it whilst the sword was in his owne body and then fell down and dyed in the place the other went back into the Town but dyed also that day 6 Rule The conscience of the sinner is many times a good directer to point out to us that cursed thing If so then what shall we say in this case for divers Prophaners of the Lords day have upon their hurts felt withall the accusation of conscience and acknowledged that those harmes befell them for doing such things as they did on the Lords day Some dying bewailed their sinnes others living made good use thereof and herein reformed themselves of which examples may bee brought to make this good From all this which hath been delivered it may appeare I hope that it is not rash presumption nor any vaine and prophane observation to take notice with reverence of the immediate the mediate and casuall judgements which happen upon the Lords day for the better stirring of us up to the sanctification of the whole day with readinesse of will to the honour of our Lord Jesus so it be without superstition and hypocrisie which such as understandingly know to observe the day aright are farre from both in their intention and practice CHAP. XXVIII Of the serious ponderation of these things CHristian Reader that lovest thine owne soule lay aside all prejudice in the cause labour for selfe-deniall and be in love with the truth Behold the Primitive times weigh the records of our Church the care of Emperours and Kings take notice of the Decrees of Councells and Synods the judgement of the learned in the Church both the Ancient and Moderne the many to the few of a contrary minde and lay to heart these severall kinds of Gods judgements by all which we may see what God and all good men would have us to doe and what to avoid on this day without any Judaizing at all For we doe not put as the Jewes did holinesse in the day as holy in it selfe but as a day set apart by divine authority for holy duties Nor doe we make our rest holy but in the use of it requisite to holy performances of the sacred duties of the day for without cessation from our own profits and pleasures we cannot apply our selves to Divine Services and therefore it being both as a meanes to take us off from the hinderances of holy duties as also a furtherance to the exercises of holinesse which on this day are publickly and privately to be performed we presse the keeping of a Rest If we be well understood I suppose none would say wee did Judaize nor call us by the new reproachfull name of Sabbatarians we hold no more for restraint than holy men have done in former ages Doctor Heylin doth tell us that the fifth and sixth Centurie were fully bent to give the Lords day all fit honour not only in prohibiting all unlawfull pleasures but in commanding a forbearance of some lawfull businesses such as they found to be most hinderance to religious duties S. Augustine long before allowed on the Lords day no wandring about woods and In Serm. de tempo 251. fields with noyse and clamours no telling of tales no playing at dice nor dancing on this day yea he findes fault that whilst they rested from a good work the work of their calling they rested not from vaine and trifling works as if saith he one time of the day were set apart to the Service of God and the rest of the day and the night to their owne pleasures Tertullian before him telleth us how holily the Sabbath was kept after the breaking up of the Congregation as before hath beene delivered And it is worthy to be marked out of Doctor Heylin though he make mention of recreations cap. 3. pag. 84. cap. 4. pag. 123. in his Historie of the Sabbath yet hath he not produced any one testimonie of any one Father for the now conceit of Christian libertie concerning recreations of which he saith after dinner until Evening Prayer and after Evening Prayer untill the time of Supper there is no question to be made but all were practised which were not prohibited But had there beene proofes hee surely would have produced one Father or other for them But come we now to our Opposites See before Mr. Brerewood and see what they say for us without Judaizing and insteed of all the rest I take only here the learned Bishop White who saith thus so farreforth as secular labour and Pag. 226. 227. 261. pastime or recreation are impediments to sacred and religious duties publick or private to bee performed upon holy dayes they are to be avoided and abstinence from them must be used according to the equitie of divine law and the precept of the Church otherwise they are sacrilegious citing Cyrill for his purpose because they are meanes to robbe God of his honour and to hinder the spirituall edification of Christian people and because abstinence from labour and from recreation upon the holy day is subservient to the exercise of religious duties and on the contrary secular labour and pastime are impediments thereunto and if they be acted at such times as the precept of God and the Church prohibit they are prophanations of Gods holy day The same learned Father in another place in his book against Braborn saith that because the Lords day and other holy dayes are devoted to the Service of God and appointed to the exercise of religious and spirituall duties Christian people are to perferre their religious offices of those dayes before their wordly pleasures and profit and the more observant they are hereof the more they please God if other actions of their life be sutable to their devotions yea he saith further and so much as we may say and no more that devout Christians who are so piously affected as that upon the Lords day and other holy dayes they doe resolve to sequester and retire themselves from secular businesses and ordinary pleasures and delights to the end they may more freely attend the service of Christ and apply their mindes to spirituall and heavenly meditations are to be commended and encourged For the doing thereof is a work of grace and godlinesse pleasing and acceptable to God for which he quoteth Col. 3. 2. Joh. 6. 27. Object Let none say that flesh and blood cannot apply it selfe so holily an whole day together Answ For first flesh and blood shall not inherit the kingdome of heaven 1 Cor. 15. 50. Secondly we must strive to doe by grace what wee cannot doe by nature else we shall never doe at any time true service to God according to any of his Commandements Thirdly God must not loose his right of service from us because we have procured to our selves wretched natures soone weary of all spirituall duties Fourthly lazie servants can hardly undergoe any labour much lesse to hold out a day yet the awe they beare to their earthly Masters maketh them to doe
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
out of frame 5. It cannot stand with the beginning of the second chapter of Genesis that Adam should fall the first sixth day because when Moses had mentioned in the other chapter the sixth day consisting of the evening and morning he begineth with a summary repetition of all Gods works Gene. 2. 1. as yet without crack or flaw in them secondly with mentioning of Gods ending his work which he had made and not marred again by cursing of it as yet Gene. 2. 2. Thirdly Moses telleth us how God rested on the seventh day to wit from all his work which he had made Now what is resting but the Lords ceasing to create further any other things than what he had created and his pleasureable delight in the full accomplishment of his works done in those six dayes And his resting was from his work made so it was from his creating only and not from punishing as his resting should have beene had man fallen before his rest here spoken of Gen. 2. 2. Therefore from all these reasons it is very likely that Adam and Eve fell not on the day of their creation But now to returne againe to the point 2 From Adams casting out of Paradise unto the restoring of religion by Seth Gen. 4. 26. which was the space of 235 yeares which Story is conteined in one only chapter Gen. 4. In this space of 235 yeares there is no mention of Adams personall repentance of his faith and love to God not a word of his praying to God of his worshipping of him or of any duty performed by him unto God or man can any or will any conclude hence that Adam failed in all these No why then upon the same reason dare any conclude no keeping of the Sabbath by Adam because it is not recorded that he observed it especially seeing wee read of Gods resting and of the institution and making it the Sabbath for man 3. From the restoring of religion by Seth unto the Flood was 1422 yeares all which long space of time is historied within two chapters and a halfe in Gen. 5. and 6. to verse 17. of the seventh chapter Now in all this time for so many hundreds of yeares wherein lived many holy men the sonnes of God mentioned in Gen. 5. yet not one word by Moses set downe of any publick worship in offering sacrifices as before not a word of any holy meeting any where not a word of any good they did one to another not a word of any thing worthy note of any of them or of their children save of Enoch and Noah will we hence conclude them defective in all things no then why judge we them defective in keeping of the Sabbath IV. From the day of the floud and Noahs entring into the Ark unto the calling of Abraham out of Vr which is the space of 352. yeers some say 427. yeers comprehended in part of the seventh Chapter from the seventeenth Verse to the end and in the 8 9 10 11 foure Chapters and no more In this space nothing is spoken of any Divine praises of any solemn meetings of them together can we conclude that so many holy men mentioned in Chapter 11. of blessed Shems race did fail therein if not why dare we say they kept not the Sabbath V. From Abrahams calling out of Vr to Jacobs going down into Egypt is about 215. yeers this space is storied in many Chapters from Gen. 12. to 46. In which space though Morall duties were performed and that its said in the generall terms Gen. 26. 5. that Abraham kept the Lords charge his Commandements his Statutes and his Laws yet the particulars of these are not expressed And therefore here may we include the observation of the Sabbath and can no more seclude it then we can other duties observed which yet are not related to be kept by him in particular especially if we consider how God includeth the fourth Commandement among them Exod. 16. 28. as before is declared If any yet deny it to be kept of Abraham because it is not nominated why deny they not as well other things to have been performed by him seeing they are not by name mentioned VI. From Jacobs going into Egypt to the bringing of them out under Moses into the Wildernesse of Sin spoken of in Exod. 16. 1. The space was also 215 yeers for they came to this Wildernesse upon the fifteenth day of the second moneth after their departure from Egypt which was at the full end of the 430. yeers as God foretold Abraham Gen. 15. The story of all this time is comprised in the five last Chapters of Genesis and in the first sixteen Chapters of Exodus In which space after Jacobs departure from Canaan not one word of their worshipping of God of no Altar no Sacrifice no holy duties in publike yet I hope we will not say that all these things were neglected of them because not mentioned if not then no more may we deny to them the observation of the Sabbath for now at this time they being in the Wildernesse of Sin Exod. 16. it is plainly said they rested upon the seventh day as an holy rest and Sabbath to the Lord. Thus have I câ—early shewed that their negative Argument from the Scripture is no good reason to deny the observation of the Sabbath in all this space of time except they will deny upon the same ground so many holy men to have sinfully neglected other necessary duties also as is before rehearsed But before I conclude I think a Question fit to be propounded and answered Quest Why was now in Exod. 16. the keeping of the Sabbath so plainly spoken off and not before Answ 1. Now the people hungring after food for the belly Exod 16. 3. and the Lord determining that he would raigne Mannab which they should gather every day by a certrain rate and on the sixt day twice as much the reason was because the seventh day was the Lords Sabbath on which day the Lord raigned no Mannab nor would he have any to go forth to seek it for that it was an holy rest unto the Lord This was the reason of the mentioning of it as appeareth by all that which is before delivered out of the Text. II. Because now they were a people openly separated to God from all other Nations and an holy people Deut. 7. 6. Exod. 19. 6. Therefore assoone as he had delivered them within six weeks space or thereabouts after they came from Egypt he took order for their keeping holy the Sabbath day as a speciall evidence of their holynesse before God the breach whereof he reproved as the breach of all his Commandments and Laws both then Exod. 16. 28. and afterwards in so high esteem had God his institution of his Sabbath and no marvell because by the breach of it God is much dishonoured and in the observation of it The three first Commandments of the first Table are kept in publike view before men
for in observing the Sabbath day we professe the God of Israel as the first Commandment teacheth Then in assembling together and worshipping God we do what the second Commandment bindeth us to do and when on that day we contemplate upon the creatures take occasion thereby to praise him and shew an outward holy behaviour to advance his glory we do what the third Commandment commandeth us to do so that the holy observation of the day to the Lord keepeth up a publick practice of all our duties to every Commandment of the first Table therefore no marvell it was that God took order so soon for the keeping of the Sabbath day III. Because God intended not untill this time to set out any glorious face of his Church historically unto us but rather other things happening in the course of times from the fall as in the Story doth appear unto this time 1. From the Fall to the Floud the ill fruits of Adams fall and the increase of sin to mans destruction is recorded 2. From the Floud to Abraham the planting of the world by people with their presumptuous sinning causing them to be scattered over the face of the earth according to their distinct languages 3. From Abraham to Israels going into Egypt God moved Moses to record the carriage of Abraham Isaac and Jacob as private families upon which the Church consisted living among idolaters as pilgrims and strangers while they were in Canaan till God brought them into Egypt 4. From the entrance into Egypt to their mighty deliverance God was pleased to instruct Moses to set down how Joseph came into Egypt his troubles and honour how by him Israel came into Egypt by Josephs means the peaceable rest there till another King arose and then of their heavie bondage till God sent Moses to free them But now God intending to make glorious his people and his worship more publickly to be observed of all Israel at one set time weekly Moses relateth the Lords pleasure concerning the Sabbath not to have it neglected but solemnely to be kept as an holy rest unto the Lord according to Gods first institution thereof Gen. 2. 3. And thus much for the Patriarchall-Sabbath before the Law published upon mount Sinai FJNJS A TREATISE OF THE MOSAICALL-SABBATH By Richard Bernard Rector of Batcomb EXOD. 31. 15. Six dayes may work be done but in the Seventh is the Sabbath of rest holy to the Lord whosoever doth any work in the Sabbath day he shall surely be put to death LONDON Printed for Edward Blackmore and are to be sold at the signe of the Angel in Pauls Church-yard 1641. The Contents 1. WHy it is called so 2. Of the Law of the ten Commandments 3. Of the Naturalitie of the Law 4. Of the Externallitie or Positivenesse of the Law 5. Of the Spirituallitie of the Law 6. Of the Moralitie of the Law 7. That there are ten Commandments 8. Of the fourth Commandment in what words contained 9. Of the meaning of the words of the Commandment 10. Of the rest upon the Sabbath 11. Of the day for the rest 12. Of the words annexed to the Commandment 13. Of the scope of the words 14. Of the directorie in the words 15. That one day in seven must be the Sabbath day 16. Of the seventh day Sabbath 17. Of the six dayes work 18. Of the restriction from work on the seventh day Sabbath 19. Of works which might be done on the Sabbath 20. Of the rigorous strictnesse supposed to be put upon the Israelites that day 21. Of the reason added unto the directorie with the conclusion 22. The arguments to prove it ceremoniall answered 23. That the fourth Commandment is no part ceremoniall 24. The fourth Commandment is a perpetuall Precept 25. How much of the Mosaicall Sabbath is in the Commandment to be kept holy 26. How the day was kept 27. Of Judaizing and true understanding thereof OF THE MOSAICALL SABBATH SECTION I. Why it is called so I Call the Sabbath here Mosaicall not as any new Sabbath from the former being the same with the Patriarchall Sabbath farther now ratified and established Nor do I so name it as if Moses were the institutor of it or no publisher of it But because God the Lord of the Sabbath did give this Commandement of the Sabbath with the rest of his divine precepts when he had ordained Moses the Ruler over his people Israel under him and for that he delivered to Moses the two Tables in which the Commandements were written to deliver them unto the people SECTION II. Of the Law of the ten Commandements THe Law of which the precept of the Sabbath is part is said by the Apostle to be holy and spirituall Rom. 7. 12 14. and if that Commandement Thou shalt not lust be boly just and good so is the whole Law and every Commandement thereof His encomiis legem integram orâ—at Apostolus saith Paroeus This whole Law hath in it Naturalitie Positivenesse Spiritualitie and Moralitie SECTION III. Of the Naturalitie of the Law 1. THe Naturalitie of the Law is so much thereof as by the principles of Divinitie in Nature written in all mens hearts Rom. 2. 14 15. and furthered by the common light of Christ Joh. 1. 9. may be known and assented unto And this knowledge is more or lesse as Naturall men partake of that naturall light for from hence ariseth the difference in naturall men and not from the common principles which be one and the same in all men From this Naturalitie in the Law it may be called the Law of Nature not so as if it were the work of Nature but for that it s in every mans nature God writing it in every mans heart Rom. 2. 15. since the fall at the time of the souls infusion into the body as God did to Adam before his fall This Naturalitie of the Law consists in generalls and cannot reach to true Specialities without some further help and better direction yet by deductions it may go far towards the Specialities This serves to make all men inexcusable Rom. 1. 20. SECTION IV. Of the Externalitie or Positivenesse of the Law THe Externalitie or Positivenesse of this Law is the openly making known of Gods Will in the Commandements given by word of mouth and after written in the two Tables of Stone This Externalitie of precepts the Lord added for his Church unto those generall rules and principles in nature and to that common light in all men For the Lord never suffered his Church to be only directed by that light in nature never since Adams fall who having it in perfection could not guide himself to it And therefore we read before Moses days of Gods Word of his speaking to Adam Noah and to Abraham viva Voce giving his charge Commandements Statutes and Laws of which the Lord maketh mention to Isaac telling him that in keeping these Abraham obeyed his voyce Gen. 26. 5. This Positivenesse or Externalitie is to guide
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
day were to shew their delight in the Lord count the day honourable to the Lord and learn to expresse self denyall of their own thoughts delights and work Is 58. 13 14. 6. On this day they did not fast Judith 8. 6. but made merry for it was called the day of their gladnesse Num. 10. 10. wherein they might cheerfully refresh themselves and send relief unto the poor after such former duties done towards the Evening but this mirth was for their understanding of the Word Neh. 8. 9 10 11 12. It is true that this holy day to the Lord was the feast of Tabernacles but why they might not now do so on the Sabbath day I see nothing to the contrary For the strict precepts in the Wildernesse were out of date and the Primitive Church who observed our Christian Sabbath in the roome of the Jewish did make a feast after the end of Divine service See for the observation of that Sabbath Philo Judaeus de vita Mosis de vita Contempla De legatione sua ad Cajum Câ—sarem cited by Wallâ—us de Sab. pag. 127. 134. 135. 136. See also Dav. Kimchâ—on Psa 92. cited by Goniarus in his Book de Sab. pag. 81. SECTION XXVII Of Judaizing and true understanding thereof IT pleased some to taxe others of Judaisme concerning the Sabbath day And why of Judaisme know they why Judaisme was from the Jews but the Sabbath was long before this name became peculiar to a single tribe in Israel Judah so called Seeing they fasten as they must Judaisme upon the Jews let us see after this Tribe was separated from the ten tribes of Israel how they did Sabbatize for so we shall behold their Judaisme that we may judge with righteous judgement For the better understanding hereof let us consider the Jews as before Christs coming when he was come and afterwards in the times following Of these we must have a twofold consideration as faultlesse or faulty 1. As Faultlesse this is no Judaizing for in our discourse its taken in ill part They ever held and do hold the fourth Commandment perpetuall and so ought we as is before proved They held the seventh day Sabbath from the Creatâ—on which they had a warrant from God to do till the Resurrection of Christ so farre faultlesse without Judaizing in an ill sense As faulty and thus I. Before the coming of Christ we shall read that they were 1. Observers of the Sabbath in a bare rest from servile work but then doing their own waies finding their own pleasures not delighting themselves in the Lord nor labouring for Self-denyall on that day Of this their Sabbatizing the Prophet Isaiah speaketh who herein laboured to reform them Isai 58. 13 14. 2. Great prophaners of the Sabbath as appeareth by the Prophets complaints Jer. 17. 27. Ezech. 20. 13 16 21 24 and 22. 8. By Gods punishing of them driving them out of their Land as Captives for tbe breach of the Sabbath 2 Chron. 36. 21. as God had threatned Levit. 26. 34 35. By the Story in Nebe 13. 15 18. where Nehemiah telleth them that the prophaning of the Sabbath was the sin of their Fathers and the evill of their captivity befell them for it Now who with us do so Judaize and Sabbatize both these wayes let the world judge II. At Christs coming we may read That the Jews ceasing from such former prophanesse now were become grosly superstitious not allowing such things to be done as might be lawfully done without the breach of the fourth Commandement as in former instances are cleared This foolish superstition our Saviour confuted by word and by his works And therefore none of sound judgement with us do so Sabbatize our onely care is to observe the Commandement as the godly Jews did shewed in the former 26 Section and as the holy rest requireth in keeping the day holy as set apart for holy ends without putting any holinesse in the day it self III. After Christs Ascension and his Kingdome erected the Jews did faulty in their Sabbatizing 1. In observing the Seventh day from the Creation which was at that time out of date and now not to be observed of any Christian if any do these be Sabbatarians and do properly Judaize and not others It s a foul sin to belye and slander men and to brand them with names of reproach falsly 2. In carnally keeping the Sabbath as the Imperiall Edict of Charles the Great doth speak for these kept it in idlenesse in dancing and revelling See Ignatius in his Epistle to the Magn. St. Augustine de consensu Evangelist lib. 2. cap. 77. This Jewish Sabbatizing let those be blamed for who are guilty and the fault be where it is Thus much for the Mosaicall Sabbath FINIS A Large TREATISE OF THE CHRISTIAN SABBATH THE LORDS DAY also now commonly called SUNDAY By Richard Bernard Rectour of Batcombe Wee ought to doe all things for the truth but nothing against it for hee that striveth against the truth striveth against God for God is truth Let every friend of Christ observe the Lords day Ignatius in Ep. ad Magnes In the honour of Christ his Resurrection Clem. Rom. Const lib. 7. cap. 24. LONDON Printed by R. Bishop for Edward Blackmore at the signe of the Angel in Pauls Church-yard The Contents of this Treatise Chapter 1. THe Preface shewing wherein wee generally consent and agree in one Chap. 2. Of the title of Lords day and of the name Sunday Chap. 3. Of the name Sabbath given to this our Lords day or Sunday Chap. 4. Of the Reasons why it may be so called without offence Chap. 5. In what circuit of time this day hath beene kept to wit weekly with the Reason thereof Chap. 6. Of the first day of the week that it is the Lords day and also the seventh day Chap. 7. Of the time when this first day began to be the Lords day and upon what ground Chap. 8. Of the divers opinions concerning the beginning and ending of the Lords day and wherein Conscience may rest it selfe Chap. 9. The authority is divine by which it was established Chap. 10. It is of divine authority from Christ himselfe Chap. 11. Of some Objections which may be made against it answered Chap. 12. That this day cannot be changed Chap. 13. Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes Chap. 14. This day is to be kept holy and the whole day too Chap. 15. How this day is to bee kept holy morally as the ancient Sabbath was kept Chap. 16. How our Lords day was kept in the Apostles dayes and the Primitive times Chap. 17. How our Church would have our Sunday kept holy Chap. 18. How Christian Emperours would have it kept by their Imperiall Constitutions Chap. 19. How it was to be kept by the Edicts of Christian Kings in this our Kingdome Chap. 20. How our late Soveraigne King James and now our King
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 quà m contra veritatem vincere posse alium Bucerus Author igitur hujus Tractatus quodcunque in co scripsit ut veritatis sincerè studiosus pro veritate non ut contentiosus quicquam contra veritatem scripsit A TREATISE OF THE CHRISTIAN SABBATH CHAP. I. The Preface shewing wherein wee generally consent and agree in one IT will not be amisse ere I enter upon the Treatise which for the honour of Jesus God blessed for ever I here undertake briefly to lay before the judicious a few things for feare of mistake while wee maintaine the observation of a set solemn day weekly for the worship of Christ and a Christian-like strickt keeping of it holy 1 Wee hereby reject the loose opinions of the Familists Anabaptists and wicked Libertines who would be free from any time of set solemn dayes for Gods publick service and worship contrary to the command of God under the Law and the constant custome of the Church under the Gospel among all Orthodox Christians in all places throughout the whole Christian world in all ages for these 1600 yeers so that saith Chemnitius it is barbarica petulantia In exam Trident Concil most rude impudencie barbarous folly as one translateth it not to observe that day with all due solemnity which hath so long time beene kept by the Church of God This witnesseth Ignatius Iohn the Apostles Disciple Iustine Martyr S. Augustine Tertullian Athanasius Maximus Tauronensis Dionysius Bishop of Corinth in an Epistle of his to Soter Bishop of Rome Against these Familists Anabaptists and Libertines hath written Vrsin in his Chatechisme Zanchie in his Oper. sex dierum and Master Rogers in his Display of the Family of Love 2 Wee renounce all Traskits and Brabornian errours in their points of Judaisme Against the Author of the first sort learned Bishop Andrews hath fully shewed himselfe by his speech in the Starre Chamber Against the later the late learned Bishop of Ely Doctor White hath written at large purposely to confute Brabornes Judaizing in standing for the Jewish Sabbath Against which tenent Musculus Vrsin and Bellarmine hath also written yea Hereticks as Irenaeus lib. 1. cap. 26. Ephan de Haeres cap. 30. the Ebionits and Cerinthians holding this have been condemned as the Fathers witnesse The seventh day Sabbath from the Creation now called Saturday is changed and not under the Gospel to be observed of us as an holy day to the Lord. 3 Albeit we doe hold the fourth Commandement to be perpetuall yet we conceive it to be so without any of those See the former Treatise accessorie percepts delivered by Moses whereby though it was in it selfe originally not ceremoniall yet was it by the keeping of those precepts ceremoniously observed 4 As that Law required rest and the holy use of that rest to be imployed on that Sabbath day for the keeping of it holy so doth it now by analogie and proportion for the holy observation of our weekly Sabbath Rest wee doe hold necessary for the day yet not like the foolish superstitious rest of the later Jewes grounded on vaine Traditions confuted by Christ Nor doe we require it otherwise than a necessary meanes to further us to holy duties not as a worship of God in it selfe nor doe wee deny works to be done works of pietie and for pietie works of charity and those that be works of necessitie for all were allowed under the Law as in the other Treatise is proved Moreover wee account the day holy yet not for any inherent holinesse therein but for that it is set apart for holy uses And the difference betweene this and other solemn holy dayes dedicated to the honour of Christ we take to be that this is grounded on authoritie divine and unchangeable and so not the other yet to be observed with rest to religious duties as is ordeyned by the authority of the Church which is not at any time to be despised These things premised I suppose wee that desire for the honour of Jesus Christ that his day be solemnly kept none of ripe judgement will condemne us of Judaisme if they well understand either us or themselves hereafter A charitable interpretation would amend all which were to bee wished to quench the heat of contention by either ignorantly or wilfully misconceiving of us For we hold nothing but what hath beene held by Orthodox Divines the best and most in all ages as in the ensuing chapters of this Treatise framed to the capacitie of the common sort will clearly be made manifest CHAP. II. Of the title of Lords day and of the name Sunday THis terme of Lords day though none can deny it to belong to the day yet some few and but very few to shew perhaps more wit as they think to be able to say something to any thing than worth of matter do make it as it were doubtfull to understand what day should be meant by the Lords day in Revel 1. 10. But this place of Iohn hath generally beene expounded and taken for the day which wee now call Sunday the first day of the weeke by Aretas Andreas Caesariensis by Beda by out later Divines and by the suffrage of the De rat tempo cap. 6. Church the best Expositor of the word which day hath constantly since the time of the Apostle S. John been honoured with this name above all others under this it hath passed along in the writings of all the ancient Fathers in Councels in Histories Ecclesiasticall in Emperiall Constitutions and Edicts of Emperours and Kings Beda on S. Luke saith It is a Christian custome to call it the Lords day which custome hath continued hitherto in all reformed Churches And this name our King and State giveth it in Statute Lawes and Acts of Parliament and our Church in her Ecclesiasticall
bounds and limits of truth out of inconsiderate zeal are all others to be censured to be men of the same mould Brotherly love and Charitie cannot but be better Judges 2 We see it carrieth antiquity with it and hath had allowance for a long time in the Churches of Christ 3 It is our rest day and so indeed a Sabbath for the word Sabbath is nothing else but rest so the name well agreeth with the nature of the thing 4 This name best leadeth us to the duty of the day which is to cease from weekely works which are not works of piety works of charity nor works of necessity and to imploy our holy rest on this holy day in the publike worship and service of Christ and in other Christian duties as is very excellently set forth in our thirteenth Canon 5 Learned and holy Bishop Lakes saith in his Thesis that eternali rest was shadowed out in the first Sabbath which our Lords day continueth and is a fore-taste of our eternall rest and a shadow thereof as lasting as the world This being so it may well be called the Sabbath day 6 If the fourth Commandment hath any perpetuity in it for a weekly day to be kept and ours being a weekly resting day then it may be called a Sabbath the Commandment propounding such a day under the name of Sabbath 7 All holy dayes appointed by God besides the weekly Sabbath were called Sabbaths and that upon these reasons because on them they rested to perform holy duties and had a holy Convocation Now why may not our Lords day because of our rest to holy duties and for the publick assemblies on that day be so called Our Linwood out of Aquinas saith Dies Dominicus dici potest dies Sabbati quia est requies vacatio ad Deum 8 The very Gentiles gave the name of Sabbath to their Festivalls as the Learned have observed 9 Christ lesus is the Lord of the Sabbath not only as God but as he is God-man or Mediatour for so himselfe saith the sonne of man is Lord also of the Sabbath Mark 2. 28. Now this Lordship as he is Mediatour he never layeth down 1. Cor. 15. 24. 23 whilest the world doth last and therefore he claimeth and holdeth the Sabbath for his honour that all may with a Sabbath honour the sonne as they have honoured the Iohn 5. 27. Father 10 If our rest into which Christ hath brought us which is a ceasing from sinne be called the keeping of a Sabbath as it is Heb. 4. 9 10 11. Then may a certain set day be so called for that therein we do not only hear and learn how to attain to the spirituall rest but do especially on this day labour through Gods grace to expresse the performance of it in holy and spirituall exercises CHAP. V. In what circuit of time this day hath been kept to weet weekly with the Reason thereof THere is a time for all things saith Salomon and nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be done but in time therefore must we needs have a time for the service of Christ which time is to be within the circuit of a week Saint Chrysostome telleth us from Gen. 2. 3. that God hath instructed us to set apart one day within the compasse of every week for spirituall exercises whereto agreeth our Reverend Hooker saying In his Eccl. Pol. pag. â—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. Heâ—â—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 doubâ— 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 Thâ—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 Stâ—llâ— 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
and God appointed his service in the Tabernacle and the Temple from Morning to the Evening sacrifice and had no sacrifices in the night time And thus was the Lords day kept except upon some extraordinarie occasions as in Acts 20. 27. and as afterwards in the time of bloody persecution but not in setled dayes of peace Quest Here some may aske Are we then to be carelesse and regardlesse of the night before and the Evening after Answ Not so for on other dayes we begin the Morning with prayer for a blessing unlesse we look for none and end it in the Evening with prayse and thanksgiving if we be not unthankfull If thus we doe as we ought on the week dayes than much more on the Lords day set apart for holy duties The night of which day before and the Evening after are to bee more piously considered of than the like times of the week dayes Our Saturday halfe holy day our Evening Prayer as a preparative to the Sabbath teach us to enter upon the Sabbath holily and to take the nights rest not onely for repairing strength of body for labour as on working dayes but to bee more fit to doe service and worship unto God without drowzinesse of spirit And in the end of the day to behave our selves so as it may appeare wee have received a spirituall blessing that day and have increased in knowledge and other holy graces in the use of Gods holy ordinance CHAP. IX The authority is divine by which it was established THis our Lords day can have no lesse than divine authoritie for it 1 Whether it bee conceived to bee founded upon the perpetuall equitie of the fourth Commandement as is made manifest in the former Treatise and by that which is said in the first chapter of this Nor is this any new conception in these our now present dayes For of this some began to think 600 yeeres agoe as Doctor Heylin acknowledgeth but no doubt it was before for else how could the whole Church In his Hist o◠the Sabbath pag. 132. of Christ retaine the fourth Commandement in the Decalogue without application to a weekly solemne day seeing the substance of the Commamdenent is concerning the observation of a rest day for his worship and service every week whereto else could they properly and directly apply it and hold the intention of the will of God in giving his said Law And if it have no ground from the Commandement how is it that in our Homily it is said wee have Gods expresse Commandement to keep it and lest the Makers of these Homilies might be thought to mistake they often mention the Commandement now what other this is than the fourth I desire to know And let any tell me in a minde affected with the love of the truth and not in a contradicting spirit how it truly can bee said that the Church of Christ hath kept or rather not broken the said Commandement now these 1600 yeers if it hath not been observed in our weekly Lords day 2 Or whether we take the observation of this day to have its ground from Scripture as well we may for this position that Dies dominicus nititur verbo Dei was publickly maintained by a Doctor at the Commencement in Cambridge in Anno 1603. and by the Vice Chancellour so determined nor was then opposed by any other Doctors nor in the Universitie of Oxford any Antithesis put up against it Neither was there just cause why for is it not called the Lords day Rev. 1. 10. and are not also the Christian meetings mentioned on this day in Act. 20. 7. in 1 Cor. 11. 20 where it is said When yee therefore are gathered together in die Domini nostri on our Lords day as the ancient Syriack Translation hath it Sure it is that long since Clotaire Leg. Aleman tit 39. ap Brisson King of France grounded his Edict about the keeping of this day upon the Law and holy Scripture So Charles the great King of France in Anno 789 had the same ground in his regall Edict saying Statuimus secundum quod in lege Dominus praecepit And likewise Leo the Emperour of Constantinople Constit 54. called Phylosophus in Anno 886 seeking to reforme abuses upon the Lords day in his Constitution declared that what he had in that behalfe determined was secundum quod Spiritui Sancto ab ipsoque institutis Apostolis plaucit according to the minde of the Holy Ghost and of the Apostles instructed by him Now may it reasonably bee thought that such great Princes should without the advice of the Learned Clergy in those dayes lay downe such grounds for their proceedings considering how Charles the Great caused five severall Synods at one time to bee assembled about the same Scripture there is for it and so then held And therefore the keeping of this day is of divine authority 3 Or whether wee understand Divine according to that judicious man the Authour of the Antidote against Sabbath errours That which may bee by humane discourse upon reasons of congruitie probably deduced from the word of God as a thing most conveniently to bee observed by all such as desire unfeinedly to order their wayes according to Gods holy will As also it may be proved from equitie either in the Law of nature or by vertue of divine institution or by some Analogy and proportion which the Lawes given to the Jews so far as reason and equity hold alike or by some probable insinuations thereof in the new Testament whereto adde the continuall practice of the Church for as he saith Lex currit cum praxi then may it be said to be de jure divino Now all these do as he granteth and may fully be proved and easily discerned from that which hath been said in the two former Treatises and what in this is already and shall be delivered in some measure concurre for the observation of the weekly Sabbath and therefore is established upon divine authority 4 Or whether we maintaine it to be an institution Apostolicall as many do it is divine We beleeve saith that Father of our Church Bishop White that the holy Apostles ordained Against Brab pag. 189. the Sunday to be a weekly holy day and he addeth his reason because the primitive Fathers who lived some of them in the Apostles dayes and others of them immediatly after and who succeeded them in the Apostolicall Churches did universally De bap contr Donat. l. 4. c. 23 maintaine the religious observation of this day For saith Saint Augustine Quod universalitertenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur Saint Chrysostome affirmeth On 1. Cor. Hom. 43. it that the Lords day was made a weekly holy day by the Apostles Who saith Bishop White at sometimes observed this day themselves Act. 20. 7. Saint Basill and Isichius numbers Against Brab
Archbishop Daroberniae in a Synod Anno 747 with the rest decreed that the Lords day should bee celebrated with the reverence most meet and to be dedicated only to the service of God Our last Archbishop Doctor Abbot so honoured the Lords day as he by his Chaplains licensed divers Treatises for observation of the Lords day and when a Minister presented him with a book to bee licensed which was made for liberty on that day he took it of him and before his face burnt it in the fire For Bishops S. Ambrose telleth us it is well knowne saith he how carefully the Bishops doe restraine all toying light and filthy Dances if at other times then on the Lords day Bishop Babington on Exod. 16. saith that Drinkings Dances Wakes Wantonnesse Beare-baiting and Bull-baiting were wicked prophanation of the Lords day Bishop Downham on the Commandements saith They that keep the day for idle rest make it Sabbatum Boum or Asinorum They that defile it with drunkennesse and the like make it Sabbatum Diaboli and they that prophane it with sports make it Sabbatum aurei vituli Bishop Hooper that Godly Martyr On the ten Commandements saith The Lord sanctified the Sabbath day not that wee should give our selves to illnesse or to such Ethnicall pastimes as is now used amongst Ethnicall people c. Bishop Bayly in his Practice of Piety saith We are this day to abstaine from the works of our callings carrying burdens Faires and Markets studying any Book but Scripture and Divinity all recreations and sports grosse feeding liberall drinking and talking about worldly things Bishop White hath uttered an Against Brab holy speech who saith that all kinde of recreations which are of evill quality in respect of their object or are attended with evill and vicious circumstances are unlawfull and if used on the Lords day are sacrilegious for they rob God of his honour to whose worship and service the holy day is devoted and they defile the soules of men for the clensing and edifying whereof the holy day is appointed 3. Learned Divines NIcho de Clemangiis de novis celebritatibus non instituendis tells us that especially the Lords day and solemne Festivalls should be wholy and onely consecrated to more speciall worship and spent in duties of Devotion in lauding and blessing him for his more speciall favours Doctor Pocklington In his Serm pag. 13. hath a right speech howsoever it be that a little after he varieth saying If the first day of the week be the Lords day as he in another place yeelds it we must look to do the Lords work on it and not trench upon him by doing our own worke thereon yea he cyteth Saint Augustine for this Page 5. that men should leave all worldly businesses on Saints dayes Et maximè Diebus Dominicis especially on the Lords dayes that they betake themselves wholly to the Lords service Reverend Hooker saith that the voluntary scandalous contempt In Eccl. Pol. ca. 5. pag. 385. of the rest from labour wherewith God is publickly served wee cannot too severely correct and bridle Master Dow teacheth a cessation from ordinary labours and holds them In his dâ—scourse of the Sab. pag. 28. unlawfull on this day as they hinder a man from applying himselfe to divine duties and therein are contrary to the divine precept and the morality thereof He requireth first A morning preparation in private Secondly Warneth men that they doe not by improvidence or negligence or forgetfulnesse draw upon themselves a necessity to omit or hinder the dutyes to which this day is consecrated Thirdly that the hindrances and our defects bee supplied by private Devotions and Meditations Fourthly that it is good and commendable to spend the rest of the day in holy meditations private prayer reading and calling to minde what we have read or heard Vincentius Bellovecensis and Bellarmine have condemned Specul morale lib. 3. Concio 6. de Dominic 3. advent Stage-playes Enterludes Masques mixt-Dancing which they call lascivious to be especially on the Lords day most execrable Alex. Fabricius in his destructorium vitiorum pars 4 saith That the Sabbath by dancing is prophaned So did the godly Albigenses and Waldenses who also in a short In the History of the Walden part 3. b. 2. Catechisme upon the Commandments would have the Christians keep the Sabbath in ceasing from worldly labours from sinne and idlenesse and to doe things as might be for the good and benefit of their soules It were tedious to recite the learned in the later times teaching the holy observation of this our Lords day I will Sect. 16. cap. 24. end only with the harmonie of Confessions where it is said that the Lords day ever since the Apostles time was consecrated to religious exercises and unto holy rest CHAP. XXIII God would have our Lords day religiously observed and not to be prophaned GOd doth informe us by his word by which wee finde his institution of one day in a week from the creation as in the first Treatife have beene proved to bee sanctified to holy uses wee finde also the same established by his Law given on Mount Sinai as is manifested in the former Treatise And from the word in the New Testament we finde one day the first day of the week to have been observed and the observation continued now this 1600 yeeres So that one day in a week hath beene given to God as sacred and holy for holy rest in his worship and for holy duties to be performed publickly privately now above five thousand five hundred fourescore yeers some count 6000 a time long enough to settle this truth to observe such a day and as the holy people in the former times before Christ kept their day holily morally so should wee our day too But as God inctrusteth by his word so doth hee also by his works he is said to speak by the work of his providence Geness 24. 50. 51. And when his judgements are in the Esai 26. 10. earth the inhabitants of the world are to learne righteousnesse thereby and even in this for not observing his holy day for as before he punished his people for the prophanation of their Sabbath as the Scripture witnesseth in many places So hath the Lord punished the prophanation of our Christian Sabbath dedicated to his honour and service and hath pleaded by his punishments for the sanctification thereof and to deterre men from the prophaning of it This we must know that there is no evill in a City but the Lord doth it to wit the evill of punishment and the same commeth for sin of what nature or kinde soever the judgements be which are three fold 1 Immediate judgements wherein Gods hand is clearely seene which all will easily acknowledge with feare Such a judgement was the drowning of the old world the burning of Sodome and Gomorrah with fire from heaven So that of Nadab and Abihu with
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 dâ—â—posed to revell-rout without due bounds of prescribed order would in the Church-house keep an Ale on the â—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
1 Pet. 4. 17. it is used for any kinde of punishment which God infflicts upon men for sin In this later sense the evill befalling the Sabbath-breakers is a judgement and a due deserved punishment as the word is expounded by the learned in Gal. 5. 10. Shall not fire from heaven thundering and lightning by which some have been killed be held a judgement was not the fall of Paris-gardens Scaffold which hurt and kild so many a judgement These and other evils hapning such as be before mentioned have been held to be judgements and why any should deny them to be so now they give no reason nor indeed can they if they take the word judgement aright as in this case some Opposites doe who affirme that irreligious contempt of Gods ordinances appointed on this day by the Church and law of the Land may pull down Gods judgements yea that if this day were changed into another there would be as exemplarie judgments of God from heaven against this kinde of ungodlinesse of men as ever were in any ages upon the Lords day It is no shame we see to call them judgements And we may without shame say that these evils befell them for prophaning the Lords day and not keeping it holy Our Church in the Homily and in the fore-mentioned exhortation the Fathers in that Synod and learned men have averred as much whose affirmation may be opposed to any private mans negation if we had no reason to strengthen the assertion But is it not granted that the prophanation of the day is a grievous sin And doth not the fourth Commandement impose a morall dutie which is to keep holy the day of rest The sanctification of the day is imposed upon us and this are we pressed to remember Let the day be what it will appointed by divine authoritie as our Lords day is acknowledged to be wee are to keep it holy To keep the day set apart by a divine institution holy is the maine substance of the fourth Commandement and a morall dutie And therefore the not keeping holy the Lords day but polluting it is a sinne against the fourth Commandement and the breach of a morall dutie and therefore for this did the evills befall those that prophaned the day But some will peradventure say that it was the prophanation and irreligious contempt of Gods ordinances appointed upon this day by our Church and the lawes of â—he land sinnes highly provoking Gods wrath 〈◊〉 brought such evils upon them It may be so for vaine and prophane enough are 〈◊〉 persons with whom the Lord is displeased who may adde one sinne to another to the prophaning of the day an irreligious dis-regard of holy duties with disâ—bedience to Authoritie but this sinne maketh not the other to â—â— no cause of the evills hapning to them but serveth rather the more to aggravate the other sinne and so more speediâ—y to hasten their judgement And to this some it may be will adde an other cause to wit the licentiousnesse of such as have bin punished swarving from those dirrections limitation prescribed to them I will not deny this neither for certaine it is that almost all the instances which lately have beene given are of those which have runne out beyond their bounds in the Declaration and no marvell for such as care not for Gods Commandements will easily transgresse the limits prescribed by man But yet here is no discord in the assignment of the cause of their punishment the prophanation of the day for in one and the same action where God is dis-obeyed the Church dis-regared and authority neglected and for all this together the parties punished yet the principall cause is the sinne against God as in this cause it is cleare enough Neverthelesse some cannot peradventure be satisfied with all this that it is lawfull to apply these judgements to particular persons except certaine rules be observed herein such as themselves lay downe for guidance in the same These rules I will write downe and then give answer to them as I may The rules which I finde laid downe for this purpose are these following 1 Rule We must have either extraordinary revelation of the punishments for the sinne of which now there is no expectation in the wise or immediately by the word wee must find those particular sins threatned with those particular judgements which we see to be executed upon them Sometime we finde in Scripture particular judgements threatned for some particular sinnes which some have committed and beene punished for But there be above a thousand sinnes mentioned in Scripture and five hundred of them without any particular threatning added This rule is not alwayes observable Wee see severall kindes of punishments inflicted for some particular sinnes which were not threatned before to light upon the offenders Uzziah for attempting to offer incense was smitten with an incuble Leprosie Nadab and Abihu were burnt with fire from heaven for their sinne Ananias and Saphira for their lying to the Holy Ghost kild immediately in the place Jeroboams arme withered for stretching it out against the Prophet Amaziah for silencing a Prophet given over to seck his owne overthrow Judas for betraying Christ left to be his owne executioner Herod eaten with wormes for his finne yet none of these particular judgements were threatned for these particular sinnes What therefore though we have no threatning that God would punish prophanesse on this day with such particular judgements as have befallen them must we not think those evills to have happened to them for that sinne A sinne deserves punishment but what way and how God will punish that hee reserves to himselfe and seldome hath revealed it though sometimes as we see by Nathan to David 2 Sam. 12. 11 12. and by Moses to the Israelites against Korah and his company Numb 16. 30. 2 Rule That which we suppose to be punished must bee truly and indeed a sinne and not a point disputable but recreations on the Lords day whether lawfull or unlawfull are disputable and therefore without unsufferable arrogancy we cannot apply the evils happening as judgements for sin No truth is so cleare but by agitation siding and exercise of wit may become disputable This might bee shewed in many things evident enough till they come into question The morality of the fourth Commandement was heretofore very manifest and the keeping holy the Sabbath day was of the morality and the not-keeping holy the Sabbath day but polluting it was a sinne The Lord in the old Testament threatned to punish and did severely punish the breach of that Law and the same sinne hee yet punisheth in some though not in all that prophane the Lords day observed of us Christians as our Christian Sabbath as hath been proved If these judgements come not for the prophanation of the day as before I shewed it hath been acknowledged wherefore hath God so long and so often laid his hand on many If God be not provoked to anger hee
commonly are they which follow most after sports And experience telleth us that such as most love pleasure are the least takers of pains the greatest Loyterers and the laziest work-men and labourers The third sort which get hardly their living with the sweat of their brows poore men and their poore children crave quiet rest and not painfull pastime For sports are often performed with greater labour of the body than the work of a mans vocation Rest is best for these and sporting and pastime needlesse in respect of their bodies 2 They are not needfull for the minde and spirit For what good can sports gameing and pastime afford man in this respect on this day after he hath been in Gods house Can they sharpen his desire to returne more chearefully to delight in holy duties It is impossible and the clean contrary is found by experience in such as turne the Sabbaths holy rest and their time which should be for meditation into pleasureable recreations They cannot this day set an edge on nor sharpen the spirit to make the body more vivacious chearfull and lively to goe about a mans calling trade art or profession in the week following 1 Sports and pastimes on one day have no such vigour and force to hold up the spirits for an after dayes worke It is the nights rest and not the sporting on the Lords day that doth it 2 They are not seasonable recreations on this day to quicken the spirits by them For seasonable recreations is in labouring time and is to be intermixt betweene labour and labour for to refresh the wearinesse of the spirits to returne speedily againe to labour Recreation is or should be as a baite to a Traveller a bit and away as a whetting to a Mowers sithe to cut afresh or as an houres sleepe in the day time short and sweet to a wearied man that must hold to his work But the Lords day is not the time of Labour but of rest There is a rest a night before there is a rest on the day and the nights rest following What needs then recreation in the time of so much rest when recreation hath ever relation to labour and not to ease 3 There is no cause of the dulling and blunting of the spirits on this day that there should need sports and pastimes for recreation For if the spirits be wearyed this day it is one of these waies following 1 Either with bodily labour about worldly businesse which ought not to be done which rather men should with tears bewaile than leaving labour to runne to sports for recreation 2 Or with the rest of the body in doing nothing but either standing idlely sit chatting or lying asleep like beasts and so become drowzie or lazie Because most persons ignorant of the heavenly use of an holy rest know not how to bestow the time but either about the world or about pleasures when they are out of the Church But the well instructed know how to spend it better and if slouthfull drowsinesse should take hold on them they know how to stirre their bodies by walking and in walking to meditate on Christ and his benefits alone or to have some to conferre with or to goe else alone to prayer or having a family to instruct them and so shake of their slouth and not by gaming sporting and playing 3 Or else the spirits are dull by going to the Church and there continuing for the time If this be alledged 1 I aske how long are such persons in the whole dayes space at the Church In some Parishes and too many of them one houre in the forenoone and lesse in the afternoone or an houre and halfe in the forenoone and as much in the afternoone and grant to the utmost in the whole day three houres and a halfe or foure houres and that also at divided times with a long pause betweene perhaps of three or foure houres Can foure houres in and about Christs Service and Worship in twenty foure dull and weaken the spirits of any which carry the name of Christians and have any life of saving grace in them 2 I aske againe of these lovers of pleasures first whether they come soone to Church and are at the beginning and so abide to the end Secondly while they stay there doe they not sleep or doe they not sit idlely gazing about or are they not carryed away with many by-thoughts If so as too true can they then plead the dulling of their spirits by so staying sinfully in the Congregation drawing neare with their bodies but in soule and heart be farre from God 3 I aske them are they indeed devout Worshippers and attentive hearers and doe they so understand themselves that they know what they have beene doing what they have reaped thereby then surely they cannot depart away dull in spirit but bee glad of that they have heard Act. 13. 48. Neh. 8. 12. glorifying the word of the Lord and so depart away with joy because they have understood the words declared to them Neither is it possible that they should be so possessed with such prophane dotage and folly that they should think if they found any dulnesse in hearing that sporting and playing gaming and pastime to be the meanes to remove such spirituall dulnesse and to recover their spirits to a more chearfull and quicker attendance to Gods word with joyfulnesse of minde and heart in the use of Gods ordinance So to think is both without religion and also void of very reason it selfe Therefore from hence and from the substance of all that hath beene said I conclude that on this day sports games and pastimes are needlesse and to be forborne And here I end praying thus for my selfe and others Oh Lord have mercy upon us and incline our hearts to keep thy Law And this our sacred day to the honour of thy Sonne our Lord Jesus Christ And from Judaizing and Paganizing And from all prophanesse good Lord deliver us JOHN 7. 17. If any man will doe his will hee shall know of the Doctrine whether it be of God or no. Finis hujus Operis
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