Treatise Against the Profanation of the Lords Day

CHAP. I. Of the occasion of this short Treatise.

T HE LORD (as He testifieth by His Prophet) hath set His Servants, as watchmen upon the head of the watch-tower, to hear the word at His Mouth, and to warn His People from Him. And if they speak not, to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will the Lord require at their hands. Therefore (said the Lord to IEREMIE) Speak unto this people all that I command thee, and be not dismayde at their faces, lest I confound thee before them. And to ISAI, Crye aloud, and spare not; lift up thy voice as a trumpet, and show my people their transgression, and the house of Jacob their sins.

The like necessity of obedience and straytnesse of injunction lying in like-manner upon us, who are the LORD'S Rememberancers in the City of ABERDENE, moveth us (as we are commanded also) Not to hold our peace, not keep silence: but as we would avoid that Woe which is denounced agayns • them who doethe work of the LORD negligentlie, and eschew that dreadful punishment of unfaithful servants, a • we would not lykwyse betray the souls of men by our fraudful silence, and draw the guilt of their blood upon our own heads; knowing therefore the weight of our Charge, the terror of the LORD, and straytnesse of our account; and seeing men willfully against clear light, walk in a bold way of wicked transgression, and an open profanation of the LORD'S day, by Salmond-fishing thereon, in the time of divine Service; we are enforced, and by the conscience of our Calling, constrained to cry out with IEREMIE, upon violence & spoil; even the violent spoiling of the Lord of the Day of His solemn & public worship, altho the word of the Lord should be unto us, as it was to him, a reproach, and in derision daily.

For true it is, that though we have prevailed with some who have promised to forbear this profanation, yet of others hitherto we have had the like cause to cry our with ISAI, Who hath believed our report? and to whom is the arm of the LORD revealed? And to regrate that sundry come unto us, (as in EZEKIELS time they did to him) and sit before us, as GOD'S people, and hear our words, but they will not do them, for their heart goeth after their covetousness. It is true likewise, that others are so bold, as to say plainly in this with those rebellious IEWES which dwelt in EGYPT and PATHROS, as they answered IEREMIE, saying, As for the word that thou hast spoken to us in the Name of the LORD, we will not hearken to thee: and like the people in AMOS time, that they hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. Yet this shall be our comfort, that though we plow upon the rock, and the bellows be burnt, the lead consumed in the fire, and the founder have melted in vain; notwithstanding, our work shall be with our GOD. And they whether they will hear, or whether they will forbear, yet shall they know, that there hath been Prophets amongst them; and we shall have this for our joy, that we may say with the Apostle, and take men and Angels to record, that we are free from the blood of all men.

And which thing the more amply also to witness to the world, and for evidenc • to future posterity, as by voice we hau • frequentlie cried out against the heinousness of this bold iniquity; so now by writ I have intended to clear the equity of our Challenge, detect the greatness of this sin, fore-warn faithfully of the danger, enforce obedience on the conscience, use all means of reclayming, and approve our selves to the conscience of all men, but especially to our own, and to Him who is greater than the conscience, that we may have joy in the day of our account.

CHAP. II. Of the state of the Question; and first, That the LORD'S public worship is Moral, obliging all men; and, That a certain day hath been observed holy for the same in all Ages.

F Irst, then, for stating the Question aright, it is to be observed, that we urge not upon any such a strict observation of the Lord's Day, as the rigid tenets of some would exact, nor as was the observation formerly of the Jewish Sabbath, whereon they might not kindle fire throughout their Generations, neither bake nor seethe, nor bury or imbalme their dead: but only thus far we affirm, (according to the general equity of God's Commandment, Apostolical observetion, practice of the Church in all Ages, and the vnanimious consent of all judicious Divines) that all servile labor, intended meerlie for Gayne, whereby God's People are hindered, and with-drawn from His public worship, & such religious exercises, which ought to be performed by them upon the Lord's Day, for the spiritual edification and salvation of their souls, is altogether unlawful, and damnable. And whosoever enforceth & employeth the irservantes so to transgress, they despise God, contemn His Church, rob Christ of His honor, poor souls of instruction, the word of attendance, the Ministry of reverence, give scandal and offense, and make themselves guilty of the greatest blood-guiltiness that can be, which is the blood of souls; so that as the Apostle speaketh of some, that their glory, was their shame: so I may say justly of these, that their Gayne, is their detriment.

Now, to prove the truth of our former Assertion, and to remove all weak shifts that might be pretended for helpless evasion, these ensuing Positions are to be considered.

First, by the consent of all, this is a maxim in Religion, that the public worship of GOD, is a thing Moral, & eternae veritatis, perpetuallie hitherto observed, and to be observed to the worlds ende: so that whosoever would deny this, were to proclaim himself a profane Athest, unworthy of the name or society of Christians; as also an over-thrower of the public Ministry & orders of the Church, which for the edification of His body Christ hath appointed, and an enemy to that solemn homage, which is the Lord's due in the assembly of His Saints.

Next, this being granted, it will follow, then, that a certain day, or set time, should be ordinarily observed, whereon the exercises of the said public worship ought to be performed; and therefore the very law of nature requireth the sanctification of times no less than of persons and places. For which cause, as of the rest, so also of times the Lord hath ever exacted some part, by way of perpetual homage: therefore also saith AQUINAS, that as there is a natural inclination in man to depute a time for every necessary thing, as meat and sleep, or the like which concerneth his body; even so, seeing he hath a soul also, natural reason would dyte, that he should also depute a time for the refreshment of his soul. And therefore the deputing a time for attending divyne Worship, and holy exercises only, falleth under the Precept of the Moral Law.

In like manner, (saith AUREOLUS) it is the law of nature, that sometime we should rest from servile work, that we may serve GOD; and this is evident hereby, because I am as much obliedged to GOD, as to myself: but the law of nature and reason also dytes, that I should take a certain time to procure my own welfare, and those things that are necessary for me. Therefore I ought also take a time to attend GOD'S Worship, and to remember His benefits which He hath bestowed on me.

Now, as for the proportion of this time which should be so bestowed, none (I think) can doubt, but that proportion is fittest that can be imagined, which the Lord made choice of for His own people; to wit, the seventh day. And nature informed by God, cannot but acknowledge His goodness and wisdom in this His choice and appointment, that He hath so tempered it, that neither the long space between, should suffer us to forget our duty to Him, nor the too quick return thereof should hinder us in our provyding the necessities of Nature for our selves. Therefore saith learned HOOKER, that we are bound to to account the sanctification of one day in the seven, a duty which GOD'S immutable law doeth exact forever. And this we see to have been practiced, before the Law, under the Law, and under the Gospel.

First, before the Law was givē on Sinai, and before the seventh day was indicted by way of the fourth Precept of the first Table, as the Lord's Sabbath, in memory of the Creation, we find that the same day was observed, as a day of holy rest unto the LORD (EXOD. 16.22.26.) while the people were in the Wilderness of SIN, which is between ELIM and SINAI; & so consequently before they came to SINAI, where the Law was given, in that, they did gather upon the sixth day, (by the LORD'S command) twice as much MANNA, as they did upon any former day; that so they might rest upon the seventh, as a Sabbtah consecrate to the LORD, who also did rest Himself from the work of Creation that day; & so from the beginning did sanctify and halow it. Therefore saith Saynct CHRYSOSTOME, upon these words in GENESIS, GOD blessed the seventh day, and hallowed it. From the beginning God intimateth unto us this doctrine, (saith he) instructing us to separate and lay aside one whole day to Himself, in the compass of every week, and to destinate it for spiritual and holy exercises.

Secondly, under the Law, that the seventh day after the creation was appointed to be the Lord's Sabbath, none can deny, who knoweth the ten Precepts of the moral Law, which the LORD ordained straytlie to be observed by all persons: First, by a cessation from all servile work whatsoever, though in Seed-time and Harvest; to obviate thereby (as seemeth) a pretended necessity at sometimes, importing great prejudice, or danger, if they labored not upon the Sabbath, as in Harvest especially, because of an irrecoverable season. Secondly, the Lord appointed it to be hallowed, by a religious application of themselves to the works of His public worship: and for the more peremptory observation whereof, He prefixed a Note of special remembrance, (beyond all the rest) fore-seeing as it were, that some irreligious persons would either more careleslie neglect, or audaciouslie break this Commandment.

Neither can any but most clearly see, a no less necessary duty, incumbent upon Christians, to observe a seventh day holy to the Lord, than was on the IEWES of old, of whom the LORD requireth, 1. No less proportion of service and thankfulness, for a far greater benefit, than that of the Creation: 2. In respect of the Christian Church, which requireth no less proportion of order and comeliness: 3. In regard of our souls, which need no less proportion of time, and means to be instructed and sanctified: and 4, In respect of the bodies of servants and cattle, (which being inferior in strength to those of former ages) need no less proportion of rest and refreshment.

Therefore, under the Gospel, from the very Apostles days hitherto (according to VINCENTIUS rule of CATHOLICISME, semper, vbi{que} & ab omnibus ) the whole Christian Church everywhere, and ever hitherto, hath keeped, as a Catholic observation, a seventh day holy to the LORD; to wit, the day of the Lord's Resurrection, which was the first day of the IEWISH week: that as the Sabbath under the Law, was a note of difference between the IEWES and the GENTILES; so the Lord's day under the Gospel, should be a note of difference between Christians, who believe the Resurrection of Christ, and incredulou • IEWES, who deny the same. And tha • this observation of the Lord's day, fo • the exercise of His public worship, was Apostolical, and Christianly Catholic, without controversy, in all Ages, none (I hope) is so bold as once to deny. So that now (as AUGUSTINE saith) Hoc quin ita faciendum sit disputare, insolentissimae insaniae est: that is, To dispute now whether this were to be observed or no, it were nothing else but most insolent madness.

CHAP. III. The many reason's, first, taken from Christ's honoring the LORD'S day, why all true Christians have ever, and still should honor the same.

T HE first and main reason, then, why our moral duty, commanded in the fourth Precept, doeth now chiefly appertain to the LORD'S Day, and consequently why all Christians have ever, and still should, observe the Lord's Day, is, Because our Savior, the Lord Jesus, rose from death to life that day; and so, victoriouslie triumphed over His and our enemies: by virtue of which His Resurrection, we are raised spiritually from sin, to grace here, and shall be raised corporally from the grave, to glory hereafter. Therefore said IGNATIUS, Bishop of ANTIOCH, who lived in Saint IOHNS time, Let everyone who loveth CHRIST, keep holy the LORD'S Day, renowned by His Resurrection, which is the Queen of days wherein Death was over-come, and Lyfe sprang up in Christ again. And again (saith AUGUSTINE) Domini resuscitatio promisit nobis aeternum diem, & consecravit nobis Dominicum diem: that is, The LORD'S rising from dead, hath promised unto us an eternal Day of rest, and hath consecrated unto us the LORD'S Day. Qui propterea quod Dominus in eo ad vitam a morte redierit, Dominicus appellatur (saith CHRYSOSTOME:) that is, Which for this cause is called the LORD'S Day, because on it the LORD Himself returned from death to life again. So that as the Lord's own resting the seventh day which the IEWES kept, recommended their Sabbath to be kept by them; so the Lord's own rising from death this seventh day which Christians observe, recommends justly the Lord's Day to be kept by us: and whosoever willfully profaneth the same, (as our Salmond-fishers do in time of Divyne Service) preferring Gaine to Godliness, they show that they neither love Christ (as Ignatius saith) nor celebrate, as they ought, thankfullie the memory of His blessed Resurrection.

Next, as it is renowned by the Lord's Resurrection, so it is honored by His Name, which as an honorable stamp and impression, the Spirit of GOD and Pen of the beloved Apostle hath fixed and set thereon, calling it THE LORD'S DAY. So that as the Jewish Sabbath under the Law, and which was consecrated to the Lord's worship then, was called by the Prophet, HIS HOLIE DAY. So justly may the Lord's Day under the Gospel, which is now consecrated to His worship, be called, CHRIST'S HOLIE DAY. Wherefore saith AUGUSTINE, Qui vocatur Dominicus, ipse videtur proprie ad Dominum pertinere, quia in eo Dominus resurrexit: that is, That day which is called the LORD'S DAY, appeareth properly to belong to the LORD Himself, because on it the LORD did arise. And again saith PROCOPIVS, Ab ipso DOMINO cognomen desumpturus erat, ut diceretur dies Dominicus, tanquam soli DOMINO consecratus: that is, It was to take the denomination from the LORD Himself, to be called the LORD'S Day, because it is consecrated only unto the LORD. And therefore, whosoever profaneth the same, neglecting His worship thereon, and only give themselves to their filthy Lucre, whereas they should give unto GOD, that which is GOD'S, on the contrary they are sacrilegious robbers of GOD, (which is the worst sort of Atheist.) And if they say with the Jews in MALACHIE, Whereof have we robbed Him? He • will tell them in the day of their dreadful account, Of My Day, dedicated to My holy Worship, and of the solemn honor and worship due to Mee thereon; and so of that which is most sacred • n the highest degree, as all things are, which are so stamped with His Name and Superscription.

Thirdly; He honored that Day also by His first apparition thereon, (after His victorious Resurrection) unto His Disciples, being assembled together; at what time also He blessed them, & by breathing upon them, He gave them the holy Ghost. And in like manner, upon the same day, (being the Pentecost) after His glorious Ascension into Heaven, when His Apostles were all assembled together in one place, He sent down the holy Ghost, in shape of • eloven fiery Tongues, plentifully upon them, whereby they were enabled miraculouslie to speak to every nation, according to their language: And upon which day also they first began the public exercise of their holy Ministry, which was crowned that day with the conversion of three thousand souls. Who-so-ever, then, will profane willfully that day, and spend the same only and wholly in pursuing their unlawful gain thereon, it is evident, that they are not led by that Spirit, which came down on the Apostles that day. And whosoever are not led by the Spirit of GOD, they are not the sons of GOD, as testifieth the Apostle.

Fourthly; Our Savior graced that day of His Resurrection, in like manner, by revealing thereon unto His beloved Disciple saint JOHN, those high and heavenly Mysteries, which make up the prophetical part of the New Testament, and are contained in that transcendent Book of the APOCALYPSE, and Clausule of the whole Scripture.

From all which several sortes of our Savior's honoring His own Daye, therefore did the ancient Fathers give it such honorable Titles, as Ignatius calleth it the Queen of Days; Saynct Chrysostom, the Royal Daye; Gregory Nazianzen, Higher than the highest; and, with admiration, wonderful amongst days, (even as the Virgin MARIE was blessed amongst Women) And Augustine applieth these words of the Psalm unto it, This is the Day which the LORD hath made: let us be glad and rejoice in it. So that as the Palmist said of HIERUSALEM, Glorious things are spoken of thee, O City of GOD: So, in some sort, we may say the like of this Daye; Glorious things are spoken of thee, O thou Day of the LORD.

CHAP. IV. The Apostles their observation of the LORD'S Day in like manner; and the like practice of all Christian Churches, both in their time, and after.

A S we have seen, howe the LORD JESUS did honor this Day of His Resurrection, so likewise we may see, how religiouslie the holy Apostles did observe the same: First, By the forenamed practice of Saynct Peter, the Apostle of the Jews, who upon that day, immediately after the descending of the holy Ghost, began the public exercise of the holy Ministry; which was crowned with so happy and a plentiful success.

Lykewyse, By the practice of saint Paul, the Apostle of the Gentiles, as may be clearly seen in that Story of the Acts, where it is said, that having stayed seven days at Troas, he is reported to have assembled the Disciples & Faythfull together, on the seventh day only, which was the first day of the week, (and the LORD'S Day) for hearing the Word, and participating the Sacrament.

In like manner, By Apostolical direction unto all Churches, (1. COR. 16.) we may see, that the Apostle ordained, every first day of the week, That there be a Collection for the Saints. The reason whereof that he appointed this Collection to be on the LORD 'S Day, saint Chrysostom giveth; to wit, That the memory of the benefits which on that day they obtained by CHRIST'S Resurrection, might make them the more liberallie to contribute to the necessities of their Brethren. To which Sedulius joineth this, Quia non est opus servile (saith he) elemosynam congregare: that is, It is not a servile work to collect Alms on that day. And which also implieth, That no servile work for gain is to be used thereon.

That this Collection was usual also to be ever amongst all Christians thereafter upon the LORD'S day, when His religious worship, and public meetings were, Justin Martyr (who lived shortly after the Apostles) showeth, saying, That upon Sunday, when Christians, both in the Town & Country, do assemble together, after the reading of the word, public exhortation by the Pastor, & after Prayer, and celebration of the Sacrament of Christ's Body and Blood; then those who are able, pro sua quisque voluntate conferunt, (saith he) & collecta deponuntur apud praepositum, isque subvenit pupillis, viduis & propter morbum aliamve necessitatem egentibus: that is, Then everyone, as he pleaseth, contributeth: and what is collected, is laid down beside him who hath the charge thereof, who helpeth the Orphans, and Widows, and others, who by sickness, or any other necessity, are poor and indigent. And he subjoineth, saying, Conventus autem bos die Solis facimus, quoniam hac die primum DEVS depulsis tenebris, formataque materia mundum creavit, JESUS CHRISTVS quoque noster Servator, eadem die resurrexit à mortuis: that is, These Assemblies we make them on Sunday, because on that day the Lord driving away darkness, & having formed a matter, He created the world; as also our Savior JESUS CHRIST on that same day arose from the dead. So that we see our Christian, or Lord's Day, abrogateth not the memory of the Creation▪ but being the first of the Creation, and the day of CHRIST'S Resurrection, it putteth us in mind, both of the making of the Worlde, and the redeeming of the same; or of a visible old creation, and an invisible new one; as witnesseth both Justin Martyr, as also holy Augustine.

The same observation of the day of the Lord's Resurrection, we may see also to have been the constant and catholic practice of all Christian Churches, after the Apostolic times, by the witnessing of other ancient Fathers: Therefore saith Clemens Romanus, We Christians assemble our selves together, with great diligence, upon the LORD'S Day, to praise Him, &c. And Tertullian; Upon that day (saith he) we who are Christians, meet together, carefully, in the holy Assemblies. And again, in his Apologeticke, he showeth, That the honoring of this day, (being called after the Heathnish denomination, Dies Solis ) and assembling together for public worship thereon, was the occasion why the Pagans gave it out, That Christians did worship the Sun. So likewise saith Basil and Isichius, That following the doctrine and direction of the Apostles, the Christians every, where did sequester the LORD'S Day, for their holy Assemblies.

Those, therefore, who contrary to Apostolical observation, and direction, and contrary also to the constant practice of the whole Christian Church, ever there-after, will so boldly & irreligiouslie contemn such Authority, and holy examples, and profane the Lord's day, for their filthy lucre; as they depart herein from so holy a practice here, so they may justly fear (except they repent, and amende) a dreadful departure from Him who is Lord of that day, and a separation from the society of those Saints here-after.

CHAP. V. The holy speeches, and religious exhortations, of the ancient Fathers, both Greek and Latin; or, of the Eastern & Western Church, for the due keeping holy of the LORD'S Day.

F Irst, then, to begin with the Grecian Fathers; and intending, for brevities cause, to bring but a few: Ignatius Martyr, who lived in the Apostles own time, adjureth everyone, by the love of CHRIST, to halow that day, saying; Let everyone who loveth CHRIST, keep holy the LORD'S Day, renowned by His Resurrection, which is the Queen of days. So that the profanation of this day, and the love of CHRIST, cannot consist together, and are always incompatible.

Next, Saynct Chrysostom, a most famous and holy Bishop, showeth, That from the very beginning the LORD hath required, that one day in every week, constantly and wholly, should be set a-part, by His Church, to be entierlie appropriated & applied for Spiritual exercyses, tending to the good of the souls; as the rest of the days of the week are applied by us, for corporal and servile labor, tending to the good of the body, and mayntaynance of the natural life.

Saynct AUGUSTINE also, that great Light of the Western Church, urgeth the religious and entiere observation of the Christian Sabbath, by comparing the same with the observation of the Jewish Sabbath, saying; If the unhappy Jews do with so great devotion celebrate their Sabbath, so that upon the same they will do no earthly work; how much more should Christians upon the LORD'S Daye much more attend His Worship, and for the salvation of their souls, assemble themselves together in the Church of GOD?

GREGORIE the Great also, writing to the Citizens of ROME, showeth both where-from we should rest, and howe we should wholly employ our selves on the Lord's day, laying; Upon the LORD'S Day a cessation should be altogether from earthly labor, and men should wholly give themselves to insist in Prayer; that what by negligence the six days of the week hath been committed, by Prayer upon the LORD'S Day the same may he expiated.

Seeing, therefore, this day so many ways hath been honored by Christ, stamped with His Name, celebrated by His Apostles, observed by the Church, and recommended unto us by the Fathers, whosoever with an high hand of rebellion against God, and His Church, will willfully profane the same, he sinneth grievouslie against his own soul, and the souls of others: and, as learned Hooker saith, The voluntary scandalous contempt of resting from labor on that Day whereon the LORD is publicklie served, cannot be too severelie brydled and corrected.

CHAP. VI. The Decrees of Councils, as also of Godly Emperors and Princes, for the due observation of the Lord's Daye.

F Irst, then, we will set down those Canons of ancient and famous Councils, which declare what is forbidden on the Lord's day; and next, those which show what is commanded.

The sixth General Council, then, forbiddeth all bodily work, except that which is for the refreshment of nature that day.

Thus also saith the Council of Reims (holden in the 8 • 3 year of CHRIST, and time of LEO the third) Upon the LORD'S Daye, secundùm DOMINI Praeceptum? that is, according to the LORD'S own commandment, let no man do any servile work.

Next, the Council of Cabilon (holden in the 653 year of CHRIST, and time of Eugenius ) more particularly speaketh of such works, as having but a short season, and are subject to sundry dangers both of wnde & rain, and are for the sustentation of the whole Country: & yet say the Fathers of this Council, We ordain upon the LORD'S Day, that landward or countreye labor, such as plowing, or reaping of Cornes, or whatsoever belongeth unto Husbandrie, no man presume to do.

The reason whereof the Council of Paris (holden in the 550 year of CHRIST, and time of Pelagius the first) giveth thus, saying, that those who do any servile labor on this day, decus Christianitatis obfuscant. &c. that is, they obscure the honor of Christianity, & furnish to those who blaspheme the Name of CHRIST, more matter of blaspheming the same: Wherefore it becometh (say they) a Christian upon that day, to be exercised in divine praise, and not in servile works.

Yea, such a cessation should be, saith the Council of Arles, (holden in the 805 year of CHRIST, and time of LEO the first) His solummodo peractis quae ad DEI cultum, & fervitium pertinere noscuntur: that is, That those things only be performed, which are known to belong to GOD'S worship and service.

The reason whereof, why we should only apply our selves on that day to the LORD'S service allanerlie, the Council of MATISCON giveth, saying. We ought to keep holy the Lord's day, whereon we were begotten of anew, & delivered from our sins; and wherein we were made to be, what we were not before. For we were (say they) the servants of sin; but are made by it the sons of Righteousness: Therefore let our eyes, and hands, all that whole day, be lifted up to GOD.

Concerning the religious observation likewise of the Lord's day, thus saith the Imperial Constitution, seconding those holy Councils; We ordain, (as it hath also pleased the holy Ghost, and them who are appointed by Him) that all men upon that holy day, whereon our integrity and liberty was restored, rest from labors and neither Husbandman, nor any others, enterprise upon that day any work, the same being unlawful: For if they who did observe the shadow and figure, so much reverenced this Sabbath, that thereon they abstained from all work whatsoever; what equity is it, that they who profess the truth of those figures, and the light of grace, should not reverence that day, which was so greatly honored by the LORD Himself, and delyvered us from shameful destruction.

Sozomen also maketh mention of a law that Constantine made for the observation of the LORD'S day, rendering this reason; Because the LORD JESUS did rise thereon, and raised us from our fall in Adam, (saith he.)

Lykewyse saith Pipinus; We command, That on that Day all abstinence be from sinful works, and all works of the flesh, and from all earthly labor; and, that men attend nothing else, but Prayer, and to assemble themselves in the Churches with great devotion of mind, and with charity and love, that they bless the LORD.

CHAP. VII. The Ancient and Moderne Constitutions, both of our own Church and Kingdom of Scotland, for due observation of the LORD'S DAY.

N Ext, from beyond Sea, to come nearer home:

In SCOTLAND we find an ancient Council to have been holden in the year 1203, and time of Pope Innocent the third; wherein the manner of the religious observation of the LORD'S Day was at length set down; as we have the same in the third Tome of the General Councils, set forth by Binius, the second part, fol. 668: to wit, That the same shall be by cessation from servile works, and from selling or buying; and, That men devotelie should continue in Prayers, and doing of charitable deeds: one Eustachius an Abbot there, giving this as a reason thereof; Quia CHRISTVS nativitate (saith he) & resurrection sua, & adventusao, & mission Spiritus Sancti in Discipulos suos, sibi hunc diem quem Dominicum vocamus illustravit, & celeberrimum dedicavit: that is, Because CHRIST, by His Birth and Resurrection, also by His coming, and sending the holy Ghost upon His Disciples, hath honored this Day, which we call THE LORD'S DAY, and dedicated the same unto Himself, as a most excellent and holy Day.

As also in the late Constitutions and Canons Ecclesiastical, of the Church of SCOTLAND, it is set down, That The public meetings on the LORD'S Daye, and other times appointed by the Church, being a special external mean to entertain the communion of the Saints, it is therefore ordained, that the same shall be carefully observed by all persons, of what condition soever; both in haunting to Divine worship, and using all due reverence in time thereof, and giving all quiet and diligent attendance thereunto.

Lykewyse for Civil Constitutions, we find it a Statute of King ALEXANDER the second; as we have in the Book of Majesty, concerning Salmond-Fishing in particular; That the water should be free: So that no man (saith the Statute) should take fishes therein, from Saturnday at night, till Moonday at Sun-rising.

And in the most happy Reygne of our late dread Sovereygne, king JAMES, of ever-blessed memory, it is statuted in Parliament, That no handy-labor nor working be upon the LORD'S Day, nor any willful remaining from divine Worship thereon. In both which our Salmond-Fishers notoriouslie transgress: and so are rebellious both to Divine and Human Authority; and to the Laws both Ancient and Moderne; of Church, and Commonwealth.

CHAP. VIII. The Ancient and Moderne Constitutions, both of the Church and Kingdom of ENGLAND, for due observation of the LORD'S DAY.

N Ext, if we view the Ancient Constitutions of that Famous and Neyghbour-Church, and Kingdom, of ENGLAND, we shall find, that in a Canon of a Council holden by Egbert, Arch-bishop of York, (anno 784) That the Gospel is ordained to be preached to the people every Lord's day: and, That they duelie convene, of all sorts, to the hearing thereof. The very same being enacted a few years before, by Cutbbert, Arch-bishop of Dorobermia, (anno 747) ordayding, That this day be, Cultui divino tantummodo dicatus: that is, That the same may be dedicated only unto God's worship.

As also in another Council holden by the commandment of King Æthelred, Aelfeagus being Arch-bishop of Dorobermia, and Vulstane Arch-bishop of York, it was decreed, (anno 1009) That the Lord's day, and solemnity thereof, should be with great honor celebrated: Nec quicquam in eadem operis agatur servilis: that is, And that no servile labor be done thereupon. Which was also decreed in the Church Constitutions of ENGLAND, and in the reign of Canutus the Dane, (anno 1026) by a Statute.

Next, from Ancient Ecclesiastical Canons, to come to such as are later, we shall find, that in those which are now in use in the Church of ENGLAND, all manner of persons are ordained to keep holy the Lord's day, commonly called SVNDAY, according to God's Will, and Orders of the Church: that is, In hearing the Word of God read and taught, in private and public Prayers, in receiving the communion of the Body and Blood of CHRIST, visiting the Poor, and Sick; and in such holy Exercyses, which are fitting for that day.

And last, if we come from Ecclesiastical Canons, to Civil Constitutions, in ENGLAND we shall find in the days of Ina, king of the West-Saxons, (anno 688) that it is statuted by him, That if a Servant work on the Sunday at the commandment of his master, he shall thence-forth be free, and his master shall pay for his Fyne, thirty shillinges. But if he do so without the commandment of his master, he shall be scourged, except he redeem himself, by a price, there-from.

And again: In the reign of King EADGAR, about the year of GOD 966, it is statuted, That everyone observe the Sunday wholly, from Saturndaye evening, to Moondaye morning.

And, latelie, In the Religious Constitutions of that famous young Prince, EDWARD THE SIXT, and Queen ELIZABETH; of ever-blessed memory, as in their Statutes of Parliament amplie may be seen, and in the Statutes of HENRIE THE SIXT before them; wherein whatsoever may with-draw men, and their servants, from Divine Service, is forbidden.

CHAP, IX. Howe the Lord's day is to be observed, and what works are permissible, or not permissible, thereon: And specially, That the Salmond-fishing thereon is no ways permissible, or lawful.

N Ext to the former motives for observation of the Lord's day, we are to consider, how it is to be observed: which is first, By CESSATION (as hath been shown) from all servile and laborious work, intended only for gain. And therefore in EXODVS this Cessation was appointed both in Seed-time, and in Harvest. Next: Because to rest only from our ordinary work, were to keep the Lord's day rather like a Beast, than a Christian. Therefore we must know, That this Cessation is commanded, (as Augustine saith) Vt paratiores & promptiores simus ad Divinum Cultum: that is, That we may be the more ready and fit for GOD'S holy Worship. And labor, or working thereon, is therefore forbidden; because of impeding, or with-drawing thereby of men from the Lord's Worship. No action, then, is to be done of that sort, but such as whereby we either bless GOD, or look therein to receive a Blessing from GOD. Seeing, therefore, the Salmond-fishing, upon the Lord's day, is a servile and toilsome work, intended only for gain, and that thereby such a number of souls are hindered, and withdrawn, from the Lord's Worship; Howe dare people do such a thing upon that blessed day, whereupon they can neither look up to GOD, to seek a Blessing to their use, or expect a Blessing from His Hand? But rather may justly fear a Curse here, and Condemnation here-after.

But ye will say; Is no work to be done upon the Lord's Daye? I answer; There are three sorts of works not only permissible, but lawful, upon the Lord's day: which are, Pietatis, Charitatis, & Necessitatis: Of Piety, towards God; of Charity, towards our Neyghbour; and of Necessity, towards our selves.

First, then, Works of Piety, are to be done upon the Lord's day, which either directly concern God's Worship, (though performed by bodily work) as the preaching of the Gospel now, and other Ministerial pains, upon the Lord's day; and the Priests under the Law, their killing and dressing the Sacrifices on the Jewish Sabbath, burning them on the Altar: concerning whom our Savior said, that the Priests brake the Sabbath, and yet were blameless: To wit, They brake it, in so far as they rested not thereon, or, Quoad quiet̄; but not in regard of the commandment of halowing the same, or, Quoad praeceptum. For, such works are not forbidden by that Precept, whereby we serve GOD only: or else they are such works of Piety, as indirectlie concern GOD'S Worship, whereby the people are assembled to divine Worship: as the blowing of Trumpets under the Law, and ringing of Belles now under the Gospel. The holy ende of all which works, doeth sanctify the same, as the Temple did the Golde; or the Altar, the Gift thereon.

And, upon the people's part who assemble together, their preparing of themselves duly, traveling to their Parish-Churches diligently, hearing the Word attentiuelie, praying and praising GOD devotelie, and instructing their Families religiouslie. All these, and the like, are the works of Piety, which becometh the LORD'S day suteablie.

Next; Works of Charity, are to be done upon the LORD'S Day: and therefore the Apostle appointed, That the Collection for the Poor, (as is usual amongst us) should be on that day. In like manner, Our Savior declareth, That the life either of Man or Beast, ought to be preserved upon the Sabbath day; either by delivering the same from danger, or by necessary support of Food, or the like. The visiting also of the Sick, relieving the Poor, curing the diseased, and such like, are the works of Charity, suitable for the LORD'S day: For I will have Mercy, saith the Lord, rather than Sacrifice.

Last; Works of Necessity, may be performed upon the LORD'S day, which are not for wordlie gain, or acquisition, by servile toil, and labor of things to be ours, which before the employment in the said servile labor, were not ours, (as the Salmond-Fishing is) but which are for necessary preservrtion, in evident and imminent danger, of that which is in our possession, and we have right unto already: as to draw our Ox out of the mire, being ready to drown; to flit our Cornes out of the low Valleyes, when by inundation of near adjoining Waters, they are in evident danger to be carried away: to quench, in like manner, houses that are on fire, & such like. Therefore, beside our own men, so also saith SVAREZ; Causa generalis inducens excusationē, est necessitas imminens quae praeveniri non potuit: that is, The general cause which importeth an excuse, is an imminent necessity only, which could not be prevented.

In like manner, for some Callings to exercise the practice thereof; as Physicians, in Pleurisies, to let blood; Chyrurgians, to paunse, and apply Cures; Mid-wives, to help Women in travel; Mariners, to govern their Shippes on the Seas, &c. all which are for preservation of lives. Soldiers also, if they be assaulted upon the LORD'S Day, to defend themselves, and fight; as we read the MACHABEES did, when they were set upon, on the Sabbath Daye: to entrinch and fortify themselves, also, upon the approach of the Enemy; stell their Pieces, cut Bridges, or do the like: all which is lawful; Because, (as SVAREZ saith) Necessitas Reipublicae, & conservationis suae hoc exigit. And the Law is, Quod non est licitum in Lege, necessitas facit licitum: that is; The necessity of the Common-wealth, and of their own preservation, requireth this: and what is not lawful in law, necessity maketh lawful otherwise.

Some actions, also, which tend not to the preservation of lives, in evident danger otherwise, but to the preservation also of such things as tend to the necessity of life, and good of the whole Common-wealth, being in imminent and evident danger otherwise, are lawful, and thought permissible upon the LORD'S Daye; As the keeping of Cole-heughes dry, which might otherwise fill with water, and perish, to the detriment of a whole Country: The sloaking, or quenching, of Mosses, that have taken fire in droughtie weather; and are in peril to be consumed themselves, and to consume the Cornes near unto them: both which are works of necessity: not for acquisition of new gain, (for Servants work not in Cole-heughes on the LORD'S Daye, nor in Peat-mosses) but for preservation of that which is ours already, being in evident danger; and the loss whereof would import great prejudice to the Common-wealth, and whole Country.

As for keeping in of fire only, in Glass-Fornaces, (but not making any Glasses on the LORD'S DAY ) and also in Salt-pannes, it is accounted, by sundry, a necessary preservation only: neither is it a toilsome work, nor Labor multorum, to avocate many from divine Worship. And of such SVAREZ saith this is the Rule: Quando inchoatum opus non potest intermitti sine dispendio personae & Communitatis in die Festo, licitum putatur: that is; When a begun work cannot be left off, without the hurt of the person, and of a whole Communitie, such a work is thought lawful upon the Holy Day.

But of Salmond-Fishing upon the LORD'S DAY, he saith expresslie; Piscatio in die Festo propter lucrum, est opus servile, & prohibitum: that is, But fishing for gain upon the Holy Day, is a servile work, and altogether forbidden.

Neither can it be any ways accounted a work of Necessity:

1. Being only for making wordly gain, and acquisition by servile and laborious toil, of things to be theirs, which before the employment in the said servile work, was not theirs.

2. If the pretence of making gain, or acquyring, were a necessity on the LORD'S DAY, then no Aartizane, (especially of the poerer sort) but might allege also his working on the LORD'S DAY, to be a work of necessity. And those, in like manner, who are Whyte-Fishers, might justly allege their Fishing on the LORD'S DAY, to be a work of necessiitie, because of their poverty, for the moste parte; and, That they have not always Fishing-weather on the Sea; and, What they slipped that day, they would not attain again. Others, likewise, might pretend, Their several necessities: and, so, in ende, cast all Religion loose.

3. But the truth is; Without any necessity, it hindereth, and with-draweth, men from a work, which is, indeed, of the greatest necessicie that can be; which is, The Worship of GOD, and, Salvation of their own Souls. So that I may say justly, in the words of the PROPHET IEREMIE, That In their Skirts is found the very Blood of the Souls of men: Which cannot but cry louder against them, than the blood of ABELL did against CAIN. And which being bought by so precious a price, as the Blood of the Son of GOD, What may they expect, as their judgment, who make their gain thereby, and their Houses an Aceldama, or a Field of Blood?

CHAP. X. What are the many and great evils, which the profaning of the LORD'S DAY, by Salmond-Fishing, produceth.

H Aving now looked upon this forbidden Tree, let us consider what Fruit it bringeth forth: Surelie nothing but like the Prophet's wild gourdes, which made Death to be in the Potte: or such whereof the LORD complaineth, ( ISAIAH 5.) That His Vine-yarde brought forth even sour Grapes, which will once set their teeth on edge.

For, 1. This profanation of the LORD'S DAY, robbeth the LORD of His due Worship, which those should give unto Him, who are employed in place of GOD'S Service, to serve man; and, according to NATHAN'S parable, When we have many days of the week as ours, or for our service, and will not be contented there-with; but will rob GOD of that one day which He hath for His Service and Worship; what fearful Sentence can such expect, That their own mouth, (like DAVID'S) shall be made, one day, to pronounce against themselves?

2. Their Servantes (who thus profane the LORD'S DAY, by their servile employment) are wofullie defrauded of their Souls Food, and Spiritual Edification: So that whiles themselves should be caught, by the Nette of the Gospel, to be brought unto CHRIST, they are catching unlawful Gayne, to bring unto their Masters: Lyke that Damsel in the ACTS, possessed with a spirit of Divination, which brought her Masters also much Gayne by Sooth-saying, before her dispossession. Whose case, as it was moste woeful, while she was doing so; So is theirs in like manner, while as sterving in their Souls, and gaining earthly things to others, they become a prey to that crafty Fisher, Satan, and lose heavenly things, which they should gain to themselves.

3. Whereas the LORD hath appointed a bodily rest to be upon the seventh day, from all servile work, for refreshing of Man, who hath been laboring the six days of the week, (as He hath likewise pity, (and willeth us to have) on the very beast;) yet cruelly, contrary to GOD'S appointment, the bodies of their Servantes are toylsomlie wrought and wearied upon the LORD'S DAY, as well as the rest of the days of the week; without any intermission, or cessation whatsoever: and so are made altogether unfit, all that Season, for GOD'S Worship, public or private.

4. Thorow the long dissuetude of resort to GOD'S Service, and profanation of the LORD'S DAY, those Servantes of theirs (as we find by woeful experience) become altogether neglectiue of the LORD'S DAY at all other times of the year, when Salmond-Fishing is not; and can neither by Admonition nor Discipline, be made to halowe the same. And so being endured thorough their fore-named custom, they remain altogether ignorant in mind, most profane in life, and utterly careless of their souls, as if they had none at all. Of which induration, ignorance, and prophanitie, howe fearful a thing it is to be the cause, and draw upon them such guiltiness, let any sensible Christian seriously consider.

5. Not only are those their Servantes detained, by that servile employment, from GOD'S Holy Worship; but likewise many others are every LORD'S DAY, of all sortes of people, with-drawn from the same; going thither to be spectators of those Fishinges, in the very time of GOD'S public Servic, and assembly of His people: and who, in respect of their multitude, cannot be gotten curbed. As those, then, are happy, who stir up people, saying, (as DAVID professeth) Let us go up to the House of the LORD: and, (as the Disciples did one the other) who draw Men to GOD: So unhappy may they justly judge themselves, who give such an occasion (for their private gain) of hindering people, and drawing so many from GOD.

6. What Scandal 〈◊〉 , and grievous offense is given to all good Christians, here, where this profanation is committed, their querimonies which we often hear, bear sufficient witnessing; and what grief of heart they give to us their Pastors, as the stubbornness of the Jews gave to their Prophets, HEE that knoweth the heart can bear us record: So that with Jeremiah, We wish our head were waters, and our Eyes a Fountayne of Tears, that we might weep day and night for the gransgression of our people. How-so-ever, with open impiety, they join not only impenitence, but impudency, in sinning.

7. A great stumbling block likewise they are to the weak, who by their example, think it no transgression to violate and profane the LORD'S DAY many ways, in the Country especially; and are so hardened in their sin, that when their Pastors accuse or rebuke them for the same, and command Abstinencie, they straight-way reply, Let the Salmond Fishing be as well discharged then on the Sunday; and then they shall cease.

8. If also the Angels rejoice at the conversion of a Sinner, howe, then, are they contristated, (as it were) and zealouslie incensed, at such a peart and public practice of sin, in profaning that Holy Daye of their LORD'S Worship, whereof by those so vngratelie, and sacrilegiouslie, He is robbed?

9. But moste, and worst of all; Amongst other crying sins of the Land, which incense the wrath of the LORD against the same, this, as one of the greatest, doeth kindle the Fire of His indignation, procureth His judgment, and His hand to be stretched out still. For, as He for the profanation of His Sabbath, threatened the Jews before by His Prophet IEREMIE, That He should kindle a Fire in the gates of their chief City Jerusalem, which should consume the Palaces thereof; and it should not be quenched. And, (as good NEHEMIAH declared to the Princes of IVDAH ) seeing for this transgression and guiltiness, the LORD had performed, and put the same to execution against them, in wasting of their Land, destroying of their City, and killing and captivating the persons: All which (as to one main cause) he attributeth to the profaning of the LORD'S SABBATH, saying; What evil thing is this that ye do, and profane the SABBATH DAY? Did not your Fathers thus? And did not our GOD bring all this evil upon us, and upon this City? And yet ye would bring more wrath upon Israel, by profaning the SABBATH DAYE. Much more, then, may Christians, who live in a clear Light, and have no less obligation to sanctify the LORD'S DAY, expect for the profanation thereof, temporal punishments here, (as sundry have found inflicted) and eternal punishments here-after, which are most justly threatened.

CHAP. XI. The CONCLUSION, by way of a faithful Warning from the head of the Watch-Tower, for exoneration at least of our own Souls, whom GOD hath set over them, who so profane the LORD'S DAYE.

A S Reuben said therefore to his Brethren, Did not I fore-warn you, saying, Do not sin against the Chylde, and ye would not hear? Therefore, behold, his blood is required: So we may say, whom the LORD hath set over you, who are guilty of this Sin; Have not we fore-warned you, both by word, and now by writ, That ye sin not against your own Souls, and the Souls of others, whom ye impede and with-draw from the LORD'S Worship, and Means of their Salvation, on the LORD'S DAY? And if ye will not hear, (as JOSEPH'S Brethren would not REVBEN'S advise) behold, assuredly, your blood, and the blood of those that perish thorough your default, the LORD shall require at your hands.

True it is, that we would often times have taken IEREMIE'S Resolution, Not to speak anymore of this sin of yours, in the LORD'S Name unto you; perceiving sundry of you to be so incorrigible; were not that His Word was within us, as a burning fire, shut up in our bones; & we were weary with forbearing, and could not stay; except we would have been treacherous both to GOD, who had entrusted us; and you, whom we should have fore-warned.

But seeing we that are PASTORS, have so frequentlie shot IONATHAN'S Arrows, to fore-warn you to escape from the wrath to come, we are free from your Blood, if ye perish thorough your rebellion, and shall find our own Approbation (we hope) in the DAY of the LORD. And if with SAMVELL we cannot mende you, we shall moan at least, (as he did for rebellious Saul in RAMAH ) and mourn for you in secret, and, with IEREMIE, lament, That our Mother hath borne us men of strife and contention, with those, for whose good we pour out our very Souls, in secret, before the LORD, in our daily Prayers; That, To the Glory of HIS NAME, the joy of our Heartes, and Salvation of your Souls, we may yet see the Happy Daye of your Conversion, and Amendement here-in: That so ye may be, in the day of our Common Compearance before the LORD, our Crown, and our joy; and attain with us, to the happy Rest of that ETERNALL SABBATH in the HEAVENS, conquessed to us by the Bloode of CHRIST: To Whom be ever all Praise and Glory.