2. It is not likely, that Eve would ſo ſuddenly ſtraggle from her husbands company, and ſo immediately to be ſet upon by the Serpent, as ſoone as they were in the Garden.

3. They could not conceive of the excellency of their ſtate of perfection, nor of the efficacy of Gods bleſſed image and likeneſſe in them, if they had enjoyed no time for the expreſſion thereof: For what time could they have had together to diſcerne of each others excellency, to contemplate upon Gods creatures, to behold their glorious habitation, and to praiſe God for his goodneſſe, if they had fallen the ſame day.

4. The words of Gods approbation of all his works: he ſaw every thing that he had made, and behold, it was very good, Gen. 1. 31. which approbation he gave of them at the end of the ſixth day: For upon the words written by Moſes of Gods ſeeing all things very good, he addeth, and the Evening and the Morning was the ſixth day, that is, the day naturall was finiſhed, for ſo the words are to be underſtood of every of the other five dayes, verſe 5. 8. 13. 19. 23.

Now God ſpeaking in the end of the ſixth day ſo well of all his works, if Adam had fallen on that day, and God had curſed the earth for mans ſin, how could it be ſaid, that hee ſaw every thing good, when through the ſin of man, all things on a ſudden came to be out of frame.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FJNJS.

A TREATISE OF THE MOSAICALL-SABBATH.

By Richard Bernard, Rector of Batcomb.

EXOD. 31. 15.

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

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

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

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

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

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

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

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

SECTION. III. Of the Naturalitie of the Law.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SECTION. VI. Of the Morality of the Law.

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

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

SECTION. VII. That there are ten Commandements.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

From the Commandement thus underſtood, we may obſerve.

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

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

SECTION. XI. Of the day for the reſt.

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

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

And thus the Lord delivered the Commandement.

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

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

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

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

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

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

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

SECTION XII. Of the words annexed to the Commandement.

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

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

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

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

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

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

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

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

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

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

SECTION XIII. Of the ſcope of the words.

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

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

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

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

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

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

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

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

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

SECTION XIV. Of the Directory in the words.

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

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

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

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

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

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

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

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

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

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

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

Its very reaſonable to give God one day of ſeven.

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

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

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

SECTION. XVI. Of the ſeventh day Sabbath.

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

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

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

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

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

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

The ſeventh day therefore is ever the Sabbath day.

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

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

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

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

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

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

SECTION. XVII. Of the fix dayes work:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THat here we may not be deceived,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. This inhibition muſt be underſtood of kindling a fire, for work forbidden to be done on the Sabbath day: for elſe there is no Coherence of this Verſe with the former: in which Moſes doth tell them, that God would have no ſix dayes work done, on the Sabbath, to wit, ſervile; Therefore 〈1 page duplicate〉 〈1 page duplicate〉 for this end not to kindle a fire.

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

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

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

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

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

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

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

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

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

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

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

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

1. By the Connexion of the Story: for Moſes having ſet down a Law from God, againſt preſumptuous tranſgreſſions, Num. 15. 30, 31. He bringeth this for an inſtance thereof immediately, Verſe 32.

2. Becauſe he ſinned againſt two acceſſory precepts concerning the Sabbath. The one that none ſhould go out on that day, about worldly buſineſſe, as to labour for food; Exod. 16. 29. The other that none ſhould kindle a fire then, Exod. 35. 3. Now Contrary to theſe, this man went out, into the Wilderneſſe to gather ſticks, no doubt, to kindle a fire.

Therefore he ſinned againſt the firſt in going forth about ſuch a buſineſſe, and in his intention, to kindle and make a fire againſt the ſecond: therefore his ſin was great, while theſe two acceſſory precepts ſtood in force: But theſe being not perpetuall, this puniſhment on him proveth not the point of ſuch a preciſe ſtrictneſſe of the fourth Commandement, to be ever obſerved of the Iſraelites.

V. And laſtly, He bringeth in the holy women, followers of Chriſt, who would not annoint Chriſts body on the Sabbath day: but reſted from that work, as the Text ſaith, according to the Commandement, as thinking themſelves bound to ſo preciſe an obſervation by the Commandement.

I Theſe words, according to the Commandement, may be thus expounded, that is, as they underſtood it by the Jewes interpretation, ſuperſtitiouſly: For theſe godly women, being trained up by the then Doctors of the Church, obſerved the Sabbath as they had learned it from them: And albeit, the work was to the honour of Chriſt, yet for that it was not of neceſſity to be done on that day, nor at all, in reſpect of Chriſts body, but only a Cuſtome for an honourable buriall, therefore they did reſt from doing that work on that day.

II. Take the reſt according to the true meaning of the Commandement, which impoſed reſt, this their reſt was according to the Commandement; and in that they did not this work, it was according to the Commandement, forbidding ſervile work, as the words in the Directory are to be underſtood.

For they could not annoint him, but they muſt firſt buy their ſpices and oyntments, which they might not do, buying and ſelling on the Sabbath being forbidden: That they could not buy them on the Fryday, as we ſpeak, is evident: For it was late ere Chriſts body was taken from the Croſſe, at even, Matth. 27. 57. then they did awaite, to ſee his buriall, Luk. 23. 55. in which ſpace the Sabbath was come on: (for they reckoned, from the Evening, to the Evening) and therefore ſtayed they till after the Sabbath, to buy them, Mark. 16. 1.

Thus we ſee his proofes, no proofes to argue any preciſe ſtrictneſſe in the words, (Thou ſhalt do no work) more to them then to us, by the Law.

SECTION XXI. Of the reaſon added unto the Directory with the Concluſion.

THe Lord himſelf addeth a reaſon unto his former words, why he giveth us Six dayes, and reſerveth the Seventh to himſelf; for that in ſix dayes he made all things, and reſted the Seventh day.

In which words he layeth down, as an unalterable ground of apportionating time between God and us, which is his own example of working ſix dayes, and reſting the Seventh, in the beginning of the world, which, as they be paſt and irrevocable, ſo is this portioning of time between him and us, to be perpetuall, elſe were his example thus propounded in his Donation, and reſervation, to no purpoſe.

He in this dividing of the dayes of the week, thus between him and us, reflected upon himſelf, looked onely to what himſelf had done, and ſo gave ſo many dayes to us, and reſerved onely one to himſelf.

Now what can be more permanent, than Gods own ſelf, in his own irrevocable Acts, from the worlds beginning, to be laid for the foundation of this his thus apportioning the week to us.

The Lord our God having thus laid down before them his unchangeable reſervation of the Seventh day for himſelf after his irrevocable gift of ſix dayes to us, he concludeth with theſe words; Wherefore the Lord bleſſed the Seventh day, and ſanctified it.

Its agreed on all hands, that here are the words of the Inſtitution of the Sabbath: not one of the late Writers gainſayeth this, that I have read or heard of.

The main of the Controverſie is, that here is (ſay they) the firſt Inſtitution, the ground of the Prolepſis, in Gen. 2. 2. and we ſay, they be a repetition of the Inſtitution, laid down before in that place of Geneſis, where no Prolepſis is.

For as the Lord here in the former words repeateth what he did in ſix dayes, and that he reſted the ſeventh day; ſo he repeateth his Inſtitution of the Sabbath then, what he did with the day on which he reſted, that is, becauſe he had finiſhed all his work in ſix dayes, and reſted the ſeventh day, he bleſſed and ſanctified it, to ſhew them here by this,

1. The Antiquity of the Sabbath day, from the beginning.

2. The Stability thereof, alſo grounded ſo upon Gods reſt, not alterable.

3. Why he charged the Commandement of keeping holy the Sabbath day upon them among the other Precepts, and that alſo with a Memento, above any of the reſt.

For in the repetition here of the Inſtitution, the Lord keepeth the word, Sabbath, in the Commandement, ſaying, He bleſſed the Sabbath day, and not as commonly we read it, he bleſſed the Seventh day, leſt any ſhould make that individuall Seventh day, on which God reſted, to be of the ſubſtance of the Commandement, which God in his wiſdom (let it be well obſerved) left out in the Precept, and here again in the repetition of the Inſtitution, and onely nameth the Sabbath, what Seventh day ſoever it be, either that for the time, or another in the room of it: which Sabbath is the bleſſed and hallowed day of the Lord, and ſo to be accounted of for ever, as appeareth by all that hath been ſaid, if men be not diſpoſed to wrangle againſt the truth.

From all which is before delivered, its very apparent, that this fourth Commandement is no way Ceremoniall, True, taking it in an indefinite notion, commanding the ſanctifying of one day in ſeven. but a permanent Law to the worlds end, and not Ceremoniall, as in the following Sections I ſhall make it manifeſt.

SECTION. XXII. The Arguments to prove it Ceremoniall, anſwered.

MEn diſpoſed to wipe out this Commandement out of the Decalogue, fain would make it Ceremoniall; but their arguments, brought for this purpoſe, are of no validity: They ſay it was Ceremoniall,

I. For the exact ſtrictneſſe of it, which they have imagined, but I have proved it to be onely an imagination: For that ſtrict obſervation which was kept, was but for a time, and from acceſſory Commandements, not from the fourth Commandement it ſelf.

II. In their keeping of that ſeventh day: But the Seventh day is not of the ſubſtance of the Commandement; and a ſeventh day is proved to be perpetuall. Nor was the ſeventh in the firſt Inſtitution Ceremoniall: And the Church obſerveth ſtill a Seventh day.

III. For that the Seventh day is abrogated, but this is not ſo, its changed, but not abrogated, as meer Ceremonies be.

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

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

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

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

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

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

But the place is not meant of the weekly Sabbaths.

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

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

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

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

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

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

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

Therefore hereby muſt be underſtood other Sabbaths.

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

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

Thoſe kinde of Sabbaths muſt be here meant,

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

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

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

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

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

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

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

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

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

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

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

SECTION XXIV. The fourth Commandement is a perpetuall Precept.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore is it durable to the worlds end.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore we are to underſtand the whole day for Sabbath.

SECTION XXVI. How the Day was kept.

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

I. Before the publike meeting.

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

1. To look unto their feet before they entred into the houſe of the Lord, Eccleſ. 5. 1. 2. To reconcile themſelves one to another, Matth. 5. 23, 24. 3. To be of a clean Converſation, Pſ. 26. 6. elſe God regarded not their coming, Iſai. 1. 12. 16, 17. and 66. 3. Pſal. 50. 16, 17. 4. To have an high eſteem of their Aſſemblies: as holy Convocations, Lev. 23. 3. and the houſe, as the houſe of God, 1 Chr. 9. 27. Pſ . 27. 4. ſuch were bleſſed, as did abide there, Pſal. 84. 4.
II. In going. It was 1. With ſingular affection, of love to the place, Pſal. 26. 8. and deſire to dwell there, Pſ . 27. 4. and vehement longing for it, Pſ . 42. 1, 2. and 84. 1, 2. 2. With care for others exciting them to go: the Paſtors, the people, Jer. 31. 6. and they one another, Jer. 50. 4, 5, Mich. 4. 2. and the parties excited to be glad thereof, Pſa. 122. 1. 3. It was with the voice of joy and praiſes, Pſa. 42. 4. 4. Their end in going was to be taught, and underſtand, and that they might walk in Gods wayes, Iſai. 2. 2. Nehe. 8. 13.
III. At the entring, and in the Congregation.

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

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

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

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

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

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

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

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

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

IV. After the diſmiſſion of the Congregation.

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

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

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

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

4. They were to be mindefull this day,

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

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

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

5. They this day were to ſhew their delight in the Lord, count the day honourable to the Lord, and learn to expreſſe ſelf denyall of their own thoughts, delights, and work, Iſ. 58. 13, 14.

6. On this day they did not faſt, Judith 8. 6. but made merry, for it was called the day of their gladneſſe, Num. 10. 10. wherein they might cheerfully refreſh themſelves, and ſend relief unto the poor, after ſuch former duties done towards the Evening; but this mirth was for their underſtanding of the Word, Neh. 8. 9, 10, 11, 12. It is true, that this holy day to the Lord was the feaſt of Tabernacles, but why they might not now do ſo on the Sabbath day, I ſee nothing to the contrary. For the ſtrict precepts in the Wilderneſſe were out of date; and the Primitive Church, who obſerved our Chriſtian Sabbath in the roome of the Jewiſh did make a feaſt after the end of Divine ſervice.

See for the obſervation of that Sabbath, Philo Judaeus de vita Moſis, de vita Contempla: De legatione ſua ad Cajum C ſarem cited by Wall us de Sab. pag. 127. 134. 135. 136. See alſo Dav. Kimch on Pſa. 92. cited by Goniarus in his Book de Sab. pag. 81.

SECTION XXVII. Of Judaizing, and true underſtanding thereof.

IT pleaſed ſome to taxe others of Judaiſme concerning the Sabbath day. And why of Judaiſme? know they why? Judaiſme was from the Jews, but the Sabbath was long before this name became peculiar to a ſingle tribe in Iſrael, Judah ſo called. Seeing they faſten, as they muſt, Judaiſme upon the Jews, let us ſee (after this Tribe, was ſeparated from the ten tribes of Iſrael) how they did Sabbatize; for ſo we ſhall behold their Judaiſme, that we may judge with righteous judgement. For the better underſtanding hereof, let us conſider the Jews as before Chriſts coming, when he was come, and afterwards in the times following. Of theſe we muſt have a twofold conſideration, as faultleſſe, or faulty.

1. As Faultleſſe, this is no Judaizing, for in our diſcourſe its taken in ill part. They ever held, and do hold the fourth Commandment, perpetuall: and ſo ought we as is before proved. They held the ſeventh day Sabbath from the Creat on, which they had a warrant from God to do till the Reſurrection of Chriſt: ſo farre faultleſſe without Judaizing in an ill ſenſe.

As faulty and thus,

I. Before the coming of Chriſt we ſhall read, that they were,

1. Obſervers of the Sabbath in a bare reſt, from ſervile work, but then doing their own waies, finding their own pleaſures, not delighting themſelves in the Lord, nor labouring for Self-denyall on that day: Of this their Sabbatizing, the Prophet Iſaiah ſpeaketh, who herein laboured to reform them, Iſai. 58. 13, 14.

2. Great prophaners of the Sabbath, as appeareth by the Prophets complaints, Jer. 17. 27. Ezech. 20. 13, 16, 21, 24, and 22. 8. By Gods puniſhing of them, driving them out of their Land as Captives, for tbe breach of the Sabbath, 2 Chron. 36. 21. as God had threatned, Levit. 26. 34, 35. By the Story in Nebe. 13. 15, 18. where Nehemiah telleth them, that the prophaning of the Sabbath was the ſin of their Fathers, and the evill of their captivity befell them for it. Now who with us do ſo Judaize, and Sabbatize both theſe wayes, let the world judge.

II. At Chriſts coming, we may read

That the Jews ceaſing from ſuch former prophaneſſe, now were become groſly ſuperſtitious, not allowing ſuch things to be done, as might be lawfully done, without the breach of the fourth Commandement, as in former inſtances are cleared: This fooliſh ſuperſtition our Saviour confuted by word, and by his works. And therefore none of ſound judgement with us do ſo Sabbatize; our onely care is to obſerve the Commandement, as the godly Jews did, ſhewed in the former 26 Section, and as the holy reſt requireth in keeping the day holy, as ſet apart for holy ends, without putting any holineſſe in the day it ſelf.

III. After Chriſts Aſcenſion: and his Kingdome erected, the Jews did faulty in their Sabbatizing:

1. In obſerving the Seventh day from the Creation, which was at that time out of date; and now not to be obſerved of any Chriſtian, if any do, theſe be Sabbatarians, and do properly Judaize, and not others.

Its a foul ſin, to belye and ſlander men, and to brand them with names of reproach falſly.

2. In carnally keeping the Sabbath, as the Imperiall Edict of Charles the Great doth ſpeak, for theſe kept it in idleneſſe, in dancing and revelling: See Ignatius, in his Epiſtle to the Magn. St. Auguſtine de conſenſu Evangelist. lib. 2. cap. 77.

This Jewiſh Sabbatizing, let thoſe be blamed for, who are guilty, and the fault be where it is. Thus much for the Moſaicall Sabbath.

FINIS.

A Large TREATISE OF THE CHRISTIAN SABBATH, THE LORDS DAY;

alſo now commonly called SUNDAY.

By Richard Bernard Rectour of Batcombe.

Wee ought to doe all things for the truth, but nothing againſt it; for hee that ſtriveth againſt the truth, ſtriveth againſt God: for God is truth.

Let every friend of Chriſt obſerve the Lords day, Ignatius in Ep. ad Magneſ. In the honour of Chriſt his Reſurrection Clem. Rom. Conſt. lib. 7. cap. 24.

LONDON, Printed by R. Biſhop for Edward Blackmore at the ſigne of the Angel in Pauls Church-yard.

The Contents of this Treatiſe. Chapter 1. THe Preface, ſhewing wherein wee generally conſent and agree in one. Chap. 2. Of the title of Lords day, and of the name Sunday. Chap. 3. Of the name Sabbath given to this our Lords day or Sunday. Chap. 4. Of the Reaſons why it may be ſo called, without offence. Chap. 5. In what circuit of time this day hath beene kept, to wit, weekly, with the Reaſon thereof. Chap. 6. Of the firſt day of the week, that it is the Lords day, and alſo the ſeventh day. Chap. 7. Of the time when this firſt day began to be the Lords day, and upon what ground. Chap. 8. Of the divers opinions concerning the beginning and ending of the Lords day: and wherein Conſcience may reſt it ſelfe. Chap. 9. The authority is divine by which it was eſtabliſhed. Chap. 10. It is of divine authority from Chriſt himſelfe. Chap. 11. Of ſome Objections which may be made againſt it, anſwered. Chap. 12. That this day cannot be changed. Chap. 13. Of the honourable eſteeme of this our Lords day, and that it is to be preferred before all other feſtivall dayes. Chap. 14. This day is to be kept holy, and the whole day too. Chap. 15. How this day is to bee kept holy, morally, as the ancient Sabbath was kept. Chap. 16. How our Lords day was kept in the Apoſtles dayes and the Primitive times. Chap. 17. How our Church would have our Sunday kept holy. Chap. 18. How Chriſtian Emperours would have it kept by their Imperiall Conſtitutions. Chap. 19. How it was to be kept by the Edicts of Chriſtian Kings in this our Kingdome. Chap. 20. How our late Soveraigne King James, and now our King Charles would have it obſerved. Chap. 21. What Councells and Synods have decreed touching the obſervation of this day. Chap. 22. What Popes, the Canon Law, Archibiſhops, Biſhops, and other learned men have ſaid concerning the hallowing of this day. Chap. 23. God would have our Lords day religiouſly obſerved, and not to be prophaned. Chap. 24. Of exemplary judgements immediate from God, againſt the prophaners of the Lords day. Chap. 25. Of exemplary judgements mediate from God, againſt the prophaners of the Lords day. Chap. 26. Of examples of caſuall judgements, againſt the prophaners of the Lords day. Chap. 27. Of objections which may be, or are made againſt the producing of judgements in this caſe, with anſwers thereto. Chap. 28. Of the ſerious ponderation of theſe things. Chap. 29. Concerning ſports unlawfull at all times, much more on the Lords day; and why ſports lawfull at other times, are on this day to be forborne; with ſome objections made, and anſwers to the ſame.

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

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

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

A TREATISE OF THE CHRISTIAN SABBATH.
CHAP. I. The Preface, ſhewing wherein wee generally conſent and agree in one.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now this obſervation of a day within a week, is from Gods inſtitution before the Law, from the Creation, who Gen. 2. having ſet down the dayes of a week, took one within the Exo. 20. circuit of the week for his publick worſhip, which he alſo commanded his people to obſerve under the Law; both which hath been proved in the two former Treatiſes. Now for the finding of proportion of time, who can better proportion it for himſelf than God himſelf? That is the fitteſt that can be imagined, Nature cannot but acknowledge his wiſdom and goodneſſe in his choyce, ſaith Maſter Dow. Hence is it, no doub , that Peter Martyr ſaid, that one day of a week be conſecrated pag. 24. 25. In loc. Com. ca 7 to Gods worſhip, is an ordinance of perpetuall force: and Reverend Biſhop Lakes confidently averreth, that the ſeventh In his Th ſis. part of time is Gods ordinance, as everlaſting as the world: for ſaith the ſame Father of our Church, the Lords day onely changeth, but altereth not the portion of time preſcribed Luther. Dieterius on Dom. poſt Trin. Among the Scholemen Iacebus de Valen. and others. St ll on Luke 14. Againſt Brab. pag. 151. by the fourth Commandment, by which we are guided to it: Yea ſome have held, that one day in ſeven is the morall part of the Commandment. Sure I am, there is acknowledged an equity in that Law durable for ever, both for a time, as alſo for the conveniency and ſufficiency of time; to which equity it is conſonant, ſaith Learned Biſhop White, that one day in ſeven be an holy day, wherein Chriſtian people ought to reſt, and give themſelves to religious exerciſes: who ſaith further, that the common and naturall equity of that Commandement is morall (to wit) that Gods people are pag. 90: obliged to obſerve a convenient and ſufficient time for publick and ſolemne divine worſhip, and for religious and Eccleſiaſticall duties: And abſtinence from ſecular labour and negotiation, and keeping holy one day of every week, both for mans temporall and naturall refreſhing, and for the spirituall good of his ſoul, is very agreeable both to naturall and religious equity, and it is grounded upon the ancient cuſtom and practiſe of gods people in time of the Law. And we Chriſtians having obtained a larger meaſure of divine grace, and our obligation to ſerve God and Chriſt, upon his heavenly promiſes, being greater than in the time of the Iews: If in thoſe former times of greater darkneſſe the Lords people obſerved a weekely Sabbath day; then ſurely we ſhould be ungratefull, and negligent of our own ſalvation, if we yeld not to God a weekly day, or a ſufficient time for his ſervice as well as the Iews did? Thus you ſee how we agree in the proportion of time, one day in the week, according to Gods deſignation of time, and the equity of the Law.

CHAP. VI. Of the firſt day of the week; that it is the Lords day, and alſo the ſeventh day.

AS we muſt have a day within the week, ſo is it needfull to know which day in the week it is, which we are to obſerve for the Lords day, elſe ſhould wee be uncertaine; for one would keep one day, and others another day.

In Scripture the firſt day in the week mentioned in Mat. 28. 1. Mark. 16. 2. 9. Luk. 24. 1. Joh. 20. 1. 19. Act. 20. 7. 1 Cor. 16. 2.) is that which is called in Rev. 1. 10. the Lords day: So ſaith S. Auguſt. the firſt day of the week is that day, Epig. 86. qui poſtea Dies Dominicus appellatus eſt: S. Cyrill affirmeth In Iohn lib. 8. cap. 58. Apoſt. 2. the very ſame. Our Sunday, ſaith Juſtine Martyr, is the firſt day of the week: Our Homily ſaith the firſt day after the Jewiſh Sabbath is our Sunday: It is our Lords day, ſaid the Divines in Ireland. The former Scriptures are interpreted See the many Expoſit. cited by Maſter Spr. pag. 61. by all Expoſitors, the Fathers Greek and Latine, the later writers, Proteſtants and Papiſts, to bee the Lords day: It cannot well be d nyed, ſaith B. White, that the firſt day of every week was the Chriſtian weekly holy day; It is manifest, ſaith Doctor Pocklington, that the firſt day of the week is the Lords day: and to ſtrengthen more this truth, learned Beza ſaith, that he hath read in a Manuſcript, 〈 in non-Latin alphabet 〉 , added to the Text in 1 Cor. 16. 2. ſo Criſpine in his Greek Lexicon.

This firſt day of the week hath beene obſerved for our Lords day ever, and no true Chriſtian Church can be named that ever brake off the cuſtome of this day. This univerſall unity of ſo Catholique a cuſtome is ſufficient to ſettle any Chriſtian in his faith of this truth, that the firſt day of the week is the Lords day: For what better Expoſitor than the Churches continuall practice and obſervation, which muſt needs bee from a ſetled judgement of the truth of the time obſerved. Our Church telleth us in the Homily, that this cuſtome hath beene kept in all ages, without any gaine-ſaying.

And although this day, after the Jewiſh account, bee the firſt day of the week, yet nevertheleſſe it keepeth the proportion of time, in the Commandement, the ſeventh part of a week, ſo as it may be called the ſeventh day, though not that ſeventh day, I ſay the ſeventh day. Let none here make a ſtir about the ſeventh and a ſeventh, for the ſeventh day, and not a ſeventh day, is the Sabbath of the Lord our God: for the particle the and not a is to bee prefixed to ſeventh, and not only becauſe of the ſix dayes in which the world was made, the dayes of the Creation (as is commonly and onely ſo ſuppoſed to bee taken) but for the donation of ſix dayes to us by God, and that in the promulgation of this Law, and Commandement, as is in the former Treatiſe ſhewed. Alwayes in counting of numbers, we our ſelves, in any ordinary number of ſeven, when ſix is taken out, doe not ſay, there remaineth a ſeventh, but the ſeventh; for a ſhould note an uncetainty, but the doth not.

God, of ſeventh dayes (for there are no more in a week, nor ever was) hath given us for ever irrevocably ſix of them for to labour in, and to doe all that wee have to doe, Exod. 20. 9. Theſe dayes we take to our ſelves as Gods gift, from his words in the Law: Now if we have ſix of the ſeven certainly knowne unto us, can we reaſonably ſay a ſeventh is the Lords, or the ſeventh is his? A ſeventh may be ſpoken of whole numbers, where a certainty is not determined, nor pitched upon, nor taken out, but where the number is no more but ſeven in a week (as none heretofore, nor any now count more) there ſix being taken out for us, the ſeventh is left, as a certaine day not to bee doubted of, for the Lord. So as yet the ſeventh day is the Sabbath of the Lord our God, both by Gods donation of ſix to us, and our counting our dayes to come to the ſeventh, having taken to us the ſix.

For our firſt day of the week is Munday, and ſo wee account forward to the Lords day, as the ſeventh day, and our Sabbath and reſting day.

And moſt fit it is, that wee ſhould ſtill hold the ſeventh day for our Sabbath Dies dominica repreſentat m moriam Creation is mundi, non minus quam Sabbagim; nam die dominica incepit mundus fieri, unde Iuſtinus Apo. 2. Et Leo Epiſt. ad Dioſcorum, dicunt diem dominicam colitam ob memoriam mundi Creationis, quàm ob reſurrectionem Chriſti: Bellarm. de •• l u ſanct. lib. 3. cap. 110., that we might, whilſt we honour the Sonne in finiſhing the work of our redemption, not forget the honour of his Father for his perfecting of the work of the worlds Creation, and his reſting from the ſame, which cannot bee by obſerving any other day, but the ſeventh day.

CHAP. VII. Of the time when this firſt day began to be the Lords day, and upon what ground.

THis firſt day obſerved, was the very firſt day immediately Mat. 28. 1. Mar. 16. 2. 9. Luke 24. 1. Iob. 20. 1. 19. Ad Magneſ. after the Jewiſh Sabbath: ſo the Scriptures confirme it to us. whereto agreeth the exhortation of Ignatius, After the Sabbath, let every friend of Chriſt make the Lords day a ſolemne Feſtivall.

And the reaſon of this was, becauſe of the Lords reſurrection, S. Aug. ad Ian. epi. 119. & 130. De verbo Apo. ſer. 15. Epi. 93. by which the Lords day was declared to Chriſtians, and from that time began to be celebrated: and in another place it is ſaid, that the Lords Reſurrection promiſed us an eternall day, and it did conſecrate unto us the Lords day: And Leo ſaith the ſame, Dominicum diem nobis Salvatoris reſurrectio Lib. 8. c. 33. conſecravit. In the conſtitutions of the Apoſtles it is Ca. 50. ordained to be kept holy in the memoriall of the reſurrection; ſo a Councell held at Paris in Anno 829 ordeined the like. Biſhop White alleadging reaſons why the Lords day was Againſt Brab. pag. 269. 270. preferred before other weekly dayes, ſaith, that the Primitive Church could have made choyce of no other day of the week more proper and convenient for the ſolemne and religious worſhip and ſervice of Chriſt: Great was this work, ſaith Athanaſius, 〈 in non-Latin alphabet 〉 . for we doe celebrate it, as a memoriall of the beginning of a new Creation: Yea, ob excellentiam tanti miraculi propriè In Pſ. 23. dies Dominica appellatur, ſaith another. And indeed the work of the day is the ground, ſaith Biſhop Lakes, of the hallowing In T eſis 46. 43. 45. of the day, whether it be weekly, monthly, or yeerly; as particulars evince in Scriptures and Stories; now when God doth any rare, great, and remarkeable workes, hee will be honoured with a Commemoration day, for that work; if the work concerne the whole, by the whole Church, and by a part, if it concerne a part: by which practice or work, Gods will is underſtood, which guideth the Church, where the precept is wanting. This is a ſacred rule obſerveable in the inſtitution of all ſacred Feaſts, both divine and humane, ſaith that Father.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Argument 1.

THe day which the Lord made, he is the Authour and 〈 in non-Latin alphabet 〉 ſignifieth to advance, 1 Sam. 12. 6. ſo to obſerve and celebrate, Schindelerus in his Dict. De Sa . & circumciſ. ſo doth the B. of Ely. D. Andr. ſo Procopius on Gen. 1. Epi. 119. ca 13. ad Ian. Inſtitutor of: But this day which is the day of his reſurrection Pſal. 118. 24. is the day which the Lord hath made, it is honoured and preferred before other dayes to be obſerved and celebrated, therefore he is the Inſtitutor of it. This day Athanaſius underſtandeth of the Lords day, the day of his reſurrection, as doth S. Peter, who alleadgeth this Pſalme for Chriſt after his reſurrection, Act. 4. 10, 11. and indeed, as the Pſalmiſt ſaith, it is the day in which wee ſhould rejoyce and bee glad above all other dayes, becauſe of his reſurrection, by which ſaith S. Auguſtine, Dies Dominicus Christianis declaratus eſt, & ex illo habere caepit festivitatem ſuam.

Argument 2.

WHatſoever in holy writ is ſaid to be the Lords denominatively, The altering of the name of the day, argueth the Sabbath was altered, D. Prideaux pag. 29. that is he the Author and Inſtitutor of: As for inſtance, the Lords Supper, and the Lords Table, becauſe he ordeined it, 1 Cor. 11. 20. & 10. 21. The Sabbath of the Lord, becauſe he commanded it: the Tem le of the Lord, becauſe he appointed it: the people of the Lord, becauſe he choſe them: the Lords meſſengers, becauſe he ſends them: Apostles of Chriſt, becauſe he put them into that office. No inſtance can bee given to ſhew the contrary: But this day is denominatively called the Lords, Rev. 1. 10. and ſo 〈1 page duplicate〉 〈1 page duplicate〉 in the firſt of Cor. 16. 2. as Beza noteth on the ſame place, affirming as I have before delivered it, that to explaine the firſt day he had read in uno vetuſto codice 〈 in non-Latin alphabet 〉 , which title is very frequent in the Fathers, calling it uſually Diem Dominicum, the Lords day; not by Creation, for ſo every day is his from the beginning, nor is it ſo called by Deſtination, as is the laſt day, 1 Theſ. 5. 2. as then and yet now a day to come hereafter; when our Lords day was then ſo called by an excellency, as alſo famouſly at that time knowne in the Church for the Lords day, as the day of their ſolemne aſſemblies.

Therefore it is ſo called by divine inſtitution, for divine worſhip, and as it hath Jeſus Chriſt for the Authour and Inſtitutor of it.

Argument 3.

IF God, by reſting from his work of Creation, and his bleſſing of that ſeventh day, made it an holy day for his ſolemne ſet worſhip and ſervice: Then Jeſus Chriſt his reſting from the work of redemption, and his bleſſing of this day, made it an holy day for his ſolemne ſet worſhip and ſervice: For there is the like excellency in the reſting of God the Son, and the bleſſing of his day, as there was in the reſting of God the Father, and his bleſſing of that ſeventh day: Chriſt his work of the worlds redemption and the renovation thereof, the making of all things new, a new heaven, and a new 2 Cor. 5. 13. earth, as was foretold, Eſa. 65. 17. is equall with the Fathers work of Creation: and in the reſt of the one, and of the other, can there be no inequallity nor diſproportion. The Sonnes bleſſing likewiſe of this day is of no leſſe excellency, than the Fathers bleſſing of that day, which bleſſing of his is not in the particulars expreſſed, but the Sonnes bleſſing of this day is, and that at large in many particulars.

Firſt, by his glorious reſurrection, by which the Lords day So S. Aug. de Civit. Dei, lib. 22. cap. 30. Lt Scr. 15. de verb. Apoſt. became ſacred and conſecrated to us.

Secondly, by his ſeverall apparitions for confirmation thereof.

Thirdly, by his heavenly inſtructions, Luk. 24. 25.

Fourthly, by the illumination of their mindes, opening their underſtandings, Luk. 24. 45.

Fifthly, by the inſpiration of the holy Ghoſt, Iohn 20. 22.

Sixthly, by the inſtallation of the Apoſtles, giving them power to binde and looſe in heaven and in earth: Iohn 20. 28.

Seventhly, by his miſſion in great dignity, ſending them, even as his Father had ſent him, Iohn 20. 21.

All which bleſſings Chriſt beſtowed on them this day before his aſcenſion; and afterwards on this day he ſent down Act. 2. his holy ſpirit extraordinarily after a viſible manner upon his Apoſtles, made them ſpeak miraculouſly with new tongues, to the amazement of the hearers: and on this ſelfe ſame day he bleſſedly converted 3000 ſoules, Act. 2. 41. and ſo began on this day his Church to be a ſeparated viſible Congregation from among both lews and Gentiles: Laſtly, on this day he gave his heavenly Revelation to his beloved Apoſtle, who was in the ſpirit upon this day to receive the viſion, Reve. 1. 10. Thus we ſee how Chriſt did bleſſe this day.

But God the Father by his reſting from the work of creation, and his bleſſing of that ſeventh day, made it an holy day for his ſolemn ſet worſhip and ſervice, as the Scripture teacheth, Gen. 2. 2. and very learned Divines do maintaine for truth: Doctor Rivet cyteth 36 by name, and their own words In diſſer. de orig. Sab. for it, to this purpoſe.

Therefore Ieſus Chriſt his reſting from the work of redemption, and his ſo bleſſing of this our day, hath made it an holy day for his ſolemn ſet time of worſhip and ſervice.

Argument. 4.

THat which Chriſt, through the holy Ghoſt, ſpake by way of Command to be obſerved, that he is the Inſtitutor of: this I hope will not be denyed: But Ieſus Chriſt by the holy Ghoſt ſpake by way of Command, that this day ſhould be obſerved: For the things appertayning to the kingdome of God, he gave Commandments to his Apoſtles to be taught and obſerved, Act. 1. 2, 3. But the day of Chriſts reſurrection, and the worſhip therein performed, as it was in the Apoſtles dayes, and after (as may be collected out of the Scripture, and out of the writings of Juſtine Martyr, and Tertullian) is of thoſe things which do appertaine to the kingdome of God. Therefore he commanded it to be obſerved, and ſo was the Inſtitutor of it.

If any object and ſay, that this day was not expreſſed by Commandment,

I anſwer, no more are any other of thoſe Commandments which in Act. 1. 2. he is ſaid to give, nor any particulars of the things he ſpake, which appertained to the kingdome of God. And therefore we cannot ſeclude this day out of the Commandements given by Chriſt, becauſe not expreſſed, no more than we can deny other things appertaining to the kingdome of God to be commanded, becauſe they are not expreſſely mentioned, till it can be proved, that the keeping of this day to the honour of Chriſt in his publicke worſhip, is none of the things which pertaine to the kingdome of God.

I anſwer againe, that albeit it is not expreſſed, yet muſt it be comprehended within theſe Commandements: For theſe Commandements here given, Act. 1. 2. are of thoſe which Chriſt would have his Diſciples to teach his people, that enter into the Church by Baptiſme, to obſerve, Matt. 28. 18. 20. Now we finde the Church to obſerve this day Act. 20. 7. 1. Cor. 16. 2. The Apoſtle alſo to be an obſerver of it with them, Act. 20. 7. preſcribing duties to them on this day, 1. Cor. 16. 1. 2. when they did meet together, 1. Cor. 5. 4. and 11. 20. which was on the Lords day, as the Syriack hath it, as is before noted. And the Apoſtle telleth the Corinthians, that the things he wrote unto them were the Commandements of God, 1. Cor. 14. 37. And it is acknowledged of all, that the whole Catholick Church from that time, till this day hath duly obſerved the ſame. Therefore is it one of thoſe things commanded by Chriſt to be obſerved and taught by his Apoſtles, which the whole world hath ſo religiouſly kept hitherto: And it will not bee denied, that ſuch an univerſall religious obſervation can have any leſſe ground for it, than the authority of God himſelfe, being ſo unanimouſly kept in all ages for theſe 1600 yeeres without gaine-ſaying, as our Homily avoucheth very plainely.

Argument 5.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Argument 6.

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

Argument 7.

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

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

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

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

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

Argument 8.

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

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

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

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

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

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

Argument 9.

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

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

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

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

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

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

Argument. 10.

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

CHAP. XI. Of ſome Objections which may bee made againſt it, anſwered.
Object. 1.

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

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

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

Object. 2. It is not expreſly commanded.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Lord have mercy upon us, and incline our hearts to keep this Law: And that without any Judaizing at all.
CHAP. XII. That this day cannot be changed.

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

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

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

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

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

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

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

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

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

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

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

2. The ancient Fathers and others have given it tearmes of honour. Justine Martyr called it Sunday, as many others In Orat. ad Anton. after him, no doubt, as the chiefe of dayes, as the Sunne is the moſt glorious to our eyes above all other planets. In Cod. Just. lib. 3. tit. 12. it is called venerabilis dies Solis, the venerable and much honoured Sunday, as Biſhop White expreſſeth Againſt Brab. page 197. Ad Magneſ. it. Ignatius the Martyr, who lived at leaſt thirty yeares in the dayes of S. John, and was his hearer, calleth the day, the Queene and Paramount of dayes: Euſebius See the quotation of theſe in B. hite pag. 209. calleth it, the principall and the firſt: S. Chryſoſtome, a royall day: Greg. Nazian. ſaith it is higher than the higheſt, and with admiration wonderfull above all other dayes: S. Baſil, the firſt fruits of dayes: Chryſologus, the primate of dayes: A day above all other dayes to be eſteemed, ſaith Bellarmine and Tom. 1. de cult. ſan t. cap. 10. 11. lib. 3. On Luke 14. fol. 11. cap. 6. Stella. The Councell at Matiſcon held it the day of our new Birth: Durand ſaith, Dominica dies primatum obtinet, & major eſt inter alios dies, Rational. lib. 7. de feſtivit. Thus we ſee it honourably graced with very high titles, which no other Feſtivall reached unto.

3. The obſervation of this day is not only of Proteſtants, but alſo of Papiſts, held to be de jure divino, and give reaſon for it, as is before manifeſted: But no other holy day ſo held, by any learned Proteſtant, in any reformed Church.

4. Eaſter day, that ſo eſteemed high day, about the obſervation whereof in former times there was ſuch contention (when the conſent for the Lords day was univerſally agreed upon unanimouſly ever) yet for the more honour to it, it was ordeined to be celebrated on the Lords day only, as we finde it to be obſerved to this day.

5. Though the often returne of this our Lords day weekly, maketh vaine people leſſe to eſteem it than other dayes which fall more ſeldome; yet the truth is, in the judgement of the wiſe, thi day receiveth the more glory and honour: For by being our weekly holy day, it commeth in ſtead of the Jewiſh Sabbath, by the equity of the fourth Commandement, and it is for the great honour of our Lord Jeſus, by the upholding of his Lordſhip ſtill over the Sabbath; betweene which and our weekly Sunday, there is an analogy and proportion, as Doctor Heylin acknowledgeth at large: Page. 11. which is not ſo in any other Feſtivall among Chriſtians.

6 It hath had the ſtart before all other holy dayes, to be firſt honoured with Chriſtian publick meetings, holy Convocations and Aſſemblies, Act. 20. 7. 1. Cor. 16. 2. and 11. 20.

7 It was the firſt, for the better obſervation whereof, that had Imperiall Edicts to grace it, and in thoſe Edicts, for reſtraint of work upon other holy daies, yet the cheifeſt care was for the Honour of this day, as doth appeare by this In Serm. de tempore 251. Page 98. 102. Clauſe, Maxime in dominicis diebus, on the Lords dayes moſt ſpecially: For, ſaith Doctor Heylin, the Emperours and Prelates had the ſame affections, both ſorts earneſt, to advance this day above all others. The Emperour Leo, ſaith he, alſo by two ſeverall Edicts made it ſingular above other Feſtifalls.

Laſtly, our Church in Canon 45 preferreth it above all other holy dayes in this, that licenſed Preachers are inioyned to Preach either in their own, or in ſome other Church every Sunday, which order is not taken for other holy dayes.

Thus wee ſee this day to have the preheminence above any other, and indeed, it hath before others antiquity, the authority eſtabliſhing it is divine, the certainty of the day is without alteration, and the unity of judgement, with ſo full a Conſent of all ſorts, in all ages, as may well perſwade us, to give it the glory before any of the reſt of the Feſtivalls; which to equall with it, is void both of reaſon, and religion; as all that which hath been ſaid, ſufficiently proveth.

CHAP. XIV. This day is to be kept holy, and the whole day too.

AN holy day is to be kept holy, none will deny it. Our Lords day is an holy day and an high holy day too, before all other, as in the former chapter is proved: and therfore to be kept holy; which very tearm of holy, challengeth a ſeparation of the day unto holy uſes; as Gods holy daies all of them in the old Teſtament were obſerved, and imployed in holy duties, as the Scriptures tell us: the end of the weekly Sabbath, was to keep it holy, as the very Commandment ſheweth, from the mouth of God himſelfe, Exo. 20. 8. Remember the Sabbath day to keep it holy: and Moſes the Interpreter of the Law, in Deut. 5. 12. ſaith the ſame: And our Lords day being our Chriſtian Sabbath in ſtead thereof, ſhould be kept holy: We keep holy the Lords day, ſaith, Dionyſius, who lived in Anno. 175. Our King, and whole In an Epiſt. to Soter, Biſhop of Rome. State, in a Statute, hath delivered this, as is before noted; That it is a principall part of true ſervice unto God, to keep holy the Lords day: Our Church in the Homily teacheth us, That Gods obedient people ſhould uſe the Sunday holily, and carefully keep the day in holy reſt and quietneſſe, both men, women, children, ſervants, and ſtrangers, as they have ever done from the Apoſtles dayes. That the Primitive Churches, Fathers, and Chriſtian Princes did in their ſeverall times alwayes obſerve, and cauſe to be obſerved the Lords day with all holy ſolemnity and godly reverence: read the many learned Authours avouching the ſame, quoted for this by Maſter Sprint in his book of the Christian Sabbath, pag. 18. To this effect ſpeaketh Biſhop White, cited before in chapter 9. affirming, that the Primitive Fathers and their Succeſſours did univerſally maintaine the religious obſervation of the day: That it is to bee kept holy, there bee none of ſound judgement will deny it.

But the queſtion is, how much of the day is to be ſet apart unto God? The wiſdome of God, which in mans beſt reaſon is moſt worthy to be our direction, appointed a day for Exod. 0. the celebration of the Sabbath: we ought to reſt the whole day, ſay the Fathers in a Councell at Nice. S. Chryſoſtome in 3. Hom. on John, exhorts to deſtinate the day wholly to divine imployments. The Divines in Ireland have held the Lords day to be wholly dedicated to the ſervice of God. And was there ever any thing counted holy, as ſet apart for holy uſes, which was not wholly ſacred? The Temple was holy, was it ſo in part, or in the whole? Set-Feſtivalls were holy the whole day. King Edgar and Canutus enacted by Fox Acts and Mon. fol. 644. Edit. 1610. fol. 715. echel de Dec et. Eccleſiae Gal. their Lawes, that the Sunday ſhould bee kept holy from Saturday at noon, till Munday morning. Charles the great, ordained to have it kept from evening to evening; ſo zealous were thoſe Princes in thoſe times, for the obſervation of this day to the honour of Jeſus; they held not the whole day too much. S. Auguſtine in his Sermon de tempore 251. and one Leo the Biſhop of Rome, who was made Biſhop there in Anno 440. almoſt full 1200 yeares ſince, See Doctor Heylin Hiſt. 119. reckon the Saturday Eye a part of the Lords day. And Doctor Heylin citeth alſo a Synod held at Friuli, in An. 791. In 2 part ca. 5. that all Chriſtians ſhould with all reverence and devotion honour the Lords day, beginning on the Evening of the day before, at the firſt ringing of the bell. Hee telleth us alſo how S. Jerome relateth, that the Monkes in Egypt deſigned the Lords day wholly unto prayers and reading of holy Scriptures. Maſter Brerwood confeſſeth, That it is meet, that Chriſtians dedicate the day wholly to the honour of God; that we ſhould not bee leſſe devout in celebrating the Lords day, than the Jewes in celebrating their Sabbath: Becauſe, ſaith hee, the obligation of our thankfulneſſe is more than theirs: Therefore hee wiſheth that it were moſt religiouſly performed with attendance to holy devotion.

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

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

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

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

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

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

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

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

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

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

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

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

1. For Prayer.

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

2. For Reading.

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

3. For Preaching.

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

4. For receiving of the Sacraments.

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

5. For Pſalmes.

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

6. For care of the poore.

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

7 For Excommunication and Ordination.

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

8 Of their Love-Feaſts.

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

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

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

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

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

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

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

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

The ſecond is the Book of Canons or Eccleſiasticall Conſtitutions.

For the religious obſervation of this day by our Eccleſiaſticall Conſtitutions. Firſt, All people are tied to reſort to the Church. Secondly, Not to depart out of the Church during the time of ſervice or Sermon without urgent cauſe: Thirdly, That before Evening prayer, Fathers, Mothers, Canon. 59. Maſters, Miſtreſſes, ſhould ſend their children, ſervants, and apprentices to be Catechiſed, to be inſtructed, and taught by the Miniſter for halfe an houre and more. Fourthly, All Canon. 13. manner of perſons within the Church of England ſhall celebrate and keep the Lords day commonly called Sunday, and other holydayes, as followeth.

1 It muſt be kept according to Gods holy will and pleaſure: Here the Church telleth us where to begin, the principall guide muſt be Gods holy will and pleaſure, which is to be ſearched after in his Word, from which if we ſwarve, and have not it for our rule and warrant in doing any thing on this day, we break this Canon.

2 According to the preſcribed orders of the Church of England, which is there very piouſly ſet down in eight Particulars.

1 In hearing the word of God read and taught: ſo it is kept as a day of inſtruction.

2 In private and publick prayer: ſo it is an eſpeciall day of audience, and putting up our petitions to God: firſt with our Families before we enter into the holy aſſembly, to prepare us the better for a bleſſing, and then with the whole Congregation.

3 In acknowledging their offences to God: ſo it is a day of Humiliation before the Lord, and ſuing out a pardon for the ſame.

4 In an amendement of their offences: ſo it is a day of Reformation of our evil lives, and ſinfull courſes.

5 In reconciling themſelves charitably to their neighbours where diſpleaſure hath been: So it is a day of Reconciliation, laying aſide diſpleaſure, and of charitable ſeeking peace one with another.

6 In receiving the Communion of the body and bloud of Chriſt: So it is a day of Confirmation of our faith in Gods bleſſed Covenant made with us in Chriſt, and a day of great conſolation to behold viſibly with the eye the greateſt work that ever God wrought, and the greateſt mercy that ever he did ſhew to poor ſinners.

7 In viſiting the poor and ſick: ſo it is a day of mercifull viſitation, and beholding of Chriſt in his poor and ſick ſervants.

8 And laſtly in uſing all godly and ſober Converſation: So it is a day, for the expreſſion of a good behaviour towards God and man, in all godly Converſation againſt prophaneneſſe in all ſober Converſation, againſt Intemperance, Riot, and Revelling, Gluttony, and Drunkenneſſe, Lightneſſe, and looſe Carriage.

Thus we ſee how the Canon directeth us in an excellent manner to keep this day. Can there be either required, or better meanes uſed, than is here preſcribed to keep from ſinfull courſes on the Lords day?

The third is the Book of Homilies.

In the Homily of prayer we are taught: Firſt, To aſſemble together ſolemnely having our hearts ſifted and clenſed from wordly and carnall affections and deſires, ſhaking off all vaine thoughts which may hinder from Gods true ſervice. Secondly, To be carefull to keep the day holily, and to reſt from our labours at home, riding and journeying abroad. Thirdly, To give our ſelves wholly to heavenly exerciſes of Gods true religion and ſervice. Fourthly, To have in remembrance Gods wonderfull benefits, and to render him thanks for them. Fifthly, To celebrate and magnifie Gods holy name in quiet holineſſe and godly reverence. Sixthly And laſtly, beſides laying aſide the works of our callings the Homily exhorteth to ſhun ungodlineſſe, and filthineſſe, pride praunceing prancking, pricking, pointing, painting or to be gorgeous and gay: Likewiſe, to beware of gluttony, drunkeneſſe, and other fruits thereof mentioned; to avoide alſo wantonnes toyiſh talking, and filthy fleſhlines. Thus we ſee, what a ſtrict obſervation of the Lords day our Homily preſcribeth unto us. It hath been the honour of our Church hitherto to outſtrip all Chriſtian Churches in the world in the ſanctifing of the Lords day. Our Common prayer book, Canon, and Homily would hold us to it, if they had any authority over us.

CHAP. XVIII. How Chriſtian Emperours would have it kept, by their Imperiall Conſtitutions.

WEe have heard how the godly among the ancient people of God, kept their reſt-day morally: How our day was kept in the Primitive Church: How our now preſent Church of England would have it kept holy. Now we come to the higheſt powers of Authoritie, abroad and at home, to learne how by them it ſhould bee kept.

1 Imperiall Constitutions.

COnstantine the firſt Chriſtian Emperour, who thought the chiefeſt and moſt proper day for the devotion of his ſubjects, was the Lords day, declared his pleaſure, that every Euſch. de vita Conſtant. l. 4. c. 13. one who lived in the Roman Empire, ſhould reſt in that day weekly, which is inſtituted to our Saviour, and to lay aſide all buſineſſes, and attend the Lord: who therefore forbade keeping of Courts, ſitting in judgement, and Artificers to uſe their trades: In Die Dominico, &c. ſay Imperiall Conſtitutions, L. mnes a. de feriis. the whole mindes of Chriſtians and Beleevers ſhould be buſied in the worſhip of God.

The Emperour Leo ordained, that the Lords day ſhould be kept holy by all ſorts, and to be a day of reſt.

It is our will, ſaith he, according to the meaning of the Holy Ghoſt, and of the Apoſtles by him directed, that on the ſacred day whereon we were reſtored unto our integrity, all men ſhall reſt This Conſtitution reverend Ho ker much approveth of, Eccl. Pol. Sect. 71. pag. 385. themſelves and ſurceaſe from labour, neither the husbandmen, nor others putting their hands that day to prohibited worke: for if the Iewes did ſo much reverence their Sabbath, which onely was a ſhaddow of ours; are not we which inhabite light, and the truth of grace obliged to honour that day which the Lord hath honoured, and hath therein delivered us both from diſhonour, and from death; are not we bound to keep it ſingularly, and inviolably, ſufficiently contented with a liberail grant of all the reſt, and not incroaching on that one, which God hath choſen for his Service: Nay were it not wretchleſſe ſlighting, and contempt of all Religion to make that day common, and think that we may doe thereon as we doe on others?

This worthy Emperour would not have the dayes dedicated Cod. l. 3. tit. 12. de feriis & Iuſtin. li. 3. tit. 12. to the ſupreme Majeſtie, to be taken up with filthy pleaſures, then much leſſe the Lords day: for he highly advanced this day, and ſo honoured it, that if his birth day, or his inauguration fell upon this day, the ſolemnities thereof ſhould be deferred to another day, upon danger of loſſe of dignitie, and confiſcation of eſtate to them which ſhould offend his will herein: He exempted this day from executions, citations, entring into bonds, apparances, pleadings and the like.

The Emperour Theodoſius enacted that (faithfull Chriſtian Cod. Theod. peoples mindes might wholly be bent to the Service of God) the Cirques and Theators ſhould bee ſhut up on the Lords day, &c. and all publick ſhewes prohibited by Gratian, and Ʋalentinian; Nullus die ſolis ſpectaculum praebeat, nec divinam venerationem confecta ſolemnitate confundat. They Anno 384. forbad arbitrating of cauſes, and taking recognizance of any pecuniary buſineſſe on the Sunday, and that none ſhould be brought before the Officers of the Exchequer.

For further honour to the Emperour Leo and Anthemius, Inſti ian Cod. l. 3. tit. 12. lex. de ferr •• s. who called the Lords day, the religious day, and held it to be ſo honourable and venerable; that they forbad all arreſts, Law-ſutes, and commanded all Advocates, and C yers to be ſilent, alſo Apparitours of every Judge were inhibited, nor had allowed them any pretext, private or publick, for doing their office on this day.

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

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

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

Thus we ſee the care of Emperours.

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

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

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

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

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

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

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

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

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

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

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

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

In Queen Elizabeth her reigne, this Statute of King Edward the Sixth was in uſe and practice: and the obſervation of the holy day was enjoyned by the twentieth of her 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Majeſties Injunctions, in the ſame words, with our now thirteenth Canon, which was taken out, of that Injunction.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2 Archbiſhops and Biſhops.

ARchbiſhop Iſlips with the aſſent and counſell of the Prelates aſſembled in a Synod 1349, decreed that there ſhould bee a generall reſtraint from all manner of ſervile work, and that the Sunday ſhould begin at the Saturday at Evening. Cuthbert Archbiſhop Daroberniae in a Synod Anno 747 with the reſt, decreed that the Lords day ſhould bee celebrated with the reverence moſt meet, and to be dedicated only to the ſervice of God. Our laſt Archbiſhop Doctor Abbot ſo honoured the Lords day, as he by his Chaplains licenſed divers Treatiſes for obſervation of the Lords day; and when a Miniſter preſented him with a book to bee licenſed, which was made for liberty on that day, he took it of him, and before his face burnt it in the fire.

For Biſhops, S. Ambroſe telleth us, it is well knowne, ſaith he, how carefully the Biſhops doe reſtraine all toying, light, and filthy Dances, if at other times, then on the Lords day. Biſhop Babington on Exod. 16. ſaith, that Drinkings, Dances, Wakes, Wantonneſſe, Beare-baiting, and Bull-baiting were wicked prophanation of the Lords day. Biſhop Downham on the Commandements ſaith, They that keep the day for idle reſt, make it Sabbatum Boum or Aſinorum: They that defile it with drunkenneſſe and the like, make it Sabbatum Diaboli: and they that prophane it with ſports, make it Sabbatum aurei vituli: Biſhop Hooper, that Godly Martyr On the ten Commandements. ſaith, The Lord ſanctified the Sabbath day, not that wee ſhould give our ſelves to illneſſe, or to ſuch Ethnicall paſtimes, as is now uſed amongſt Ethnicall people, &c. Biſhop Bayly in his Practice of Piety ſaith, We are this day to abſtaine from the works of our callings, carrying burdens, Faires, and Markets, ſtudying any Book but Scripture and Divinity, all recreations and ſports, groſſe feeding, liberall drinking, and talking about worldly things: Biſhop White hath uttered an Againſt Brab. holy ſpeech, who ſaith, that all kinde of recreations which are of evill quality in reſpect of their object, or, are attended with evill and vicious circumſtances, are unlawfull, and if uſed on the Lords day, are ſacrilegious; for they rob God of his honour, to whoſe worſhip and ſervice the holy day is devoted, and they defile the ſoules of men, for the clenſing and edifying whereof the holy day is appointed

3. Learned Divines.

NIcho. de Clemangiis de novis celebritatibus, non inſtituendis, tells us, that eſpecially the Lords day and ſolemne Feſtivalls ſhould be wholy and onely conſecrated to more ſpeciall worſhip and ſpent in duties of Devotion, in lauding and bleſſing him for his more ſpeciall favours: Doctor Pocklington In his Serm: pag. 13. hath a right ſpeech (howſoever it be that a little after he varieth) ſaying, If the firſt day of the week be the Lords day, (as he in another place yeelds it) we muſt look to do the Lords work on it, and not trench upon him by doing our own worke thereon: yea, he cyteth Saint Auguſtine for this, Page 5. that men ſhould leave all worldly buſineſſes on Saints dayes, Et maximè Diebus Dominicis, especially on the Lords dayes that they betake themſelves wholly to the Lords ſervice. Reverend Hooker ſaith, that the voluntary ſcandalous contempt In Eccl. Pol. ca. 5. pag. 385. of the reſt from labour wherewith God is publickly ſerved, wee cannot too ſeverely correct and bridle: Maſter Dow teacheth a ceſſation from ordinary labours, and holds them In his d ſcourſe of the Sab. pag. 28. unlawfull on this day, as they hinder a man from applying himſelfe to divine duties, and therein are contrary to the divine precept and the morality thereof. He requireth firſt, A morning preparation in private. Secondly, Warneth men that they doe not by improvidence, or negligence, or forgetfulneſſe draw upon themſelves a neceſſity to omit or hinder the dutyes to which this day is conſecrated. Thirdly, that the hindrances and our defects bee ſupplied by private Devotions and Meditations. Fourthly, that it is good and commendable to ſpend the reſt of the day in holy meditations, private prayer, reading, and calling to minde what we have read or heard. Vincentius Bellovecenſis and Bellarmine have condemned Specul. morale lib. 3. Concio 6. de Dominic. 3. advent. Stage-playes, Enterludes, Maſques, mixt-Dancing, which they call laſcivious, to be eſpecially on the Lords day moſt execrable. Alex. Fabricius in his deſtructorium vitiorum pars 4 ſaith, That the Sabbath by dancing is prophaned. So did the godly Albigenſes and Waldenſes, who alſo in a ſhort In the Hiſtory of the Walden. part. 3. b. 2. Catechiſme upon the Commandments would have the Chriſtians keep the Sabbath in ceaſing from worldly labours, from ſinne, and idleneſſe, and to doe things as might be for the good and benefit of their ſoules.

It were tedious to recite the learned in the later times, teaching the holy obſervation of this our Lords day: I will Sect. 16. cap. 24. end only with the harmonie of Confeſſions, where it is ſaid, that the Lords day ever ſince the Apoſtles time was conſecrated to religious exerciſes and unto holy rest.

CHAP. XXIII. God would have our Lords day religiouſly obſerved, and not to be prophaned.

GOd doth informe us by his word, by which wee finde his inſtitution of one day in a week from the creation (as in the firſt Treatife have beene proved) to bee ſanctified to holy uſes: wee finde alſo the ſame eſtabliſhed by his Law given on Mount Sinai, as is manifeſted in the former Treatiſe: And from the word in the New Teſtament, we finde one day, the firſt day of the week, to have been obſerved, and the obſervation continued now this 1600 yeeres: So that one day in a week hath beene given to God as ſacred and holy for holy reſt in his worſhip, and for holy duties to be performed publickly & privately, now above five thouſand five hundred & foureſcore yeers, ſome count 6000, a time long enough to ſettle this truth, to obſerve ſuch a day: and as the holy people in the former times before Chriſt kept their day holily, morally, ſo ſhould wee our day too.

But as God inctruſteth by his word, ſo doth hee alſo by his works; he is ſaid to ſpeak by the work of his providence: Geneſs. 24. 50. 51. And when his judgements are in the Eſai. 26. 10. earth, the inhabitants of the world are to learne righteouſneſſe thereby: and even in this for not obſerving his holy day; for as before he puniſhed his people for the prophanation of their Sabbath, as the Scripture witneſſeth in many places: So hath the Lord puniſhed the prophanation of our Chriſtian Sabbath dedicated to his honour, and ſervice, and hath pleaded by his puniſhments for the ſanctification thereof, and to deterre men from the prophaning of it.

This we muſt know that there is no evill in a City but the Lord doth it, (to wit) the evill of puniſhment; and the ſame commeth for ſin, of what nature or kinde ſoever the judgements be: which are three fold.

1 Immediate judgements wherein Gods hand is clearely ſeene, which all will eaſily acknowledge with feare; Such a judgement was the drowning of the old world, the burning of Sodome and Gomorrah with fire from heaven: So that of Nadab and Abihu, with the 250 Princes alſo with fire from heaven; ſuch a judgement was that of Lots wife turned into a pillar of ſalt, Miriam and Gehezi made leprous: ſuch were alſo the ten plagues of Egypt on Pharaoh, and many judgements on the Iſraelites in the wilderneſſe; and on other in Iſrael, and Judah afterwards.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A May-pole ſet up on the Lords day, falleth and killeth one; one is ſet up upon a holy day in time of divine ſervice, which killeth another, as inſtances may be given: The firſt hapneth for the prophanation of the day, becauſe they brake the divine ordinance of God, who hath appointed the obſervation and keeping holy of the day: The other, for the prophane contempt of Gods divine ſervice on that other day. To play at foot-ball on the Sunday, the example is fearfull of fourteene drowned together playing on the ice, for that they prophaned the day: At Chidlington in the edge of Hertford-ſhire, not farre from Hitchin, upon an holy day a company of fellowes intended a match at foot-ball, ſome of them were come into the Church, and to call the reſt together, one tolled the Bell; preſently it began to thunder, and on a ſudden was ſeene a black ball to come tumbling downe a hill neare by, and came directly to the Church, and there flew into the Bell-Free, and firſt ſlew him that tolled the bell, then fluſtred about the Church, and hurt divers; and at laſt did buiſe in ſunder, leaving behinde it a filthie ſtinch like to brimſtone. Now albeit this was not on the Lords day, yet were they thus fearefully puniſhed. Firſt, In plotting an unlawfull ſport, on that day againſt the authority of the Magiſtrate. Secondly, By making the Church, a conſecrated place, their randevouze. Thirdly, by prophanely toling a Bell, the principall uſe whereof, was to give notice to the people to come and ſerve God, and not to draw youths to vaine and unlawfull ſports. Fourthly and laſtly, in purpoſing to ſpend the time, dedicated to ſacred uſes, in their boiſterous, rude, and harmeful ſpo ting.

Thus we ſee how we may take notice of the judgments for breach of the Sabbath, though puniſhments of the like nature, (yea ſometimes worſe) happen upon other daies. To Conclude this, it is not good to take off our awefull thoughts from Gods hand, upon breakers of the Sabbath, leaſt we grow preſumptuous and fall into ſinne, and ſo procure to our ſelves the deſerved judgements which have light upon others: And let us conſider, how God threats to deſtory ſuch Pſa. 28. 5. as regard not his workes, and the operation of his hand.

Laſtly, ſome are ſo farre from having any regard at all to this argument drawne from the judgements of God, as they hold the allegation of them, in this cauſe, to be impious raſhneſſe, impious, and raſh preſumption, vaine obſervations, next allied to ſuperſtition, yea, a prophane kinde of obſervation: a ſtrangly preſumptuous and dareing manner to perke up into Gods throne, and a taking upon men to reade the darke and divine Characters of the cauſes of his inſcrutable judgements, and an unſufferable arrogancy in ſuch as produce them, making God to beare falſe witneſſe, fooliſhly triumphing before the victory, with ſaying, Loe the judgements of God, Loe the judgements of the Lord, out of Heaven, making them ſpeake Gods indignation againſt the prophanation of the Lords day.

What ſhould move any thus to condemne, and cenſure ſuch as bring Gods judgements againſt the prophaners of the Lords day; They may perhaps better know with in themſelves, than they yet have expreſſed unto others. If any have failed in trueth of Story, or related examples not to purpoſe (or what if but common, and ordinary, yet true yet may examples be memorable, though common and ordinary; for God makes them ſo common, becauſe he would not have them forgotten) or that have put Cauſam, pro non Cauſa, they are left to anſwere for themſelves. For my part, I ſuppoſe, without feare of mens fore-mentioned heavie doome, that we may with lowly reverence, and with an holy awefullneſſe of divine Majeſty ſoberly obſerve his judgements: and for thoſe Reaſons.

Firſt, the Scriptures are full of examples of Gods judgements, to teach us to obſerve them now, as then they were: For whatſoever is written, is written for our learning, according to the nature of the things left us to read, and underſtand.

Secondly, Our Saviour Chriſt minded his Hearers of the deſtruction of the old world, of Sodome, and of Lots wife to make uſe thereof for their inſtruction.

Thirdly, Saint Paul mentioneth fore-paſt judgements, not 1. Cor. 10. to the Jewes among whom they happened, but to converted Gentiles, the Corinthians: He nameth the ſinnes, and then the puniſhments, and telleth them, that they were written for enſamples, and for our admonition, that we ſhould not doe as they did. If judgements paſt, ſerve for this uſe, are we not to make the ſame uſe of judgements preſent, which dayly happen among us? I doubt not but we may, and ought ſo to doe.

Fourthly, The holy Pſalmiſt layeth it down as a ſin, and threatneth deſtruction as a puniſhment, becauſe they regarded not, they did not conſider, nor underſtood, as the word Pſal. 2 . 5. ſignifieth, the works of the Lord, nor the operation of his hands; The like doth the Prophet Eſai in his time complain Eſay. 5. 12. of, they were given to fcaſtings and wine, and to the Pipe, and other muſicall inſtruments, but they regarded not the work of the Lord, neither Conſidered the operation of his hands, as many in our times, and eſpecially on the ſolemne We are taught to magnifie his worke, which men behold. Iob 36. 24. Pro. 21. 11. daies, ſet apart for Gods worſhip: At which times, if evills befall any of them, are wee ſlightly to paſſe them by? Should we not learne by other mens harmes to take out a leſſon for our ſelves? when the Scorner is puniſhed, the Simple is made wiſe, ſaith Salomon.

Fifthly, It is a duty, yea, a grace commended in the Godly, Eſa. 26. 9. 10. that they will learne righteouſnes, when they ſee the judgements of God in the earth: but it is cleane contrary to the wicked, they will not behold the Majeſty of the Lord, when he 〈◊〉 hem, and when they behold others puniſhed, yet they ill not learne righteouſneſſe. Marke, how the Prophet here •• dgeth them for wicked, who from judgement; on others, and from his favour towards themſelves, will not learne righteouſneſſe.

Sixthly, I have ſhewed that 800 yeeres ago, how the Reverend Prelates at the Synod in Paris, laid to heart the fearefull judgements which befell ſome, for the prophanation of the Lords day: Gualter, as you have heard, durſt averre boldly, confidently ſaying, that it was not to be doubted, that the prophanation of the Lords day, was not the leaſt cauſe of the evils, and calamities in thoſe times: Bellarmine durſt ſay as much. In the exhortation added to our Fast-Booke, is it not acknowledged, that the plague hapned (among other ſinnes) for the polluting, and not keeping holy the Lords day? Learned men from time to time have made Catalogues of ſuch judgements as have hapned upon this day. The Authour of the Practiſe of Pietie (a book thirty five times reprinted, allowed by authority, and dedicated to our Now Dread Soveraigne, when he was Duke of Yorke, and after when he was Prince of Wales) rehearſeth many judgements upon Sabbath-breakers, as he calleth them, and is bold in the Concluſion to affirme, that thoſe judgements which he mentioneth may be ſufficient unto them (whoſe hearts are not ſeared) how wrathfully God is diſpleaſed with them, who are wilfull prophaners of the Lords day.

What ſhall we ſay of all theſe Reverend Fathers aforetime, of our Reverend Prelates in their exhortation, of Learned Divines, aſwell Papiſts, as Proteſtants in their obſervation of judgments, and applying them for the breach of the Lords day, that herein they were ſtrangely preſumptuous, that their obſervation was raſh, vaine, and impious, and they in ſo doing deſerved to be cenſured for inſufferable arrogancy? now God forbid. I preſume, the ſpirit of wiſedome will not ſuffer any moderate minde to think it: nor ever did let any ſuch a condemning cenſure and deadly doome, paſſe the pen of any upon them for ſo doing. Nor indeed, was there cauſe, nor yet is, if the judgements be wiſely applied.

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

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

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

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

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

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

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

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

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

Sooner ſaid than proved: Can any deny the evill befallen to be a judgement? For the better underſtanding hereof we muſt know the word judgement to be taken, two wayes; Firſt, for the extraordinary vindicative Juſtice, the dreadfull revenging hand of God, in his wrathfull vengeance, plaguing ſome notorions wicked ones, as the Sodomites, Egyptians, Jehoram the ſon of Jehoſhaphat with a rotting diſeaſe incurable, ſo that he ſtank above ground, and the like; Secondly, for ordinary puniſhments, which may happen to any, ſo as the word judgement taken in 1 Cor. 11. 29. where the word tranſlated damnation is 〈 in non-Latin alphabet 〉 , judicium, judgement: ſo alſo in 1 Pet. 4. 17. it is uſed for any kinde of puniſhment which God infflicts upon men for ſin: In this later ſenſe the evill befalling the Sabbath-breakers, is a judgement, and a due deſerved puniſhment, as the word is expounded by the learned in Gal. 5. 10. Shall not fire from heaven, thundering and lightning, by which ſome have been killed, be held a judgement? was not the fall of Paris-gardens Scaffold, which hurt and kild ſo many, a judgement? Theſe and other evils hapning, ſuch as be before mentioned, have been held to be judgements; and why any ſhould deny them to be ſo now, they give no reaſon, nor indeed, can they, if they take the word judgement aright, as in this caſe ſome Oppoſites doe; who affirme that irreligious contempt of Gods ordinances, appointed on this day, by the Church, and law of the Land, may pull down Gods judgements: yea, that if this day were changed into another, there would be as exemplarie judgments of God from heaven againſt this kinde of ungodlineſſe of men, as ever were in any ages upon the Lords day. It is no ſhame we ſee to call them judgements.

And we may without ſhame ſay that theſe evils befell them for prophaning the Lords day, and not keeping it holy. Our Church in the Homily, and in the fore-mentioned exhortation, the Fathers in that Synod, and learned men have averred as much, whoſe affirmation may be oppoſed to any private mans negation, if we had no reaſon to ſtrengthen the aſſertion. But is it not granted that the prophanation of the day is a grievous ſin? And doth not the fourth Commandement impoſe a morall dutie, which is to keep holy the day of reſt? The ſanctification of the day is impoſed upon us, and this are we preſſed to remember. Let the day be what it will, appointed by divine authoritie, as our Lords day is acknowledged to be, wee are to keep it holy. To keep the day ſet apart by a divine inſtitution, holy, is the maine ſubſtance of the fourth Commandement, and a morall dutie: And therefore the not keeping holy the Lords day, but polluting it, is a ſinne, againſt the fourth Commandement, and the breach of a morall dutie, and therefore for this did the evills befall thoſe, that prophaned the day.

But ſome will peradventure ſay, that it was the prophanation, and irreligious contempt of Gods ordinances appointed upon this day by our Church, and the lawes of he land (ſinnes highly provoking Gods wrath) 〈◊〉 brought ſuch evils upon them.

It may be ſo, for vaine and prophane enough are 〈◊〉 perſons, with whom the Lord is diſpleaſed, who may adde one ſinne to another, to the prophaning of the day, an irreligious diſ-regard of holy duties, with diſ bedience to Authoritie: but this ſinne maketh not the other to •• no cauſe of the evills hapning to them, but ſerveth rather the more to aggravate the other ſinne, and ſo more ſpeedi y to haſten their judgement.

And to this, ſome, it may be, will adde an other cauſe, to wit, the licentiouſneſſe of ſuch, as have bin puniſhed, ſwarving from thoſe dirrections & limitation preſcribed to them.

I will not deny this neither, for certaine it is, that almoſt all the inſtances which lately have beene given, are of thoſe which have runne out beyond their bounds in the Declaration: and no marvell for ſuch as care not for Gods Commandements, will eaſily tranſgreſſe the limits preſcribed by man But yet here is no diſcord in the aſſignment of the cauſe of their puniſhment, the prophanation of the day: for in one and the ſame action, where God is diſ-obeyed, the Church diſ-regared, and authority neglected; and for all this together the parties puniſhed, yet the principall cauſe is the ſinne againſt God: as in this cauſe it is cleare enough.

Nevertheleſſe, ſome cannot peradventure be ſatisfied with all this, that it is lawfull to apply theſe judgements to particular perſons, except certaine rules be obſerved herein, ſuch as themſelves lay downe for guidance in the ſame. Theſe rules I will write downe, and then give anſwer to them as I may. The rules which I finde laid downe for this purpoſe are theſe following.

1 Rule.

We muſt have either extraordinary revelation of the puniſhments for the ſinne, of which now there is no expectation in the wiſe: or immediately by the word wee muſt find thoſe particular ſins threatned with thoſe particular judgements, which we ſee to be executed upon them.

Sometime we finde in Scripture particular judgements threatned for ſome particular ſinnes, which ſome have committed, and beene puniſhed for. But there be above a thouſand ſinnes mentioned in Scripture, and five hundred of them without any particular threatning added. This rule is not alwayes obſervable. Wee ſee ſeverall kindes of puniſhments inflicted for ſome particular ſinnes, which were not threatned before, to light upon the offenders. Uzziah for attempting to offer incenſe, was ſmitten with an incuble Leproſie: Nadab and Abihu were burnt with fire from heaven for their ſinne: Ananias and Saphira for their lying to the Holy Ghoſt kild immediately in the place: Jeroboams arme withered for ſtretching it out againſt the Prophet: Amaziah for ſilencing a Prophet, given over to ſeck his owne overthrow: Judas for betraying Chriſt left to be his owne executioner: Herod eaten with wormes for his finne, yet none of theſe particular judgements were threatned for theſe particular ſinnes.

What therefore though we have no threatning that God would puniſh prophaneſſe on this day with ſuch particular judgements as have befallen them; muſt we not think thoſe evills to have happened to them for that ſinne? A ſinne deſerves puniſhment, but what way and how God will puniſh, that hee reſerves to himſelfe, and ſeldome hath revealed it, though ſometimes as we ſee by Nathan to David, 2 Sam. 12. 11, 12. and by Moſes to the Iſraelites, againſt Korah and his company, Numb. 16. 30.

2 Rule.

That which we ſuppoſe to be puniſhed, muſt bee truly, and indeed a ſinne, and not a point diſputable, but recreations on the Lords day, whether lawfull, or unlawfull, are diſputable: and therefore without unſufferable arrogancy we cannot apply the evils happening as judgements for ſin.

No truth is ſo cleare, but by agitation, ſiding, and exerciſe of wit, may become diſputable. This might bee ſhewed in many things evident enough, till they come into queſtion. The morality of the fourth Commandement was heretofore very manifeſt, and the keeping holy the Sabbath day was of the morality, and the not-keeping holy the Sabbath day, but polluting it, was a ſinne. The Lord in the old Teſtament threatned to puniſh, and did ſeverely puniſh the breach of that Law; and the ſame ſinne hee yet puniſheth in ſome, though not in all that prophane the Lords day, obſerved of us Chriſtians, as our Chriſtian Sabbath, as hath been proved.

If theſe judgements come not for the prophanation of the day, (as before I ſhewed it hath been acknowledged) wherefore hath God ſo long, and ſo often laid his hand on many? If God be not provoked to anger, hee will doe us no hurt. Ier. 25. 6. Hee doth not willingly afflict nor greive us. Lam. 3. 33. Therefore when hee doth hurt, and afflict theſe vaine, looſe, and licentious ſort of perſons on this day, what ſinne (for they doe ſinne) evidenced by Gods hand againſt them, what ſinne, I ſay, may wee ſuppoſe it to bee, but their prophaneſſe? and if the caſe bee ſo doubtfull as ſome would make it, yet whether is it not better to make this uſe of theſe judgements, to ſanctify the day with due reverence, rather than in doubtfull caſe to take our pleaſurable liberty? for the rule is good, Quod dubitas, ne feceris, for ſo we are ſure not to ſinne.

3 Rule.

That we find it by obſervation to have ever been, and continually, or for the moſt part ſo.

What ſinne is there that may agree with this rule, that hath ever, and continually, or for the moſt part ſome judgement to ſet it out by, and by which it may be diſcovered? For as an Oppoſite in this our caſe, ſaith, are there not thouſands (more is the pitty) that prophane the Lords day in greater meaſure, than any of thoſe in whom inſtances have been made, which never felt any exemplary evill? So may I ſay of many other ſinnes, and ſinfull men wallowing in their filthineſſe; where finde we that ever and continually, or for the moſt part, that vengeance ſuffers not a murtherer to live? Have not many lived, and do not many live guilty of bloud? hath ever, and continually, and for the moſt part, the drunkard, the glutton, the adulterer, the cruell extortioner, and the like wicked ones, been made exemplary by judgements upon them, that any ſhould expect ever, continually, or for the moſt part, judgements upon Sabbath breakers?

But it is a pretty cunning for men to deviſe rules out of their owne braines, and lay them downe as Maximes to try their Adverſaries tenents by, and to reject them as not ſound, becauſe they agree not to their crooked rule.

Yet concerning the matter in hand let me ſay thus much, the ſo frequent accidents as ſome call them in ſo great variety, and happening ſo thick together in many places, may worke amazement, and do anſwere better to the rule, than what other ſinne with following judgements upon the offenders may be produced: It is ſaid, (and but ſaid,) that ſuch accidents fall out as frequently upon other dayes: Let them that ſo ſay be pleaſed to take the paines to obſerve, and gather a Catalogue, and preſent them to the view of the world to give ſatisfaction.

4. Rule.

When the ſinner is taken in the very manner, the Lords hand may be obſerved therein, the ſinne co-operating with the judgement, either naturally, or morally.

When the ſinne, and the judgement meet together, it is very certain, that the judgement then points out the ſin, which is at that time committed, to be the cauſe of that puniſhment. Whilſt Ʋzzah was laying his hand upon the Arke, he was ſtruck dead, therefore the touching of the Arke, was the cauſe of the judgement: Nadab and Abihu offered ſtrange fire, and whileſt they were offering, fire from heaven Num. 10. 1. 2. light upon them, therefore the offering ſtrange fire was the cauſe why this fire from above was ſent down upon them. Plagues fell upon the Philiſtimes whilſt they deteined 1. Sam. 5. the Ark therefore the withholding the Ark was the ſin which made God ſo to plague them, and was not a Chance. Jehoſhaphat joyned himſelfe with Ahaziah to make ſhips to go to Ophir for gold, but were broken at Ezion-Geber, which 1. Kin. 22. 48. 49 caſuall croſſe befell him for that ſin as appeareth by the uſe Jehoſhaphat made of it afterwards, for he made not a tuſh of it but refuſed to joyne any more with Ahaziahs ſervants: the Prophet alſo applyed that caſuall puniſhment to that ſin. The Holy Prophet did not lightly reckon of ſuch a hand of God, but was taught by the Lord to obſerve it, and to apply 2. Chr. 20. 37. it to the particular ſinne. Many other inſtances might be brought to confirme this trueth if need were out of the Scriptures. Therefore this being a rule certaine, then the hand of God may be obſerved againſt our Sabbath-breakers; for their prophanations did co-operate to the hurt of many, and to the death of ſome: They were puniſhed in their actes and deedes doing. It is not the queſtioning to make the matter doubtfull, that can overthrow the rule laid, nor ſickneſſe, nor death happening when any are about a good thing; for the good thing, co-operateth not with the ſickneſſe, nor with the death following: preaching and praying procure not hurts, nor evils, and therefore cannot be produced fitly for this caſe, to take the ſober minde off from obſerving Gods puniſhments upon ſuch as we ſpeak of in this diſcourſe.

It is a truth undeniable, that the true eſtimation of things dependes not upon the events or accidents following it: for where the acts be apparantly good, the ill events and accidents concurring, cannot make the good to become evill, nor to be ſo judged in any wiſe mans underſtanding, nor the party afflicted to be judged ill of, in his good act, by men charitably-minded. But on the contrary, if evill events, and ill accidents meet with ill deedes, there the offenders may without the breach of Charitie, be judged to bee juſtly puniſhed. And I ſuppoſe that evill events and ill accidents, happening very often where acts be done which be ill, in great probability, may probably witneſſe Gods diſpleaſure againſt ſuch as ſo doe evill without prophanely making the Lord to beare falſe witnſſe with us in ſuch a caſe.

5.

For the rule of retaliation, it is not applyable to our purpoſe, and therefore I paſſe it by, as neither furthering, nor hindring the cauſe in hand. Though upon the Lords day God may proceed againſt prophane men by retaliation, as for inſtance known to my ſelfe to be a truth: A lewd fellow tall and ſtrong, in a Market Town upon a Lords day drinking in an Ale-houſe with his fellow, they fell out about ſprink ing of the Cup with an Orenge-pill, and were ſo in aged, as this bigge fellow wounded the other deadly, whereupon he fled into the Low-Countries; a yeere after the ſelfe ſame day twelve-month on the Lords day, in the ſame Town returned he home; as ſoone as he was come, one skilfull in fencing (but a little fellow) would goe and drink with him, and in drinking, they two quarrelled about the ſprinkling of the Cup with an Orenge-pill, who could doe it beſt; but when the little fellow ſtood upon his skill, the other ſaid, that if hee durſt ſay he could ſprinkle it either better, or as well as hee, hee he would fight with him, the other apt enough thereto they agreed, fourthwith into the field they went taking their ſwords; the little fellow after a few bouts, ranne the other quit thorough, who being tall, cloſed with him, and ſtuck his ſword in the little fellowes back, and broke it, whilſt the ſword was in his owne body, and then fell down and dyed in the place, the other went back into the Town, but dyed alſo that day.

6 Rule.

The conſcience of the ſinner is many times a good directer to point out to us that curſed thing: If ſo, then what ſhall we ſay in this caſe? for divers Prophaners of the Lords day, have upon their hurts felt withall the accuſation of conſcience, and acknowledged, that thoſe harmes befell them for doing ſuch things as they did on the Lords day. Some dying bewailed their ſinnes, others living made good uſe thereof, and herein reformed themſelves, of which examples may bee brought to make this good.

From all this which hath been delivered, it may appeare I hope that it is not raſh preſumption, nor any vaine, and prophane obſervation, to take notice with reverence of the immediate, the mediate, and caſuall judgements which happen upon the Lords day, for the better ſtirring of us up to the ſanctification of the whole day, with readineſſe of will, to the honour of our Lord Jeſus, ſo it be without ſuperſtition, and hypocriſie; which ſuch as underſtandingly know to obſerve the day aright, are farre from both in their intention and practice.

CHAP. XXVIII. Of the ſerious ponderation of theſe things.

CHriſtian Reader, that loveſt thine owne ſoule, lay aſide all prejudice in the cauſe, labour for ſelfedeniall, and be in love with the truth: Behold the Primitive times, weigh the records of our Church, the care of Emperours, and Kings, take notice of the Decrees of Councells, and Synods, the judgement of the learned in the Church, both the Ancient and Moderne, the many to the few of a contrary minde, and lay to heart theſe ſeverall kinds of Gods judgements, by all which we may ſee, what God, and all good men, would have us to doe, and what to avoid on this day without any Judaizing at all; For we doe not put, as the Jewes did, holineſſe in the day, as holy in it ſelfe, but as a day ſet apart by divine authority, for holy duties: Nor doe we make our reſt holy, but in the uſe of it requiſite to holy performances of the ſacred duties of the day: for without ceſſation from our own profits and pleaſures, we cannot apply our ſelves to Divine Services; and therefore it being both as a meanes to take us off, from the hinderances of holy duties, as alſo a furtherance to the exerciſes of holineſſe, which on this day are publickly and privately to be performed, we preſſe the keeping of a Reſt: If we be well underſtood, I ſuppoſe none would ſay, wee did Judaize, nor call us by the new reproachfull name of Sabbatarians: we hold no more for reſtraint, than holy men have done in former ages. Doctor Heylin doth tell us that the fifth and ſixth Centurie were fully bent to give the Lords day all fit honour, not only in prohibiting all unlawfull pleaſures, but in commanding a forbearance of ſome lawfull buſineſſes, ſuch as they found to be moſt hinderance to religious duties. S. Augustine long before, allowed on the Lords day no wandring about woods, and In Serm. de tempo. 251. fields, with noyſe and clamours, no telling of tales, no playing at dice, nor dancing on this day: yea, he findes fault, that whilſt they reſted from a good work, the work of their calling, they reſted not from vaine and trifling works, as if (ſaith he) one time of the day were ſet apart to the Service of God, and the reſt of the day and the night, to their owne pleaſures. Tertullian, before him telleth us, how holily the Sabbath was kept after the breaking up of the Congregation, as before hath beene delivered. And it is worthy to be marked out of Doctor Heylin, though he make mention of recreations, cap. 3. pag. 84. & cap. 4. pag. 123. in his Hiſtorie of the Sabbath; yet hath he not produced any one teſtimonie of any one Father for the now conceit of Chriſtian libertie concerning recreations, of which he ſaith, after dinner until Evening Prayer, and after Evening Prayer untill the time of Supper, there is no queſtion to be made, but all were practiſed, which were not prohibited: But had there beene proofes, hee ſurely would have produced one Father or other for them. But come we now to our Oppoſites, See before Mr. Brerewood. and ſee what they ſay for us without Judaizing, and inſteed of all the reſt, I take only here the learned, Biſhop White, who ſaith thus, ſo farreforth as ſecular labour, and Pag. 226. 227. 261. paſtime, or recreation, are impediments to ſacred and religious duties publick or private to bee performed upon holy dayes, they are to be avoided, and abſtinence from them muſt be uſed according to the equitie of divine law, and the precept of the Church, otherwiſe they are ſacrilegious (citing Cyrill for his purpoſe) becauſe they are meanes to robbe God of his honour, and to hinder the ſpirituall edification of Chriſtian people; and becauſe abſtinence from labour, and from recreation upon the holy day is ſubſervient to the exerciſe of religious duties; and on the contrary, ſecular labour, and paſtime, are impediments thereunto, and if they be acted at ſuch times, as the precept of God, and the Church prohibit, they are prophanations of Gods holy day: The ſame learned Father in another place in his book againſt Braborn, ſaith, that becauſe the Lords day, and other holy dayes are devoted to the Service of God, and appointed to the exerciſe of religious and ſpirituall duties; Chriſtian people are to perferre their religious offices of thoſe dayes before their wordly pleaſures, and profit, and the more obſervant they are hereof, the more they pleaſe God, if other actions of their life, be ſutable to their devotions: yea, he ſaith further (and ſo much as we may ſay, and no more) that devout Chriſtians, who are ſo piouſly affected, as that upon the Lords day, and other holy dayes, they doe reſolve to ſequeſter, and retire themſelves from ſecular buſineſſes, and ordinary pleaſures and delights, to the end they may more freely attend the ſervice of Chriſt, and apply their mindes to ſpirituall and heavenly meditations, are to be commended, and encourged: For the doing thereof, is a work of grace, and godlineſſe, pleaſing and acceptable to God: for which he quoteth, Col. 3. 2. Joh. 6. 27. Let none ſay, that fleſh and blood cannot apply it ſelfe ſo holily, an whole day together: For, firſt, fleſh and blood ſhall not inherit the kingdome of heaven, 1 Cor. 15. 50. Secondly, we muſt ſtrive to doe by grace, what wee cannot doe by nature, elſe we ſhall never doe at any time true ſervice to God, according to any of his Commandements. Thirdly, God muſt not looſe his right of ſervice from us, becauſe we have procured to our ſelves wretched natures, ſoone weary of all ſpirituall duties. Fourthly, lazie ſervants can hardly undergoe any labour, much leſſe to hold out a day, yet the awe they beare to their earthly Maſters maketh them to doe it: ſo ſhould Gods feare move us to this. Fifthly, Imperfections through corruption of nature are one thing, for they bee in the beſt: but to nouriſh them, and willingly to yeeld unto them, is another: I cannot doe what I ought by nature, will I therefore not endeavour to doe what I ſhould doe by grace? God forbid. Sixthly and laſtly, let me ask any pious heart, any conſcionable Chriſtian, why ſhould men be more indulgent to weak nature, yeelding to fleſh and blood, in and about the fourth Commandement, for keeping of a day wholly to him, than in and about our whole ſervice and obedience to any of the other nine? Seeing God hath made his diſpleaſure ſo remarkable in many judgements againſt Sabbath-breakers, both aforetime under the Law, and now ſince under the Goſpel.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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