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FIrst, from the letter of the Commandement, Re∣member to keepe holy the Sabbath day, we many reason thus: where no one kind of holy-da••••s are spoken of, there all duties of holinesse are to be under∣stood;
it is generally so in other places of Scripture, as in that of the Apostle,* 1.1 be yee holy, for I am holy: and elswhere,* 1.2 follow holinesse, without which no man shall see God. But in the words of the Commande∣ment holinesse in generall is required of us. There∣fore &c.
Secondly, that, which is, and ought to be a common duty of all daies, is much more a particular duty on the Lords day. The reason hereof is, both because the Lords day is in many respects to be preferred before all other daies: and because it is set apart from all o∣thers unto holinesse. But the private exercises of all gracious habits with our selues, and our families are, and ought to be common performances upon all daies. For as they binde alwayes, so are they indefi∣nitely commanded, without restraint to any set dayes; they are therefore much more required upon the Lords day, being the common duties of all dayes.
Thirdly, any duty is more required upon that time, on which, if rightly performed, it is more acceptable to God, then at any other time. For by this appeares, that God hath regard as well to the time, as to the du∣ty. But all the duties of holinesse, even the private, and personall, and oeconomicall, are more acceptable un∣to God, if performed on the day of his Sabbath. this appeares; first, by the words of the* 1.3 Prophet saying, if thou turne away thy foote from the Sabbath, from doe∣ing thy pleasure upon my Holy-day, and call my Sabbath a delight, the holy of the Lord, honourable, and shalt ho∣nour him, not doing thine owne wayes, &c. In which
words plaine it is, that the Lord as much presseth the time, as the duties. Secondly, by the Law of contra∣ries. For if any sinne, as drunkennesse, uncleanenesse, blasphemie, and prophanenesse be more abhominable in the sight of God upon the Lords day, then upon a∣ny other day; it must needs be, that the cōtrary vertues are more acceptable unto him also from the circum∣stance of the day. But the former is generally affirmed, especially of the Scotists, and is grounded upon that common Maxime in Morall Philosophy, Bonitas & malitia actionum pendet à circumst antijs, the good and evill of our wayes are to be measured by the circum∣stances thereof; and amongst these the circumstance of time is not to be sleighted. Ergo &c.
Fourthly, the day of Christs corporall resurrection from the graue requires of us aboue other dayes a spirituall resurrection from sinne in all the duties of holinesse of what kind soever; for this being the gene∣rall use to be made of our Saviours resurrectiō as ap∣peares by the Apostle. Rom. 6.4. it should be chiefly practised on that day, on which the memory thereof is solemnized. All men will acknowledge, that when we doe the duty of the day upon the day it selfe, it is most seasonable; and duties seasonable doth the* 1.4 wise man compare to apples of gold in pictures of silver. But the Lords day is the day of Christs resurrection. Ergo, &c.
Fiftly, that Law, which doth enjoyne publike wor∣ship, doth also require of us all such duties, as are fur∣therances of the publike. For where the end is com∣manded,
all such meanes, as directly tend unto that end, are also under precept. But the Lords day requi∣reth publique worship, as all acknowledge; and the pri∣vate, personall, and oeconomicall duties of holinesse are maine helps, and furtherances thereof; both pre∣paring us thereunto, and putting life into our perfor∣mances, and causing us to profit thereby. Therefore, &c.
Sixtly, that, which was shadowed as a Type in the old Sabbath, is required as an Evangelicall duty in the new Sabbath, which is the Lords day; for all the Mo∣saicall ceremonies were shadowes of good things to come, to be performed partly by Christ, partly by his spirit in us. But this quiet rest of the soule, and re∣pose of the spirit in the Lord by all the duties of ho∣linesse, was shadowed as a Type of the old Sabbath; therefore are they Evangelicall duties on the Lords day.
Seventhly, though the letter of the fourth precept be Ceremoniall, yet is the equity thereof morall, and of this there is no question. But the letter of the Iewish Sabbath required not only publique sacrificing, but commanded also private rest. For no man was to goe out of his place, saith the* 1.5 text. The Christians there∣fore on their Lords day are in allequitie and propor∣tion bound not only to the publique but private duties of holinesse; it isa 1.6 S. Bernards argument in his Octo puncta.
Eightly, it is morall in the commandement, that e∣very man learne vpon the Sabbath those things, which
belong to his salvation. This proposition is sett down in terminis by ab 1.7 Popish Schooleman: farre be it from a∣ny good Protestant to speake lesse honourably of the Lords day then such. But it is not possible for us to learne from the publique those things, that belong un∣to our salvation, unlesse we adde thereunto private exercises of holinesse; as praying, meditating, confer∣ring together with actuall motions of all habituall graces in us; for by the one wee fasten them in our memories; by the other wee incorporate them into our hearts. Therefore, &c.
Ninthly, the Lords-day is a holy-day, not in it selfe, and in its own nature, as the Anti-Sabbatharians themselves confesse, but as it makes us holy by per∣forming holy duties. But the exercise of Gods pub∣lique worship alone makes us not holy without the private; Therefore. &c.
Tenthly, the proper duties of this Iewish Sabbath, be∣sides publike worship, were contemplatiue of the Cre∣ation (as appeares by the reason of the rest prescribed in the Commandement; for in six dayes the Lord made heauen and earth) &c. recognition of their deliverance out of Egypt, remembrance of the fall of Mannah, and their setling in the land of Canaan. The equity therefore, and the proportion of the Commande∣ment requires, that we not only worship God in pub∣lique, but also privately study, and be good proficients in the Schoole of nature, in regard of the great works of Gods majestie, and power: and in the Schoole of Christ, in regard of the great mercyes of our redemp∣tion. Ergo &c.
Lastly, Authorities are infinite. Thec 1.8 Synods gene∣rally say, we should continue in holy duties untill night, having our eyes, and our hands stretched out unto him all the day long; sequestred from all other imployments let us only attend the service of God untill night. Hugo de Sancto Victore saith, that all the Festivals were appointed, as for other ends; so that we might be vacant unto prayers, and contemplation. To which purpose also many passages out of the Fathers might be brought, especially in their popular Ser∣mons, as every man knoweth. Ergo, &c.
Peter 1.16.
Heb. 12.14.
Isay 58.13.
Prov. 25.11.
Exod. 16.29.
Iuxta illud legis Mosai∣cae maneat u∣nusquis{que} a∣pud seipsum: nullus egredi∣atur ostium domus suae die Sabbathi. Bern.
Quicquid sit de ecclesiae praecepto, cer tè lege naturae & fidei tenen∣tur Christiani ea discere, quae suae Saluti sunt necessa∣••ia: Est. 3. sent. dist. 37. par. 14. Festivis, & maximè in praecipuis solennitatibus magis circa ••a quae solen∣nitat is sunt immorandum videtur, ut pa∣••••tèr & eru∣••iatur ani∣mus, & exci∣••etur affectus. Bern. Ser. 3. in Epip••.
Syn. Arelat. c. 19. Syn. Turon. c. 40. Syn. Mogun. c. 37: Syn. Matis∣con. c. 7. Syn. Agath. c. 47.