the scripture the time of some heavie judgement is called the day of the Lord or because the Lord revealed to him upon a day these great mysteries for that day had beene uncertaine the sense caâ—to logicall as if John should have said I was ravished in the spirit that day I was ravished in the spirit But John maketh mention of this day as a thing knowne before to the Churches to designe the time when he saw thâ—se visions And he calleth it not the day of the Lord but the Lords day or the dominicall day and so it hath ever beene called in the Christian Church since the dayes of the Apostles Justiâ—uâ— câ—llâ—th it Apoc. 2. Diem solis Sunday because the apologie was directed to an ethnick and in his dialogue with Trypho the first day of the weeke because Trypho was a Jew It were superfluous to cite testimonies to prove that in everie age this day hath beene called the Lord day and observed by Christians in every age Notwithstanding it bee cleare and evident that the Lords day was observed in the Apostles times it is questioned whither it was instituted by Christ or by the Apostles or if by the Apostles whither by them as ordinarie pastours or as extraordinarie office-bearers assisted with the infallible direction of the spirit Master Daw It concerneth us little to know whither it was delivered by the Apostles themselves or their next after commers Those who come after are equalled by him with the Apostles who were assisted extraordinarly in laying the foundation wherein the Church was builded and setting down the government and unchangeable policie of the Church Either every Church had power to hallow a day like the Lords day or else the Church universall If every nationall Church then they might have differed and hallowed sundrie dayes If the Church universall that could not be brought to passe but in the representative an oecumenicall councell None such could be had for 300 yeares after Christ. But so the hallowing of such a day had beene suspended for 300 yeares If the Church may institute such a day it may abrogate it also and change at pleasure If the Church or ordinarie pastours may institute such a day they may make lawes binding the conscience For wee are bound in conscience to observe the Lords day even out of the case of scandall and contempt in secret as well as in publike with internall worship as well as externall or els we sinne howbeit the Church cannot take notice of it or judge upon it If there be no such day for the Lord then wee deny to him that which the verie law of nature granteth to him for the law of nature requireth such a day Seeing no ordinarie pastours may doe it it followeth that if the Apostles did it they did it not by vertue of their pastorall power and office which was common to them with their successours as Master Dow speaketh but by that power which was properly apostolicall and that it cannot be called an ordinance of the Church as Master Dow alledgeth it may Even Bellarmine distinguisheth between traditions divine apostolicall and ecclesiasticall and confoundeth not apostolicall with ecclesiasticall The apostolicall constitutions may be also called divine saith he because they were not instituted without the assistance of the spirit and divine may be called apostolicall not that they were instituted by the Apostles sed quod ab eis primùm ecclesiâ— traditae sunt cum ipsi seorsim eas à Christo accepissont that is that by them they were first delivered to the Church after they had first receaved them apart from Christ himselfe The observation of the Lords day is not like the Papists unwritten verities for it is extant in the scripture but the question is about the precept We confesse practice say they but where is precept I answer their practice was a paterne to us and hath the force of a precept Rivetue himselfe in his exercitations upon Genesis answers In such things we need no expresse precept if wee have practice and example namely of such as we know to be the first institutours of good order by vertue of a speciall calling such as were the Apostles but chiefly where the practice is repeated for then it is inculcat if there be no necessarie reason craving a change Respondeo in talibus non opus esse praecâ—pto expresso si habeamus exemplum praesertim eorum quos scimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ecclesia fuisse ex speciali vocatione primos institutores quales fuerunt Apostoli In talibus enim exemplum praxis vim aliquam habet pracepti praesertim ubi praxis illa repetitur tum enim inculâ—atur si nulla ratio necessaria mutationem requirat Adde also that the observation was uniforme in all the Churches and constant which presupposeth a precept an ordinance or institution For what likelihood is there that one began and the rest every one after other followed the example of others that went before in practice and that this way the observation crept in by exemple and did grow to a custome The places above cited make mention of the first day of the weeke and the Lords day not as then begun but as knowne and observed before even at the Pentecost before the holy Ghost descended upon the Apostles And yet Rivetus inferreth a precept out of 1 Corin. 16. where the Corinthians are directed every first day of the weeke to lay aside some thing for the poore where howbeit the chiefe intention of the Apostle is to give direction for the helpe of the poore yet because hee will have it to be done the first day of the weeke it followeth that hee willeth also that they should dedicate the Lords day to the solemne assembling of the Church for hee that intendeth the end intendeth also the midst Vbi etsi prima intentio Tauli sit de collecta statuere tamen quia vult eam primo diâ— hebdomadis fieri inde sequitur voluisse etiam ut diem Dominicam solemni ecclesiae congregationl dedicarent Qui enim vuâ—t finem vult etiam media si nihil in eis sit illegitimum aut verbo Dei prohibitum Yet his words would bee somewhat corrected for the Apostle enjoyneth them not to observe that day as if they had never observed it before but maketâ— mention of it as a thing knowne and as Chrysostome observed would move them to bee the more free-hearted because of the benefites which they had receaved that day He enjoyneth them no new thing but concernidg the collection for the Saints as he had given order to the Churches of Galatia Yet this direction implieth a direction to continue in the observation of that day for in directing them to doe a little farre more would he have them to performe greater duties Bellarmine giveth some rulâ—s to trie genuine apostolicall traditions which if yee will admit howbeit they cannot be justly applied to their unwrâ—tten verities yet
that purpose which is called the feast of the resurrection Sâ—â—rez having reckoned the many prerogatives of the Lords day as that Christ rose that day the holy Ghost descended upon the Apostles c. hee willeth us to observe that howbeit all these prerogatives might have beene considered in the determination of the day yet the day of it selfe and directly was not instituted for the peculiar commemoration of these â—â—rkes of God but to worship God for himselfe and his owne exellencie Nihilominus per se ac directè non referri vel istitui hunc diem ad peculiaerem commemorationem illorum operum Dei sed ad Deumipsum propter se colendum propter suam excellentiam majestatem It wee had no dayes but festivall for some particular benefits we should have no day for the worship of God in generall The Lords day therefore may justly bee called the schoole-schoole-day of Christians as Petrus Ramus calleth it Thirdly as the sabbath of old was distinguished from the yearly feast which were called good that is merrie dayes so is the Lords day from the yearly feasts invented afterwards by men Vpon the anniversarie feasts called good dayes they might not fast as yee have heard before Mirth and mourning could not stand together But upon the sabbath they might lawfully fast Ne quando sanctificaâ—it De is diem septimum quia in illo requievit ab omnibus operibus suis aliquid de jejunio vel prandio expressit nec cum postea populo Hebraâ— de ipsius dici observatione mandavit aliquid de alimentis sumendis vel non sumendis locutus saith Augustâ—ne that is God enjoyned nothing concerning fasting or eating either the first time that he sanctified the seventh day or afterward when he gave the manna The Lords day succeeding in the roome of the old sabbath as it standeth in the decalogue is of the same qualitie Wee may lawfully fast upon the Lords day which were absurd to d ee upon our anniversarie feast dayes It is true that in the ancient Church it was thought a hainous thing to fast upon the Lords day So did they also forbid to pray kneeling that day to signifie their joy for Christs resurrection This use of signification or testification was the fountaine of much superstition and brought in a heap of ceremonies some of which the Papists themselves were â—shamed of long since The same ceremonie of not kneeling in time of prayer upon the Lords day is worne out of use nigh 500 yeares since saiâ—h Bellarmine If the reason of the institution had beene solide it should become us no lesse then them to pray standing upon the Lords day But the ground was naught The like may bee said of not fasting upon the Lords day Some reason they had indeed not to fast upon this day when the Manichees and Priscillianists fasted for the Manichees fasted ordinarily upon the Lords day lest they should seeme to rejoyce for the resurrection of Christ which they beâ—eeved not The Priscillianists fasted likewise ordinarily upon the Lords day and the nativitie day But when there are no knowne Manichees nor Priscillianists there is not the like reason for not fasting But the extremities should be avoided To thinke it unlawfull to fast that day or unlawfull to dine and breake our fast are both without warrant and superstitious But to fast upon occasion or in time of any imminent judgement is lawfull When Paul continued preaching upon the sabbath till midnight at Troas before the tasted any thing or the rest were refreshed with meat this conceat of not fasting upon the Lords day had not entred in the Church Was Paul a Manichaean saith Hierome because hee and those who were with him fasted on the Lords day His words are extant in Gratians decree Atqui utinam omni tempore jejunare possimus quod in Actibus Apostolorum diebus Pentecostes die dominico Apostolum Paictum cum eo credentes fecisse legimus Non tamen Manicheae haereseos accusandit sunt If any had resolved to fast seven dayes or moe he might have fasted upon the Lords day included as ye may see in Balsamo and Zonaras upon the constitutions falsly called apostolicall and Augustine epist. 86. ad Casulanum Whitaker defending the occasionall fasâ—s of our Church telleth Duraeus that the respects the ancients had concerne not us Etsi illîs temporibus die dominica jejunare nefas fuit propter haerelices Judaeos qui Christi resurrectionem impugnabant jam dudum tamen illa offensio nullum in ecclesia locum habet ut planè nugatorum sit quod tu de nostris in Anglia Scotia◠〈◊〉 calumniaris quasi eò spectent ut his cuniculis resurâ—â—ctiâ—â—â— fidem evertamus In a pronounciall synod holden at Dort anno 1574 it was ordained that there bee three sermons on the Lords day when a fast is to be keeped on â— It is to observe a day to say the morne is the Loâ—ds day therefore it is unlawfull to fast saith Chamter Alstedius Jejunandum etiam die dominica si necessitas flagitet What need I multiply testimonies that is sufficient which Augustine saith What dayes wee ought to fast and what not I finde it not defined by any precept given by our Lord or any of the Apostles Quibus diebus non oporteat jejunare quibus oporteat praecepto Domini vel Apostolorum non havenio definitum epist. 86. But if the Lords day were a festivall day it should follow that we should not not fast on it at all Now we proceed in our reasons against festivall dayes THE II. REASON NOne appointed holy festivities under the laws when the times were more ceremonious but God himselfe The dayes of Purim were called simply the dayes of Purim not the holy dayes of Purim They were not called Chaggimâ— No peculiar sacrifice was appointed nor any holy convocation of the people enjoyned The ordinance required but feasting and joy and sending of portions to other The rest mentioned Esther 9. was onely from their enemies So much worke as might stand with a feasting day was not forbidden Suppose they had rested altogether from worke that would only prove an idle day but not an holy day Our Doctour therefore hath no warrant to say that they were made holy dayes by Mordecay Afterward it 〈◊〉 true whâ—n the Jews become more superstitious they read the book of Estheâ— after the reading whereof they spâ—nt the rest of the day in revelling and riotousnesse Next these dayes were instituted by Mordecai and therefore were called Mordecai's dayes 2 Maccahab last chap. vers 37. Sixtus Senensis saith he is thought to be the penman of the booke of Esther he was one of the 120. of which the great synagogue consisted of which number were Zacharie Daniel Ezra and Malachie Whitaker thinketh Mordecai did this God inspiring him or perhaps by the advice or warrant of some Prophet and doubteth not
but it was done by divine authoritie Many things might have beene done then by their direction the like whereof wee have not now Thirdly it appeareth Esther 9. 28. that this custome was to bee observed as long as the feasts appointed by the Lord himselfe Holy dayes of ecclesiasticall constitution are not of such a nature as Doctour Fulk acknowledgeth Fourthly it was not done without consent of the people of the Jewes themselves as Junius observeth The Jewes tooke upon them and their seed to keepe these two dayes Esther 9. 27. Howbeit they were not religious but politike dayes Mordecai would not impose them without their consent The equitie of this is seene in the Canon law where bishops are forbidden to appoint any particular festivall dayes within their diocies without consent of the people And there is good reason seeing they are to be withdrawne from their calling I put now the case they had power to make a holy or festivall day Lastly can any prince or state make the like ordinance for the posteritie to feast and send portions and gifts one to other or were it seemly to command feasting in a Christian common-wealth howbeit allowed and in a manner commanded to the Jewes Alstedius denieth that the Christian Church can imitate the Jewes in the like The memoriall dayes of the dedication mentioned Joh. 10. 22. serve as little for their purpose for first they are not called either 1 Macchab. 4. or here the feast of dedication howbeit the English translatours without warrant have translated the word dedication so which the Rhemists retaine without such a supplement If any supplement were needfull it may be translated the dayes of dedication as the former were called the dayes of Purim And so they are called 1 Maccab. 4. 59. and in the testimonie cited by Junius out of the Talmud Joh. 10. If yee will call them the feast of dedication because of their bodily feasting yet unlesse there was holy convocations to divine service upon them and cessation from worke they cannot bee made a president for holy festivities composed of Hookers three elements nor aâ—e they anniversarie holy dayes added to those the Lord himselfe appointed There was offering of sacrifices singing and playing upon instruments at the time of dedication of the altar eight dayes but not enjoyned at the yearly memoriall Thirdly Judas Maccabaeus and his brethren had the consent and assistance of the whole congregation of Israel to this ordinance 1 Macc. b. 4. 59. which is wanting to our festivall dayes But Junius citeth a testimonie out of the Talmud bearing that the wise men for the time instituted eight dayes of dedication in memorie that a little quantitie of oil which was found in the temple scarce sufficient to entertaâ—ne the lamps one day vet sufficed eight dayes till new oil was pressed out of the olives By the wise men are meant the Pharisees Nam sapientes Pharisaei synomina sunt saith Drusius We are not to imitate the inventions of Pharisees or of such corrupt times as those of the Maccabces There was no yearly remembrance by solemnitie of feast not so much as of one for the dedication of the whole temple either the first under Salomon or the second under Zorobabel nor for restoring of the temple by Ezekias after it was prophaned by Ahaz and Vrias or by Josias after it was polluted by Manasses and Amon. But now there was an annuall memorie appointed for renewing of the altar only and other decayed places of the temple As for Christs conference in the porch of the temple in the dayes of dedication it proveth not that he honoured that feast as they call it with his presence Only the circumstance of the time is pointed at when that conference was as the dayes of the shew-bread Act. 20. and of the fast Act. 27. are mentioned to note a circumstance of time but not that Paul observed them Christ came up to the feast of the tabernacles before and stayed in Jerusalem In the meane time the dayes of dedication fell forth as Scaliger hath observed So Christ came not up to Ierusalem for this feast and went away in the time of it immediatly after this conference Further Christ and his Apostles tooke occasion of frequent meetings to thrust their sickles in thick harvests In a word the dayes instituted to Gods people beside such as God himselfe appointed were either appointed by extraordinarie warrant or were not holy dayes or were the inventions of the pharisees and corrupter times THE III. REASON NEither Christ nor his Apostles appointed festivall dayes to be observed by Christians but rather inhibited the observation of them and changed onely the old sabbath to the first day of the weeke The anniversarie solemnities were not changed but abrogated because ceremoniall Wee finde not the Apostles or Christian Churches in their time observed any festivall or anniversarie dayes That pentecost mentioned 1 Corin. 16. and Act. 20. was the Iewes Pentecost Bellarmine himselfe dare not affirme that it was the Christians The Apostle having occasion to treat upon this subject condemneth observation of dayes Gal. 4. Coloss. 2. Suppose which is more likely that the Galatians embraced the observation of the Iewish dayes Galate potius Judaizabant quam astrologicas regidas servabant Yet the Apostle reasoneth against all observation of such like dayes as judaizing As if he had said the observation of ceremoniall dayes moneths and yeares was convenient for Gods people under the law for their instruction and to shaddow things to come because of their non-age and was a pedagogicall and rudimentarie instruction which beseemeth not the state of a Christian Church and clear light of the Gospell These dayes were all ceremoniall yea the very dayes of Purim and the dayes of dedication Doctour Mortoun saith were of a ceremoniall â—aâ—re To celebrate the memorie of any particular act of Christ at a set time in the yeare with cessation from worke sermons gospels epistles collect and hymnes belonging thereto with mirth and gladneâ—e without admitting of a fast at any time is not to observe a day morally but ceremonially Not to fast when such a day of the yeare or weeke returneth but to hold it festivall is to observe a day as to fast yearly upon another day No doubt the Galatians observed not these dayes with the Iewish worship of sacrifices and oblations or as shadowes of things to come for then they had denied Christ. Neither is it likely that they neglected the Iewish Easter and Pentecost but yet the Apostle calleth it a returning to the Iewish rudiments that is Iudaizing He instructeth the Corinthians how they shall observe Easter to wit all the yeare long with the unleavened bread of sinceritie and truth not after the Iudaicall manner If there had beene other festivall dayes which might have beene observed by Christians the Apostle having so faire occasion would have directed them to the observation of
them and not spoken so generally Chamieraom 3. l. 19. c. 6. embraceth a more generall exposition that the Apostle condemneth both Iewish and Ethnick observation of dayes Non est verisimile Apostol um adeo incautâ— locutum ut generaliter observationem damnare videtetur si aliquam excipiebat saith Chamierus Or is it likely that the dayes appointed by God himselfe being abolâ—shed the Apostles would have brought in other in their roome Is it reason then that others should bring them in Zanchius confesseth That it is more agreeable to the first institution and writings of the Apostles that one day of the weeke onely bee san ctified Magis consentaneum est cum prima institutione cum scriptis Apostolicis ut unus tantum dies in septimana sanctificetur There was but one day observed in the Apostles times and called the Lords day If other dayes had beene dedicated to Christ they should all have beene the Lords dayes Beatus Rhenanus in his annotations upon Tertullian De corona militis observeth that in the primitive times the word Lord was more familiar and frequent in the mouthes of Christians then the name of Christ. So it was as much as to say Christs day The Lords day then was Christs day and Christ had no other dayes of nativitie passion c. Eusebius treading unknowne footsteps as himselfe confesseth in the beginning of his storie filleth up his booke with some old fables Among the rest he maketh mention of an epistle of Polycrates bishop of Ephesus to Victor bishop of Rome wherein he reporteth that hee and his predecessours even upward to John the Evangelise celebrated Easter upon the fourteenth day of the moone That epistle may be marked for a counterfite for it beareth that Iohn was a priest and bare in his forehead the petalum that is the golden plate like that of the high priests The Doctour calleth such gay tales Rhetoricall flowres But saith Scaliger Neutrum concedet qui sciverit nullum Christi Apostol um sacerdotem fuisse nulli praeterquà m summo sacerdoti petalum gestare licuisse Augustine who lived in the fift age after the Apostles could not resolve upon the originall of our five festivall dayes but floated betweene two opinions and not one of them sure For they were neither instituted by the Apostles nor by generall Councel Socrates in his historie commeth nearer to the point I am of opinion saith â—e that as many other things crept in of custome in sundrie places so the feast of Easter to have prevailed among all people of a certaine privat custome and observation in so much that not one of the Apostles hath any where prescrived so much as one rule of it to any man A little after They that keepe Easter the fourteenth day of the moneth bring forth Iohn the Apostle for their Authour Such as inhabite Rome and the west parts of the world alledge Peter and Paul for themselves that they should leave such a tradition yet there is none of them that can shew in writing any testimonie of theirs for confirmation and proofe of that custome It hath beene an old refuge when any countrie or province could not finde the beginning of their customes to father them upon the Apostles A notable exemple whereof wee had in this same I le when there was hote contention about the formes of shaven crownes Hierâ—â—â— himselfe saith Vnaquaeque provincia pracept a majerum leges Apostolicas arbitretur Let every province esteeme the traditions or precepts of their forefathers to bee Apostolicall lawes It will rather follow that the Apostles observed not nor appointed Easter to be observed at all For the Apostle being directed infallibly by the spirit had agreed upon the day as well as upon the thing it selfe and not left occasion of contention to the Christian world Quae aliter atque aliter observabantur non possunt ab Apostolis esse instituta quorum ab eodem spiritu eruditorum non potuit non esse individuus consensus Neque unquam piis fuit persuasum ab Iohanne institutum pascha decima qua ta Luna à I etro autem post eam quomodo jactabant veteres It is well said in the preface to the harmonie of confessions that the old contention about the celebrating of Easter tossed very hotly the space of two hundred yeares or thereabout betwixt the Greekes and the Latines was long since of us thought worthy of laughter Whitaker wondereth at their frivolous contentions and he saith there was no necessitie to observe it any day Chamierus saith Si institutum fuisset ab Apostolus eodem ubique modo fuisset institutum observatum quod falsum esse jam olim observavit Socrates Seeing they have no sooting for the Apostles appointing of the observation of Easter farre lesse will they be able to prove the Christians pentecost and other festivities that came in after as of Christs nativitie ascension c. to have beene instituted by the Apostles Iustinus questions Clemens constitutions some sermons ascrived to Cyprian all suppositious workes are the most ancient proofes they alledge for them THE IIII. REASON IF it had beene the will of God that the severall acts of Christ should have beene celebrated with severall solemnities the holy Ghost would have made knowne the day of his nativitie circumcision presentation to the temple baptisme transfiguration and the like For it is kindly say they to remember opus diei in die suo the notable worke of a day in the owne day Bellarmine saith that Christs acts did consecrat the dayes and times wherein they were wrought Hooker saith that the wonderous workes of God did advance the dayes and times wherein they were wrought There is not a day in the yeare wherein some wonderous worke of God hath not beene wrought All the dayes of the yeare saith Leo are full of Christs miracles If Christs actions advance and consecrate the dayes where on they were wrought they ought to have beene made knowne lest we keep holy such dayes as were never consecrated or advanâ—ed But it is confessed that the day of Christs nativitie and consequently of the rest depending thereupon as of his circumcision presentation baptisme have beene hid from mortall men And therefore the day of Christs nativitie was observed diversly of old by some in one moneth by some in another The 25. of December was grounded upon an erroneous conceat that Zacharie the father of Iohn the Baptist was high priest which errour is yet fostered by observing that day Yee see then as God hid the bodie of Moses for avoiding of idolatrie so hath he the day of Christs nativitie for avoiding superstition And this is sufficient to declare the will of God concerning other notable acts which were knowne to wit that not the act but divine institution maketh a day holy Gods resting upon the seventh day made it not holy but his sanctifying of it and instituting it to
also but that statio signifieth only standing in Tertullians phrase when he saith Solennior statio or solvere stationem I have insisted the longer upon this testimonie because Doctour Burges doth so confidently gather out of it which never man did before that the Christians then did and before had used to take the sacrament kneeling This raw but too confident antiquarie his collection may be refuted by other testimonies witnessing that sâ—metimes they saâ—e of which we have alledged some before or at other timâ—s stood Pionysius Alexandrinus writing to Xystus bishop of Rome concerning one that was in sorrow because hee was baptised by hereticks saith he duâ—st not baptise him over againe because he had a long time stood at the table and reached forth his hand to receave the holy food and had beene for a long time partaker of the body and bloud of Christ. Iustinus telleth us That the people rose and the deacons gave to every one to partake of the bread and the wine Is it likely that they kneeled when the deacons gave the elements In the homily which goeth under the name of Chrysostome Stemus trementes timidi demissis ocutis Let us stand trembling with fear aâ—d our eyes casten downe So yee see both before and after Tertullians time testimonies for standing There was an ancient custome in the Church which Bellarmine saith was left off but about 500. yeare before his time to stand upon the Lords day even in time of prayer Zovaras in synod 6. can 90. sâ—ith That no wayes might they kneel betwixt the evening service on satterday and the Lords day at evening Die dominico de geniculis ad orarenesaâ— saith Tertullian And such like betwixt easter and pentecost not only upon the Lords day but no day of the weeke might they kneele Yea by the decree of Alexandâ—r the third they might not kneel upon the Lords day in publike but only at the consecration of Bishops and giving of orders he that did consecrate and he that wâ—s consecrated might kneel and this was decreed about the yeare 1159. at which 〈◊〉 it seemeth this one exception entred in Now will any man affirme That they never communicated upon the Lords day for a thousand yeare or 1159. or imagine as Doctour Burges doth that because they might not kneel that all this time they tooke the sacrament standing in the Church and went home to their houses where they eated kneeling or to their seats in the Church where they might not kneel L. page 52. confesseth That the communicanâ—s in the primitive Church stood at the table when they receaved the sacrament on the Lords day Well say they seeing they prayed standing they used that gesture in the receaving of the eucharist which they thought fittest for prayer I answer they thought not that gesture fittest for prayer The authour of the questions extant in Iustinus saith Genuâ—m inclinatio in precatione magis peccatores Deo commendat quâ—m sistantes orent He preferreth yee see kneeling in prayer before standing But both are indifferent They stood to signifie their joy for Christs resurrection and not because they though it the fittest gesture for prayer It was a conceat they tooke up which entred not in the Apostle Pauls minde for wee finde Acts 20. that he kneeled betweene Easter and Pentecost Alwise by that custome ye may see they communicated standing The testimonies above cited have not relation to any day and the custome observed yet to this day in the orientall Churches to communicate standing notwithstanding that other custome hath ceased declareth that they intended never geniculation in the act of receaving Ephraim Placit in his Christianographie descriving the manner of the administration of the Lords supper in the Greek Church in the Churches of the Mengrellians Circassians Georgians Muscovits Melchits or Syrians Armenian Iacobits the Christians falsly called Nestorians the Cophti or Egyptian Christians the Abyssinos or Ethiopian Christians produceth no instance for kneeling in the act of receaving eating drinking which he would not have pretermined being conforme and dedicating his booke to the bishop of Elie. Cassander in his Liturgicks descriving the order observed in the Churches of the Armâ—nâ—ans Muscovits and in the kingdome of preste Iohn maketh no mention of kneeling but of standing Ilâ—ssie in his 4. boâ—ke of the Masse trusseth up all in few words Quarè orientales ecclesiae adorationem sacramenti admiserunt nusquâ—m non quae patriarchae Consta tinopolitano obsequuntur nâ—n quae Antiocheno Et in Abyssnis etiam ipsis hodie stâ—ntes sacramenta participant nec â—â—minus reverenter The orientall Churches no where admitted edoration of the sacrament not those which are obedient to the patriâ—rch of Constantinople or yet the patriarâ—h of Antioch And the Abyssins themselfes participate of the sacrament standing and yet not without reverence Where by adoration he meaneth kneeling whereunto be opposeth standing If ever kneeling in the act of receaving had beene in use among them it had not beene left off considering mans pronnesse to idolatrie and superstition and delight to stick in the mire when he is wallowing in it It resteth then that kneeling is only found in the Churches subject to the Pope of old or at the present Other Churches howbeit they followed not the paterne using another forme and gesture not was sutable to this first yet they degenerated not so 〈◊〉 as the Roman Church did The Muscovite Graecians 〈◊〉 Lâ—tine Priest chance to say Masse upon one of their altars they forthwith breake them downe as defiled and polluted And they â—old the priests of the Latine Church to be no letter then hereticks and vouchsafe not to salute them Willets out of Sacranus We have not yet heard of any authentick testimonie for kneeling which is adoration in proper and strict sense for the space of a thousand year after Christ which is the date we set downe Nor yet till after the dayes of Pope Honorius the third who lived â—bout the yeare 1220. And he decreed nothing 〈◊〉 â—owing not of the knee but of the head or superiour bulk of the body at the elevation in â—he masse The bowing of the knee at the elevation entred not till afterward yea prevailed not universally even in our dayes For I finde in Bochellus a decree made in a popish synod at Rhems anno 1583. Quoriam apud omnes sere catholicos usus modo obtinuit ut procumbentes adorent divinâ—â— eucharistiam Because the use 〈…〉 prevailed almost among all catholicks that falling 〈◊〉 they aâ—ore the divine eucharist the holy synod exhorteth that if there be any Church useth another custome aâ—d 〈◊〉 the body of Christ in this sacrifice standing that they fâ—ll downe herâ—after while the holy mysteries are set forth to be adored Sancta synodus hortatur ut si quae ecclesia altero more adhuc utatur stando Christi corpus iâ— hoc sacrificio adoreâ— proeumbat 〈…〉 sancta
second fall But that specification of persons bound to 〈◊〉 worke was not a ceremonie but a needfull 〈◊〉 in respect of the time The reason in the precept is morall and the end of the cessation and rest is morall to wit to sanctifie and keepe holy the sabbath-day To sanctifie is taken in a generall notion and without reference to ceremoniall exercises or legall more then evangelicall The legâ—ll offices were commanded by other lawes which were positive But White to prove that the word sanctifie is taken in a particular notion alledgeth Deut. 5. 12. Remember to sanctifie the sabbath-day as the Lord thy God â—ath commanded thee This maketh nothing to the purpose for the word sanctifie may be still taken in a generall notion to sanctifie the sabbath as the Lord commanded before at the deliverie of the law Suppoâ—e the word were to be taken in a particular notion in that place Moses applying it as an interpreter and expounder to that present time it followeth not that it was so taken at the promulgation and engraving in â—ables of stone for at that time there was no sacrifices appoâ—â—ed for the sabbath but afterward Numb 28. and sâ—â—â—ing on the shew-bread Levit. 24. But these things were ceremoniall belonged onely to the priests and not to all and every one of the people and were commanded afterward So was the precept of kindly fire which was but temporall and that the sabbath be observed as a memoriall of their deliverie out of Egypt Deut. 5. 15. which saith Master Ainsworth seemeth to have fallen forth upon the sabbath day To be a signâ— that the Lord did sanctifie them was also set downe afterward as one of the ends of the observation Exod. 31. but yet that was not to be signum obsigâ—â—ns a sealing ligne or sacrament but onely a declarative sigâ—â— or indicant or document that God was the santifier of his people or an argument as others call it or a publick note and signe of their profession to distinguish betweene the observers of the sabbath as a holy and sanctified people from others But this may bee common to Iewes and Christians The mutabilatie of the seventh day from the creation maketh it not ceremoniall for a thing may bee mutable and not ceremoniall To appoint the seventh day to bee observed and sanctified is not a ceremonie unlesse the word ceremonie be abused and taken more largely then for a thing significant or typicall It is properly but a politick order determining a time for the worship of God To bee a memoriall of the creation and Gods rest the seventh day followed indeed upon the observation of that day but was not the only nor principall end of the institution for then that should have beene the chiefe or onely exercise on that day to contemplate and meditate upon the creatures God propoundeth his worke of creation and resting the seventh day not as the onely subject to bee mused upon but as an example for the observation of a seventh day sabbath Howbeit of the setting of that seventh day from the creation the prerogative it had to bee the day of Gods rest from the worke of creation and therefore made choise of yet perse directè of it selfe and directly as Suarez speaketh it was not appointed for commemoration of such a worke but to worship God for himselfe for his owne majestie and excellencie To end this point wee must not confound precepts concerning obâ—ervancies and ceremonies with morall The ceremonials are only appendicles and have their owne positive lawes for their ground If because there be some ceremoniall precepts concerning the sabbath delivered afterward or apart from the promulgation of the decaloguâ— the fourth precept shall be holden partly morall partly ceremoniall by that reason other precepts also of the decalogue shall bee partly morall partly ceremoniall for both the ceremoniall and judiciall law saith Master Dow have in them something which is juris moralis and so farre forth are contained under the morall precepts Swarez likewise saith Nihilominus tamen in illis ceremoniis seu observant iâ—s sunt quaedum rationes generales que secundum se pertinent ad moralem rationam virâ—utum uâ— de se abitrâ—hunt à particulari significatione ritu veteris legis In a word there is nothing ceremoniall in the fourth precept no positive worship either legall or evangelicall enjoyned but only sanctification in generall without determination either of the one or other no type or signification of things to come expressed yea or intended saith Swarez but only the institution it selfe renewed with accommodation to the state of man after his fall of which I made mention a little before All the determination which is added over the naturall and morall obligation to se apart a time to holy exercises is divine positive not ceremoniall or typicall for divine postive is more generall and comprehendeth also other lawes imposed by God for order and policie in his Church Howbeit wee 〈…〉 distinguish betwixt in the fourth preâ—ept concerning the sabbath and the sabbath as it was observed by the people of God upon the imposition of more precepts concerning ceremonies and observances yet even in their observation wee may observe some markes whereby it might be discerned from their anniversarie feasts and to bee ordained prâ—marly for a morall use The sabbath was observed every where throughout the land and abroad where they remained in the wildernesse in the places of their captivity and dispersion The ceremoniall feasts on 〈◊〉 Iâ—rusalem whither Iews and proseâ—iâ—s resorted from all countries as at the Pentecost when the firle tongues were sent downe and whereat the Apostle Paul hastened to bee present Next the ceremoniall feasts had some sâ—crifices and ceremonies appropriate unto them which might not bee used at other times The sabbath had only the doubling of the daily sacrifice at the appointed place beside the ordinarie exercises throughout the land Thirdly the sabbaths of anniversarie feasts were transfeâ—red to the ordinarie or weekly sabbath if it was to follow immediatly because the dead corps and meat prepared specially of herbs could not be preserved without spilling or putrifying specially in those hote countries Non facimus inquâ—â—â— duo contin a sabbatha propter olera propâ—et mortuos 〈…〉 restraineth this custome to the store moneth Tâ—â—ri But the ordinarie or weekly sabbath was not drawne to the sabbaths of these anniversarie feasts Fourthly at the anniversarie feasts they might not fast they were dayes of joy and festivity which â—orreth not with mourning of fâ—sting See Nehem. 8. 10. Exod. 12. 14. Num. 29. 15. And therefore these dayes were called Chaggim which is derived from a word signifying wheeling about leaping or dancing The most solemne day of these feasts was called jom tob a good or merrie day The ordinarie sabbath-day was not called jom tob See Casaubonus nor yet Chag They were not forbidden to fâ—st yet they might fast That injunction
or have warrant to baptise but pastours or ministers It is necessitas medii then that driveth them to such courses The English service book permitteth in privat baptisme to omit the doctrine concerning the institution and use of baptisme and also to spare the Lords prayer if the time will not suffer That booke supposeth likewise that some things essentiall to this sacrament may bee omitted in the privat ministration through feare or haste in such extremitie Is this reuerent using of the holy things of God or is it sure worke that forceth them to flie to a conditionall baptisme The case of baptisme and circumcision is not alike for the Lord appointed a precise time for circumcision to wit the eight day which in no casâ— they might prevent suppose the infant should die in the meane time It might have beene delayed if there were some urgent occasion to hinder as in the wildernesse for many yeares because they behoved to be in readinesse to remove according to the moving of the cloudy rollar But Moses had no urgent occasion therefore the Lord chastised him and Sephora circumcised the childe Moses being sicke Her example was not imitated by the Jewes themselves after and the Church of God was yet in families When synagogues were erected and places for the publike service of God circumcision was ministred onely in publike as some thinke and so it is an this day in the synagogues where a synagogue is to bee had Others hold that the Lord committed not the act or office of circumcision to the priests or Levits but that the infants were circumcised at home the family and nighbours being conveened because present remedy was to be provided for curing of the wound Barraillus the Jesuit saith that circumcision required not either a peculiar place or a peculiar minister Suarez saith that at this day he that is called the circumciseth circumciseth indifferently in the house or the synagogue But it is not so in baptisme as it cannot be ministred but by a lawfull minister so likewise only in the publicke assembly The make of circumcision was permanent and by it the circumcised might bee easily discerned whither they were counterfite professours or not But it is not so in baptisme The paschall lambe was eaten only in families and small societies conveened in some chamber on parlour and might not be eaten in publick assemblies But who dare affirme that the Lords supper howbeit it be the sacrament answerable to it must be celebrated after the same manner Different is the case betweene the sacraments of the old law which belonged to one nation and the sacraments under the Gospel belonging to the whole Christian world The Lords supper is the sacred banket of the whole Church assembled together saith Bullinger in his Decades and therefore saith he the Apostle requireth the Corinthianâ— to assemble together to partake of this supper 1 Corin. 1â— 32. It is a finew of publicke assemblies a hadge of our profession a band of love and representation of 〈◊〉 communion and fellowship which is and ought to bee among the members of the congregation It is not a part or two or three but the whole body of the congregation which is compared to one bread when the Apostle saith We that are manie are one bread and one body for we are partakers afore bread Corin. 10. 17. Because it is not possible to us to celebrat a sacramentall union with the whole Church militant the Lord hath appointed us to keepe a sacramentall communion with some particular congregation or visible Church The Doctour borroweth an absurd answer from Bellarmine and the Rhemists that were have sacramentall communion with the whole militant Church howbeit it be not so visible as with any one particular Church and his reason is because wee are partakers of the same sacrament I reply with Master 〈◊〉 answer to the Rhemists Although all the faithfull even those that never receaved the sacrament by faith communicate with Christs body yet doe they alone communicate sacramentally which have their communion sealed by the outward action of eating of one sacramentall bread And that the Apostle meaneth of these that in one congregation or Church eat together and not of the communion of us with those that receave the sacrament in another Church it is evident for that he placeth the seal of this communion in eating all of one bread and of one table Whereas they that communicate in another congregation communicate not of one table or bread with them that are so removed no more then they that celebrated the passeover in divers houses were partakers of one lambe or kid It is the same sacrament in spece or kinde but not in number Wee communicate in one fruit or effect because we all receave the same Christ but that is a spirituall not a sacramentall communion saith Chamier For it was never heard saith he that these in Jerusalem communicate sacramentally with those in Alexandria Otherwise what needed the bishop of Rome to send the eucharist to other bishops when they come to Rome The Lords supper then should not be celebrated but in the assembly of the faith for united together in one bodie of a Church A companie conveened apart from the rest to communicate with the sicke person is not unied by themselves into the body of a Church farre lesse three of foure asttake the English service booke meaneth to be a number sufficient seeing they allow the communion to bee ministred to three or foure in the Church and in the time of plague sweat or such other like contagious sicknesses the minister may communicate with the person diseased alone Ergo coena Domini non est privata sed publica nulli privatim danda Et quoniam non est publicus vel generallis catus quandò quatuor aut quinque cum agro communicant nihil dicunt quia not apud agros coenam instrui pâ—sse si alis quoque simul coenent saith Bullinger That is Seeing it is not a publicke or generall meeting when three or foure communicate with the sicke they say nothing to purpose who say that the supper may bee celebrated beside the sicke if others also communicate Suppose a companie of the faithfull in a family be called a Church Rom. 16. 7. because the whole family consisting of Christians and frequently exercised in religious exercises resembleth in some sort a Church and may be called ecelesiola as it were a little Church Yet it is not that Church which hath the power and right to use the sacraments and censures for then every family in a Christian commonwealth might celebrate the sacraments at home So howbeit the name be communicated for the greater commendation of such a family yet the definition doth not agree And yet that place may be applied to the Church which used to conveene in Aquila and Priscilla's house In that same chapter Gaius is called the host of the whole Church See