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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16523	The doctrine of the sabbath plainely layde forth, and soundly proued by testimonies both of holy scripture, and also of olde and new ecclesiasticall writers. Declaring first from what things God would haue vs straightly to rest vpon the Lords day, and then by what meanes we ought publikely and priuatly to sanctifie the same: together with the sundry abuses of our time in both these kindes, and how they ought to bee reformed. Diuided into two bookes, by Nicolas Bownde, Doctor of Diuinitie.	Bownd, Nicholas, d. 1613.	1595 (1595)	STC 3436; ESTC S113231	229,943	300

in our Idlenes but hee hath therefore sundered the Sabbath from other dayes which hee hath appoynted for worke It is then sanctified when we bestowe it vpon Gods worship that we resting from our workes vpon this one daye might more freelie heare the law of God and worship him For by this meanes in deede all the things that euer haue been vsed in the sacred worship of God haue been hallowed in so much that of what kinde or nature soeuer they were before yet now the holie God whom onely they serued and his holie worship vnto which they are made proper hath sanctified them and made them so wholly to differ from all other as though they were not of the same nature and kinde and so from that they were before as though they were not the same any more Thus we doe reade that the tabernacle and the temple were holy with all the ministers of both Which also sanctifieth all other creatures vsed therein Exod. 29.44 Leuit. 27.30 whatsoeuer thing els serued in them euen vnto the very garmēts of the priests as it is in the 29. verse of the same chapter and the tithes of the land giuen vnto the maintenance of Gods worship and them that serued in it So then as all other things are called most holie vnto the Lord in the same chapter because they are separated from that common vse vers 28. wherein other of the same nature are imployed and may not bee vsed but to the Lords vse So the Sabbath day or day of rest is then sanctified of vs when wee doe not vse it in the affayres of this life from the which it must be seperate and from which vpon it we must rest and therefore it is called a day of rest as wee haue seene but vse it in the Lords seruice and make that day proper vnto it and to nothing principally but that So likewise in the 40. chapter of Exod. where mention is made of the rearing vp of the Tabernacle and how euery thing was sanctified by Moses and made holie that which the Lord speaketh of Aaron is true of all other things that serued in the Tabernacle Thou shalt put vpon Aaron the holie garments Exod. 40.13 and shalt annoint him sanctifie him that he may minister vnto me in the Priests office where in the latter words he expoundeth what is ment by making him holie euen to appoynt him to that holie office that hee might serue the Lord in his holie seruice For as the Lord himselfe did then sanctifie the day when he appoynted it to this holie end so when he commandeth vs to sanctifie it he requireth that wee should vse it onely to that holie ende for which it was ordained and so by the right vse of it to maintaine as it were that holines which at the first was put vpon it Euen as Moses did then sanctifie all the forenamed things when he dedicated them to Gods worship and the Priests by vsing them in that manner alone did keepe them holie still which they should haue vnhallowed whensoeuer they had abused them to any other end or not vsed them to this holie end As the water bread wine in the Sacraments Thus wee may easily vnderstand what is the true hallowing of the day euen to spend it in all the parts of Gods worship which maketh euery thing appoynted vnto it holie euen the very time that is spent about it Therefore as the common water being once brought into the Church and appoynted for Baptisme is no more common but holie water being seperated from the common vse of water which is to wash c. and now appoynted to assure vs of the forgiuenes of our sinnes by Christ and of our new birth in him at the commandement of God which is holie And as the common bread and wine set vpon the table of the Lord appoynted for the Sacrament of the Lords Supper which is holy and so put apart from the common vse of these creatures which is to feede our bodies and applyed to that vse which is not common but holie namely that we thereby might bee assured as by most certaine pledges that our soules and bodies shall be nourished vp by faith in Iesus Christ vnto euerlasting life are no more common bread but holie during this most holie vse and the Lord Iesus Christ at the first by appoynting them to these endes did sanctifie them the Ministers and the people by thus vsing of them doe hallow them or keepe them holie So what time soeuer is bestowed of any vpon the seruice of God he keepeth that holie and the Lord commanding vs to keepe holie the day of rest doth require that wee should spend it in the holie seruice of his maiestie vnto which he himselfe appointed it at the first and so sanctified it And this that wee might doe the better he commandeth vs to rest from all other things in the world that so the day might not bee taken vp with any thing els saue this which maketh it holie And thus we doe not onely see that it is further required in this Commandement that Gods holie worship should be practised vpon this day To worship God vpon this day is the most principal thing in the Commandement but also that this is the most especiall thing contained in it and vnto which all other things are to be referred therefore the Lord himselfe in pronouncing the lawe vseth as many words to commend vnto vs the sanctifying of the day as he did to establish resting from worldly affayres as namely when first of all he sayth Remember the Sabbath day to keepe it holie and afterwards calleth it the Sabbath of the Lord thy God that is a day of resting from all other things that it might be bestowed in seruing the Lord thy God for it is called the Sabbath of the Lord not so much because it was appoynted by the Lord as for the Lords vse therfore ought rather thus to be translated Tremel Ari. Mont. Vatabl. The Sabbath vnto the Lord or day of rest for the Lord. And amongst other great learned men which thus reade it so also writeth Tertullian Septima die Sabbatiza Domino Deo tuo Tertull aduersus Marcion lib. 3. Keepe the seuenth day an holie Sabbath vnto the Lord thy God And to this ende as the Lord himselfe doth oftentimes call them his Sabbaths so the ancient and learned father well obserueth it Hierom. in Ezec. 45. Obseruandum saith he it is to be marked that he doth not say absolutely and you shall sanctifie the Sabbath but with a note of difference Sabbatha mea my Sabbaths And so writeth Wolphius Wolph Chronol lib. 2. cap. 4. De Sabbathis plerunque God doth often so speake of the Sabbaths that hee calles them his not for difference sake because the people of God then had none other but that he might shewe that the Sabbath was appoynted for the

I shuld obstinately cōtend with any where ●he Lord hath giuen any authoritie to his Church ordi●arily and perpetually to sanctifie any day except that ●hich he hath sanctified himselfe For I holde this with ●ther learned men as a principle in diuinitie that it belon●●th onely to God to sanctifie the day as it belongeth to him to sanctifie any other thing to his owne worship Muscul loc com praecept 4. Deus est qui sanctificat sayth Musculus Jt is God that doth sanctifie that is who of common or prophane thinges makes holy it is duetie religiously to obserue according to his word the things that are sanctified of him nostrae potestatis non est sanctificare it is not in our power to make holy at our pleasure the things that God hath not sanctified if any man shall attempt it hee not onely therein is superstitions and not religious but also doth therein chalenge that to himselfe by a rashnes that cannot be excused which belongeth onely vnto God And as wee know not how to worship him but that we are sure by his worde that hee hath sanctified such and such things to that end namely hath appointed the preaching of his word the administration of the Sacraments and calling vpon his name for that purpose and therefore in vsing of these we promise our selues to be blessed of him for he hath himselfe established them by his owne mouth and therefore his blessing must needes accompany them So at what time we should neglect all other things and wholly apply our selues vnto these wee are wholly ignorant but that we know he hath sanctified the seuenth day and blessed it for this cause and it was as needfull for the Lord in respect of our selues to tell vs which was the day as to tell vs that there ought to be a day and so much the more by how much our nature is more corrupt in one then in the other For all they which either by the light of reason or knowledge of Gods worde haue attained to this trueth that there ought to be a day seuered from the rest to this ende yet haue not gone so farre with one consent to set downe this very seuenth day For that I might not speake of the Gentiles who kept so many holydaies as we know they did yet could not away with the Sabbath of the Iewes which was vpon the seuenth the very practise of the Papists doth declare how blinde wee are in this matter who vnto the seuenth day which the Lord hath sanctified haue adioyned so many other daies as the second third or fourth day of the weeke and all of them indifferently as they fall out and made them equal with the seuenth in sanctifying of them nay many times preferring them aboue it in that they haue appointed a more solemn kind of seruice vpon some of thē then vpō the seuenth and iudging it a greater sinne to trauell or worke vpon some of them then vpon the seuenth wherin yea if their religion were good they could not ordinarily looke for such a blessing of God as vpon the other Besides there bee other who iustly condemning the Papists for this intrusion of dayes yet are persuaded not onely that the day which wee nowe keepe may bee changed by the Church without any offence but that the number of seuen may bee altered contrary to that which hath continued from the beginning Therefore we must needes acknowledge it to be the singular wisedome and mercy of God towardes his Church thus by sanctifiyng the seuenth day to ende the strife For as we see in Gods seruice when men goe away from his word there is no end of deuising that which hee alloweth not and they fall vpon euery thing sauing vpon that they should so in appointing the day if wee be not ruled by the worde wee shall find by experience that euery day will seeme more conuenient to vs then that at leastwise we shall seeme to haue as good reason to keepe any other as the seuenth Now seeing it appertaineth onely vnto God to blesse vs It belongeth onely to God to sanctifie any creature it cānot belong to any but him to appoint the meanes whereby hee will conuey this blessing vnto vs and hee hath not onely sanctified the meanes but hath especially blessed the seuenth day for those purposes and dealing with it we deale with that which hath an especiall blessing vpon it for our sakes For this cause we vse in the sacraments the water the bread the wine rather then any other thing in the world we look assuredly to receiue that blessing from these creatures which we cannot from any other because GOD hath sanctified them for this purpose and hath put that rich blessing vpon them for our good which no other creature hath vnder the sunne In so much that if any one would minister or receiue the Sacraments in any other elements then these he should not finde that blessing of the forgiuenes of sinnes and newnes of life which the Lorde doth by these meanes conuey vnto his Church For as no man in the worlde can of himselfe make this promise vnto men that they shall bee washed and clensed from their sinnes by the bloud of Christ and that by his body and bloud they shall be nourished in soule and in body vnto euerlasting life so none in the worlde can appoint out the meanes whereby God will conuey these inestimable treasures vnto vs put vs into the possession of them and make vs assured of them which when himselfe hath done wee cheerefully looke for that good from them because hee is faithfull and true that hath sayd hee hath thus blessed them for vs. In regard of which as the Iewes did faithfully keepe that seueth day to the end which they knew by the word which onely God blessed and sanctified for their vse so it was vnlawfull for them to change it for any other because they had not that warrant that they should be specially blessed vnto them as they had for this which being that very day vpon which the Lorde himselfe rested from all his worke which hee made hee did therefore blesse this seuenth day and sanctified it Gen 2.2 because that in it hee had rested from all his worke that God had created and made to that ende that they obseruing that day rather then any other might therein bee made like to their creator and might shewe by their practise that they worshipped him whom they knew euen him that as he had made an especiall couenant with them to saue them so he was able to doe it for it was euen hee who when he had made the whole worlde in sixe daies rested vpon the seuenth and therefore sanctified it and none but that that this work of his might be had in an euerlasting remembrance And when all the Gentiles round about sayd that they worshipped euery one of them the true God and yet they did not thus knowe him

such like markes the Lords day is made famous And in another place he saith further Idem de temp serm 154. This is the day in which the children of Israel passed through the red sea drie foote in which the Lord Iesus was baptised in Iordan in which he turned water into wine in Cana of Galile in which he fedde 5000. men with fiue loaues in the desert in which he came into his Disciples when the doores were shut in which we hope that he shall come to iudgement Many other things are spoken of this day as that vpon it Christ was borne vpon this day the old Couenant and Testament was changed into the new especially of some of the Rabbins Wolph chronol lib. 2. cap. 1. as Wolphinus obserueth Vpon this day Aaron and his sonnes were consecrated to their office and the Princes did begin to offer to the Tabernacle So that as the Psalmist sayth of Ierusalem Glorious things are spoken of thee thou citie of God so we may say many excellent things are spoken of this day All which whether they be true or no we cannot tel and yet if they were they are all nothing to this The resurrection of Christ which alone hath made it famous and hath giuen it that honor which all the other besides are not able to doe So that in this respect it may bee truely sayd of this day as it is in the Psalme Psalm 118.15 This is the day which the Lord hath made let vs be glad and reioyce in it For this Psalm principally pertaineth vnto the Messiah of whom Dauid was a type and figure as Master Beza noteth Beza paraphr in hunc Psal So that here the day of the Lords resurrection is commended vnto vs wherein he being deliuered from death is made the head of the corner as Dauid being deliuered from his enemies was made the head of the people So that I say as for the memorie of the first Creation that seuenth day was sanctified by the Lord in which he rested from his work and thereby declared that al things were most perfect when hee wrought no more vpon which consideration the whole worlde was bound to keepe that day vntill the comming of Christ euen so he at his comming taking vpō him the creating as it were of a new world I meane the renewing of it and redeeming of it from sin and from that bondage Rom. 8.21 corruption and vanitie as the Apostle speaketh wherein all the creatures were by reason of sinne and faithfully performing all things to the full not leauing of any iot or title thereof from the beginning of his life to the last moment of his death yea and in his death and buriall and Resurrection most of all after which time he suffered no more but entered into his rest and vpon that day he began and so continueth it for euer that the most famous and worthi● memorie of his second creation might not bee inferiour to the first but that the beautie and glorie of it might shine more excellently in the Church Therefore this day was appoynted and none but this could be ordained then that of the other as indeede it was greater therefore this day was ordained by speciall aduice and none but this day could be chosen to be the Sabbath and day of Rest which Christ Iesus the Creator of the new world rested from his work of the new creation for thus indeede the Prophets doe speake of the time of the Messiah that then all things should be made new Esay 65.17 I will create new heauens and a new earth and the former shall not be remembred nor come into minde because the price of their renewing was then fully payed And againe for this cause when the sayd Prophets doe speake but of the time vnto Christs comming they expresse it in these words for euer as they are willed to keepe the holie feast of the Pass●ouer vnto the Lorde throughout their generations by an ordinance for euer Exod. 12.12 and so likewise the other sacrament of Circumcision is called by the Lord an euerlasting couenant Gen. 17.14 because then the first world had an end that I might so speake and the new world began in which respect the time of the Gospell is called the world to come Heb. 2.5 And therefore as the Church by keeping the first seuenth day did testifie that they worshipped and depended vpon that God which rested himselfe vpon that day from the work of creation and therefore sanctified it so we by keeping this seuenth day doe witnesse not onely to all the Church but to all Turkes Infidels Panims and Atheists in the world that we serue and looke assuredly to be saued by that Lord Iesus Christ and by none other who by his resurrection vpō this day did rest frō the worke of our Redemption which he had fully ended and brought to perfection Neither did the Church iud●e amisse P. Martir in Gen. 2. sayth P. Martir if in obseruing the Lords day it preferred the memorie of our present restoring that is the resurrection of Christ before the finishing of the workmanship of the world And againe For this cause saith a learned writer euen because of Christs resurrection when the day was changed the change was made Wolph Chronol lib. 2. cap. 1. A feria septima in primam From the seuenth day of the weeke into the first and the beginning of the Sabbath is not now from the euening but from the morning at what time the Lord did rise againe And lastly The cause of this change sayth Iunius is the resurrection of Christ Iunij praelect in Gen. 2.3 and the benefite of the restoring of the Church by Christ the remembrance of which benefite did succeede into the place of the memorie of the creation Non humana traditione sed Christi ipsius obseruatione instituto not by the tradition of man but by the obseruation appointment of Christ who both on the day of his resurrection and on euery eight day after vnto his ascension into heauen did appeare vnto his Disciples and come into their assemblie Like vnto the which This day must neuer be changed but continue vnto the ende of the world because nothing can euer fall out in the world comparable vnto it in glorie and power therefore this day must continue in his first honor of sanctification vnto the end of all things and no day bee set vp like to it or it changed into any other day least the wonderfull glorie of that thing bee darkened and the infinite power of it weakened I meane the glorious and mightie worke of our Redemption which by the sanctification of this Sabbath is commended vnto vs and we by keeping that holie still do commend it to our posteritie And this is it which is alleadged as a reason of the obseruation of this day in the Apostles constitutions Constit. Apostol lib. 7. c. 37. It is

againe that if the beholding of our bretheren their need doth not moue vs to pitie them then are we too hard harted in deed there is no hope that euer we should pitie thē sufficiently This is that which our Sauiour Iesus Christ noteth in the gospell after S. Luke of a certaine man that went down from Ierusalem to Iericho and fell among theeues Luk. 10.30 who robbed him of his rayment and wounded him and departed leauing him halfe dead by chance there came downe a certaine pri●st that same waie and when hee saw him he passed by on the other side and likewise a Leuit when he was come nere to the place went and looked on him and passed by on the other side In which they are both cōdemned of the want of al humanitie that cōming neere to him and seeing him in this miserie yet hardened their hearts against so woful a sight and were not moued with so dol●full a crie But of the third it is sayd which was a Samaritane that as hee iourneyed he came neere vnto him and when he saw him he had compassion on him and went to him bound vp his wounds and powred in wine and oyle and put him on his owne beast and brought him to an Inne made prouision for him c. By which practise of his as it is most manifest how truelie it is sayd of him that hee had compassion on him in deed so the occasion of it is noted that hee came neere to him and saw him in this miserie which no doubt did a great deale more affect him then if it had been most liuely described vnto him by others Hereupon the liberalitie of men many times is so colde as it is for that they beholding nothing but plentie in themselues and abundance in their friends know not the hungry meales that their brethren make with bread and water and not enough of that heare not the pitifull cries of the poore children pinched with colde and hunger vpon whome their fathers and mothers cannot looke many times with drye cheekes which if they would endeuour to finde out by going from house to house and so acquainte themselues with their estate vpon the Lords daye and doe it as one of his workes then their owne eyes might moue them to bestowe some of that which hath not seene light many yeares before the iust and cancer of which shall witnesse against them or to bring out that corne which they haue kept till it be past mans meate or to spare but the ouerplus of that which might bee from their hawkes and dogs for the relieuing of the distressed mēbers of Christ Iesus Matth. 25.40 who would account that whatsoeuer they did to one of the least of his brethren they did it to himselfe For this is that which I haue heard some men say when they haue come from such houses that they would not haue thought that they had beene in halfe that pouertie vnlesse they had seene it with their eyes Therefore euen as it is said of the wisdome of Solomon which was so great as it was and the fame was iustly spread farre and neere So that the Queene of Saba came among others 2. Chron. 10.5 to make triall of it which when she had done and had seene heard all things she was greatly astonyed and said vnto the King it was a true word which I heard in mine owne land of thy sayings and of thy wisdome howbeit I beleeued not this report till I came had seene it with my eyes but loe the one halfe was not tolde for thou hast more wisdome and prosperitie then I haue heard by reporte c. Euen so may it be said of the cōdition of our brethrē that though we heare much yet we shall not know the tenth part of their pouertie except wee will goe and see it and therefore cannot bee so moued to pittie them as the Lord would haue vs. Therefore whereas we vse to make many idle walkes and vnnecessarie wandrings we cannot tell whither vpon the Lords daye let vs hereafter goe and see the thing which might moue vs to doe that which otherwise wee should forget to see I meane the wants of such as wee may and ought to supply according to our hability And let vs do it so much the rather because otherwise though we do helpe them yet we cannot do it so cherefully from our hearts with that feeling of their miserie which the Lord will accept Gen. 23.2.3 For euen as Abraham when he would prouoke himselfe to so great an humiliation as such a chastisement did require hee wept in the sight of the dead corpes that the beholding of it might moue him the rather so if we would looke into the necessitie of our brethren and set it before our eyes wee should bee more plentifull in well doing then we are and bee more readie to weepe with them that weepe Rom. 12 15.16 and to be like minded one towards another And if the Lords day bee a daye of receiuing mercy from God and shewing it againe to all his creatures We ought especially to do the spirituall works of mercie to mens soules euen to the oxe and to the asse much more then vnto man who is most like vnto GOD and neerest to our selues and if in all outward things we ought to minister vnto him then much more in spirituall and heauenly wherein is shewed so much the more mercy by howe much the soule is more excellent then the bodie the wants of the one more generall then the other and more dangerous yet lesse felt and lesse sought to be supplyed For many that haue great aboūdance of outward things yet their soules are in great miserie and their bodies are well fed but their soules are almost famished wanting both knoweledge and comfort and yet they doe not pitie themselues Now then if it bee pitie as it is to raise vp the asse that is fallen vnder his burden to lift out the oxe that is fallen into the ditch then much more to raise vp men that are fallen into sinne and to pull them out of the mire of despaire in which they sticke by the sweete promises of the Gospell as it were reaching out vnto them our hands if to pul a man out of the fire then much more to pull him out of hell fire if to feede the hungrie to cloth the naked then most of all to feede their soules with the liuely knowledge of Gods word and to couer their nakednes with the righteousnes of Christ Iesus by faith If to make peace betweene men and men then much more to reconcile them vnto God Then we must needs confesse that it is the Lords work which he requireth of euery one vpon his holy daye namely that besides the helping of them in their outwarde estate they minister vnto them that want of their heauenly riches as God hath blessed them aboue others euen to teach