memoriam gratiarum actionem creationis 〈◊〉 sui quam totius mundi quam Deus complevit die septimo alioqui enim vim non haberet discursus argumentum Pauli ut patet exdictis Howbeit scripture bee sufficient for confirmation of this truth I will adde for superaboundance some footsteps of the first institution which were found among the Gentiles Whence came the name of Septimane weekes to be receaved among the Ethnicles of old Not from the Jewes for they abhorred their customes and derided their sabbaths Not from Astrologians for distinction of dayes by weekes was more ancient then the imposing of the names of the planets upon the dayes of the weeke Or Ptolemâ—â— his time who wrote about the yeare of our Lord 140 as Rivetus proveth by the testimonie of Georgius Syncellus and Philoponus The ancient Greek Poets cited by them for the name of weeke I omit I onely adde the testimonie of Scaligâ—r 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex diebus dicitur septimanâ— res omibus quidem orientis populis ab ultima usque antiquitaâ—e usâ—ata nobis autem Enrop eis vix tandem post Christianâ—smum recepta Hee saith from the upmost antiquitie his systeme of dayes in a weeke was in use among all the orientall nations But that was the part of the world which was first planted and where the holy Patriarches lived Whereas he saith this colection or distinction of dayes in weekes was not receaved in Europe till Christiani 〈◊〉 entred testimonies of Ethnick Poets alledged by â—â—vetus make good that the name of weekes was more ancient even among the Latines I adde also that place in Genes 29. 27. where Laban saith to Jacob Fulfill her weeke Whither he meant a weeke of dayes or as others interpret a weeke of yeares it is all one For seven yeares was never called a weeke of yeares but where seven dayes was called a weeke of dayâ—s Whence then could this so ancient a circuit or circle of dayes come but from the Patriarches who observed that circle because of the seventh-dayes-sabbath or from the first weeke of the creation it selfe Wee have not onely the traces of weekes among the ancient Ethniks but also of the seventh day in speciall I pretermit the testimonies cited by Rivetus out of Homer Linus and Callimachus who make mention of the perfiting of the worke of creation the seventh day I content mee with the testimonies alledged for observation in some sort of the seventh day by Casaubon commencing upon that place of Suetoniâ—â—â— Diogenes grammaticus disputare sabbutis Rhodi solitus vententem ut se extra ordinem audiret non admiserat ac per servaluâ— suum in septimâ—â— diem disâ—ulerat Where he bringeth in Lucian making mention of resting dayes granted every seventh day to children who were at schoole Vulâ—atius Gallicanus that souldiers exercised themselves upon the seventh day in archerie and armes Dampridius that Alexander Severus went up to the Capitoll upon the seventh day when hee was in Rome and frequented the temples In this same place Suetonius reporteth of Diogenes the Grammarian that if any were desirous oâ—heare declamation or discourse he differred them to the seventh day Eusebius saith That almâ—st all as well phâ—losophers as Poets understood that the seventh day was more sacred then other dayes Philâ— Judâ—eus 〈…〉 cited saith It was an holy day not of one 〈◊〉 region only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of all And in another place he sâ—ith Our law admonisheth all of duetie 〈◊〉 Grecians the inhabitants of the â—les and the continent 〈◊〉 the orientall people the Entropâ—cans and the 〈…〉 even the whole habitable world to the uttermost coasts for who doth not honour that holy day returning every weeke Buxtorsius telleth us that the Jewes at this day thinke Christians and others shall bee phnished because they keepe not their sabbath And this I beleeve they thinke not of their other holy dayes I will close this point concerning the first institution of the sabbath with pointing at the testimonies both of ancients and neotericks Tertullian reporteth that the Jewes hold that the Lord sanctified the seventh day from the beginning and that thereupon when the law was given the Lord said Remâ—mber Gen 〈◊〉 ardus in his chronologie affirmeth that the Hebrew Doctours taught so Peter Martyr citeth Rabbi Agnâ—â— Broughtoun in his concent alledgeth Rambam and Aben-Ezra Philo Judaeus his consent ye had a little before Cyprian de Spiritu sancto Chrysostome hom 10. in Genes 2. Epiphanius contra heresin Anoetâ— haeres 51. The doretus 〈◊〉 est in Genesin Augustine epist. 86. ad Casulannm Waleus in his dissertatio de sabbatho citeth Luther Calvine Zwinglius Beza P. Martyr Bullinger Zanchius Vrsinus Gualtor Aretius Bertramus Mercerus Antoniuâ— Faius Juntus Paraeus Alstedius Rivetus in his dissertatio de origaine sabbathi addeth other Neoterikes Danâ—ws Hoâ—pinianâ—s Chimnitius Gerardus Marloratus with some others and popish writers Eugubinus Genâ—brardus Cornelius à Lapide and Emanuel Sa. A diligent reader may easily finde moe affirming that the sabbath was instituted at the beginning Seeing the sabbath was observed from the beginning it was not instituted in the wildernesse but only renewed to the people of God and enjoined to them with solemnitie both because of their owne neglect or forced prophanation in Egypt as also because it was neglected among other nations who observed it not or not in the right manner but rather prophaned then sanctified it The question ariseth whether it was then onely morall or partly morall partly ceremoniall But the question should bee stated other wayes For there is a difference betweene these two questions whether the sabbath of the Jewes was partly morall partly ceremoniall or whether the fourth precept as it standeth in the decalogue was partly morall partly ceremoniall That the Iewish sabbath was partly morall partly ceremoniall is the commun and receaved opinion which for mine owne part I would be loath to contradict even taking ceremoniall for typicall and profigurative of our 〈◊〉 purchased forus by Christ. But it followeth not that the fourth precept as it standeth in the decalogue is partly morall partly ceremoniall in that scene that is typicall and prefigurative There is nothing in the 〈◊〉 precept as it was promulgat upon mount Sinai ranked among the rest of the morall precepts placed in the midst and written with Gods owne finger in â—ibles of stone that soundeth any way to typicall ceremonie At other times when the ceremonies of the law were intimated then were typicall and ceremoniall precepâ—s delivered It is true when the fourth precept was promulgated it was accommodated to the state of man after his fall â—or strangers within our gates must cease that day from all manner of workes which might give offence to Gods people which needed not to be enjoyned in the state of innocencie or if mankinde had continued in the bosome of thâ— Church and had not made defection falling in a
but it was done by divine authoritie Many things might have beene done then by their direction the like whereof wee have not now Thirdly it appeareth Esther 9. 28. that this custome was to bee observed as long as the feasts appointed by the Lord himselfe Holy dayes of ecclesiasticall constitution are not of such a nature as Doctour Fulk acknowledgeth Fourthly it was not done without consent of the people of the Jewes themselves as Junius observeth The Jewes tooke upon them and their seed to keepe these two dayes Esther 9. 27. Howbeit they were not religious but politike dayes Mordecai would not impose them without their consent The equitie of this is seene in the Canon law where bishops are forbidden to appoint any particular festivall dayes within their diocies without consent of the people And there is good reason seeing they are to be withdrawne from their calling I put now the case they had power to make a holy or festivall day Lastly can any prince or state make the like ordinance for the posteritie to feast and send portions and gifts one to other or were it seemly to command feasting in a Christian common-wealth howbeit allowed and in a manner commanded to the Jewes Alstedius denieth that the Christian Church can imitate the Jewes in the like The memoriall dayes of the dedication mentioned Joh. 10. 22. serve as little for their purpose for first they are not called either 1 Macchab. 4. or here the feast of dedication howbeit the English translatours without warrant have translated the word dedication so which the Rhemists retaine without such a supplement If any supplement were needfull it may be translated the dayes of dedication as the former were called the dayes of Purim And so they are called 1 Maccab. 4. 59. and in the testimonie cited by Junius out of the Talmud Joh. 10. If yee will call them the feast of dedication because of their bodily feasting yet unlesse there was holy convocations to divine service upon them and cessation from worke they cannot bee made a president for holy festivities composed of Hookers three elements nor aâ—e they anniversarie holy dayes added to those the Lord himselfe appointed There was offering of sacrifices singing and playing upon instruments at the time of dedication of the altar eight dayes but not enjoyned at the yearly memoriall Thirdly Judas Maccabaeus and his brethren had the consent and assistance of the whole congregation of Israel to this ordinance 1 Macc. b. 4. 59. which is wanting to our festivall dayes But Junius citeth a testimonie out of the Talmud bearing that the wise men for the time instituted eight dayes of dedication in memorie that a little quantitie of oil which was found in the temple scarce sufficient to entertaâ—ne the lamps one day vet sufficed eight dayes till new oil was pressed out of the olives By the wise men are meant the Pharisees Nam sapientes Pharisaei synomina sunt saith Drusius We are not to imitate the inventions of Pharisees or of such corrupt times as those of the Maccabces There was no yearly remembrance by solemnitie of feast not so much as of one for the dedication of the whole temple either the first under Salomon or the second under Zorobabel nor for restoring of the temple by Ezekias after it was prophaned by Ahaz and Vrias or by Josias after it was polluted by Manasses and Amon. But now there was an annuall memorie appointed for renewing of the altar only and other decayed places of the temple As for Christs conference in the porch of the temple in the dayes of dedication it proveth not that he honoured that feast as they call it with his presence Only the circumstance of the time is pointed at when that conference was as the dayes of the shew-bread Act. 20. and of the fast Act. 27. are mentioned to note a circumstance of time but not that Paul observed them Christ came up to the feast of the tabernacles before and stayed in Jerusalem In the meane time the dayes of dedication fell forth as Scaliger hath observed So Christ came not up to Ierusalem for this feast and went away in the time of it immediatly after this conference Further Christ and his Apostles tooke occasion of frequent meetings to thrust their sickles in thick harvests In a word the dayes instituted to Gods people beside such as God himselfe appointed were either appointed by extraordinarie warrant or were not holy dayes or were the inventions of the pharisees and corrupter times THE III. REASON NEither Christ nor his Apostles appointed festivall dayes to be observed by Christians but rather inhibited the observation of them and changed onely the old sabbath to the first day of the weeke The anniversarie solemnities were not changed but abrogated because ceremoniall Wee finde not the Apostles or Christian Churches in their time observed any festivall or anniversarie dayes That pentecost mentioned 1 Corin. 16. and Act. 20. was the Iewes Pentecost Bellarmine himselfe dare not affirme that it was the Christians The Apostle having occasion to treat upon this subject condemneth observation of dayes Gal. 4. Coloss. 2. Suppose which is more likely that the Galatians embraced the observation of the Iewish dayes Galate potius Judaizabant quam astrologicas regidas servabant Yet the Apostle reasoneth against all observation of such like dayes as judaizing As if he had said the observation of ceremoniall dayes moneths and yeares was convenient for Gods people under the law for their instruction and to shaddow things to come because of their non-age and was a pedagogicall and rudimentarie instruction which beseemeth not the state of a Christian Church and clear light of the Gospell These dayes were all ceremoniall yea the very dayes of Purim and the dayes of dedication Doctour Mortoun saith were of a ceremoniall â—aâ—re To celebrate the memorie of any particular act of Christ at a set time in the yeare with cessation from worke sermons gospels epistles collect and hymnes belonging thereto with mirth and gladneâ—e without admitting of a fast at any time is not to observe a day morally but ceremonially Not to fast when such a day of the yeare or weeke returneth but to hold it festivall is to observe a day as to fast yearly upon another day No doubt the Galatians observed not these dayes with the Iewish worship of sacrifices and oblations or as shadowes of things to come for then they had denied Christ. Neither is it likely that they neglected the Iewish Easter and Pentecost but yet the Apostle calleth it a returning to the Iewish rudiments that is Iudaizing He instructeth the Corinthians how they shall observe Easter to wit all the yeare long with the unleavened bread of sinceritie and truth not after the Iudaicall manner If there had beene other festivall dayes which might have beene observed by Christians the Apostle having so faire occasion would have directed them to the observation of
communion Your honourâ— arâ— not â—gnor an t how superstitâ—ously the people run to that action it Pasche even as if the time gave vertue to the sacrament and 〈◊〉 the rest of the wholâ— yeare they are carelesse and negligent as if it â—ppertained not to them but at that time onely And for this reason other times were appointed by that booke for that holy action In the generall assembly holden anno 1590. King James praised God that he was bâ—rne to be a king in the sincerest Church of the world sincerer then the Church of England for their â—ervice was an 〈◊〉 â—asse in English sincerer â—hen Geneva it selfe 〈◊〉 they observed Pasch and Yoo le and what wâ—rrant 〈…〉 for that In the assembly holden anno 15â—6 when the covenant wâ—s renewed superstâ—tâ—on and idolatrie breâ—â—ing forth in keeping of festivall dayes setting out of bâ—nefires and singing of carrols are reckoned among the corruptions which were to bee amended In the parliament holden anno 1592. wee have acts to this purpose The pulpits have founded from time to time against all show of observing these dayes But in the pretended and null-assembly holden at Perth anno 1618. it was concluded by a number not having power of voice or broken with threats or allurements that every minister shall make commemoration of the birth passion resurrection ascension of Christ and sending downe of the holy Ghost upon the dayes appointed for that use that they make choise of severall and pertinent texts of scriptures and fraime their doctrin and exhortations accordingly This their conclusion was â—â—tified by act of counsell and proclamation was 〈…〉 upon the 26. of October following commaâ—ding cessation from all kinde of labour or 〈…〉 these five dayes appointed to be dedicate 〈…〉 to the effect the subjects may the better at end the exercises which are to be keeped in the Churches at these times REASONS AGAINST THE FESTIVALL DAYES WE shall consider these dayes first as they are called holy next as they are called festivall Our first reason GOd only hath power to sanctifie a day and 〈◊〉 it holy that is to separate it from a common â—se â—o holy exercises Zanchius affirmeth that it is proper to God to choose any person or any thing to consecrate and sanctifie it to himselfe Willets that it belongeth only to the Creatour to sanctifie the creature Perkinse Kuchlinus and others say the like Master Cowper pretended bishop of Galloway confessed no King no church could make an holy day The like was acknowledged by Master Galloway in one of his Christmas sermons But so it is that God hath permitted six dayes to man for the worke of his calling and selected the seventh to himselfe to be spent in his service Seeing therefore God hath given libertie to man to worke six dayes and counteth them common and prophane no man ought to be compelled to keep them holy but when God himselfe maketh exception as hee did by the yoke of some anniversarie dayes under the law or calleth us to a present humiliation or thanksgiving The civill magistrat may command cessation from worke for a politick end as weapon-showing exercise of armes defence of a city or sort of the countrey but that is not to enjoyne a holy day nor yet a meere idle day but that oeconomicall and privat worke give place to publike and politick Paraeus in epist ad Romano cap. 14. dub 4. Tametsi rectè quidem sacra quotidiana concionum precum publicè instituuntur tamen omnes ad ea adstringere durum esset The Doctour saith some dayes were made holy not onely because they were dedicated to the worship of God but because a speciall worship was appointed by God and appropriated to them as the feast of the passeover or whiâ—sunday Other times were holy onely by reason of the use or divine worship performed on them and not for mysterie or solemne worship appropriated to them He saith our divines meane only that it is only proper to God to make dayes holy after the first manner but not after the second which is false as may appear by their description of sanctifying a day which is generally to set it apart to an holy use and not to a mysticall only Next by such an answer men make holy dayes like the Lords day His comparison with the temple of Jerusalem and the synagogues and Christian churches will not helpe him unlesse the synagogues and Christian churches answer in holinesse to the sabbath and the Lords day as hee saith the temple did to the anniversarie feasts which I trust hee will not maintaine And this same comprison of time and place shall cleare and confirme our argument For as no man can sanctifie a place or make it holy but God that is set it so apart from all worldly uses that it shall bee a prophaning of it to entertaine any worldly purpose or â—riste in it or carrie a vessell through it and to be bound to holy exercises in it otherwise it cannot bee said to be sanctified and set apart to God if it stand up like an idol so no man can sanctifie a day that is set it so apart to God that when it recurreth weekly monethly or yearly we must not use worldly but must use holy exercises But the first is true none but God can appoint such a place and under the new testament he hath appointed no such place Christian churches or houses are builded for the commoditie of Gods people to defend them from the injurie of the weather to serve them to sit in commodiously when they are conveened to serve God which use is civill and is common to houses builded for civill meetings The congregation may permit the use of their church to a civill meeting without prejudice to their owne libertie to meet when they have occasion Nexâ— the congregation is not bound to meet in that house but may forsake it and take them to another But if it were sanctified and set apart to God they should be bound to use it Our churches then are dedicate to the communalty of the faithfully wâ—thin such a precinct for the uses foresaid as a statehâ—â—â—e or judgement hall may bee dedicate to a citie but they are not sanctified and made holy to God Our prayers are not more holy or better heard in this or that temple then at home saith Whittaker in his answer to Durâ—us but that God is more moved when the faithfull meet together to pray Impertinently doth the Doctour alledge the houres appointed for preaching in the weeke or prayers morning and evening For these are not houres sanctified or consecrated to Gods service but the most convenient times men finde in their wisedome when most may resort to hearing of sermons and prayers which mâ—y and ought to be changed when occasions offer a more convenient time So time is designed occasionally not dedicat or sanctified Time is made to serve Gods people and not Gods people made to serve
second fall But that specification of persons bound to 〈◊〉 worke was not a ceremonie but a needfull 〈◊〉 in respect of the time The reason in the precept is morall and the end of the cessation and rest is morall to wit to sanctifie and keepe holy the sabbath-day To sanctifie is taken in a generall notion and without reference to ceremoniall exercises or legall more then evangelicall The legâ—ll offices were commanded by other lawes which were positive But White to prove that the word sanctifie is taken in a particular notion alledgeth Deut. 5. 12. Remember to sanctifie the sabbath-day as the Lord thy God â—ath commanded thee This maketh nothing to the purpose for the word sanctifie may be still taken in a generall notion to sanctifie the sabbath as the Lord commanded before at the deliverie of the law Suppoâ—e the word were to be taken in a particular notion in that place Moses applying it as an interpreter and expounder to that present time it followeth not that it was so taken at the promulgation and engraving in â—ables of stone for at that time there was no sacrifices appoâ—â—ed for the sabbath but afterward Numb 28. and sâ—â—â—ing on the shew-bread Levit. 24. But these things were ceremoniall belonged onely to the priests and not to all and every one of the people and were commanded afterward So was the precept of kindly fire which was but temporall and that the sabbath be observed as a memoriall of their deliverie out of Egypt Deut. 5. 15. which saith Master Ainsworth seemeth to have fallen forth upon the sabbath day To be a signâ— that the Lord did sanctifie them was also set downe afterward as one of the ends of the observation Exod. 31. but yet that was not to be signum obsigâ—â—ns a sealing ligne or sacrament but onely a declarative sigâ—â— or indicant or document that God was the santifier of his people or an argument as others call it or a publick note and signe of their profession to distinguish betweene the observers of the sabbath as a holy and sanctified people from others But this may bee common to Iewes and Christians The mutabilatie of the seventh day from the creation maketh it not ceremoniall for a thing may bee mutable and not ceremoniall To appoint the seventh day to bee observed and sanctified is not a ceremonie unlesse the word ceremonie be abused and taken more largely then for a thing significant or typicall It is properly but a politick order determining a time for the worship of God To bee a memoriall of the creation and Gods rest the seventh day followed indeed upon the observation of that day but was not the only nor principall end of the institution for then that should have beene the chiefe or onely exercise on that day to contemplate and meditate upon the creatures God propoundeth his worke of creation and resting the seventh day not as the onely subject to bee mused upon but as an example for the observation of a seventh day sabbath Howbeit of the setting of that seventh day from the creation the prerogative it had to bee the day of Gods rest from the worke of creation and therefore made choise of yet perse directè of it selfe and directly as Suarez speaketh it was not appointed for commemoration of such a worke but to worship God for himselfe for his owne majestie and excellencie To end this point wee must not confound precepts concerning obâ—ervancies and ceremonies with morall The ceremonials are only appendicles and have their owne positive lawes for their ground If because there be some ceremoniall precepts concerning the sabbath delivered afterward or apart from the promulgation of the decaloguâ— the fourth precept shall be holden partly morall partly ceremoniall by that reason other precepts also of the decalogue shall bee partly morall partly ceremoniall for both the ceremoniall and judiciall law saith Master Dow have in them something which is juris moralis and so farre forth are contained under the morall precepts Swarez likewise saith Nihilominus tamen in illis ceremoniis seu observant iâ—s sunt quaedum rationes generales que secundum se pertinent ad moralem rationam virâ—utum uâ— de se abitrâ—hunt à particulari significatione ritu veteris legis In a word there is nothing ceremoniall in the fourth precept no positive worship either legall or evangelicall enjoyned but only sanctification in generall without determination either of the one or other no type or signification of things to come expressed yea or intended saith Swarez but only the institution it selfe renewed with accommodation to the state of man after his fall of which I made mention a little before All the determination which is added over the naturall and morall obligation to se apart a time to holy exercises is divine positive not ceremoniall or typicall for divine postive is more generall and comprehendeth also other lawes imposed by God for order and policie in his Church Howbeit wee 〈…〉 distinguish betwixt in the fourth preâ—ept concerning the sabbath and the sabbath as it was observed by the people of God upon the imposition of more precepts concerning ceremonies and observances yet even in their observation wee may observe some markes whereby it might be discerned from their anniversarie feasts and to bee ordained prâ—marly for a morall use The sabbath was observed every where throughout the land and abroad where they remained in the wildernesse in the places of their captivity and dispersion The ceremoniall feasts on 〈◊〉 Iâ—rusalem whither Iews and proseâ—iâ—s resorted from all countries as at the Pentecost when the firle tongues were sent downe and whereat the Apostle Paul hastened to bee present Next the ceremoniall feasts had some sâ—crifices and ceremonies appropriate unto them which might not bee used at other times The sabbath had only the doubling of the daily sacrifice at the appointed place beside the ordinarie exercises throughout the land Thirdly the sabbaths of anniversarie feasts were transfeâ—red to the ordinarie or weekly sabbath if it was to follow immediatly because the dead corps and meat prepared specially of herbs could not be preserved without spilling or putrifying specially in those hote countries Non facimus inquâ—â—â— duo contin a sabbatha propter olera propâ—et mortuos 〈…〉 restraineth this custome to the store moneth Tâ—â—ri But the ordinarie or weekly sabbath was not drawne to the sabbaths of these anniversarie feasts Fourthly at the anniversarie feasts they might not fast they were dayes of joy and festivity which â—orreth not with mourning of fâ—sting See Nehem. 8. 10. Exod. 12. 14. Num. 29. 15. And therefore these dayes were called Chaggim which is derived from a word signifying wheeling about leaping or dancing The most solemne day of these feasts was called jom tob a good or merrie day The ordinarie sabbath-day was not called jom tob See Casaubonus nor yet Chag They were not forbidden to fâ—st yet they might fast That injunction
Exod. 16. 23. was a permission not a command or for preparation onely not for eating the day following Yea they not only might fast but did it usually at lest to the twelft houre as Hooker proveth by testimonies out of Josephus Justinus Suctonius Balsam upon the 66. Canon called the Apostles saith Wee fast not upon the sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest wee should seeme to imitate the Jewes Augustine saith God spake nothing concerning dining or fasting upon the sabbath when he sanctified the seventh day nor afterward when hee gave precepts concerning it to his people Of these differences the reader may finde more in Altare Damascenum page 667 668 669. The Jewish sabbath which was the seventh day from the creation was abolished at the resurrection of Christ because it had types and ceremonies annexed to it which were shadowes of things to come The ground ceasing the observation of that day ceased also for the shadowes flee away when the body commeth in place Yea further I will yeeld that the abrogation was meant by the Apostle Coloss. 2. 17. and under the name of sabbath there is to bee meant onely the weekly sabbath which is more then White craveth Not that I thinke they answer sufficiently to those who will have the word to be applied to the first and last day of anniversary feasts which were also called sabbaths But because I thinke these to bee comprehended under the name of feasts whereof these sabbaths were the principall and most solemne dayes So that here is a perfite division of all their solemne dayes to wit that they were either feasts to wit anniversarie dayes or new moones which returned monethly or the sabbath which returned weekly I so thinke the rather because we have the like division 1 Chron. 23. 31. where the Levits office is set downe to offer burnt sacrifices unto the Lord in the sabbaths in the new moones and on the set feasts And againe in Esay 1. 13 14. wee have the like As for that that the word Sabbath is in the plurall number it crosseth not this sense for so is the weekly sabbath usually expressed by the Greek translaters of the old testament and in the new testament also Matth. 12. 1 5 10 11 12. Matth. 2â— 1. Mark 1. 12. Mark 2. 23 24. Mark 3. 2 4. Luk. 4. 31. Luke 6. 9. Luke 13. 10. Act. 13. 14. Act. 16. 13. In these places the word is taken either for one sabbath-day onely or for moe And so it may bee taken in this place Coloss. 2. and translated either sabbath or as the late english translation hath sabbath dayes The sabbath-day is expressed in the plurall number for the frequent and often returning By the way observe that the old sabbath was not reckoned among the Jewish festivall dayes Sâ—atiger saith Manifestò sabbata distinguuntur to wit Esay 1. 13 14. à magnis diebus The sabbaths are â—early dâ—stinguished from the great dayes which were all one with Chaggim The Iewish sabbath then seeing it shadowed things to come behoved to bee abolished Suppose it had not beene a shadow yet even as it was but a circumstantiall point of the fourth precept which is morall positive it might have beene changed for a greater reason then was the occasion of the choice of the former For the resurrection of Christ and beginning of his triumph after he had ended his course of humiliation was a greater reason for making choice of the first day of the weeke then resting from the worke of creation was for the seventh day before The first respect of necessitie required abolition The 〈…〉 congruity The first day of the weeke succeeded in the roome of the last day of the weeke and hath beene observed in the Christian Church from her infancie to this day without any change or contradiction The Apostles were conveened together that day when the holy Ghost descended upon them Act. 2. When Paul had stayed at Troas seven dayes upon the first day of the weeke being the seventh day of his abode the disciples conveened together to break-bread and Paul preached and conferred with them till break of day Act. 20. 7. 11. The originall hath upon one of the sabbath but sabbath is put for weeke because from the sabbath as the principall day they numbred the rest of the dayes of the weeke to the next sabbath in order first second third fourth c. of the sabbath and distinguished them not by the names of the planets As when the pharisie said I fast twice in the sabbath that is twice in the weeke Luke 18. 12. When Jesus was risen early the first day of the sabbath that is of the weeke Mark 16. 9. And Levit 23. 15. seven sabbaths shall bee compleat that is seven weekes Likewise one according to the forme of speach familiar to the Hebrewes is taken for first The evening and morning were one day that is the first day This place cannot bee trâ—â—slated one of the sabbaths for the Apostle stayed but seven dayes in which there was but one sabbath day Nor yet is it likely that the Christians did assemble upon the Iewish sabbath to their exercises Howbeit the Apostle went in to their synagogue Act. 13. upon their sabbath that was not for the observation of their sabbath but because hee could not finde the Iewes assembled together at any other time or place that hee might have occasion to winne them as yee may see at that time hee found occasion to deliver a word of exhortation Wee have the first day of the weeke expressed with the like phrase 1 Corin. 16. 2. where the Corinthians are directed to lay aside some thing for the poore the first day of the sabbath that is of the weeke or every first day of the weeke Now although this text of S. Paul maketh no expresse mention of Church assemblies this day yet because it was the custome of Christians And likewise it is a thing convâ—nient to give almes upon the church-dayes it cannot wâ—ll hee gainsaid but that if in Corinth and Galatia the first day of evâ—ry weeke was appointed to be a day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies saith White and to this purpose citeth Chrysostome in 1 Corin. hom 43. where he sheweth that the time was fit for collections because that day they had receaved many great benefites and the first of the sabbath hee interpreteth the Lords day So do the translations of the Bible expound both the former and this place of the first day of the week the Belgike the French the Italian the Spanish the late English Beza's and Tremellius out of the Syriack With frivolous cavillâ—tion doe some few to their great discredite preasse to another sense which is to the full overthrowne by Walâ—eâ—s and Amesius This first day of the weeke Revel 1. 10. is called not the day of the Lord as sometime in
that purpose which is called the feast of the resurrection Sâ—â—rez having reckoned the many prerogatives of the Lords day as that Christ rose that day the holy Ghost descended upon the Apostles c. hee willeth us to observe that howbeit all these prerogatives might have beene considered in the determination of the day yet the day of it selfe and directly was not instituted for the peculiar commemoration of these â—â—rkes of God but to worship God for himselfe and his owne exellencie Nihilominus per se ac directè non referri vel istitui hunc diem ad peculiaerem commemorationem illorum operum Dei sed ad Deumipsum propter se colendum propter suam excellentiam majestatem It wee had no dayes but festivall for some particular benefits we should have no day for the worship of God in generall The Lords day therefore may justly bee called the schoole-day of Christians as Petrus Ramus calleth it Thirdly as the sabbath of old was distinguished from the yearly feast which were called good that is merrie dayes so is the Lords day from the yearly feasts invented afterwards by men Vpon the anniversarie feasts called good dayes they might not fast as yee have heard before Mirth and mourning could not stand together But upon the sabbath they might lawfully fast Ne quando sanctificaâ—it De is diem septimum quia in illo requievit ab omnibus operibus suis aliquid de jejunio vel prandio expressit nec cum postea populo Hebraâ— de ipsius dici observatione mandavit aliquid de alimentis sumendis vel non sumendis locutus saith Augustâ—ne that is God enjoyned nothing concerning fasting or eating either the first time that he sanctified the seventh day or afterward when he gave the manna The Lords day succeeding in the roome of the old sabbath as it standeth in the decalogue is of the same qualitie Wee may lawfully fast upon the Lords day which were absurd to d ee upon our anniversarie feast dayes It is true that in the ancient Church it was thought a hainous thing to fast upon the Lords day So did they also forbid to pray kneeling that day to signifie their joy for Christs resurrection This use of signification or testification was the fountaine of much superstition and brought in a heap of ceremonies some of which the Papists themselves were â—shamed of long since The same ceremonie of not kneeling in time of prayer upon the Lords day is worne out of use nigh 500 yeares since saiâ—h Bellarmine If the reason of the institution had beene solide it should become us no lesse then them to pray standing upon the Lords day But the ground was naught The like may bee said of not fasting upon the Lords day Some reason they had indeed not to fast upon this day when the Manichees and Priscillianists fasted for the Manichees fasted ordinarily upon the Lords day lest they should seeme to rejoyce for the resurrection of Christ which they beâ—eeved not The Priscillianists fasted likewise ordinarily upon the Lords day and the nativitie day But when there are no knowne Manichees nor Priscillianists there is not the like reason for not fasting But the extremities should be avoided To thinke it unlawfull to fast that day or unlawfull to dine and breake our fast are both without warrant and superstitious But to fast upon occasion or in time of any imminent judgement is lawfull When Paul continued preaching upon the sabbath till midnight at Troas before the tasted any thing or the rest were refreshed with meat this conceat of not fasting upon the Lords day had not entred in the Church Was Paul a Manichaean saith Hierome because hee and those who were with him fasted on the Lords day His words are extant in Gratians decree Atqui utinam omni tempore jejunare possimus quod in Actibus Apostolorum diebus Pentecostes die dominico Apostolum Paictum cum eo credentes fecisse legimus Non tamen Manicheae haereseos accusandit sunt If any had resolved to fast seven dayes or moe he might have fasted upon the Lords day included as ye may see in Balsamo and Zonaras upon the constitutions falsly called apostolicall and Augustine epist. 86. ad Casulanum Whitaker defending the occasionall fasâ—s of our Church telleth Duraeus that the respects the ancients had concerne not us Etsi illîs temporibus die dominica jejunare nefas fuit propter haerelices Judaeos qui Christi resurrectionem impugnabant jam dudum tamen illa offensio nullum in ecclesia locum habet ut planè nugatorum sit quod tu de nostris in Anglia Scotia◠〈◊〉 calumniaris quasi eò spectent ut his cuniculis resurâ—â—ctiâ—â—â— fidem evertamus In a pronounciall synod holden at Dort anno 1574 it was ordained that there bee three sermons on the Lords day when a fast is to be keeped on â— It is to observe a day to say the morne is the Loâ—ds day therefore it is unlawfull to fast saith Chamter Alstedius Jejunandum etiam die dominica si necessitas flagitet What need I multiply testimonies that is sufficient which Augustine saith What dayes wee ought to fast and what not I finde it not defined by any precept given by our Lord or any of the Apostles Quibus diebus non oporteat jejunare quibus oporteat praecepto Domini vel Apostolorum non havenio definitum epist. 86. But if the Lords day were a festivall day it should follow that we should not not fast on it at all Now we proceed in our reasons against festivall dayes THE II. REASON NOne appointed holy festivities under the laws when the times were more ceremonious but God himselfe The dayes of Purim were called simply the dayes of Purim not the holy dayes of Purim They were not called Chaggimâ— No peculiar sacrifice was appointed nor any holy convocation of the people enjoyned The ordinance required but feasting and joy and sending of portions to other The rest mentioned Esther 9. was onely from their enemies So much worke as might stand with a feasting day was not forbidden Suppose they had rested altogether from worke that would only prove an idle day but not an holy day Our Doctour therefore hath no warrant to say that they were made holy dayes by Mordecay Afterward it 〈◊〉 true whâ—n the Jews become more superstitious they read the book of Estheâ— after the reading whereof they spâ—nt the rest of the day in revelling and riotousnesse Next these dayes were instituted by Mordecai and therefore were called Mordecai's dayes 2 Maccahab last chap. vers 37. Sixtus Senensis saith he is thought to be the penman of the booke of Esther he was one of the 120. of which the great synagogue consisted of which number were Zacharie Daniel Ezra and Malachie Whitaker thinketh Mordecai did this God inspiring him or perhaps by the advice or warrant of some Prophet and doubteth not
be observed as holy Ratio convenientiae non fuisset sufficiens nisi praecessisset mandatum divinum Rivetus in Decalogum pag. 167. Christs actions did no more consecrate the times wherein they were wrought then his body did the manger or the crosse by touch And suppose this might have beene it would not follow that all mangers and crosses are consecrated no more would it follow that every 25. day of December should bee consecrated and made holy because that whereon he was borne I put the case it were true was consecrated Verum etiam non est dies illos fuisse consecratos per actiones aut passiones quae talibus diebus acciderunt Idenim si verum esset nullus fuisset dies qui aliqua Christi actione non esset nobilitatus consecratus Rivetus in Decalogum pag. 204. As for remembring of Christs nativitie no man denieth but it is needfull and so it is wheresoever the Gospel is preached But we deny that the memorie of it must be celebrated with the solemnitie of a festivall holy day with cessation from worke with feasting or forbearance of fasting and a proper service THE V. REASON SUppose the observing of holy dayes had at the first beene a matter indifferent yet seeing they have beene abused and polluted with superstition they ought to bee abolished Upon this ground Zâ—nchâ— us inferreth Non ma è igitur f'cerunt qui omnia proâ—er diem dom nicum aboleverunt They have therefore not done amâ—sse who have abolished all other holy dayes but the Lords day If Ezekias fact in breaking the brazen sâ—rpent belandable by which he confirmeth that pule then their fact is laudable also But sure it is that in former ages holy dayes have not onely beene abused with prophane and licentious revelling and surfetting but also polluted with the opinion of worship merite necessitie and a judaicall conceat that the devill is not so bold to tempt men on these dayes as at other times And therefore saith Zanchius Magicians observe holy dayes to exercise their magâ—call feats with the greater efficacie The Lords day it selfe may bee abused but because the observation is necessarie in respect of divine institution it cannot bee removed for the abuses of men But the festivall dayes were not appointed by God The number the abuses the will-worships of feasts so increased that there is nothing so unsavourie to God so pernicious to men as to sanctifie such and so many dayes faith the same Zanchius Holy dayes devised for the honour of Christ drew on holy dayes to saints Easter brought on a superstâ—tions lent to attend upon it made baptisme wait for her moone conformed our Lords supper unto the Jewish passeover in unleavened bread It was the first aple of contention among Christians the first weapon wherewith the bishop of Rome played his prâ—ses against other Churches and after flew so many Britons with by Austin the Monke saith Doctour Ames Even in Chrysostomes time the people would forbeare to communicate at other times But at Easter they would communicate howbeit they had committed recently some hainous sinne whereupon he exclameth O consuetudinem o presumptionem O custome O presumption Because people ranne superstitiously to that holy action at Easter as if the time gave vertue to the sacrament and were carelesâ—e the rest of the yeare our reformers appointed other times free of superstition as ye may see in the first booke of discipline pag. 58 59. Therefore seeing the observation of festivall dayes is not commanded by God and it cannot be denyed but it hath beene much abused it ought not to be continued farre lesse introduced where it hath beene disused suppose it might be now used without these abuses because it may degener after the same manner as before But what if it be not nor cannot be free of abuse and superstition They say they esteeme them not holier then other dayes or place any worship of God in the observation of them but only keep them for order and policie that the people may be assembled to religious exercises and instructed in the mysteries of religion But that is false howbeit an old shift The Papists themselves confesse that one day is not holier then another in the owne nature no not the Lords day but in respect of the use and end And in this respect our Formalists esteeme their festivall dayes holier then other dayes call them holy dayes and maintaine as yee have heard before that they may be observed as holy dayes If the observing of a day holy for the honour of a saint be a worshipping of the saint the observing of a day to the honour of Christ cannot bee without opinion of worship If the observing of the Lords day as a festivall as it is in their accompt be worship the observing of their holy dayes is worship Whereas they alledge that it is not worship because they hold not the like necessitie in observing the one as the other it will not helpe them For that doth not alter the nature of worship but maketh the one necessarie because God instituted it the other arbitrarie and voluntarie and consequently will-worship The same matter forme and end is in both but God instituteâ—h the one and therefore lawfull the other is instituted at the pleasure of man so it is worship but a vicious worship Further some other Formalists have of late maintained the mutabilitie of the Lords day it selfe What our Doctour will doe now let any man judge who knoweth him to be temporizâ—r and a sceptike Master Dow p. 58. saith as other holy dayes it goeth paripassu in their canons and ancient statutes which require the same observances under the same penalty Thâ—y are not only holy dayes but also mysticall howbeit the Doctour denieth it For els he must disclaime his ancienâ—s who call them so Are they not appointed for the solemnitle of some mysterie of religion Doe they not carrie the names of Christs nativitie passion ascension c. Are they not ordered according to the knowne or supposed times when such things fell forth If it were for order and policie they were observed that the people may assemble and be instructed wherefore is there but one day betweene the passion and the resurrection fourty betwixt the resurrection and ascension and then againe but ten betwixt the ascension and whitsontide Wherefore follow wee the course of the moone in our moveable feasts and observe not a certaine day in the moneth as we doe for other If we observed dayes only for order and policie then wee would not sticke to dayes as we doe for the commemoration of Christs nativitie passion ascension c. The Doctour saith we do not observe festivall dayes as the Jewes did which were holy not only for the use whereunto they were appointed to serve as circumstances but by reason also of their mystik signification and of the worship appropriated to them which might not bee performed at
one of the precisest reformers upon Mathew 2. hath these words as I finde him cited by Amesius in his fresh suit pag. 360. I would to God that evâ—ry holy day whatsoever beside the Lords day were abolished That zeal which brought them first in was without all warrant or example of the Scripture and onely followed naturall reason to drive out the holy dayes of the pagans as it were to drive out one nail with another Those holy dayes have beene defiled with so grosse superstitions that I marvell if there be any Christian who doth not shake at their very names Seeing then festivall dayes have no warrant we ought not to hear the sermons delivered on these dayes of purpose for the day for that is the chiefe element of a festivall day to use a peculiar kinde of service proper to it And without divine service it were but an idle day not a holy day The word of God is good of it selfe but may bee abused to charming and to foster superstition whereof we should keepe our selves free that wee be not guiltie of the prophanation of the name of God Our preachers went to rebuke the people when they conâ—eened more frequently to the Church npon any festivall day falling upon an ordinarie day of teaching howbeit neither time nor text was changed But how farre have both preachers and professours degenered without appearance of amendment At the beginning of the late novations they were skar but now many have digested that scruple OF CONFIRMATION OUr act it is true alledgeth that the Papists have made of the triall of young children their education and how they are catechised a sacrament of confirmation as if no such thing were aimed at but the said triall yet in respect that by that act the pretended bishop shall cause them to bee presented before him that hee may blesse them with prayer for the increase of their knowledge and continuance of his heavenly grace with every one of them and wee know that they dare and will take upon them the rest of the rites used in the English Church laying of hands c. we reason as before against confirmation as it is used in the English Church Yet two things I perceave in the act as it standeth The one is that the bishop is not â—ound to try by himselfe every one that is to be presented before him but only to try whither the minister hath beene remisse in catechising and yet he must upon the report of others blesse them with prayer for the increase of knowledge and continuance of grace Next that he must blesse who hath not a calling to blesse that hee must blesse as if hee were the pastour of all the souls within the diocie old and young which charge that null and pretended assembly could not give him seeing it hath beene acknowledged before in free assemblies to have no warrant in the word of God and hath beene suppressed by our Church as a damnable office Therefore his blessing is but a prophanation with his fingers But what language is this to say that the bishop shall blesse them with prayer for to blesse is one thing and to pray another For prayer seeketh of God good things for us but to blesse is in Gods name to assure us that the blessing of God is upon us and shall accompanie us But let us come to their paterne That which now the Papists make the sacrament of confirmation was of old a part of the solemnitie of baptisme After the person was baptized they laid on hands that is prayed for increase and continuance of grace to the baptized as we doe now but without laying on of hands because it was a rite indifferent without any use but to designe the person for whom the prayer was made and afterward abused to make up another sacrament Afterward entred a superstitious device to strike Chrisme that is oile of olives tempered with balme in manner of a crosse upon the forehead of the baptized This anointing in the forme of a crosse was called signation or consignation because of the signe of the crosse made upon the forehead This unction or consignation and imposition of hands became in the mindes of superstitious men so necessarie that without them they thought they had not gotten their perfite christendome that the signe of the oily crosse perfited baptisme and conferred the spirit of God upon the baptized Tâ—â—s consignation and imposition of hands at the closure of baptisme was called confirmation like as the giving of the cup to the communicants after they have receaved the bread was called also confirmâ—tion as Cassander hath observed but the 〈◊〉 controued onely with the first The bâ—shops arrogated to themselves the unction or consignation and imposition of hands to advance their estate They doe that part which consummateth baptisme which maketh a fall and peâ—fite Christian. But when it was found that the bishop could not bee present at every baptisme the priest was permitted after baptisme to anoint the baptized in the top of the head with holy Chrisme but he must not crosse the forehead That must bee reserved to the bishops leasure Then they were presented to the bishop to be confirmed and get their perfite Christendome by ritâ—s which were appendicles and câ—remonie of baptâ—sme before Thâ— English at their rude reformation reserved imposition of hands to the bishop and gave their priest power to make the signe of the crosse upon the forehead of the baptized but without chrisme Howbeit there bee no greater antiquitie for the crossing without it then with it they call notwithstanding the bishops imposition of hands onely confirmation and not their priests crossing of the forehead And yet when the priest crosseth he saith Wee receave this childe into the congregation of Christs flock in token that hereafter he shall not be ashamed to confesse the faith of Christ crucified and manfully to fight under his banner against sinne the world and the devill and to continue Christs faithfull souldier unto his lifes end Which words agree according to their doctrine better with confirmation For doe they not say that in baptisme infants 〈◊〉 admitted to live in Gods family but in conf 〈◊〉 they are rabled to fight in the armie of God That in baptisme they beleeve the remission of sinne unto justification in confirmation they are emboldened to make open professon of this beleefe unto salvation And this is just the doctrine of the Papists So they have parted the rits of confirmation or els they must acknowledge that they have two-confirmations which is as absurd But let us come to the last and that which they call confirmation or laying on of hands It is true in their articles set forth anno 1562. they deny confirmation to be a sacrament and acknowledge that it flowed from a naughtie imitation of the Apostles But Doctour Rainolds in the conference holden at Hampton court alledged that that article was contradicted by