1 Pet. 4. 17. it is used for any kinde of punishment which God infflicts upon men for sin In this later sense the evill befalling the Sabbath-breakers is a judgement and a due deserved punishment as the word is expounded by the learned in Gal. 5. 10. Shall not fire from heaven thundering and lightning by which some have been killed be held a judgement was not the fall of Paris-gardens Scaffold which hurt and kild so many a judgement These and other evils hapning such as be before mentioned have been held to be judgements and why any should deny them to be so now they give no reason nor indeed can they if they take the word judgement aright as in this case some Opposites doe who affirme that irreligious contempt of Gods ordinances appointed on this day by the Church and law of the Land may pull down Gods judgements yea that if this day were changed into another there would be as exemplarie judgments of God from heaven against this kinde of ungodlinesse of men as ever were in any ages upon the Lords day It is no shame we see to call them judgements And we may without shame say that these evils befell them for prophaning the Lords day and not keeping it holy Our Church in the Homily and in the fore-mentioned exhortation the Fathers in that Synod and learned men have averred as much whose affirmation may be opposed to any private mans negation if we had no reason to strengthen the assertion But is it not granted that the prophanation of the day is a grievous sin And doth not the fourth Commandement impose a morall dutie which is to keep holy the day of rest The sanctification of the day is imposed upon us and this are we pressed to remember Let the day be what it will appointed by divine authoritie as our Lords day is acknowledged to be wee are to keep it holy To keep the day set apart by a divine institution holy is the maine substance of the fourth Commandement and a morall dutie And therefore the not keeping holy the Lords day but polluting it is a sinne against the fourth Commandement and the breach of a morall dutie and therefore for this did the evills befall those that prophaned the day But some will peradventure say that it was the prophanation and irreligious contempt of Gods ordinances appointed upon this day by our Church and the lawes of â—he land sinnes highly provoking Gods wrath 〈◊〉 brought such evils upon them It may be so for vaine and prophane enough are 〈◊〉 persons with whom the Lord is displeased who may adde one sinne to another to the prophaning of the day an irreligious dis-regard of holy duties with disâ—bedience to Authoritie but this sinne maketh not the other to â—â— no cause of the evills hapning to them but serveth rather the more to aggravate the other sinne and so more speediâ—y to hasten their judgement And to this some it may be will adde an other cause to wit the licentiousnesse of such as have bin punished swarving from those dirrections limitation prescribed to them I will not deny this neither for certaine it is that almost all the instances which lately have beene given are of those which have runne out beyond their bounds in the Declaration and no marvell for such as care not for Gods Commandements will easily transgresse the limits prescribed by man But yet here is no discord in the assignment of the cause of their punishment the prophanation of the day for in one and the same action where God is dis-obeyed the Church dis-regared and authority neglected and for all this together the parties punished yet the principall cause is the sinne against God as in this cause it is cleare enough Neverthelesse some cannot peradventure be satisfied with all this that it is lawfull to apply these judgements to particular persons except certaine rules be observed herein such as themselves lay downe for guidance in the same These rules I will write downe and then give answer to them as I may The rules which I finde laid downe for this purpose are these following 1 Rule We must have either extraordinary revelation of the punishments for the sinne of which now there is no expectation in the wise or immediately by the word wee must find those particular sins threatned with those particular judgements which we see to be executed upon them Sometime we finde in Scripture particular judgements threatned for some particular sinnes which some have committed and beene punished for But there be above a thousand sinnes mentioned in Scripture and five hundred of them without any particular threatning added This rule is not alwayes observable Wee see severall kindes of punishments inflicted for some particular sinnes which were not threatned before to light upon the offenders Uzziah for attempting to offer incense was smitten with an incuble Leprosie Nadab and Abihu were burnt with fire from heaven for their sinne Ananias and Saphira for their lying to the Holy Ghost kild immediately in the place Jeroboams arme withered for stretching it out against the Prophet Amaziah for silencing a Prophet given over to seck his owne overthrow Judas for betraying Christ left to be his owne executioner Herod eaten with wormes for his finne yet none of these particular judgements were threatned for these particular sinnes What therefore though we have no threatning that God would punish prophanesse on this day with such particular judgements as have befallen them must we not think those evills to have happened to them for that sinne A sinne deserves punishment but what way and how God will punish that hee reserves to himselfe and seldome hath revealed it though sometimes as we see by Nathan to David 2 Sam. 12. 11 12. and by Moses to the Israelites against Korah and his company Numb 16. 30. 2 Rule That which we suppose to be punished must bee truly and indeed a sinne and not a point disputable but recreations on the Lords day whether lawfull or unlawfull are disputable and therefore without unsufferable arrogancy we cannot apply the evils happening as judgements for sin No truth is so cleare but by agitation siding and exercise of wit may become disputable This might bee shewed in many things evident enough till they come into question The morality of the fourth Commandement was heretofore very manifest and the keeping holy the Sabbath day was of the morality and the not-keeping holy the Sabbath day but polluting it was a sinne The Lord in the old Testament threatned to punish and did severely punish the breach of that Law and the same sinne hee yet punisheth in some though not in all that prophane the Lords day observed of us Christians as our Christian Sabbath as hath been proved If these judgements come not for the prophanation of the day as before I shewed it hath been acknowledged wherefore hath God so long and so often laid his hand on many If God be not provoked to anger hee
Charles would have it observed Chap. 21. What Councells and Synods have decreed touching the observation of this day Chap. 22. What Popes the Canon Law Archibishops Bishops and other learned men have said concerning the hallowing of this day Chap. 23. God would have our Lords day religiously observed and not to be prophaned Chap. 24. Of exemplary judgements immediate from God against the prophaners of the Lords day Chap. 25. Of exemplary judgements mediate from God against the prophaners of the Lords day Chap. 26. Of examples of casuall judgements against the prophaners of the Lords day Chap. 27. Of objections which may be or are made against the producing of judgements in this case with answers thereto Chap. 28. Of the serious ponderation of these things Chap. 29. Concerning sports unlawfull at all times much more on the Lords day and why sports lawfull at other times are on this day to be forborne with some objections made and answers to the same It is the saying of S. Augustine Bonum est homini ut eum veritas vineat volentem Epist 174. To this agreeth a learned mans sentence Satius foret à veritate vinci nos quà m contra veritatem vincere posse alium Bucerus Author igitur hujus Tractatus quodcunque in co scripsit ut veritatis sincerè studiosus pro veritate non ut contentiosus quicquam contra veritatem scripsit A TREATISE OF THE CHRISTIAN SABBATH CHAP. I. The Preface shewing wherein wee generally consent and agree in one IT will not be amisse ere I enter upon the Treatise which for the honour of Jesus God blessed for ever I here undertake briefly to lay before the judicious a few things for feare of mistake while wee maintaine the observation of a set solemn day weekly for the worship of Christ and a Christian-like strickt keeping of it holy 1 Wee hereby reject the loose opinions of the Familists Anabaptists and wicked Libertines who would be free from any time of set solemn dayes for Gods publick service and worship contrary to the command of God under the Law and the constant custome of the Church under the Gospel among all Orthodox Christians in all places throughout the whole Christian world in all ages for these 1600 yeers so that saith Chemnitius it is barbarica petulantia In exam Trident Concil most rude impudencie barbarous folly as one translateth it not to observe that day with all due solemnity which hath so long time beene kept by the Church of God This witnesseth Ignatius Iohn the Apostles Disciple Iustine Martyr S. Augustine Tertullian Athanasius Maximus Tauronensis Dionysius Bishop of Corinth in an Epistle of his to Soter Bishop of Rome Against these Familists Anabaptists and Libertines hath written Vrsin in his Chatechisme Zanchie in his Oper. sex dierum and Master Rogers in his Display of the Family of Love 2 Wee renounce all Traskits and Brabornian errours in their points of Judaisme Against the Author of the first sort learned Bishop Andrews hath fully shewed himselfe by his speech in the Starre Chamber Against the later the late learned Bishop of Ely Doctor White hath written at large purposely to confute Brabornes Judaizing in standing for the Jewish Sabbath Against which tenent Musculus Vrsin and Bellarmine hath also written yea Hereticks as Irenaeus lib. 1. cap. 26. Ephan de Haeres cap. 30. the Ebionits and Cerinthians holding this have been condemned as the Fathers witnesse The seventh day Sabbath from the Creation now called Saturday is changed and not under the Gospel to be observed of us as an holy day to the Lord. 3 Albeit we doe hold the fourth Commandement to be perpetuall yet we conceive it to be so without any of those See the former Treatise accessorie percepts delivered by Moses whereby though it was in it selfe originally not ceremoniall yet was it by the keeping of those precepts ceremoniously observed 4 As that Law required rest and the holy use of that rest to be imployed on that Sabbath day for the keeping of it holy so doth it now by analogie and proportion for the holy observation of our weekly Sabbath Rest wee doe hold necessary for the day yet not like the foolish superstitious rest of the later Jewes grounded on vaine Traditions confuted by Christ Nor doe we require it otherwise than a necessary meanes to further us to holy duties not as a worship of God in it selfe nor doe wee deny works to be done works of pietie and for pietie works of charity and those that be works of necessitie for all were allowed under the Law as in the other Treatise is proved Moreover wee account the day holy yet not for any inherent holinesse therein but for that it is set apart for holy uses And the difference betweene this and other solemn holy dayes dedicated to the honour of Christ we take to be that this is grounded on authoritie divine and unchangeable and so not the other yet to be observed with rest to religious duties as is ordeyned by the authority of the Church which is not at any time to be despised These things premised I suppose wee that desire for the honour of Jesus Christ that his day be solemnly kept none of ripe judgement will condemne us of Judaisme if they well understand either us or themselves hereafter A charitable interpretation would amend all which were to bee wished to quench the heat of contention by either ignorantly or wilfully misconceiving of us For we hold nothing but what hath beene held by Orthodox Divines the best and most in all ages as in the ensuing chapters of this Treatise framed to the capacitie of the common sort will clearly be made manifest CHAP. II. Of the title of Lords day and of the name Sunday THis terme of Lords day though none can deny it to belong to the day yet some few and but very few to shew perhaps more wit as they think to be able to say something to any thing than worth of matter do make it as it were doubtfull to understand what day should be meant by the Lords day in Revel 1. 10. But this place of Iohn hath generally beene expounded and taken for the day which wee now call Sunday the first day of the weeke by Aretas Andreas Caesariensis by Beda by out later Divines and by the suffrage of the De rat tempo cap. 6. Church the best Expositor of the word which day hath constantly since the time of the Apostle S. John been honoured with this name above all others under this it hath passed along in the writings of all the ancient Fathers in Councels in Histories Ecclesiasticall in Emperiall Constitutions and Edicts of Emperours and Kings Beda on S. Luke saith It is a Christian custome to call it the Lords day which custome hath continued hitherto in all reformed Churches And this name our King and State giveth it in Statute Lawes and Acts of Parliament and our Church in her Ecclesiasticall
Constitutions This therefore may bee used without offence nor is it fit that any scoffe at such who constantly call it so as being the most ancient name and the most common and usuall religious appellation at the first in the Primitive time This day hath also had another name given it and hath beene called Sunday this appellation is very ancient for Justine Martyr in his second Apologie cals it diem Solâ—s Lib. 4. cap. 22. Lib. 5. cap. 21. So doth Tertullian in his Apologie cap. 16. This name we may also finde in Eusebius his Ecclesiasticall History and in Socrates in the Edicts of Emperours Constantine Valentinian Valens Gratian Honorius Arcadius and Theodosius S. Augustine telleth us how it may be used in a tolerable Contra Faust 18. 5. on Ps 93. sense This name hath beene kept in the ancient Lawes of our Land in King Edgar and Canutus his raigne Thus it is called commonly in our Statute Lawes Ecclesiasticall Lawes in our Homilies and in our Common Prayer Book and in the most usuall and common vulgar speech And though it hath had a note of dislike even by S. Augustine and of later time by Beza Doctor Fulke and Doctor Anot. 1 Cor. 16. 1 In Rhem. Test Apoc. 1. Synops controvers 9. quest 8. Willet neverthelesse scruple is not to bee made of it no more than to call a place Areopagus Mars-Hill Act. 17. or the signe of the Ship Castor and Pollux Act. 28. 11. Nor more than our week dayes to call them Munday Tuesday nor our Months Ianuary February March c. which are names from the Heathen So be it that none so call the day purposely with contempt and derision of those who use the first title nameing it the Lords day as some have done not many yeers ago how ever now it passeth for currant without check CHAP. III. Of the name Sabbath given to this our Lords day or Sunday GReat offence is taken of late by some at this title Sabbath first as a new upstart name of Knox and Whitingham as also for that it is not a bare name but supposed to have in it a mystery of iniquity both which a learned man hath been pleased to utter in a D. Pocklington in his Sunday no Sabbath Sermon preached at a visitation Master Christopher Dow moderately handling this controversie in his discourse of the Sabbath and Lords day acknowledgeth to have in his reading found it to be sometime called the Sabbath or Sabbath of Christians A very reverend Learned and judicious Divine in his Antidote against Sabbatarian errours saith That to call Sunday by the name of Sabbath day rebus sic stantibus may for some respects be allowed in the Christian Church without any great inconvenience And that therefore men otherwise sober and moderate ought not to be censured with too much severity nor charged with Iudaisme if sometimes they so use it Before the dayes of Kings Henry the eighth In Pupilla ocâ—li psa 10. ca. 11. Diem Sabbati ab â—psa diâ— Saturni hora pomeridiana tertia â—sque in lunaris diâ—i diluculum â—esâ—um agitari In Emenda temp lib. 7. Synops sol 5â—â— Iohn de Burgo Chancellour of the University of Cambridge held that the Lords day might be intituled the Sabbath day King Edgar in his edict for keeping the Lords day doth there call it the Sabbath and this was in Anno. 959. almost seven hundred yeers ago before Knox was born hundreds of yeers Scaliger that man of Learning telleth us that the Habassines or Ethiopian Christians call both Saturday and the Lords day by the name of Sabbaths the one Christs Sabbath and the other the Jews Sabbath Doctor Willet citeth Damascene saying Sacratum est Deo Sabbatum speaking of the Lords day Saint Augustine calleth it the Christian Sabbath in 152 Tract de temp Ps 32. The Albigenses and Waldenses in a Catechisme of theirs give it this name In the fourteenth Session of the Synod at Dort consisting of many Learned Divines it is called the Sabbath day Doctor Heylin in his Historicall Search telleth us that the first he cap. 5. part 2. pag. 258. found was one Petrus Alfonsus who called the Lords day our Christian Sabbath who lived about the time of Rupertus many yeers before Knox and Whitingham took breath But come we neerer home it is called the Sabbath day in King Iames his proclamation 1603. In all our Letters patente till very lately in our Churches Ecclesiasticall Constitutions Canon 70 in our Homilies very often Doctor Rainolds in the Conference at Hampton Court made a motion for the preservation of the Lords day from prophanesse under the name of the Sabbath day without offence then or any exception taken against it The learned Doctor and reverend Bishop Bishop Andrewes in his speech against Traskâ— calleth it our new Sabbath some Bishops heretofore in their Articles of Visitation have called it the Sabbath day Learned men in our Church of all degrees and sorts have in their writings allowed by authority expressed the Lords day by this name without any dislike ever since the reformation in the dayes of Queene Elizabeths raign in all the time of Learned King Iames and also of this our now gracious Soveraign Learned Doctor Featley in his Handmaid to devotion oftentimes calleth it the Sabbath and in capitall letters the Christian Sabbath Master Primrose in his very lately published book concerning the Lords day calls it often the Sabbath And therefore without errour we may with the Ancients with our Kings with our reverend Bishops and learned Divines call it the Sabbath day And as no man of judgement and charitably minded will condemn them that among us call the Lords day Sunday for heathenish Solarians so should no moderate spirit brand others for Jewish Sabbatarians who call the day a Sabbath nor think a mystery of iniquity to be in it For will any say that our Kings reverend Prelates the Clergie composing the Canons the Compilers of the Homilies and learned Divines as aforesaid had in their thoughts any mystery of iniquity No God forbid of which we may well be perswaded for God prophetically speaketh of the Sabbath under the Gospel in Esai 66. 23. CHAP. IIII. Of the Reasons why it may be so called without offence AS it is and hath been so called so it is not without reason to give it this name For 1. It hath no evill in it nor any such mystery to bring any as is supposed by some into Judaisme Mosaicall bo dage or to cast a legall burden upon mens Consciences from which heavy yoak we are freed by the Lord Jesus Christ as it would appear if moderate and sober spirits might have leave to make known the truth which they hold yea they would easily to indifferent men clear themselves from Judaizing which unjustly is charged upon them What though some ignorant and rash have uttered their monstrous Paradoxes as some say they have and so passed the
bounds and limits of truth out of inconsiderate zeal are all others to be censured to be men of the same mould Brotherly love and Charitie cannot but be better Judges 2 We see it carrieth antiquity with it and hath had allowance for a long time in the Churches of Christ 3 It is our rest day and so indeed a Sabbath for the word Sabbath is nothing else but rest so the name well agreeth with the nature of the thing 4 This name best leadeth us to the duty of the day which is to cease from weekely works which are not works of piety works of charity nor works of necessity and to imploy our holy rest on this holy day in the publike worship and service of Christ and in other Christian duties as is very excellently set forth in our thirteenth Canon 5 Learned and holy Bishop Lakes saith in his Thesis that eternali rest was shadowed out in the first Sabbath which our Lords day continueth and is a fore-taste of our eternall rest and a shadow thereof as lasting as the world This being so it may well be called the Sabbath day 6 If the fourth Commandment hath any perpetuity in it for a weekly day to be kept and ours being a weekly resting day then it may be called a Sabbath the Commandment propounding such a day under the name of Sabbath 7 All holy dayes appointed by God besides the weekly Sabbath were called Sabbaths and that upon these reasons because on them they rested to perform holy duties and had a holy Convocation Now why may not our Lords day because of our rest to holy duties and for the publick assemblies on that day be so called Our Linwood out of Aquinas saith Dies Dominicus dici potest dies Sabbati quia est requies vacatio ad Deum 8 The very Gentiles gave the name of Sabbath to their Festivalls as the Learned have observed 9 Christ lesus is the Lord of the Sabbath not only as God but as he is God-man or Mediatour for so himselfe saith the sonne of man is Lord also of the Sabbath Mark 2. 28. Now this Lordship as he is Mediatour he never layeth down 1. Cor. 15. 24. 23 whilest the world doth last and therefore he claimeth and holdeth the Sabbath for his honour that all may with a Sabbath honour the sonne as they have honoured the Iohn 5. 27. Father 10 If our rest into which Christ hath brought us which is a ceasing from sinne be called the keeping of a Sabbath as it is Heb. 4. 9 10 11. Then may a certain set day be so called for that therein we do not only hear and learn how to attain to the spirituall rest but do especially on this day labour through Gods grace to expresse the performance of it in holy and spirituall exercises CHAP. V. In what circuit of time this day hath been kept to weet weekly with the Reason thereof THere is a time for all things saith Salomon and nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be done but in time therefore must we needs have a time for the service of Christ which time is to be within the circuit of a week Saint Chrysostome telleth us from Gen. 2. 3. that God hath instructed us to set apart one day within the compasse of every week for spirituall exercises whereto agreeth our Reverend Hooker saying In his Eccl. Pol. pag. â—79 that we are bound to account the sanctification of one day in seven a duty which Gods immutable Law doth exact for ever Of this judgement saith Bishop White are divers Divines Cyted by Mr. sprim on the Sab. pag. 17. and 34. many of good note in the Church of God as Junius on Gen. 2. with others whereto may be added Learned Zanchius on the fourth Commandment who saith that one day of seven all men are to consecrate to the externall worship of God Pope Alexander said that both the old and new Testament Cyted by D. Heâ—â—inca 5. p. 2 depute the seventh day to rest Our Church in the Homily of Prayer teacheth us that Gods will and Commandment was to have a solemn and standing day in the week wherein the people should come together But what need I seek herein for consent when the whole Christian Church hath this 1600 yeers kept within this proportion of time which Custome is a Law for saith Saint Augustine Mos populi Dei instituta S. Aug ep c. 86. Majorum pro legetenenda sunt Now this observation of a day within a week is from Gods institution before the Law from the Creation who Gen. 2. having set down the dayes of a week took one within the Exo. 20. circuit of the week for his publick worship which he also commanded his people to observe under the Law both which hath been proved in the two former Treatises Now for the finding of proportion of time who can better proportion it for himself than God himself That is the fittest that can be imagined Nature cannot but acknowledge his wisdom and goodnesse in his choyce saith Master Dow. Hence is it no doubâ— that Peter Martyr said that one day of a week be consecrated pag. 24. 25. In loc Com. ca 7 to Gods worship is an ordinance of perpetuall force and Reverend Bishop Lakes confidently averreth that the seventh In his Thâ—sis part of time is Gods ordinance as everlasting as the world for saith the same Father of our Church the Lords day onely changeth but altereth not the portion of time prescribed Luther Dieterius on Dom. post Trin. Among the Scholemen Iacebus de Valen. and others Stâ—llâ— on Luke 14. Against Brab pag. 151. by the fourth Commandment by which we are guided to it Yea some have held that one day in seven is the morall part of the Commandment Sure I am there is acknowledged an equity in that Law durable for ever both for a time as also for the conveniency and sufficiency of time to which equity it is consonant saith Learned Bishop White that one day in seven be an holy day wherein Christian people ought to rest and give themselves to religious exercises who saith further that the common and naturall equity of that Commandement is morall to wit that Gods people are pag. 90 obliged to observe a convenient and sufficient time for publick and solemne divine worship and for religious and Ecclesiasticall duties And abstinence from secular labour and negotiation and keeping holy one day of every week both for mans temporall and naturall refreshing and for the spirituall good of his soul is very agreeable both to naturall and religious equity and it is grounded upon the ancient custom and practise of gods people in time of the Law And we Christians having obtained a larger measure of divine grace and our obligation to serve God and Christ upon his heavenly promises being greater than in the time of the Iews If in those former times of greater
darknesse the Lords people observed a weekely Sabbath day then surely we should be ungratefull and negligent of our own salvation if we yeld not to God a weekly day or a sufficient time for his service as well as the Iews did Thus you see how we agree in the proportion of time one day in the week according to Gods designation of time and the equity of the Law CHAP. VI. Of the first day of the week that it is the Lords day and also the seventh day AS we must have a day within the week so is it needfull to know which day in the week it is which we are to observe for the Lords day else should wee be uncertaine for one would keep one day and others another day In Scripture the first day in the week mentioned in Mat. 28. 1. Mark 16. 2. 9. Luk. 24. 1. Joh. 20. 1. 19. Act. 20. 7. 1 Cor. 16. 2. is that which is called in Rev. 1. 10. the Lords day So saith S. August the first day of the week is that day Epig. 86. qui postea Dies Dominicus appellatus est S. Cyrill affirmeth In Iohn lib. 8. cap. 58. Apost 2. the very same Our Sunday saith Justine Martyr is the first day of the week Our Homily saith the first day after the Jewish Sabbath is our Sunday It is our Lords day said the Divines in Ireland The former Scriptures are interpreted See the many Exposit cited by Master Spr. pag. 61. by all Expositors the Fathers Greek and Latine the later writers Protestants and Papists to bee the Lords day It cannot well be dâ—nyed saith B. White that the first day of every week was the Christian weekly holy day It is manifest saith Doctor Pocklington that the first day of the week is the Lords day and to strengthen more this truth learned Beza saith that he hath read in a Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to the Text in 1 Cor. 16. 2. so Crispine in his Greek Lexicon This first day of the week hath beene observed for our Lords day ever and no true Christian Church can be named that ever brake off the custome of this day This universall unity of so Catholique a custome is sufficient to settle any Christian in his faith of this truth that the first day of the week is the Lords day For what better Expositor than the Churches continuall practice and observation which must needs bee from a setled judgement of the truth of the time observed Our Church telleth us in the Homily that this custome hath beene kept in all ages without any gaine-saying And although this day after the Jewish account bee the first day of the week yet neverthelesse it keepeth the proportion of time in the Commandement the seventh part of a week so as it may be called the seventh day though not that seventh day I say the seventh day Let none here make a stir about the seventh and a seventh for the seventh day and not a seventh day is the Sabbath of the Lord our God for the particle the and not a is to bee prefixed to seventh and not only because of the six dayes in which the world was made the dayes of the Creation as is commonly and onely so supposed to bee taken but for the donation of six dayes to us by God and that in the promulgation of this Law and Commandement as is in the former Treatise shewed Alwayes in counting of numbers we our selves in any ordinary number of seven when six is taken out doe not say there remaineth a seventh but the seventh for a should note an uncetainty but the doth not God of seventh dayes for there are no more in a week nor ever was hath given us for ever irrevocably six of them for to labour in and to doe all that wee have to doe Exod. 20. 9. These dayes we take to our selves as Gods gift from his words in the Law Now if we have six of the seven certainly knowne unto us can we reasonably say a seventh is the Lords or the seventh is his A seventh may be spoken of whole numbers where a certainty is not determined nor pitched upon nor taken out but where the number is no more but seven in a week as none heretofore nor any now count more there six being taken out for us the seventh is left as a certaine day not to bee doubted of for the Lord. So as yet the seventh day is the Sabbath of the Lord our God both by Gods donation of six to us and our counting our dayes to come to the seventh having taken to us the six For our first day of the week is Munday and so wee account forward to the Lords day as the seventh day and our Sabbath and resting day And most fit it is that wee should still hold the seventh day for our Sabbath * Dies dominica representat mâ—moriam Creation is mundi non minus quam Sabbagim nam die dominica incepit mundus fieri unde Iustinus Apo. 2. Et Leo Epist ad Dioscorum dicunt diem dominicam colitam ob memoriam mundi Creationis quà m ob resurrectionem Christi Bellarm. de â—â—lâ—u sanct lib. 3. cap. 110. that we might whilst we honour the Sonne in finishing the work of our redemption not forget the honour of his Father for his perfecting of the work of the worlds Creation and his resting from the same which cannot bee by observing any other day but the seventh day CHAP. VII Of the time when this first day began to be the Lords day and upon what ground THis first day observed was the very first day immediately Mat. 28. 1. Mar. 16. 2. 9. Luke 24. 1. Iob. 20. 1. 19. Ad Magnes after the Jewish Sabbath so the Scriptures confirme it to us whereto agreeth the exhortation of Ignatius After the Sabbath let every friend of Christ make the Lords day a solemne Festivall And the reason of this was because of the Lords resurrection S. Aug. ad Ian. epi. 119. 130. De verbo Apo. ser 15. Epi. 93. by which the Lords day was declared to Christians and from that time began to be celebrated and in another place it is said that the Lords Resurrection promised us an eternall day and it did consecrate unto us the Lords day And Leo saith the same Dominicum diem nobis Salvatoris resurrectio Lib. 8. c. 33. consecravit In the constitutions of the Apostles it is Ca. 50. ordained to be kept holy in the memoriall of the resurrection so a Councell held at Paris in Anno 829 ordeined the like Bishop White alleadging reasons why the Lords day was Against Brab pag. 269. 270. preferred before other weekly dayes saith that the Primitive Church could have made choyce of no other day of the week more proper and convenient for the solemne and religious worship and service of Christ Great was this work saith Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we
taken away and David appointed in his stead I am bound by the selfe same Law to honour David Even so is the accommodation of this fourth Commandement Remember the Sabbath day to keep it holy this is the Commandement what day soever it be applyed unto The accommodation is the seventh day is the Sabbath day to keep it holy this the Commandement doth binde us unto as long as the day is unchanged and not taken away But the day being altered yet the Commandement abideth and is of forcâ— when another day is appointed in its roome as is now our Lords day And therefore the Commandement is Remember the Lords day to keep it holy From whence here note that as the taking away of Saul took not away the Commandement of honouring the King and Davids comming in Sauls stead held up the practice of the same Commandement Even so the taking away of the seventh day took not away the authoritie of the fourth Commandement and the bringing in of the Lords day in stead thereof holdeth up the practice of it and by it we are bound to observe this day as the Jewes their day And therefore may we pray as our Church teacheth us Lord have mercy upon us and incline our hearts to keep this Law And that without any Judaizing at all CHAP. XII That this day cannot be changed WEe have heard how that the day is of a divine institution and therefore is not subject to alteration by man The Church saith our learned Doctor On Rev 1. 10. In Cases of Consc ca. 16. In his Thesis Fulk hath no authority to change it so holds Master Perkins Bishop Lakes speaking of Christs resurrection giveth this reason saying as no man can change the work to another day so no man can therefore change the day This is an undoubted rule in Theology saith that learned man 2. What honour and dignity the Holy Ghost giveth unto a day cannot by the authority of man be taken from it to put it upon any other day but the first day of the week hath by the holy spirit this superscription set upon it The Lords day therefore it is not alterable by any to any other day to call that the Lords day 3. If the Church can change it then hath the Church authority to weaken the grounds on which the observation of the day was first setled but that she hath not or else can bring better reasons for the alteration else it were folly to alter it but there never was hitherto nor now is nor ever shall be any such reason to alter the day as there was for setling of the day to wit the blessed resurrection of the Lord Jesus of the excellent glory of which work yee have heard before Therefore the Church cannot change it into another day 4. Whosoever changeth one thing for another in matters of an high nature must have equall power with the first Institutors or receive authority so to do from them But the Church hath not such authority in her selfe or by delegation from either Christ or from his Apostles And therefore cannot change the day 5. It hath beene ratified by many Synods by ancient Councells by Imperiall Constitutions and Edicts of Kings established by the Lawes of Kingdomes and Countreys as it cannot be altered 6. The long continued custome of observing it from the first day in the Apostles time by the whole Primitive Church and by all Christian Churches since in all ages for these 1600 yeares without any gain-saying maketh it unalterable it being observed upon such grounds as is before mentioned To conclude to what purpose is it for any now to hold the change thereof when never from the beginning there was ever any one particular Church any Synod or Councell or any Orthodox writer in ancient times attempted it Nor ever durst any power on earth goe about it But all the holy Fathers and piously learned have with free consent endeavoured the setling and honouring of this day as may appeare in their writings and praises of the same as shall be manifest in the next chapter It is not therefore changeable either absolutely or practically nor have Christians at any time saith Bishop White judged it reasonable or convenient to alter such an ancient and well grounded custome which is commonly reputed to bee an Apostolicall tradition To this let me adde in the last place the judgement of that reverend Authour of the Antidote That seeing the observation of the Lords day hath beene confirmed by so many Constitutions Ecclesiasticall and Imperiall and hath withall continued with such uniforme consent through the whole Christian world for so many ages ever since the Apostles times the Church not to dispute what she may or may not doe ex plenitudine potestatis ought not to attempt the altering of it to any other day of the week CHAP. XIII Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes THere be many reasons to manifest the honourablenesse of this day and to preferre it before all other Festivalls 1. The blessed Apostle hath exalted it with the glorious title of the Lords day Rev. 1. 10. The Lord Christ his day as Bishop White speaks a title proper and peculiar Page of his book 208. to it Now things and persons named the Lords are sacred and venerable saith he in the highest degree which day was generally and religiously observed of all Christians And albeit the Apostles took advantage to goe and teach in the Jewish Synagogues upon their Sabbath yet saith Doctor Pocklington for which he citeth Eusebius and Page 11. of his Sermon Ignatius the blessed Martyrs in the Primitive Church by the doctrine and example of S. Paul and the Apostles so unfeignedly abhorred the observation of the Jewish Sabbath that they esteemed the observers thereof and the contemners of the Lords day the very sonnes of perdition and enemies of our Saviour and sellers of Christ So dis-regarded they the one and honoured the other 2. The ancient Fathers and others have given it tearmes of honour Justine Martyr called it Sunday as many others In Orat. ad Anton. after him no doubt as the chiefe of dayes as the Sunne is the most glorious to our eyes above all other planets In Cod. Just. lib. 3. tit 12. it is called venerabilis dies Solis the venerable and much honoured Sunday as Bishop White expresseth Against Brab page 197. Ad Magnes it Ignatius the Martyr who lived at least thirty yeares in the dayes of S. John and was his hearer calleth the day the Queene and Paramount of dayes Eusebius See the quotation of these in B. â—hite pag. 209. calleth it the principall and the first S. Chrysostome a royall day Greg. Nazian saith it is higher than the highest and with admiration wonderfull above all other dayes S. Basil the first fruits of dayes Chrysologus the primate of dayes A day above all
Scriptures Master Brerwood confesseth That it is meet that Christians dedicate the day wholly to the honour of God that we should not bee lesse devout in celebrating the Lords day than the Jewes in celebrating their Sabbath Because saith hee the obligation of our thankfulnesse is more than theirs Therefore hee wisheth that it were most religiously performed with attendance to holy devotion This day faith Calvin is wholly to bee dedicated to him Calv. on Deut. cap. 5. vers 12. 13. 14. and it is necessarie that so we may intend wholly to the minding of Gods works and bestow the day in praysing and magnifying Gods name wee have no cause saith hee to grudge the giving of one day to him seeing hee leaveth us six for one Let any man give a reason if they give any part of the day to Christ why they should not think him worthy of all the day Is it too much for him and whole six little enough for our selves If wee will take a part from him for the whole none will except they be worse than Jewes and Pagans in observing their dayes which part is it not the morning for when shall we begin then to serve him Not the ending of the day for why are we weary of well doing Gal. 6. Gal. 3. 3. shall wee begin in the spirit and end in the flesh A liberall friend that hath seven pounds in his hands and giveth me six of them freely owing me nothing to imploy the seventh for him If I should grudge to bestow it wholly and take without leave any part of it to my selfe were I not most ungratefull Againe every holy thing is holy unto the Lord and is it not sacriledge to robbe God either of the whole or of part Lastly let us consider this that hee which willingly gives not God all would give him none at all if it were not for by-respects more than conscience of duty For conscience will binde to give the whole where all is due as well as a part of the due Therefore God commanding a day and an whole day as he giveth us six whole dayes so let us afford him his owne day and that wholly CHAP. XV. How this day is to be kept holy morally as the anâ—ient Sabbath was kept FOr the better satisfaction of moderate minds and to cleare this point let us consider how the ancient Sabbath was kept morally how our Lords day was kept in the time of the holy Apostles how to be kept by the stablished authoritie of our Church and how Emperours Kings Councels Synods Fathers and others would have it kept yea God himselfe from profane pollutions Concerning the first the ancient Sabbath was kept in rest and in the employing of that rest unto religious duties which what they were see at large in the other Treatise Section 25. For the Ceremoniall and Leviticall Services on that seventh day they are abrogated so all the Jewish superstitition brought in by mens vaine Traditions are condemned likewise those accessorie precepts for the more strict rest on that day belonging only to the Israelites for a time are taken away and doe nothing concerne us and are not to be imitated of us But the ancient people of God are to be followed of us as farre as the fourth Commandement bindeth us in the naturalitie thereof in the spiritualitie and in its morallitie as the holy people of God then kept it in such common duties as wee are as well as they were bound to performe for Gods service and for the benefiting of their owne soules in the use and exercises of his heavenly ordinances on his holy day This is farre from any Judaizing at all so much laid in the dish and reproachfully cast upon many in these times but without cause at all if the matter be well weighed and they rightly understood as it were to bee wished Their Service was both in the forenoone and in the afternoone every day Num. 28. 3. Exod. 29. 38. then much more on the Sabbath day For in the morning of their Sabbath they had the Service in the Tabernacle and Temple and their Sacrifices doubled Num. 28. 9. and also burning of incense in the morning Exod. 30. 7. So in the afternoone both Sacrifices and burning of incense and thus every day continually Exod. 29. 38. 30. 7. 8. To this David alluded in Psal 141. 2. This afternoone Service was about three aclock and called the ninth houre of Prayer Acts 3. 1. what time the godly used to pray Dan. 9. 21. and which Eliah observed in the offering of Sacrifice 1 King 18. 29. and we read while the incense was offered the people were devout in their prayers Luk. 1. 10. Preaching was also in the Temple for there Christ preached Matth. 26. 55. Mark 12. 25. Luk. 19. 47. John 7. 28. of which as of any strange thing the chiefe Priests and the Elders did not aske him but of his authoritie so to doe Matth. 21. 23. Luk. 20. 1. 2. And into the Temple earely in the morning came hee to teach John 8. 2. and the people to heare Luk. 21. 38. whither the Jewes alwayes resorted John 18. 20. Here also the Apostles preached Acts 3. 1. 12. 5. 21. 23. 42. And in this place no doubt was it in which the Scribes and Pharises sate to teach the people Matth. 23. 2. It is most certaine that on the Sabbath day in the Synagogues there was constant reading and preaching Acts 15. 21. 13. 27. In the morning Christ went in to preach Mark 6. 2. in other places it is not so evident what time it was whether in the forenoone or afternoone when hee came into their Synagogues Mark 1. 21. Luk. 4. 16. 13. 10. nor what time of the day the Apostles went into the Synagogues Acts 13. 14. 14. 1. 17. 2. 10. 18. 4. 19. nor is it certain whether they did depart home a while and came againe It may be they held out from the beginning to the ending and to the breaking up of the Congregation as it seemeth probable in Acts 13. 43. so Nehe. 8. but it is certaine that upon their dayes of fasting they did hold out and continued together from the beginning to the end Nehem. 9. 3. Whatsoever they did for the time they holily begun their Divine exercises with a blessing Nehe. 8. 6. and ended with a blessing Num. 6. 23. 26. Lev. 9. 22. 2â— CHAP. XVI How our Lords day was kept in the Apostles dayes and the Primitive times THe Lords day being knowâ— to bee an holy day and to be kept holy the Church rested on this Histo pag. 95. part 2. day for performance of religious and Christian duties as Doctor Heylin acknowledgeth There was an assembly of Christians they came together saith the Text Acts 20. 7. who came together the whole Church 1 Cor. 14. 23. whither into some one place 1 Cor. 11. 20. 14. 23. for then they had no Temples but met
pag. 213. the observation of the Lords day among Apostolicall traditions and Saint Augustine proveth it by his former generall In his Ser. p. 24 see also more rule saith the same Father Bishop White Doctor Pocklington saith that Saint Paul had ordered in Galatia and Corinth that his Disciples were to have their meetings on the first day of the week whereunto they submitted themselves and so did saith In pag. 5. he the whole Church of God by their example for ever after He telleth us also that the Apostles and Disciples of Christ thought it fit to appoint and command the day to be kept holy And indeed in the place of 1. Cor. 16. 2. is a plain Apostolicall ordinance which carrieth the force of a Commandment In Gen. 2. 3. on fâ—urth Com. as Piscator noteth and Bishop Hooper which albeit it be about a Collection yet he appointeth it upon the first day of the week And heare for this what the Learned Bishop White saith of this place Although this text of Saint Against Brab 211. Paul make no expresse mention of Church-assemblies this day yet because it was the Custome of Christians and likewise a thing convenient to give almes upon the Church-dayes it cannot well be gainsaid but that if in Corinth and Galatia the first day of every week was appointed to be the day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies This opinion for the Apostolicall tradition as it hath the fuffrage of the ancient so of later writers men very Learned Beza saith it is Apostolicae verae divinâ— traditionis Apostoli In Rev. 1. 10. In Gen. Rhem. on Rev. 1. 10. Hos confes Rom. Catech. on 3. Com. Ielisins fol. 292. Cat. Rom. on 3. precept Bell. Tom 1. de cult sancto li. 3. ca. 10. 11. with others cited by Sprint pag. 13. saith Mercer in Dominicum diem converterunt to wit the Sabbath Hereto agree many Papistes who hold that the Lords day was established by the Apostles and that Jussu Dominico as some say by Christs Commandment And that these places Act. 20. 7. 1. Cor. 16. 1. Rev. 1. 10. do manifestly confirm the same Doctor Heylin acknowledgeth without doubting that the religious observation of this day had the approbation and authority of the Apostles and may very well be accounted amongst Apostolicall traditions Now their authority is no lesse than divine 1. Because they were instructed by Jesus Christ himselfe in all things which he heard from his Father John 15. 15. who gave them Commandments concerning the Kingdom of God by the infusion of his spirit to make them receive the same Act. 1. 2. Secondly For that they had this holy spirit to guide them into all truth John 16. 13. in teaching both for matter Act. 2. 4. 14. and 4. 8. and manner 1. Cor. 2. 13. Act. 2. 4. In answering Adversaries Matth. 10. 20. Mar. 13. 11. Luk. 12. 12. In resolving doubts Act. 10. 19. and 11. 12. In decreeing Canons and judging of Controversies for setling of mens minds in the Church Act. 15. 28. In rebukeing sharply the wicked Act. 13. 9. In ordering matters in the Congregation 1. Cor. 14. 37. with cap. 7. 13. In ordination of Ministers whom they ordained in every Church Act. 14. 23. and these so ordained by them are said to be set over the people by the Holy Ghost Act. 20. 28. no doubt because the holy Apostles were guided by the Holy Ghost in such ordinations yea in their advice about things indifferent they had assistance of Gods spirit 1. Cor. 7. 40. Now then put all these things together can it be imagined that the Apostles observing this day Act. 20. 7. and setting a glorious title upon it Rev. 1. 10. that it can be other than divine they guided herein by the Holy Ghost who ordained also upon this day the first day of the week to prepare for the poor and why on this day because as Bishop White saith it was the Christians weekly holy-day which being as is afore witnessed Apostolicall and the Apostles so in all things guided by the holy Ghost this day must needs be of Divine authority This the Church of Auspurg Act. 7. confesseth that the day was changed by Apostolicall authority directed by the spirit Lastly as it is in these respects of Divine authority so farther also because it hath Jesus Christ the Institutor of it Of which in the next Chapter CHAP. X. It is of divine authority from Christ himselfe THis sacred day is of so divine authority as that by many reasons it may be proved to be appointed by Christ himselfe To hold this is neither a Novelty nor a tenent of singularity Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In frontes Hom. de Semente Wallaeus citeth other Test in his dis de Sab. See Wilâ—et his Synop. Pap. fol. 500. 1. It is no novelty for Justine Martyr saith that the Apostles received it from Christ Athanasius telleth us that the solemnity of the Sabbath was translated unto the Lords day by the Lord himselfe who sheweth at large that it is of Christs institution from the words of Matth. 28. 18. All power is given unto me in heaven and in earth It is said in the constitution of the Emperour Leo that the Lord himselfe did chuse it for his honour 2. It is no singular opinion for it hath the assent of many learned men Junius on Gen. 2. saith it is not by humane tradition sed ipsius Christi observatione instituto Tilenus in Synt. Loc. 44. pag. 276. holds it to bee ab ipso Christo institutus Bishop Andrews in his Sermon on the resurrection pag. 529. saith how can it be the Lords day but that the Lord made it Bishop Lakes in his Sermon on the Eucha saith that Christ did substitute the Lords day in the place of the Jewish Sabbath Doctor Fulk on Rev. 1. 10. affirmeth that it is a necessary prescription of Christ himselfe Of this judgement is Doctor Lindsey Bishop of Brechen in his preface to the assembly at Perth in Scotland and many other Divines And the Arguments to prove it are these following Argument 1. THe day which the Lord made he is the Authour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to advance 1 Sam. 12. 6. so to observe and celebrate Schindelerus in his Dict. De Saâ— circumcis so doth the B. of Ely D. Andr. so Procopius on Gen. 1. Epi. 119. ca 13. ad Ian. Institutor of But this day which is the day of his resurrection Psal 118. 24. is the day which the Lord hath made it is honoured and preferred before other dayes to be observed and celebrated therefore he is the Institutor of it This day Athanasius understandeth of the Lords day the day of his resurrection as doth S. Peter who alleadgeth this Psalme for Christ after his resurrection Act. 4. 10 11. and indeed as the Psalmist
other dayes to be esteemed saith Bellarmine and Tom. 1. de cult sanâ—t cap. 10. 11. lib. 3. On Luke 14. fol. 11. cap. 6. Stella The Councell at Matiscon held it the day of our new Birth Durand saith Dominica dies primatum obtinet major est inter alios dies Rational lib. 7. de festivit Thus we see it honourably graced with very high titles which no other Festivall reached unto 3. The observation of this day is not only of Protestants but also of Papists held to be de jure divino and give reason for it as is before manifested But no other holy day so held by any learned Protestant in any reformed Church 4. Easter day that so esteemed high day about the observation whereof in former times there was such contention when the consent for the Lords day was universally agreed upon unanimously ever yet for the more honour to it it was ordeined to be celebrated on the Lords day only as we finde it to be observed to this day 5. Though the often returne of this our Lords day weekly maketh vaine people lesse to esteem it than other dayes which fall more seldome yet the truth is in the judgement of the wise thiâ— day receiveth the more glory and honour For by being our weekly holy day it commeth in stead of the Jewish Sabbath by the equity of the fourth Commandement and it is for the great honour of our Lord Jesus by the upholding of his Lordship still over the Sabbath betweene which and our weekly Sunday there is an analogy and proportion as Doctor Heylin acknowledgeth at large Page 11. which is not so in any other Festivall among Christians 6 It hath had the start before all other holy dayes to be first honoured with Christian publick meetings holy Convocations and Assemblies Act. 20. 7. 1. Cor. 16. 2. and 11. 20. 7 It was the first for the better observation whereof that had Imperiall Edicts to grace it and in those Edicts for restraint of work upon other holy daies yet the cheifest care was for the Honour of this day as doth appeare by this In Serm. de tempore 251. Page 98. 102. Clause Maxime in dominicis diebus on the Lords dayes most specially For saith Doctor Heylin the Emperours and Prelates had the same affections both sorts earnest to advance this day above all others The Emperour Leo saith he also by two severall Edicts made it singular above other Festifalls Lastly our Church in Canon 45 preferreth it above all other holy dayes in this that licensed Preachers are inioyned to Preach either in their own or in some other Church every Sunday which order is not taken for other holy dayes Thus wee see this day to have the preheminence above any other and indeed it hath before others antiquity the authority establishing it is divine the certainty of the day is without alteration and the unity of judgement with so full a Consent of all sorts in all ages as may well perswade us to give it the glory before any of the rest of the Festivalls which to equall with it is void both of reason and religion as all that which hath been said sufficiently proveth CHAP. XIV This day is to be kept holy and the whole day too AN holy day is to be kept holy none will deny it Our Lords day is an holy day and an high holy day too before all other as in the former chapter is proved and therfore to be kept holy which very tearm of holy challengeth a separation of the day unto holy uses as Gods holy daies all of them in the old Testament were observed and imployed in holy duties as the Scriptures tell us the end of the weekly Sabbath was to keep it holy as the very Commandment sheweth from the mouth of God himselfe Exo. 20. 8. Remember the Sabbath day to keep it holy and Moses the Interpreter of the Law in Deut. 5. 12. saith the same And our Lords day being our Christian Sabbath in stead thereof should be kept holy We keep holy the Lords day saith Dionysius who lived in Anno. 175. Our King and whole In an Epist to Soter Bishop of Rome State in a Statute hath delivered this as is before noted That it is a principall part of true service unto God to keep holy the Lords day Our Church in the Homily teacheth us That Gods obedient people should use the Sunday holily and carefully keep the day in holy rest and quietnesse both men women children servants and strangers as they have ever done from the Apostles dayes That the Primitive Churches Fathers and Christian Princes did in their severall times alwayes observe and cause to be observed the Lords day with all holy solemnity and godly reverence read the many learned Authours avouching the same quoted for this by Master Sprint in his book of the Christian Sabbath pag. 18. To this effect speaketh Bishop White cited before in chapter 9. affirming that the Primitive Fathers and their Successours did universally maintaine the religious observation of the day That it is to bee kept holy there bee none of sound judgement will deny it But the question is how much of the day is to be set apart unto God The wisdome of God which in mans best reason is most worthy to be our direction appointed a day for Exod. â—0 the celebration of the Sabbath we ought to rest the whole day say the Fathers in a Councell at Nice S. Chrysostome in 3. Hom. on John exhorts to destinate the day wholly to divine imployments The Divines in Ireland have held the Lords day to be wholly dedicated to the service of God And was there ever any thing counted holy as set apart for holy uses which was not wholly sacred The Temple was holy was it so in part or in the whole Set-Festivalls were holy the whole day King Edgar and Canutus enacted by Fox Acts and Mon. fol. 644. Edit 1610. fol. 715. â—echel de Decâ—et Ecclesiae Gal. their Lawes that the Sunday should bee kept holy from Saturday at noon till Munday morning Charles the great ordained to have it kept from evening to evening so zealous were those Princes in those times for the observation of this day to the honour of Jesus they held not the whole day too much S. Augustine in his Sermon de tempore 251. and one Leo the Bishop of Rome who was made Bishop there in Anno 440. almost full 1200 yeares since See Doctor Heylin Hist 119. reckon the Saturday Eye a part of the Lords day And Doctor Heylin citeth also a Synod held at Friuli in An. 791. In 2 part ca. 5. that all Christians should with all reverence and devotion honour the Lords day beginning on the Evening of the day before at the first ringing of the bell Hee telleth us also how S. Jerome relateth that the Monkes in Egypt designed the Lords day wholly unto prayers and reading of holy
together where they conveniently might when and on what day did they assemble together On the first day of the weeke as Luke telleth us Acts 20. 7. and the Syriack translation of the 1 Cor. 11. 20. hath it in die Dominico In Apol. 2. Of this Just Martyr beareth witnesse upon the Sunday all of us assemble in the Congregation all that abide in the Cities or about in the fields do meet together in some place Coimus in Caetum Congregationem saith Tertul. In Apol. cap. 39. with cap. 14. 16. on the Lords day he meaneth Cyprian telleth us that the Sunday was the day wherein they met together So Saint Augustine also enformeth us we Christians assemble with Lib. 2. Epist 5. de Civit. Dei l. 22. cap 8. much diligence on the Lords day saith Clemens Rom. constit Apost li. 2. ca. 36. Into this Congregation would some Gentiles come sometime 1 Cor. 14. 23. and none professing Christ might forsake it Heb. 10. 25. Thus wee see clearely without doubting from Seriptures and Fathers when and where Christians met to worship Christ Being met together let us see what was done in the Congregation 1. For Prayer THey prayed together thus we read of them in the first Congregation after Christs Ascension Acts 1. 14. 24. so 〈◊〉 Acts 4. 23. 24. 16. 13. For prayer was one paâ—â— of their Divine Service mentioned in Act. 2. 42. The Apostles were much addicted to prayer as well as preaching Acts 6. 4. and they and the Christian beleevers were frequent in it as occasions were offered Act. 16. 16. 8. 15. 1â— 3. 20. 36. 12. 5. 12. To the performance of this dutie with thanksgiving they were exhorted 1 Tim. 2. 1. 2. 2. For Reading THere was reading of the Scriptures of the Apostles writings by the Apostles command Col. 4. 16. a charge by the Lord 1 Thes 5. 27. and the Apostles decrees Act. 15. Tertul. Apol. cap. 39. In Apol. 2. 30. 31. They met together saith a Father To heare the holy Scriptures rehearsed In the Congreation saith Just Martyr the Records of the Apostles and the Writings of the Prophets In Ios Hoâ— 15. In Civit. l. â—2 c. 8. are read and other Scriptures saith Origen by the Apostles appointment at the reading whereof all were silent and attentive as S. Augustine telleth us 3. For Preaching THere was also preaching in the Congregation S. Paul on the first day of the week when the Disciples came together preached unto them Acts 20. 7. The Apostles in this spent their strength Acts 5. 42. and S. Paul exhorteth to this in vehemence of spirit and with a thundring charge 2 Tim. 4. 1. 2. Of this speaketh this same Apostle in 1 Cor. 14. and giveth order for the use of mens gifts in the Congregation The preaching then was with reprehension with exhortation 2 Tim. 4. 2. admonition Act. 20. 31. with convincing of errours Tit. 1. 9. with consolation 1 Cor. 14. 3. The matter was the word Acts 13. 5. 14. 25. 17. 13. Rom. 10. 8. 2. Tim. 4. 2. The manner was not with entising words of mans wisdome but in the demonstration of the spirit and power of God 1 Cor. 2. 4. 5. The end for conversion Act. 26. 18. 20. and to save men Act. 11. 14. Of preaching and making a Sermon on this day speaketh Just Martyr and Saint Augustine in the fore cited places When the Sermon was done they sent up their prayers unto the Lord saith Justine Martyr 4. For receiving of the Sacraments ON the first day of the week or Lords day they received the Lords supper Act. 20. 7. They came together to break bread saith the Text So did the Corinthians Apol. 2. Epist 118. come together to receive the Sacrament 1 Cor. 11. 20. This Just Martyr also certifieth us of and S. Augustine in the Primitive times it was administred every Sunday 5. For Psalmes THey in the Congregation sang Psalmes so the Apostle intimateth to us 1 Cor. 14. which as they might learne from the ancient people of God as is observed in the former Treatise so from our Saviour and his Apostles who sang a Psalme when the Passeover was received and the Sacrament instituted and administred Mark 14. 26. Plinie secundus in an Epistle to Traian maketh mention of Christians singing of Hymnes when they met together to worship Christ before day How comfortable singing of Psalmes bee when men sing with understanding and with the spirit as they ought 1 Cor. 14. 15. we may see by Paul and Sylas singing Psalmes in prison Act. 16. 25. 6. For care of the poore THe true Church of Christ had ever care for the poore from the very first Plantation as we may see Acts 2. 45. and 4. 34. And for this purpose were Deacons appointed Act. 6. The Apostles gave a charge for to remember the poore Gal. 2. 10. and Saint Paul took order for the collection every Lords day 1. Cor. 16. 2. which Saint Chrysostome Chrys Hom. 43. on 1 Cor. speaketh much of And this continued in the Christian primitive Congregations They made collections for the widdowes of whom care should ever be had Act. 6. 1. 1 Tim. 5. 3. for the fatherlesse as religion teacheth Iames 1. 27 for the sick poore people captives exiles and strangers Iustiâ— Martyr Apo. 2. which came from farre as Just. Martyr witnesseth 7 For Excommunication and Ordination UPon just cause on this day when they did meet the Leo. Mag. ad Dioscorum Episc Alex. Epi. 41. cap. 3. See Tertul. Apolog. Origen and others cited by Bish â—hitâ— pag 214. See Dr. Heylin Histor part 2. p. 118. sentence of Excommunication was pronounced against some which were vâ—ry notorious offenders 1 Cor. 5. 4. 5. On this day it was thought most proper for investing men with holy Orders for that the holy Ghost descended upon the Apostles this day and there gave us as it were this celestiall rule that on this day alone we should conferre spirituall Orders in quo collata sunt omnia dona gratiarum All spituall graces are conferred And it was appointed that such men as were to receive Ordination should continue fasting from the Even before that spending all that time in prayer humbling themselves before the Lord they might be the ☞ better fitted to receive his graces 8 Of their Love-Feasts DIvine Service being ended Christians observed a Love-Feast or feast of charity where all the rich and poore sate downe promiscuously together recreating themselves with godly conference and singing of Psalmes which as Tertullian saith did admit of Nihil vilitatis nihil immodestiae Apolog. and at what time he saith non prius discumbitur quam oratio ad Deum praegustetur Of this speaks also S. Chrysostome Omnes commune inibant convivium pauperibus qui nihil habebant vocatis omnibus communiter vescentibus S. Paul toucheth upon these Feasts 1 Cor. 11. and S. Jude verse 12.
lex de ferrâ—â—s who called the Lords day the religious day and held it to be so honourable and venerable that they forbad all arrests Law-sutes and commanded all Advocates and Câ—yers to be silent also Apparitours of every Judge were inhibited nor had allowed them any pretext private or publick for doing their office on this day The Esterne Emperour Emanuel Comnenus decreed that Anno 1174. all accesse to the Tribunal should be shut up and that no Judge should sit on any cause this day Charles the Great in Anno 789. published his royall Edict saying we doe ordaine according as it is commanded in the Law of God that no man doe servile work on the Lords day in works of Husbandrie in dressing of their Vines Plowing making Hay fencing Grounds grubbing and felling Trees working in Mynes Building planting Gardens Pleading Hunting Weaving dressing Cloth making Garments needle work carding Wooll beating Hemp washing Clothes shearing Sheep but that they come to the Church to Divine Service and magnifie the Lord their God for those good things which on that day he hath done for them This Great Charles forbad also Markers and Law dayes on this day which was confirmed by five Councels which he caused to be gathered Thus we see the care of Emperours CHAP. XIX How it was to be kept by the Edicts of Christian Kings in this our Kingdome THe Kings in this Island of Great Brittaine have from time to time shewed a religious care concerning the observation of our Sunday In King Ina's raigne Anno 688 900 yeers since a Master might not force his bond servant to work if he did the servant was freed and the Master was punished and was to pay thirty shillings but if the servant wrought without his Masters commandement hee should bee whipt or redeeme his whipping with a price and if a Freeman to loose his freedome or pay three pounds King Alured and Edward his sonne in a league between Cited by Bishop White pag. 222. him and Gunthran King of the Danes in this land did prohibite all Markets and other kinds of works whatsoever on the Sunday The thing bought was forfeited and to pay money too and the servant working being a Freeman was to bee made a slave or to redeeme himselfe if a slave then to be beaten and his Master to answer for causing him to work None guiltie was to die on this day for his offence but to be imprisoned till the day was past King Athelstan forbad buying and selling on this day under a penaltie King Edgar commanded every Sunday to be celebrated of every one from Saturday at three aclock in the afternoone till Munday morning at break of the day King Canutus ordained the observation of the Lords day as King Edgar had done from three a clock in the afternoon on Saturday till Munday Hee also inhibited Markets Courts and publick meetings for civill businesse hunting and that every one should rest from worldly works King Edward the Confessor would have none molested either going to the Church to serve God or comming from it King Edward the Third in his time the shewing of Woolls should not be made at the Staple on Sundayes and on the solemne Feasts King Henry the Sixth in his dayes Fayres and Markets were forbidden as an abominable injury and offence to Almightie God Yea it was held then by John de Burge Chancelour of the Universitie of Cambridge that the Sunday might be called the Sabbath as before I noted for that we were then to rest from all servile work arts mechanick husbandry law-dayes markets and to bee busied at our prayers publick service of the Church in Hymnes and spirituall Songs and hearing of Sermons King Edward the Fourth in his raigne were forbidden as unlawfull games Dice quoits tennis bowling as also the felling of shooes bootes nor was it lawfull for Shoomakers to put upon the feet or pull on the legges any shooes or boots on Sundayes In whose time it was judged That sale made on a Sunday of any thing was not good nor altered the propertie of it King Edward the Sixth it was in his dayes manifested by Act of Parliament that the Sundayes were holy dayes and other dayes there expressed wherein Christians should cease from all kinde of labour and apply themselves only and wholly unto holy works properly belonging to true religion which holy works were to be called Gods Service whereunto such times and dayes were sanctified and hallowed that is to say separated marke it well from all profane uses In Queen Elizabeth her reigne this Statute of King Edward the Sixth was in use and practice and the observation of the holy day was enjoyned by the twentieth of her Majesties Injunctions in the same words with our now thirteenth Canon which was taken out of that Injunction Thus farre for this Kingdome before the happy uniting of the two Kingdomes in one CHAP. XX. How our late Soveraigne King James and now our King Charles would have it observed KIng James the learnedst King that ever this Nation Anno 1603. May 7. had at his entrance of his reigne sent out his royall pleasure by Proclamation in which we may observe First that hee calleth the day againe and againe the Sabbath day Secondly the drift of the Proclamation was both for the better observing of the day and for the avoiding of all impious profanation of it Thirdly that he forbad Beare-baitings Bull-baitings Enterludes Common Plaies and other like disordered or unlawfull exercises or pastimes After this in the Conference at Hampton Court when that great Scholer Doctor Rainold desired a straighter course for the Reformation of the abuse of the Sabbath there was found a generall unanimous consent thereto of the King of the Prelates and of that honourable Assembly met then in that place Furthermore when the Parliament was held and a Convocation of the reverend Clergie the same yeere the pious Canon before mentioned agreeing almost verbatim with the Queenes Injunction was then framed for the keeping holy the Lords day with other holy dayes Also in the selfe same yeere at the Commencement in Cambridge as before hath been noted a Doctor held this Thesis Dies Dominicus nititur verbo Dei and so determined by the Vice-Chancelour Lastly as before in the raigne of Queene Elizabeth so in King James his time large Treatises of Celebrating the Lords day were published under Authority licensing the same among which was the Practice of Piety by a Bishop and Bishop Downhams exposition upon the Commandâ—ments to mention no other of lower rank though some of them learned and reverend Divines King Charles our now gracious Soveraigne hath with the flower of this whole Land by Act of Parliament declared himselfe with them concerning the holy observation of this day First In giving it the title of the Lords day Secondly In affirming that in the keeping of the day holy it is a principall part of the true Service of God Then undoubtedly
hee highly pleaseth God who keepeth holy the whole day For by the judgment of the King and the whole State such a one as keepeth it is performing a principall part of the true Service of God Thirdly In prohibiting on this day all meetings assemblies or concourse of people out of their owne Parishes for any sportes or pastimes whatsoever All Beare-baitings Bull-baitings Common Plaies Enterludes or any other unlawfull exercises or pastimes Also that no Carryer Waggoner Waine-man Car-man or Drover travell on the Lords day Or any Butcher by himselfe or by any other with his privitie and consent kill or sell any victuall on this day Hereto may I adde our Common Law by which as the Sages in the Law have resolved it That the day is exempted from Law-dayes publik Sessions in Courts of Justice and that no plea is to be holden no writ of a Scire facias must beare date on a Sunday for if it doe it is an errour so a Fine levied with Proclamations if the Proclamations bee made on this day all of them are held erroneous acts And all this was for the solemnitie of the day as also the intent that the people might apply themselves to prayer and Gods publick Worship and Service Thus we see the honourablenesse of this day and the high esteeme thereof as it hath beene and still ought to bee in our Kingdome amongst all faithfull Christians CHAP. XXI What Councels and Synods have decreed touching the observation of this day IT cannot be but where Emperours and Kings have taken care for keeping holy the Lords day they had the judgâ—ment of the godly Divines in their times But to cleare more this point let us see what hath by the learned beene decreed concerning this The Councell of Carthage decreed to petition the Emperour then that there might bee no Shewes nor other See Dr. Heylin pag. 101. 111. pag. 112. Playes on the Lords day c. The Councell held at Aragon would have no sentence pronounced in any cause on the Lords day The third Councell at Orleance informeth us that husbandry reaping hedging and such servile works were prohibited The Councell at Mascon decreed that the day should be kept holy calling it the Lords day the day of our new birth the everlasting day of rest insinuated unto us under the shadow of the seventh day or Sabbath in the Law and the Prophets On this day none were to meddle in Litigious Controversies in actions or Law Suits nor prepare his Oxen for daily labour but to goe to the Church and there powre out his soule in teares and prayers celebrate the day with one accord offer unto God their free and voluntary service exercise themselves in Hymnes and singing praises unto God being intent thereon in minde and body c. The Councell at Dingulosinum in Bavaria determined that upon Sunday every one being intent upon Divine rest should abstaine from prophane or common businesses In the Councell of Angiers tradesmen were appointed to lay by their labours and among those the Miller and the Barber The Councell at Coleine decreed that the people should be diligently admonished why other holy dayes but especially the Lords day which hath beene alwayes famous in the Church from the Apostles time were instituted to wit that all might equally come together to heare the Word of the Lord to receive the Sacraments to apply their mindes to God alone to be spent only in Prayers Hymnes Psalmes and spirituall Songs And here were prohibited Playes Dances wicked Discourses filthy Songs all Luxurie and Victualling Houses were commanded to be shut up Concilium Bituriense exhorteth saying Let them practice nothing but that which savours of pietie and there are prohibited prophane Assemblies ryotous Feasts Dances Morices disguises Stage Playes and going to Alehouses Concilium Basiliense forbad Dice and Tables and would that such as did walke with chaste eyes modesty and gravitie should not goe to Dancing In a Synod held at Friuli it was decreed That all Christian men should with all reverence and devotion honour the Lords day and abstaine from all carnall acts Etiam * So S. Augu. in 244. Serm. de tempore à propriis conjugibus and all earthly labours and goe to the Church devoutly A Synode held in Aken or Aquiâ—granum 800. yeeres agoe held that in reverence to the Lords day it should no more bee lawfull to marry or bee married In a Roman Synod under Leo the fourth it was decreed that no Market no not for meat should be kept and no person should receive judgment on that day And under Alexander the third in a Councell of Compeigne it was ordained that none should bee doomed to death or condemned to bodily punishment In a Synod at Coy it was decreed that men should doe no servile work nor take any journey A Synod at Petricow in Poloniae forbad Taverne-meetings Dice Cards and such like pastimes as also instrumentall musick and Dancing CHAP. XXII What Popes the Canon Law Archbishops Bishops and other learned men have said concerning the hallowing of this day 1 Popes POpe Alexander the third saith that both the old and new Testament depute the seventh day unto rest Pope Gregory the ninth commanded a restraint from labour both of man and beast In Pope Eugenius his time the Princes and Prelates as Doctor Heylin confesseth did agree together to raise the Lords day to as high a pitch as they fairely might and a Canon was made by that Pope in a Synod at Rome 800 yeares agoe to forbid businesses and works of labour criminall causes and vaine sports on the Lords day and other Festivalls Pope Gregory in Epist 3. lib. 11. held it not lawfull for any to See Ios Bentham his society of Sects pag. 154. citing Leo the first and Leo the third their decrees for carefull observation of the Lords day bath themselves out of luxury and pleasure on the Lords day but that wee should rest from our earthly labours and by all meanes abide in prayers c. By the Canon Law grinding hath beene inhibited and by the same Lawes travelling hath beene forbidden and counted a mortall sinne See at large Doctor Heylin out of Tostatus the strictnesse of the observation of the Lords day and holy dayes let me adde one thing out of Summa Angel tit interrogationes in confessione The Priests did ask the confitents as a sinne whether they had used pastimes and dancings on the Lords day Our Linwood the Canonist de Consecr Dist 3. ca. Jemina saith Die Dominico nihil aliud agendum nisi Deo vacandum nulla operatio in illa die sancta agatur nisi tantum Hymnis Psalmis Canticis spiritualibus dies illa transigatur 2 Archbishops and Bishops ARchbishop Islips with the assent and counsell of the Prelates assembled in a Synod 1349 decreed that there should bee a generall restraint from all manner of servile work and that the Sunday should begin at the Saturday at Evening Cuthbert
Archbishop Daroberniae in a Synod Anno 747 with the rest decreed that the Lords day should bee celebrated with the reverence most meet and to be dedicated only to the service of God Our last Archbishop Doctor Abbot so honoured the Lords day as he by his Chaplains licensed divers Treatises for observation of the Lords day and when a Minister presented him with a book to bee licensed which was made for liberty on that day he took it of him and before his face burnt it in the fire For Bishops S. Ambrose telleth us it is well knowne saith he how carefully the Bishops doe restraine all toying light and filthy Dances if at other times then on the Lords day Bishop Babington on Exod. 16. saith that Drinkings Dances Wakes Wantonnesse Beare-baiting and Bull-baiting were wicked prophanation of the Lords day Bishop Downham on the Commandements saith They that keep the day for idle rest make it Sabbatum Boum or Asinorum They that defile it with drunkennesse and the like make it Sabbatum Diaboli and they that prophane it with sports make it Sabbatum aurei vituli Bishop Hooper that Godly Martyr On the ten Commandements saith The Lord sanctified the Sabbath day not that wee should give our selves to illnesse or to such Ethnicall pastimes as is now used amongst Ethnicall people c. Bishop Bayly in his Practice of Piety saith We are this day to abstaine from the works of our callings carrying burdens Faires and Markets studying any Book but Scripture and Divinity all recreations and sports grosse feeding liberall drinking and talking about worldly things Bishop White hath uttered an Against Brab holy speech who saith that all kinde of recreations which are of evill quality in respect of their object or are attended with evill and vicious circumstances are unlawfull and if used on the Lords day are sacrilegious for they rob God of his honour to whose worship and service the holy day is devoted and they defile the soules of men for the clensing and edifying whereof the holy day is appointed 3. Learned Divines NIcho de Clemangiis de novis celebritatibus non instituendis tells us that especially the Lords day and solemne Festivalls should be wholy and onely consecrated to more speciall worship and spent in duties of Devotion in lauding and blessing him for his more speciall favours Doctor Pocklington In his Serm pag. 13. hath a right speech howsoever it be that a little after he varieth saying If the first day of the week be the Lords day as he in another place yeelds it we must look to do the Lords work on it and not trench upon him by doing our own worke thereon yea he cyteth Saint Augustine for this Page 5. that men should leave all worldly businesses on Saints dayes Et maximè Diebus Dominicis especially on the Lords dayes that they betake themselves wholly to the Lords service Reverend Hooker saith that the voluntary scandalous contempt In Eccl. Pol. ca. 5. pag. 385. of the rest from labour wherewith God is publickly served wee cannot too severely correct and bridle Master Dow teacheth a cessation from ordinary labours and holds them In his dâ—scourse of the Sab. pag. 28. unlawfull on this day as they hinder a man from applying himselfe to divine duties and therein are contrary to the divine precept and the morality thereof He requireth first A morning preparation in private Secondly Warneth men that they doe not by improvidence or negligence or forgetfulnesse draw upon themselves a necessity to omit or hinder the dutyes to which this day is consecrated Thirdly that the hindrances and our defects bee supplied by private Devotions and Meditations Fourthly that it is good and commendable to spend the rest of the day in holy meditations private prayer reading and calling to minde what we have read or heard Vincentius Bellovecensis and Bellarmine have condemned Specul morale lib. 3. Concio 6. de Dominic 3. advent Stage-playes Enterludes Masques mixt-Dancing which they call lascivious to be especially on the Lords day most execrable Alex. Fabricius in his destructorium vitiorum pars 4 saith That the Sabbath by dancing is prophaned So did the godly Albigenses and Waldenses who also in a short In the History of the Walden part 3. b. 2. Catechisme upon the Commandments would have the Christians keep the Sabbath in ceasing from worldly labours from sinne and idlenesse and to doe things as might be for the good and benefit of their soules It were tedious to recite the learned in the later times teaching the holy observation of this our Lords day I will Sect. 16. cap. 24. end only with the harmonie of Confessions where it is said that the Lords day ever since the Apostles time was consecrated to religious exercises and unto holy rest CHAP. XXIII God would have our Lords day religiously observed and not to be prophaned GOd doth informe us by his word by which wee finde his institution of one day in a week from the creation as in the first Treatife have beene proved to bee sanctified to holy uses wee finde also the same established by his Law given on Mount Sinai as is manifested in the former Treatise And from the word in the New Testament we finde one day the first day of the week to have been observed and the observation continued now this 1600 yeeres So that one day in a week hath beene given to God as sacred and holy for holy rest in his worship and for holy duties to be performed publickly privately now above five thousand five hundred fourescore yeers some count 6000 a time long enough to settle this truth to observe such a day and as the holy people in the former times before Christ kept their day holily morally so should wee our day too But as God inctrusteth by his word so doth hee also by his works he is said to speak by the work of his providence Geness 24. 50. 51. And when his judgements are in the Esai 26. 10. earth the inhabitants of the world are to learne righteousnesse thereby and even in this for not observing his holy day for as before he punished his people for the prophanation of their Sabbath as the Scripture witnesseth in many places So hath the Lord punished the prophanation of our Christian Sabbath dedicated to his honour and service and hath pleaded by his punishments for the sanctification thereof and to deterre men from the prophaning of it This we must know that there is no evill in a City but the Lord doth it to wit the evill of punishment and the same commeth for sin of what nature or kinde soever the judgements be which are three fold 1 Immediate judgements wherein Gods hand is clearely seene which all will easily acknowledge with feare Such a judgement was the drowning of the old world the burning of Sodome and Gomorrah with fire from heaven So that of Nadab and Abihu with
which many took upon the Lords day was strucken with a dead palsey all over one side and with blindnesse and dumbnesse so as he could neither goe see nor speak and lying thus in miserable paine died within a short time after the stroke of God upon him These few instances may serve for the immediate hand of God upon prophaners of the Lords day I passe by how filthy drunkards have felt the Lords hand against them on this day CHAP. XXV Of exemplary judgements mediate from God against the prophaners of the Lords day CHristians in name should be Christians indeed and one further another unto goodnesse especially on the Lords day which should bee provocative to good duties and to the stirring of us up to shew the vertue of Christ his resurrection in us and our Christian love one to another as at all times so chiefly on this day but where lusts rule and persons are prophane the Lord leaveth them to themselves to become his instruments to punish their prophanation of this day as appeareth by these examples Some on the Lords day would goe to Bowles a forbidden game to the common sort at which play two falling out the one threw a bowle at the other and struck him so on the head as the bloud issued out of which blow hee dyed shortly after Certaine youthes contrary to the order in the declaration would goe out of their owne Parish on the Lords day into another to play at Fives the Mother of one of these earnestly diswaded him but goe he would and returning homewards at night with his companions they fell first to justling after to boxing so as their bloud being moved one of his fellowes stabbed him in the left side and so wounded him as he dyed the next day at night At a Wake on the Lords day among others two sitting and drinking till late at night fell out but at first they were parted a while after commeth one of them in againe and seeing the other sitting by the fire with his back towards him commeth behind him and with an hatchet chineth him downe the back so as his bowels fell out the cruell murtherer flying and being hotly pursued leaped into a river and drowned himselfe A wanton Maide hyred on the Lords day a fellow to go to the next Parish to fetch thence a Ministrell not warranted by the Declaration that shee and others might Dance but that night was shee gotten with child which at the time of its birth she murthered and was put to death for the same confessing the occasion of her ill hap to be her prophanation of the Lords day Upon a Whitsunday in the afternoone two fellowes meeting at the Ball again not allowed by the Declaration the one killed the other Also upon a Lords day in the afternoone one with much contempt against his Minister as appeared by his words would take up Cudgells to play with another a sport not allowed them but at the second or third bout one of his eyes was struck out of his head A fellow drunk at the Church-house where he dwelt on the the Lords day a foule sin both for the time and place was the next day so given over of God as hee became his owne executioner and hanged himselfe One dâ—â—posed to revell-rout without due bounds of prescribed order would in the Church-house keep an Ale on the â—ords-day and other dayes both night and day without controule But see the Lords hand on the Sunday night his youngest sonne was taken for stealing of a purse out of anothers pocket while he lay drunk in the Church-house on the board and that week his eldest son was by one stabd to death A poore man after hee had heard a good Sermon as hee said when he came from the barre unto a Minister would go to a Revell an ill name for Christians meeting together into another Parish where occasionally falling out with one he killed him running out of the Church-yard to doe the bloody fact for which at the next Assisses he was excuted lamenting his ill hap that he could not tarry at home More instances of quarrelling fighting and killing of one another might bee given to terrifie men from such sinfull wayes and from such prophanesse of the Lords day especially consecrated to the laud and honour of Jesus Christ our blessed Lord and Saviour CHAP. XXVI Of examples of casuall judgements against the Prophaners of the Lords day OF such like judgements as happen as it were at unawares unexpectedly I have given instances in holy writ And therefore by the recording of them God would have us not only to take notice of such but also to make good use of them as the Lord shall direct us in wisedome in charity and well-mindednesse so to doe For it must indeed bee acknowledged that in this sort of judgements the particular application to particular persons for this and that act is not easie but requireth prudency of circumspection and carefull observation of all circumstances concurring to make a true use of them in the application to others though not the like difficult in all nor yet so hard for the parties upon whom such casuall judgements doe fall to apply them home to themselves for instruction And therefore have they beene observed and recorded Among very many take these few examples Famous and memorable is the fall of the Scaffold in Paris garden where many were gathered together on the Stowes Chron. Lords day to see the rude sport of Bear-baiting the fall whereof flew eight persons and many others were hurt and sore bruised A great number gathered on this day to see a Play acted Doctor Beard in his Theatre in a chamber the floore fell downe by meanes whereof many were hurt and some kild Stratford upon Avon was twice on fire and both times on the Lords day whereby it was almost consumed chiefly for prophaning the Lords day and for contemning the word of God out of the mouth of his faithfull Ministers These two instances are cited by Bishop Bayly Teverton whose remembrance saith mine Authour made his heart to bleed was twice also almost utterly consumed with fire 400 houses at once in a flame and in the first fire were about fifty persons consumed which was for the horrible prophanation of the Lords day occasioned chiefly by their Munday-market Of the first judgement they were fore-warned by their Preacher telling them that some heavy judgement God would bring upon the Towne as it hapned not long after his death Two brethren on the Lords day in the forenoone came from a Market-towne to an Uncle they had there to dine after dinner they took horse againe but had not gone farre but one of the horses fell downe dead who going back againe to their Uncles house the other horse being put up into the Stable within an houre or two after died in the place One would ride after dinner on the Lords day about a worldly businesse which he needed
Lords day that herein they were strangely presumptuous that their observation was rash vaine and impious and they in so doing deserved to be censured for insufferable arrogancy now God forbid I presume the spirit of wisedome will not suffer any moderate minde to think it nor ever did let any such a condemning censure and deadly doome passe the pen of any upon them for so doing Nor indeed was there cause nor yet is if the judgements be wisely applied For is it not acknowledged by a learned Opposite that in some cases it is lawfull to apply particular judgements to particular sinnes of particular persons Then why not in this case if the case be put right to wit for the prophanation of the day and not hailed and drawn to other by-ends and by-respects not intended in the production of these judgements For another learned Opposite saith thus without all question whether the observation of the Lords day stands by vertue of Gods immediate precept in the fourth Commandement or otherwise or onely by Apostolicall or Ecclesiasticall Constitution the prophanation of the day marke the words must needs bee a greivous sinne and powerfully-attractive of Divine vengeance seeing it is acknowledged by all that in the prophanation of that day both Gods precept as farre as it is morall in the fourth Commandement is violated and the authority which God hath commanded all Christians to obey is contemned If then the prophanation of the day be a greivous sinne and powerfully-attractive of Divine vengeance when God layeth his hand upon the prophaners of the day what letteth any sober spirit to apply the judgement Gods wayes are not our wayes Esa 55. 8. saith one true not in his mercies of which the Prophet there speaketh and yet we feare not to apply his mercies to our comfort and to the comfort of others But the judgements of God are unsearchable Rom. 11. 33. what judgements such judgements as we speake of The Apostle speaketh not of the works of his justice for sin immediate mediate or casuall which happen in the sight of men and are so made manifest and are not unsearchable But the Apostle by judgements understandeth the hidden determinations of Gods meanes to bring about the manifestation of his justice and mercy to this and that people as to the Jews and to the Gentiles which made the Apostle to cry out Oh the depth of the riches of the wisedome and knowledge of God c. If the sinne be manifest and the punishment visible here is not an unsearchable judgement nor such his way past finding out These two places alleadged that of Esay for judgements of mercies and this of the Romanes mis-understood and mis-applyed to our matter in hand do not hinder the applying soberly Gods judgements when they fall out upon men in their sinfull courses Our Saviour sufficiently will some say taketh us off from this rash attempt 1. In the blind mans case John 9. 2. In the fall of the tower of Siloam and massacre committed on the Galileans And 3. the whole booke of Job serves to shew the folly of vaine men First For the place of John 9. concerning the blinde man there is no application of any judgement by the disciples they doe only ask him a question saying Master who did sinne this man or his parents They knew not the cause they only supposed there might be some sin in the one or in the other why the man was borne blinde Our Saviour answers them and directeth their thoughts to an higher consideration upon the occasion of his healing but he condemneth them not of any rashnesse as in some other cases he did when sometimes they asked him a question This text taxeth not the sober minded for observing sinnes and applying of judgements when they happen Secondly Concerning Luke 13. 1 2 3 4. it is to as little purpose for here some tell Christ of that which befell the Galileans and our Saviour himselfe bringeth in the fall of the tower but here is no mention of the peoples apprehending of any sinne for which they might apply to them the judgements nor doth our Saviour finde fault with them for any such conceit but hee onely maketh a supposition if any thought them to bee the greatest sinners aboue all others that dwelt in those places they erred in so thinking and taught them the right use thereof to wit to repent least they themselves should perish This Text is against such as rashly judge such to be the greatest sinners who perish by either mediate or casuall judgements but who doe so judge of those whom God hath punished for prophaning his day for my part I know none of so presumptuous a spirit we speak of the sinne wee apply the judgement and desire men to make the use thereof which Christ doth here to repent that they may not likewise perish and this we have warrant to doe Thirdly for the whole book of Job which is said to serve for this purpose to shew the folly of vaine men presuming to particularize the foot-steps of the Lord as if hee proceeded in justice according to our fancies I answer all might well have been spared in this matter for it maketh nothing against the observation and application of Gods judgements against the prophanation of the Lords day Job was a very holy man his friends could not convince him of any open crime and yet for the strange manner of Gods afflicting him they rashly condemned him They reasoned from Gods hand upon him to make him guiltie of foule offences which they could not justly taxe him of for which Elihu reproveth them But we reason from the sinne the prophanation of the day which is acknowledged a grievous sin to the punishment that God is offended and therefore the sin to be a avoided In this is neither folly nor we vaine men nor led by fancie nor doe wee darken counsell by words without knowledge for Iob 33. 2. which God reproved Job not Elihu for finding fault with Job for Elihu his reprehension of Job was sound and good Iob 42. 3. against which Job made no reply Oh but yet some may say if it bee denyed that either the evill inflicted is a judgement or that it was for this to wit the prophaning of the Lords day inflicted wee are forthwith put to shame and silence Sooner said than proved Can any deny the evill befallen to be a judgement For the better understanding hereof we must know the word judgement to be taken two wayes First for the extraordinary vindicative Justice the dreadfull revenging hand of God in his wrathfull vengeance plaguing some notorions wicked ones as the Sodomites Egyptians Jehoram the son of Jehoshaphat with a rotting disease incurable so that he stank above ground and the like Secondly for ordinary punishments which may happen to any so as the word judgement taken in 1 Cor. 11. 29. where the word translated damnation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium judgement so also in
it whilst the sword was in his owne body and then fell down and dyed in the place the other went back into the Town but dyed also that day 6 Rule The conscience of the sinner is many times a good directer to point out to us that cursed thing If so then what shall we say in this case for divers Prophaners of the Lords day have upon their hurts felt withall the accusation of conscience and acknowledged that those harmes befell them for doing such things as they did on the Lords day Some dying bewailed their sinnes others living made good use thereof and herein reformed themselves of which examples may bee brought to make this good From all this which hath been delivered it may appeare I hope that it is not rash presumption nor any vaine and prophane observation to take notice with reverence of the immediate the mediate and casuall judgements which happen upon the Lords day for the better stirring of us up to the sanctification of the whole day with readinesse of will to the honour of our Lord Jesus so it be without superstition and hypocrisie which such as understandingly know to observe the day aright are farre from both in their intention and practice CHAP. XXVIII Of the serious ponderation of these things CHristian Reader that lovest thine owne soule lay aside all prejudice in the cause labour for selfe-deniall and be in love with the truth Behold the Primitive times weigh the records of our Church the care of Emperours and Kings take notice of the Decrees of Councells and Synods the judgement of the learned in the Church both the Ancient and Moderne the many to the few of a contrary minde and lay to heart these severall kinds of Gods judgements by all which we may see what God and all good men would have us to doe and what to avoid on this day without any Judaizing at all For we doe not put as the Jewes did holinesse in the day as holy in it selfe but as a day set apart by divine authority for holy duties Nor doe we make our rest holy but in the use of it requisite to holy performances of the sacred duties of the day for without cessation from our own profits and pleasures we cannot apply our selves to Divine Services and therefore it being both as a meanes to take us off from the hinderances of holy duties as also a furtherance to the exercises of holinesse which on this day are publickly and privately to be performed we presse the keeping of a Rest If we be well understood I suppose none would say wee did Judaize nor call us by the new reproachfull name of Sabbatarians we hold no more for restraint than holy men have done in former ages Doctor Heylin doth tell us that the fifth and sixth Centurie were fully bent to give the Lords day all fit honour not only in prohibiting all unlawfull pleasures but in commanding a forbearance of some lawfull businesses such as they found to be most hinderance to religious duties S. Augustine long before allowed on the Lords day no wandring about woods and In Serm. de tempo 251. fields with noyse and clamours no telling of tales no playing at dice nor dancing on this day yea he findes fault that whilst they rested from a good work the work of their calling they rested not from vaine and trifling works as if saith he one time of the day were set apart to the Service of God and the rest of the day and the night to their owne pleasures Tertullian before him telleth us how holily the Sabbath was kept after the breaking up of the Congregation as before hath beene delivered And it is worthy to be marked out of Doctor Heylin though he make mention of recreations cap. 3. pag. 84. cap. 4. pag. 123. in his Historie of the Sabbath yet hath he not produced any one testimonie of any one Father for the now conceit of Christian libertie concerning recreations of which he saith after dinner until Evening Prayer and after Evening Prayer untill the time of Supper there is no question to be made but all were practised which were not prohibited But had there beene proofes hee surely would have produced one Father or other for them But come we now to our Opposites See before Mr. Brerewood and see what they say for us without Judaizing and insteed of all the rest I take only here the learned Bishop White who saith thus so farreforth as secular labour and Pag. 226. 227. 261. pastime or recreation are impediments to sacred and religious duties publick or private to bee performed upon holy dayes they are to be avoided and abstinence from them must be used according to the equitie of divine law and the precept of the Church otherwise they are sacrilegious citing Cyrill for his purpose because they are meanes to robbe God of his honour and to hinder the spirituall edification of Christian people and because abstinence from labour and from recreation upon the holy day is subservient to the exercise of religious duties and on the contrary secular labour and pastime are impediments thereunto and if they be acted at such times as the precept of God and the Church prohibit they are prophanations of Gods holy day The same learned Father in another place in his book against Braborn saith that because the Lords day and other holy dayes are devoted to the Service of God and appointed to the exercise of religious and spirituall duties Christian people are to perferre their religious offices of those dayes before their wordly pleasures and profit and the more observant they are hereof the more they please God if other actions of their life be sutable to their devotions yea he saith further and so much as we may say and no more that devout Christians who are so piously affected as that upon the Lords day and other holy dayes they doe resolve to sequester and retire themselves from secular businesses and ordinary pleasures and delights to the end they may more freely attend the service of Christ and apply their mindes to spirituall and heavenly meditations are to be commended and encourged For the doing thereof is a work of grace and godlinesse pleasing and acceptable to God for which he quoteth Col. 3. 2. Joh. 6. 27. Object Let none say that flesh and blood cannot apply it selfe so holily an whole day together Answ For first flesh and blood shall not inherit the kingdome of heaven 1 Cor. 15. 50. Secondly we must strive to doe by grace what wee cannot doe by nature else we shall never doe at any time true service to God according to any of his Commandements Thirdly God must not loose his right of service from us because we have procured to our selves wretched natures soone weary of all spirituall duties Fourthly lazie servants can hardly undergoe any labour much lesse to hold out a day yet the awe they beare to their earthly Masters maketh them to doe
commonly are they which follow most after sports And experience telleth us that such as most love pleasure are the least takers of pains the greatest Loyterers and the laziest work-men and labourers The third sort which get hardly their living with the sweat of their brows poore men and their poore children crave quiet rest and not painfull pastime For sports are often performed with greater labour of the body than the work of a mans vocation Rest is best for these and sporting and pastime needlesse in respect of their bodies 2 They are not needfull for the minde and spirit For what good can sports gameing and pastime afford man in this respect on this day after he hath been in Gods house Can they sharpen his desire to returne more chearefully to delight in holy duties It is impossible and the clean contrary is found by experience in such as turne the Sabbaths holy rest and their time which should be for meditation into pleasureable recreations They cannot this day set an edge on nor sharpen the spirit to make the body more vivacious chearfull and lively to goe about a mans calling trade art or profession in the week following 1 Sports and pastimes on one day have no such vigour and force to hold up the spirits for an after dayes worke It is the nights rest and not the sporting on the Lords day that doth it 2 They are not seasonable recreations on this day to quicken the spirits by them For seasonable recreations is in labouring time and is to be intermixt betweene labour and labour for to refresh the wearinesse of the spirits to returne speedily againe to labour Recreation is or should be as a baite to a Traveller a bit and away as a whetting to a Mowers sithe to cut afresh or as an houres sleepe in the day time short and sweet to a wearied man that must hold to his work But the Lords day is not the time of Labour but of rest There is a rest a night before there is a rest on the day and the nights rest following What needs then recreation in the time of so much rest when recreation hath ever relation to labour and not to ease 3 There is no cause of the dulling and blunting of the spirits on this day that there should need sports and pastimes for recreation For if the spirits be wearyed this day it is one of these waies following 1 Either with bodily labour about worldly businesse which ought not to be done which rather men should with tears bewaile than leaving labour to runne to sports for recreation 2 Or with the rest of the body in doing nothing but either standing idlely sit chatting or lying asleep like beasts and so become drowzie or lazie Because most persons ignorant of the heavenly use of an holy rest know not how to bestow the time but either about the world or about pleasures when they are out of the Church But the well instructed know how to spend it better and if slouthfull drowsinesse should take hold on them they know how to stirre their bodies by walking and in walking to meditate on Christ and his benefits alone or to have some to conferre with or to goe else alone to prayer or having a family to instruct them and so shake of their slouth and not by gaming sporting and playing 3 Or else the spirits are dull by going to the Church and there continuing for the time If this be alledged 1 I aske how long are such persons in the whole dayes space at the Church In some Parishes and too many of them one houre in the forenoone and lesse in the afternoone or an houre and halfe in the forenoone and as much in the afternoone and grant to the utmost in the whole day three houres and a halfe or foure houres and that also at divided times with a long pause betweene perhaps of three or foure houres Can foure houres in and about Christs Service and Worship in twenty foure dull and weaken the spirits of any which carry the name of Christians and have any life of saving grace in them 2 I aske againe of these lovers of pleasures first whether they come soone to Church and are at the beginning and so abide to the end Secondly while they stay there doe they not sleep or doe they not sit idlely gazing about or are they not carryed away with many by-thoughts If so as too true can they then plead the dulling of their spirits by so staying sinfully in the Congregation drawing neare with their bodies but in soule and heart be farre from God 3 I aske them are they indeed devout Worshippers and attentive hearers and doe they so understand themselves that they know what they have beene doing what they have reaped thereby then surely they cannot depart away dull in spirit but bee glad of that they have heard Act. 13. 48. Neh. 8. 12. glorifying the word of the Lord and so depart away with joy because they have understood the words declared to them Neither is it possible that they should be so possessed with such prophane dotage and folly that they should think if they found any dulnesse in hearing that sporting and playing gaming and pastime to be the meanes to remove such spirituall dulnesse and to recover their spirits to a more chearfull and quicker attendance to Gods word with joyfulnesse of minde and heart in the use of Gods ordinance So to think is both without religion and also void of very reason it selfe Therefore from hence and from the substance of all that hath beene said I conclude that on this day sports games and pastimes are needlesse and to be forborne And here I end praying thus for my selfe and others Oh Lord have mercy upon us and incline our hearts to keep thy Law And this our sacred day to the honour of thy Sonne our Lord Jesus Christ And from Judaizing and Paganizing And from all prophanesse good Lord deliver us JOHN 7. 17. If any man will doe his will hee shall know of the Doctrine whether it be of God or no. Finis hujus Operis