A SHORT TREATISE, Against the profanation of the LORD'S DAY, Especially By Salmond Fishing thereon, In time of Divine Service▪ MATH. xxij. 21. Give unto GOD that which is God's. EZEK. twenty-three. 38. Moreover, this they have done unto me,— they have profaned my Sabbath. By WILLIAM GUILD, D. D. Minister in ABERDENE, and Chaplane to his Majesty. Printed in Aberdene, by Edward Raban, 1637. BON ACCORD Insignia Vrbis abredoniae TO THE RIGHT WORSHIPFUL, RELIGIOUS, AND TRUE PATTERN OF VIRTUE, Sr THOMAS BURNET OF LEYES KNIGHT, etc. And to his most Religious and worthy Lady, Dame JEANE MONCRIEF, Grace and Blessings here, Glory and Beatitude hereafter. RIGHT WORSHIPFUL, IT is not without cause, that the observation of the LORDS Day is called, THE KEY OF RELIGION; which being neglected, the same should quickly decay, and quite perish out of the hearts of men: and, so, they should turn Athiestes', and become without GOD in the World. For preventing whereof, the LORD prefixed a special Memento to the fourth Precept of His Moral Law, enjoining men, to Remember to keep holy the Sabbath Day; and subjoinging a most pithy reason thereof. But (alas!) men now under the Gospel, are come to such a degree of impiety with us, that, though they have a more forcible reason to observe the LORRS DAY, whereon our Saviour rose, and brought us from Death, to Life again; and which from the beginning hitherto the Christian Church also, every where, hath so religiously observed. Yet these, not through oblivion, nor ignorance, but against known light, and wilfully, as also both partly, and publicly, to the high offence of GOD, and scandal of His People, profane that Holy day, consecrated to His Worship, by Salmond-Fishing thereon, in time of Divine Service; whereby GOD is depryved of His Honour, the Church of Reverence, the Commonwealth of Order, the Body of Rest, the Soul of Edification, the Life of Direction, GOD'S Word of Audience, and His Law of Obedience: counting only their gain to be Godliness, and not (as the Apostle sayeth) Godliness to be great gain: 1. Tim. 6. ●. and esteeming the Word of GOD in the mouths of His Servantes, (because it crosseth their commodity, as it did Alexander the Coppersmith's) even as Pharaoh called it in the mouth of MOSES, for the like cause, Exod. 5.9. Vain words only, not to be regarded; though one day they know they shall be judged thereby. Yea, some are come to that height of impiety, hating to be reform, Psal. 50.27. that they dare call in question the very Institution, and lawfulness, of the observation thereof, which Augustine declareth, Aug. Epist. 118. ad jan. Insolentissmae esse insaniae; or, an expression, & a fit, of a most insolent, & audacious madness; not worthy of any modest answer. For due informing and reclaiming of whom, (if they be not like Babel, which would not be cured) I have taken these pains, in all love, and care of their salvation; and shall count it my greatest joy, and most happy bestowed travels, if hereby (besides my preaching, and daily prayers for them) I may fish, by the Net of the Gospel, but one Soul amongst them, to be obedient to the LORD; and like Noah, in his age, by their practice, to oppose the speat of wicked and common Example. But, if not, we that are their Pastoures, must not be quite discowraged, because we see neither our pains nor preaching to prevail; seeing that Noah, in cxx years, both by preaching and building the Ark likewise, converted not one soul of the whole world to faith and repentance; and that the Lord's Prophets have been commanded to preach, and yet it hath been told them beforehand, Ezek. 3.4. that they should not be heard; yea, moreover, Isai 6.10. that their doctrine should harden the hearts of the hearers. But this we shall do; 1. Sam. 15.35. As Samuel mourned for saul, whom he could not mend, and as the Apostle bewailed those that sinned, 2. Cor. 12.21. and had not repent; So our souls shall not cease to mourn for them in secret; and, in the mean while, our work shall be with our God: And whether our labours be unto life or death to our hearers, to convert or convince them, we shall be unto God, a sweet savour in Christ, 2. Cor. 2.15. both in them that are saved, and in them that perish. These pains, then, (Sir) I have dedicated to Your Worship, for sundry respects, and divers obliegementes moving me; but especially, in regard of that religious disposition, and zealous affection, Ye have to the Truth, and hatred against such enormous abuses as this, or any like wilful & gross violation of God's holy Commandments: with which disposition, both evidently & eminently is conjoined a pattern in Your person of an assiduous & virtuous inclination: that so for Religion & Policy, your W. is famous both in Church & Commonwealth; even as it was wished of Boaz, that he might do worthily in Ephratha, and be famous in Bethlehem. With the constancy of which worthy & imitable parts, Ruth 4.1. I shall also wish the continuance of all true happiness, both with yourself, your most religious Lady, honourable House, & all Your hopeful Posterity; as one who shall ever approve himself Your Worships, in all due and addebted affection, WILLIAM GUILD. THE CONTENTS. Chapter I. Of the occasion of this short Treatise. Pag. 1 Chapter 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. Pag. 5 Chapter III. The many reasons, first, taken from Christ's honouring the Lord's day; Why all true Christians have ever, and still should, honour the same. Pag. 13 Chapter IU. 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. Pag. 19 Chapter 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. Pag. 25 CHAP. VI The Decrees of Counsels, as also of Godly Emperors and Princes, for the due observation of the Lord's Day. Pag. 28 CHAP. VII. The Ancient and Modern Constitutions, both of our own Church and Kingdom of Scotland, for due observation of the LORD'S DAY Pag. 33 CHAP. VIII. The Ancient and Modern Constitutions, both of the Church and Kingdom of ENGLAND, for due observation of the LORD'S DAY. Pag. 36 Chapter IX. How 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. Pag. 39 CHAP. X. What are the many and great evils, which the profaning of the LORD'S DAY, by Salmond-Fishing, produceth. Pag. 49 CHAP. XI. The CONCLUSION, by way of a faithful Warning from the head of the Watch-Towre, for exoneration at least of our own Souls, whom GOD hath set over them, who so profane the LORD'S DAY. Pag. 57 FINIS. Of the profanation of the Lord's Day; Especially, By Salmond-Fishing thereon. CHAP. I. Of the occasion of this short Treatise. THE LORD (as He testifieth by His Prophet) hath set His Servants, as watchmans upon the head of the watchtower, Ezek. 3●. 7. 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 JEREMY) Speak unto this people all that I command thee, jer. 15.10. and be not dismayed at their faces, lest I confound thee before them. And to ISAI, Cry aloud, Isai 58.1. 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 straitness of injunction lying in lyke-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, Isai 62.6. not keep silence: but as we would avoid that Woe which is denounced against them who doth work of the LORD negligently, and eschew that dreadful punishment of unfaithful servants, a● we would not likewise 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 straitness of our account; and seeing men wilfully 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, jer. 20.8. constrained to cry out with JEREMY, upon violence & spoil; even the violent spoiling of the Lord of the Day of His solemn & public worship, although 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, Ezek. 33.31. (as in EZEKIEL'S 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. jer. 44.16 It is true likewise, that others are so bold, as to say plainly in this with those rebellious JEWS which dwelled in EGYPT and PATHROS, as they answered JEREMY, 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, Amos 5.10. that they hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. Yet this shallbe our comfort, that though we plough upon the rock, and the bellowes be burnt, the lead consumed in the fire, and the founder have melted in vain; notwithstanding, Ezek. 2.5. 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, Act. 24.26. 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● frequently 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, forewarn faithfully of the danger, enforce obedience on the conscience, use all means of reclaiming, and approve ourselves 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 LORDS public worship is Moral, obliging all men; and, That a certain day hath been observed holy for the same in all Ages. FIrst, then, for stating the Question aright, it is to be observed, that we urge not upon any such a strict observation of the Lords Day, as the rigid tenets of some would exact, nor as was the observation formerly of the jewish Sabbath, Exod. 35.3.16.27. whereon they might not kindle fire throughout their Generations, Luke 23.56. neither bake nor seethe, nor bury or imbalm their dead: but only thus fare we affirm, (according to the general equity of God's Commandment, Apostolical observetion, practise of the Church in all Ages, and the unanimious consent of all judicious Divines) that all servile labour, intended merely for gain, whereby God's People are hindered, and withdrawn 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 honour, poor souls of instruction, the word of attendance, the Ministry of reverence, give scandal and offence, 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 gain, 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, perpetually hitherto observed, and to be observed to the world's end: so that whosoever would deny this, were to proclaim himself a profane Atheist, 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 apppointed, and an enemy to that solemn homage, which is the Lords 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 sayeth AQUINAS, Aquinas in ●cunda seundae quast. 21. art. 4. 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, Aureolus, in 3. Dist. 37. artic. 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 seaventh day. And nature informed by God, can not 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 providing the necessities of Nature for ourselves. Therefore sayeth learned HOOKER, that we are bound to to account the sanctification of one day in the seven, Hooker. Eccles. Pol. P. 379. a duty which GOD'S immutable law doth exact for ever. And this we see to have been practised, before the Law, under the Law, and under the Gospel. First, before the Law was given on Sinai, and before the seaventh day was indicted by way of the fourth Precept of the first Table, as the Lords 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 LORDS command) twice as much MANNA, as they did upon any former day; that so they might rest upon the seaventh, 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 saint chrysostom, Chrysost. in Gen. 2.3. upon these words in GENESIS, GOD blessed the seaventh day, and hallowed it. From the beginning God intimateth unto us this doctrine, (sayeth 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 seaventh day after the creation was appointed to be the Lord's Sabbath, none can deny, Deut. 5.14 who knoweth the ten Precepts of the moral Law, Levit. 23.3 which the LORD ordained straytlie to be observed by all persons: First, Exod. 34.21. by a cessation from all servile work whatsoever, though in Seedtime and Harvest; to obviate thereby (as seemeth) a pretended necessity at sometimes, importing great prejudice, or danger, if they laboured not upon the Sabbath, as in Harvest especially, because of an irrecoverable season. secondly, the Lord appointed it to be hallowed, * Aug. de temp. serm. 251. Athanas. in Math. 11.27. 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) foreseeing as it were, that some irreligious persons would either more carelessly neglect, or audaciously break this Commandment. Neither can any but most clearly see, a no less necessary duty, incumbent upon Christians, to observe a seaventh day holy to the Lord, than was on the JEWS of old, of whom the LORD requireth, 1. No less proportion of service and thankfulness, for a fare 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 cattles, (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 CATHOLICISM, semper, ubique & ab omnibus) the whole Christian Church every where, and ever hitherto, hath keeped, as a Catholic observation, a seaventh day holy to the LORD; to wit, the day of the Lords Resurrection, which was the first day of the JEWISH week: that as the Sabbath under the Law, was a note of difference between the JEWS and the GENTILES; so the Lords day under the Gospel, should be a note of difference between Christians, who believe the Resurrection of Christ, and incredulous JEWS, who deny the same. And tha● this observation of the Lords 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 sayeth) Hoc quin ita faciendum sit disputare, Aug. Epist. 118. ad jannar. 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 honouring the LORDS day, why all true Christians have ever, and still should honour the same. THE first and main reason, then, why our moral duty, commanded in the fourth Precept, doth now chiefly appertain to the LORDS Day, and consequently why all Christians have ever, and still should, observe the Lords Day, is, Because our Saviour, the Lord jesus, rose from death to life that day; and so, victoriously 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 JOHN'S time, Ignat. ad Magnesian. epist. 3. Let every one who loveth CHRIST, keep holy the LORD'S Day, renowned by His Resurrection, which is the Queen of days wherein Death was overcome, and Life sprang up in Christ again. And again (saith AUGUSTINE) Domini resuscitatio promisit nobis aeternum diem, Aug. de verb. Apostoli, serm. 15. & consecravit nobis Dominicum diem: that is, The LORDS rising from dead, hath promised unto us an eternal Day of rest, and hath consecrated unto us the LORDS Day. Chrysost. in Psal. 118. & serm. 5. de resurr. See also Aug. l. 22. de civet. Dei cap. 30. Qui propterea quod Dominus in eo ad vitam a morte redierit, Dominicus appellatur (saith chrysostom:) that is, Which for this cause is called the LORDS Day, because on it the LORD Himself returned from death to life again. So that as the Lords own resting the seaventh day which the JEWS kept, Athanasius in Matth. 11.27. recommended their Sabbath to be kept by them; so the Lords own rising from death this seaventh day which Christians observe, justin. Martyr. Apol. 2. recommends justly the Lord's Day to be kept by us: Sozom. l. 1. cap. 8. and whosoever wilfully profaneth the same, (as our Salmond-fishers do in time of Divyne Service) preferring Gain to Godliness, they show that they neither love Christ (as Ignatius sayeth) nor celebrate, as they ought, thankfully the memory of His blessed Resurrection. Next, as it is renowned by the Lord's Resurrection, so it is honoured by His Name, which as an honourable stamp and impression, the Spirit of GOD and Pen of the beloved Apostle hath fixed and set thereon, Revel. 1.10. calling it THE LORDS DAY. So that as the jewish Sabbath under the Law, and which was consecrated to the Lords worship then, was called by the Prophet, HIS HOLY DAY. Isai 18. 1●. So justly may the Lords Day under the Gospel, which is now consecrated to His worship, be called, CHRIST'S HOLY DAY. Wherefore sayeth AUGUSTINE, Qui vocatur Dominicus, Aug. Serm. 15. de verbis Apostoli. ipse videtur propriè 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 sayeth PROCOPIUS, Procopius in Genes. 1. 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 MALACHI, Whereof have we rob Him? Malac. 3.8 He● will tell them in the day of their dreadful account, Of My Day, dedicated to My holy Worship, and of the solemn honour and worship due to Me 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 honoured that Day also by His first apparition thereon, (after His victorious Resurrection) unto His Disciples, being assembled together; john 20.19. 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, Act. 8.4. when His Apostles were all assembled together in one place, He sent down the holy Ghost, in shape of beloven fiery Tongues, plentifully upon them, whereby they were enabled miraculously 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 wilfully 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. Rom. 8.14 And whosoever are not led by the Spirit of GOD, they are not the sons of GOD, as testifieth the Apostle. fourthly; Our Saviour 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 sorts of our Saviour's honouring His own Day, therefore did the ancient Fathers give it such honourable Titles, Ignat. ad Magnes. Chrysost. Hom. 5. de Resurr. Gregor. Nazianz. oratio 43. August. de Temp. serm. 251. as Ignatius calleth it the Queen of Days; saint chrysostom, the Royal Day; Gregory Nazianzene, 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: Psal. 118.24. let us be glad and rejoice in it. So that as the Palmist said of JERUSALEM, Glorious things are spoken of thee, O City of GOD: So, in some sort, we may say the like of this Day; Glorious things are spoken of thee, O thou Day of the LORD. CHAP. IU. 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. AS we have seen, how the LORD JESUS did honour this Day of His Resurrection, so likewise we may see, how religiously the holy Apostles did observe the same: First, By the forenamed practice of saint Peter, Act. 2.41. 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. Likewise, By the practice of saint Paul, the Apostle of the Gentiles, as may be clearly seen in that Story of the Acts, Act. 20, 6.7. where it is said, that having stayed seven days at Troas, he is reported to have assembled the Disciples & Faithful together, on the seaventh 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, Chrysost. in 1. Cor. 16. might make them the more liberally to contribute to the necessities of their Brethren. To which Sedulius joineth this, Sedul. in 1. Cor. 16. Quia non est opus servile (sayeth 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 LORDS day, when His religious worship, and public meetings were, justine Martyr (who lived shortly after the Apostles) showeth, saying, That upon Sundaye, justin. Martyr. Apol. 2. pro Christianis, in sine. 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, (sayeth he) & collecta deponuntur apud praepositum, isque subvenit pupillis, viduis & propter morbum aliamve necessitatem egentibus: that is, Then every one, 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 DEUS depulsis tenebris, formataque materia mundum creavit, JESUS CHRISTUS 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 form a matter, He created the world; as also our Saviour 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 World, and the redeeming of the same; justin. Martyr. Apol. 2. Aug. de tempor. serm. 251. or of a visible old creation, and an invisible new one; as witnesseth both justine 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 sayeth Clemens Romanus, Clem. Rom. Co●stit. Ap. l. 2. c. 63. We Christians assemble ourselves together, with great diligence, upon the LORD'S Day, to praise Him, etc. And Tertullian; Tertull. apol. c. 39 & 16. etc. 14. de Idolo●atr●a. Upon that day (sayeth he) we who are Christians, meet together, carefully, in the holy Assemblies. And again, in his Apologeticke, he showeth, That the honouring of this day, (being called after the Heathenish 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 sayeth Basil and Isichius, Basil. de Sp. Sancto. c. 27 Et Isichius, in Levit. cap. 9 See Aug. de tempore, serm. 151. 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 thereafter, will so boldly & irreligiously 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 amend) a dreadful departure from Him who is Lord of that day, and a separation from the society of those saints hereafter. 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. FIrst, then, to begin with the Grecian Fathers; and intending, for brevity's cause, to bring but a few: Ignatius Martyr, who lived in the Apostles own time, adjureth every one, Ignatius, 〈◊〉 Magnes. by the love of CHRIST, to halow that day, saying; Let every one 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, can not consist together, and are always incompatible. Next, saint chrysostom, a most famous and holy Bishop, Chrysost. hom. 10. in Genes. 2. showeth, That from the very beginning the LORD hath required, that one day in every week, constantly and wholly, should be set apart, by His Church, to be entirely 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 labour, tending to the good of the body, and maintenance of the natural life. saint AUGUSTINE also, that great Light of the Western Church, Aug. serm. 215. 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 Day much more attend His Worship, and for the salvation of their souls, assemble themselves together in the Church of GOD? GREGORY the Great also, writing to the Citizens of ROME, Greg. l. 11. epist. 3. showeth both wherefrom we should rest, and how we should wholly employ ourselves on the Lord's day, laying; Upon the LORD'S Day a cessation should be altogether from earthly labour, 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 honoured 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 wilfully profane the same, he sinneth grievously against his own soul, and the souls of others: and, as learned Hooker sayeth, The voluntary scandalous contempt of resting from labour on that Day whereon the LORD is publicly served, can not be too severely bridled and corrected. CHAP. VI The Decrees of Counsels, as also of Godly Emperors and Princes, for the due observation of the Lord's Day. FIrst, then, we will set down those Canons of ancient and famous Counsels, which declare what is forbidden on the Lord's day; and next, those which show what is commanded. Synod. 6. c●p. 8 The sixth General Council, then, forbiddeth all bodily work, except that which is for the refreshment of nature that day. Thus also sayeth the Council of Rheims (holden in the 8●3 year of CHRIST, Concil. Rhemens'. can. 35. and time of LEO the third) Upon the LORD'S Day, 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, Concil. Cabilen. can. ●● We ordain upon the LORD'S Day, that landward or country labour, such as ploughing, or reaping of Corns, or whatsoever belongeth unto Husbandry, no man presume to do. The reason whereof the Council of Paris (holden in the 550 year of CHRIST, Consit. Paris. can. 50▪ and time of Pelagius the first) giveth thus, saying, that those who do any servile labour on this day, decus Christianitatis obfuscant. etc. that is, they obscure the honour 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, sayeth the Council of Arles, (holden in the 805 year of CHRIST, Council. Ar●lat. cap. 1. 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 ourselves on that day to the LORD'S service allanerlie, Concil. Matisc●n. 2. can. 1. celebratum anno 590. 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 servantes 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, Novel. 4. Leon. c. 54. thus sayeth the Imperial Constitution, seconding those holy Counsels; We ordain, (as it hath also pleased the holy Ghost, and them who are apppointed by Him) that all men upon that holy day, whereon our integrity and liberty was restored, rest from labours 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, See Aug. serm. de tempore 251. & serm. 154 should not reverence that day, which was so greatly honoured by the LORD Himself, and delyvered us from shameful destruction. Sozom. l. 1. cap. 8. Sozomen also maketh mention of a law that Constantin made for the observation of the LORDS day, rendering this reason; Because the LORD JESUS did rise thereon, and raised us from our fall in Adam, (sayeth he.) Pipinus Rex. in Concil. For●juliensi, c. 13 Likewise sayeth Pipinus; We command, That on that Day all abstinence be from sinful works, and all works of the flesh, and from all earthly labour; 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 Modern Constitutions, both of our own Church and Kingdom of Scotland, for due observation of the LORD'S DAY. NExt, 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 Counsels, 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 (sayeth he) & resurrectione sua, & adventusao, & missione 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 honoured 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 LORDS Day, Constit. & Can. Eccles. cap. 9 and other times apppointed by the Church, being a special external means 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. Likewise 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: Regiam Majest. Tit. Lex aquarum, c. 16. So that no man (sayeth the Statute) should take fishes therein, from Saturnday at night, till Moonday at Sunne-rysing. And in the most happy Reign of our late dread Sovereygne, king JAMES, of everblessed memory, jam. 6. parliam. 6. c. 70 it is statuted in Parliament, That no handie-labour nor working be upon the LORD'S Day, nor any wilful remaining from divine Worship thereon. In both which our Salmond-Fishers notoriously transgress: and so are rebellious both to Divine and Humane Authority; and to the Laws both Ancient and Modern; of Church, and Commonwealth. CHAP. VIII. The Ancient and Modern Constitutions, both of the Church and Kingdom of ENGLAND, for due observation of the LORD'S DAY. NExt, 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, Archbishop of York, (anno 784) That the Gospel is ordained to be preached to the people every Lord's day: and, That they duly convene, of all sorts, to the hearing thereof. The very same being enacted a few years before, by Cutbbert, Archbishop of Dorobermia, (anno 747) ordayding, Concil. Cloveshoniae, c. 14. 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 Ethelred, Aelfeagus being Archbishop of Dorobermia, C●●il. Aemanense Pambrebritannicum, c. 15. and Vulstane Archbishop of York, it was decreed, (anno 1009) That the Lord's day, and solemnity thereof, should be with great honour celebrated: Nec quicquam in eadem operis agatur servilis: that is, And that no servile labour be done thereupon. Constit. Eccles. c. 15. Canutus lege 14. 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, Constit. & Can. Eccl. cap. 13. 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 SUNDAY, 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, Ex Ina regis occid. Sax. lib. cap. 3. in ENGLAND we shall find in the days of Ina, king of the Westsaxons, (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-foorth be free, and his master shall pay for his Fine, thirty shillings. But if he do so without the commandment of his master, he shall be scourged, except he redeem himself, by a price, therefrom. And again: In the reign of King EADGAR, about the year of GOD 966, it is statuted, That every one observe the Sunday wholly, from Saturndaye evening, to Moondaye morning. And, lately, Queen Elizabeth her Injunctions, Artic. 34. Anno 27. Henrici 6. cap. 5. King james proclamation also at Theobalds', 1603. for keeping the LORDS DAY. In the Religious Constitutions of that famous young Prince, EDWARD THE sixth, and Queen ELIZABETH; of everblessed memory, as in their Statutes of Parliament amply may be seen, and in the Statutes of HENRY THE sixth before them; wherein whatsoever may withdraw men, and their servantes, from Divine Service, is forbidden. CHAP, IX. How 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. NExt 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 EXODUS this Cessation was apppointed both in Seed-tyme, Exod. 34.21 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 sayeth) paratiores & promptiores simus ad Divinum Cultum: that is, That we may be the more ready and fit for GOD'S holy Worship. And labour, or working thereon, is therefore forbidden; because of impeding, or withdrawing 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; How 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 hereafter. But ye will say; Is no work to be done upon the Lord's Day? 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 Neighbour; and of Necessity, towards ourselves. 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 kill and dressing the Sacrifices on the jewish Sabbath, burning them on the Altar: concerning whom our Saviour said, that the Priests broke the Sabbath, Matth. 12. 5. and yet were blameless: To wit, They broke it, in so fare as they rested not thereon, or, Quoad quieten; but not in regard of the commandment of hallowing 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 indirectly concern GOD'S Worship, whereby the people are assembled to divine Worship: as the blowing of Trumpets under the Law, and ringing of Bells now under the Gospel. The holy end of all which works, doth sanctify the same, as the Temple did the Gold; or the Altar, the Gift thereon. And, upon the people's part who assemble together, their preparing of themselves duly, travelling to their Parish-Churches diligently, hearing the Word attentively, praying and praising GOD devotelie, and instructing their Families religiously. All these, and the like, are the works of Piety, which becometh the LORD'S day suteablie. Next; Works of Charity, 1. Cor. 16. are to be done upon the LORD'S Day: and therefore the Apostle apppointed, That the Collection for the Poor, (as is usual amongst us) should be on that day. In like manner, Mark 3.4. Our Saviour declareth, That the life either of Man or Beast, aught to be preserved upon the Sabbath day; Matth. 12.1.11. either by delivering the same from danger, or by necessary support of Food, or the like. The visiting also of the Sick, Mark 2.28. 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, sayeth the Lord, rather than Sacrifice. Last; Works of Necessity, may be performed upon the LORD'S day, which are not for wordly gain, or acquisition, by servile toil, and labour of things to be ours, which before the employment in the said servile labour, were not ours, (as the Salmond-Fishing is) but which are for necessary preserurtion, in evident and imminent danger, of that which is in our possession, and we have right unto already: Epist. Decret. l. 2. c. 3. as to draw our Ox out of the mire, being ready to drown; to flit our Corns out of the low Valleys, 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 sayeth SVAREZ; Causa generalis inducens excusationem, Suarez. lib. ●. de dicb. fest. tom. 1. c. 32. 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; Midwyves, to help Women in travel; Mariners, to govern their Ships on the Seas, etc. all which are for preservation of lyves. Soldiers also, if they be assaulted upon the LORD'S Day, to defend themselves, and fight; as we read the MACCABEES did, 1. Machab. 2.41. when they were set upon, on the Sabbath day: 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 sayeth) Necessitas Reipublicae, & conservationis suae hoc exigit. Suarez. loco quo supra. And the Law is, Quod non est licitum in Lege, necessitas facit licitum: that is; The necessity of the Commonwealth, 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 Commonwealth, being in imminent and evident danger otherwise, are lawful, and thought permissible upon the LORD'S Day; 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 droughty weather; and are in peril to be consumed themselves, and to consume the Corns 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 Day, 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 Commonwealth, and whole Country. As for keeping in of fire only, in Glasse-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 Labour multorum, to avocate many from divine Worship. And of such SVAREZ sayeth this is the Rule: Quando inchoatum opus non potest intermitti sine dispendio personae & Communitatis in die Festo, Suarez. lib. 2 de Fest. dicb. cap. 32. licitum putatur: that is; When a begun work can not be left off, without the hurt of the person, and of a whole Community, such a work is thought lawful upon the Holy Day. But of Salmond-Fishing upon the LORD'S DAY, he sayeth expressly; Piscatio in die Festo propter lucrum, lib. 2. de fest. dies, cap. 19 pag. 209. 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 worldly 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, than 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 necessity, because of their poverty, for the most part; 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 end, cast all Religion lose. 3. But the truth is; Without any necessity, it hindereth, and withdraweth, men from a work, which is, indeed, of the greatest necessity 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 JEREMY, jerem. 2.34 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 ABEL 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 judgement, 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. HAving now looked upon this forbidden Tree, let us consider what Fruit it bringeth forth: Surely nothing but like the Prophet's wild gourds, 2. King. 4.40. which made Death to be in the Pot: or such whereof the LORD complaineth, (ISAIAH 5.) That His Vineyard 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 therewith; 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 woefully defrauded of their Souls Food, and Spiritual Edification: So that whiles themselves should be caught, by the Net of the Gospel, to be brought unto CHRIST, they are catching unlawful gain, to bring unto their Masters: Like that Damsel in the ACTS, possessed with a spirit of Divination, which brought her Masters also much gain by Sooth-saying, Act. 16.16. before her dispossession. Whose case, as it was most woeful, while she was doing so; So is theirs in like manner, while as starving 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 apppointed a bodily rest to be upon the seaventh day, from all servile work, for refreshing of Man, who hath been labouring 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. Thorough 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 neglective of the LORDS DAY at all other times of the year, when Salmond-Fishing is not; and can neither by Admonition nor Discipline, be made to hallow the same. And so being endured thorough their forenamed custom, they remain altogether ignorant in mind, most profane in life, and utterly careless of their souls, as if they had none at al. Of which induration, ignorance, and profanity, how 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 sorts of people, withdrawn from the same; going thither to be spectators of those Fishinge, in the very time of GOD'S public Servic, and assembly of His people: and who, in respect of their multitude, can not be gotten kerbed. 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: john 1. 41. 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 offence is given to all good Christians, here, where this profanation is committed, jerem. 9 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, HE that knoweth the heart can bear us record: So that with jeremy, We wish our head were waters, and our Eyes a Fountain 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 impenitency, 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 Abstinency, they strayghtway reply, Let the Salmond Fishing be as well discharged then on the Sundaye; and then they shall cease. 8. If also the Angels rejoice at the conversion of a Sinner, how, then, are they contristated, (as it were) and zealously incensed, at such a pert and public practice of sin, in profaning that Holy Day of their LORD'S Worship, whereof by those so ungratelie, and sacrilegiously, He is rob? 9 But most, 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, doth kindle the Fire of His indignation, procureth His judgement, and His hand to be stretched out still. For, as He for the profanation of His Sabbath, threatened the jews before by His Prophet JEREMY, That He should kindle a Fire in the gates of their chief City Jerusalem, jerem. 17. 2● which should consume the Palaces thereof; and it should not be quenched. And, (as good NEHEMIAH declared to the Princes of JUDAH) 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, Nehem. 13.17. 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 DAY. Much more, then, may Christians, See Theatre of GOD'S Judgements, Tom, 3. of the General Councils, 2. part. p. 669. and Practise of Piety, 368. 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 hereafter, which are most justly threatened. CHAP. XI. The CONCLUSION, by way of a faithful Warning from the head of the Watch-Towre, for exoneration at least of our own Souls, whom GOD hath set over them, who so profane the LORD'S DAY. AS Reuben said therefore to his Brethren, Gen. 42.2. Did not I forewarn you, saying, Do not sin against the Child, 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 forewarned you, both by word, and now by writ, That ye sinne not against your own Souls, and the Souls of others, whom ye impede and withdraw from the LORD'S Worship, and Means of their Salvation, on the LORD'S DAY? And if ye will not hear, (as IOSEPH'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 jeremy's Resolution, jerem. 20.9. Not to speak any more of this sin of yours, in the LORD'S Name unto you; perceaving 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 forewarned. But seeing we that are PASTORS, have so frequently shot IONATHAN'S Arrows, to forewarn 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 SAMUEL we can not mend you, we shall moan at least, (as he did for rebellious Saul in RAMAH) and mourn for you in secret, and, with JEREMY, 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 Hearts, and Salvation of your Souls, we may yet see the Happy Day of your Conversion, and Amendment herein: 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 ETERNAL SABBATH in the HEAVENS, conquessed to us by the Blood of CHRIST: To Whom be ever all Praise and Glory. AMEN. Epitaphium Piscatoris. HIc recubat dominus vicini gurgitis, auras Dum traheret, dominus non tamen ipse sui. Non sibi sed soboli vixit, labor improbus omnis, Nullaque lux vivo festa vel hora fuit. Venturi securus erat, coelique penates Infernasque domos credidit esse pares, Sunt coelo pisces, sunt orco flumina, praedae Materiem functo spondet uterque locus. Arth. jonstonus, M. R.