Scriptures and to learn their Catechisms and the Word of God Surely it better beseemeth any man that believeth another life a Heaven and a Hell to say Poor Labourers have so little time to Learn to Meditate to Read to Pray on the week dayes that if they do not follow it close upon the Lords day they are like to perish in their ignorance For if the Gospel be hid it is hid to them that are lost 2 Cor. 4. 3. which do you think it better to leave undone if one of them must be left undone Whether the learning of Gods Word or the Pleasures and Recreations of the flesh 3. It is either their Bodies or their Minds that need Recreation When the Body is tired with toilesome labour it is ease rather than toilesome Dancings or Plays that are fit to recreate it Or else God will be charged with mistake in the reasons of the ancient Sabbath But if it be the Mind that needeth recreation why should not the Learning of Heavenly truth and the Joyful Commemoration of our Redemption and the foresight of Heaven and the Praises of God be more delightful than the noise of Thornes under a pott even than the laughter and sport of fools or than the Dancings and Games that now you plead for But the truth is It is not the Minds of poor labouring men that are over-workt and tired on the week dayes but it is their bodies And therefore there is no Recreation so suitable to them as the ease of the body and the holy and joyful exercise of the mind upon their Creator their Redeemer and their Everlasting Rest. 4. But if you will needs have daies of temptation and sinful sports and pleasures for them let Landlords abate their Tenants as much Rent as one dayes vacancy from labour in a Month or a Fortnight will amount to or let the Common ` Saints dayes which of the two are more at mans disposal be made their sporting dayes and rob not their souls of that one weekly day which God hath separated for his Worship Obj. But there are Students and Lawyers and Ministers and Gentlemen whose labour is most that of the Brain and not the Plow-mans bodily toile and these have need of bodily Recreation Answ. And there are few of these so poor but they can take their bodily Recreation on the week dayes And many of them need as much the whole Lords day for their souls Edification as any others And no one that knoweth himself will say that he needs it not If any men need remission of Studies and bodily Exercise it is Ministers themselves And is it themselves that they plead for Sports and Dancing for Would they be companions of the vain in such like vanities Obj. But the mind of man is not able to endure a constant intension and elevation of devotion all the day long without recreation and intermission And putting men upon more than they can do will but hinder them when a little recreation will make them more fresh and fervent when they return to God Answ. O what an advantage is it to know by experience what one talketh of And what an inconvenience to talk of Holiness and Heavenliness by hearsay only 1. To poor people that have but one day in seven that one day should not seem too long 2. If it be from a Carnal enemity to God and spiritual things shortness and seldomeness will be no Cure But they have need rather to be provoked to diligence till they are cured than to be indulged in that averseness and floth which till its cured will prevail when you have done your best against it 3. But if it be a weariness of the flesh as the Disciples when they slept while Christ was Praying or a weariness through such imperfection of Grace and Remnant of Carnality which the sincere are lyable to then giving way to it will increase it and resisting it is the way to overcome it 4. How many necessary intermissions are there which confute this pretense of weariness Some time is taken up in dressing And some with poor Servants in waiting on their Masters and Mistrisses and in preparing Meat and drink some in going to Church and coming home some in eating usually more than once some in preparing again for sleep besides what Cattle and by-occasions will require And is the remainder of one day in a week yet too much for the business which we are Created preserved and Redeemed for and on which our endless life dependeth O that we knew what the Love of God is and what it is to regard our souls according to their worth Would not a soul that loveth God rather say Alas how short is the Lords day How quickly is it gone How many interruptions hinder my delight Shall I think a Week short enough for my worldly labours and one day thus parcelled too long to seek the face of God I see blind Worldlings and sensualists can be longer unwearied at Market in their Shops and Fields especially when their gain comes in and at Cards and Dice and Bowling and idle Prating c. And shall I be weary so soon of the most noble and necessary Work and of the sweetest pleasures upon Earth An Hypocrite that draweth near to God but with the lips whilest his heart is far from him as he never truly seeketh God so he never truly findeth him and hath none of the true spiritual delights of holiness nor ever feeleth the pleasure of exercising his Love to God by the help of faith in the hopes of Heaven And therefore no wonder if he be weary of such unprofitable sapless and unpleasant work as his dead formalities and affectations are But it is not so with the sincere experienced Christian who serving God in spirit and truth hath true and spiritual recreation pleasure and benefit in and by his Service And therefore we see that the holy experienced believers are still averse to these sensual diversions and do not think the Lords da or his Service too long And O Christian what happy advantage in such controversies have you in your holy sincerity and sweet experience 5. But yet I am not such a stranger to man to my self or others as to deny that our naughty hearts are inclined to be weary of well doing But mark what a cure God in Wisdom and mercy hath provided for us As it is but one day in seven which is thus to be wholly employed with God and as much of this day is taken up with the bodily necessaries aforesaid so for the rest God appointeth us variety of exercises that when we are weary of one another may be our recreation When we have heard we must pray and when we have prayed we must hear again We must Read we must Sing and speak Gods Praises we must celebrate the memorial of Christs death in the Sacrament we must Meditate we must Conferr we must instruct our Families And we have variety of subjects for each
places for them that doubt of it Now let us peruse the particular Testimonies 1. I begin with Ignatius though Dallaeus have said so much to prove the best Copy of him of latter date and spurious because others think otherwise and that Copy is by him thought to be written Cent. 3. who saith Let us not keep the Sabbath in a Jewish manner in sloth and idleness but after a spiritual manner not in bodily ease but in the study of the Law not eating meat drest yesterday or drinking warm drinks and walking out a limited space but in the contemplation of the works of God And after the Sabbath let every one that loveth Christ keep the Lords day Festival the Resurrection day the Queen and Empress of all daies in which our life was raised again and death was overcome by our Lord and Saviour Either these Epist. of Ignatius ad Philip. c. are genuine or spurious If genuine than note how clearly it is asserted that the Lords day was to be observed as the Queen of all daies by all that were lovers of Christ. And that the seventh day Sabbath was kept with it then and there in Asia so near the Apostles daies no wonder when it was but the honourable gradual receding from the Mosaical Ceremonies with an avoiding the scandalous hinderance of the Jews Conversion And Dr. Heylin well noteth that it was only the Eastern Churches next the Jews that for a time kept both daies but not the Western who rather turned the Sabbath to a fast But if Ignatius Ep. be spurious written Cent. 3. then as Dallaeus would prove they were written by some heretical or heterodox person And so it will be no wonder that holy dayes are pleaded for when as Dr. Heylin observeth Cerinthus and his followers in the Apostles times stood up for the Jewish Sabbath and Ceremonies and so were for both daies But it will be our Confirmation that even the Hereticks held with the universal Church for the Lords day 2. The great Controversie about the Day of Easter which spread so early through all the Churches is a full Confirmation of our matter of fact For when the Western Churches were for the Passover day the better to content the Jews saith Heylin the Eastern thought it intollerable that it should not be kept on a Lords day because that was the weekly day observed on the same account of the Resurrection The Eastern Churches never questioned their supposition of the Lords day And the Western after Victors rash excommunicating the Asian Bishops never rested till they brought them to keep it on the Lords day Pius Anicetus Victor c. prosecuting the cause 3. The Book though perished which Melito wrote of the Lords day Euseb. l. 4. c. 25. by the title may be well supposed to confirm at least the matter of fact or usage 4. All those little Councils mentioned by Heylin p. 48. held at Osroena Corinth in Gaul in Pontus in Rome prove this The Canons of them all saith Heylin being extant in Eusebius ' s time and in all which it was concluded for the Sunday But saith Heylin by this You see that the Sunday and the Sabbath were long in striving for the Victory p. 49. Answ. I see that some men can out-face the clearest light Here was no striving at all which day should be the weekly day set apart for holy worship but only whether Easter should follow the time of 〈◊〉 or be confined to the Lords day 5. Justin Martyrs Testimony is so express and so commonly cited that I need not recite the words at large Vpon the Sunday all of us assemble in the Congregation Vpon the day called Sunday all within be Cities or in the Countrey do meet together in some place where c. He proceedeth to shew the worship there performed Now 1. Here being mention of no other day no man can question but that this day was set apart for these holy assemblies in a peculiar manner as the other week dayes were not 2. This being the writing of one of the most Learned and antient of all the Christian Writers 3. And being purposely written to one of the wisest of all the Emperours as an Apologie for all the Christians 4. And being written at Rome where the matter of fact was easily known deserveth as much credit as any Christian History or Writing since the Apostles can deserve Nor hath Heylin any thing to say against it 6. The next remembred by Heylin is Dionysius Corinth who lived 175. cited out of Eusebius Hist. l. 4. c. 22. To day we keep the Holy Lords day wherein we read the Epistle you wrote to us c. Against this Heylin saith not a word 7. The next is Clemens Alexander who expresly asserteth the matter of fact that the Lords day was then kept by Christians Yea Heylin derideth him for fetching it as far as Plato Strom. l. 7. But Heylin thinks he was against keeping any dayes But he that will examine his words shall find that he speaketh only against them that would be Ceremonious observers of the day more than of the work of the day and would be religious on that day alone And therefore he saith that He that leadeth his life according to the Ordinances of the Gospel doth keep the Lords Day when he casteth away every evil thought and doing things with knowledge and understanding doth glorifie the Lord in his Resurrection This is not to speak against the Day but to shew how it ought to be sincerely kept But if he had been against it it s all one to my cause who only prove that de facto all Christian Churches kept it 8. The next witness is Tertullian who oft asserteth this to be the holy day of the Christians Church-Assemblies and holy Worship His testimony in Apolog. cap. 16. is so commonly known that I need not recite it It is the same in sense with Justin Martyrs and written in an Apology for the Christians purposely describing their custom of meeting and worshipping on the Sunday as he calls it there as Justin did And that it was not an hours work only he shews in saying that The day was kept as a day of rejoicing and then describeth the work And de Idolol c. 14. he saith that every eighth day was the Christians festival And de Coron Mil. c. 3. and oft he calleth it the Lords day and saith it was a crime to fast upon it And the work of the day described by Justin and by him Apolog. c. 39. is just the same that we desire now the day to be spent in we plead for no other But most grosly saith Heylin pag. 55. But sure it is that their assemblies held no longer than our Morning Service that they met only before noon for Justin saith that when they met they used to receive the Sacrament and that the service being done every man went again to his daily labours Answ. Is this a proof to conclude a
is before them and how near to Eternity they stand and awaken mens sleepy sensual souls to live as men that do not dream of another world but unfeignedly believe it and then a little reasoning would serve turn to convince them that the Lords day should be spent in the duties of serious holiness and not in Idleness or unnecessary works or sports Obj. But by all this you seem to cast a great reproach on Calvin Beza and most of the great Divines of the forreign Churches who have not been so strict for the observation of the Lords day Answ. Let these things be observed by the impartial Reader 1. It cannot be proved to be most of them that were so faulty herein as the objection intimateth Many of them have written much for the holy spending of the day 2. It must be noted that it is a superstitious Ceremonious Sabbatizing which many of them write against who seem to the unobservant to mean more It is not the spending of the day in spiritual exercises 3. And you must remember that they came newly out of Popery and had seen the Lords day and a superabundance of other Humane Holy dayes imposed on the Churches to be Ceremoniously observed and they did not all of them so clearly as they ought discern the difference between the Lords day and those holy dayes or Church Festivals and so did too promiscuously conjoine them in their reproofs of the burdens imposed on the Church And it being the Papists Ceremoniousness and their multitude of Festivals that stood all together in their eye it tempted them to too undistinguishing and unaccurate a reformation 4. And for Calvin you must know that he spent every day so like to a Lords day in hard Study and Prayer and numerous Writings and publick Preaching or Lecturing and Disputings either every day in the week or very near it scarce allowing himself time for his one only spare meale a day that he might the easilier be tempted to make less difference in his judgement between the Lords day and other dayes than he should have done and to plead for more recreation on that day for others than he took on any day himself 5. And then his followers having also many of the same temptations were apt to tread in his steps through the deserved estimation of his worth and judgement and lest they should seem to be of different minds But as England hath been the happyest in this piece of reformation so all men are unexcusable that will encourage idleness sensuality or neglect of the important duties of the day CHAP. XI What things should not be Scrupled as unlawful on the Lords day As I have told you the Lords day is not a Sabbath in the Jewish sense or a day of Ceremonious Rest but a Day of Worshiping our Creator and Redeemer with thankful Commemorations and with holy Joy c. And a day of vacancy from such earthly things as may be any hinderance to this holy work so now I must resolve the Question first in the General that nothing lawful at another time is unlawful on this day which hath not the Nature of an Impediment to the holy duties of the day unless it be accidentally on the account of scandal or ill example unto others or disobeying the Laws of Magistrates or crossing the Concord of the Churches or such like Therefore hence I deduce these particular resolutions following I. It is not unlawful to be at such bodily or mental labour as is needful to the spiritual duties of the day If the Priests in the Temple saith Christ did break the Sabbath and were blameless that is not the Command of God to them for keeping the Sabbath but the external Rest of the Sabbath which was commanded to others with an exception to their case we may well say that it is no sin for a Minister now to spend his strength in laborious Preaching and Praying or for the people to travel as far as is needful to the Church Assemblies nor do we need to tye our selves to a Sabbath dayes journey that is according to the Scribes 2000 Cubits which is 3000 feet and quinque stadia It is lawful to go many miles when it is necessary to the work of the day II. It is not unlawful to be at the labour of dressing our selves somewhat more ornately or comely than on another day Because it is suitable to the rejoycing of a Festival But to waste time needlesly in curJosity and proud attiring to the hinderance of greater things is detestable III. It is not unlawful to dress meat even in some fuller and better manner than on other dayes Because it is a Festival or day of Thanksgiving And it is a vain self-contradiction of some men who think that another day of Thanksgiving is not well kept if there be not two feasting meals at least and yet think it unlawful to dress one on the Lords day But yet to make it a day of Gluttony or to waste more of the day in eating or dressing meat than is agreeable to the spiritual work of the day which is our end or to make our selves sleepy by fulness or to use our servants like Beasts to provide for our bellies with the neglect of their own souls or to pamper the flesh to the satisfaction and irritation of its lusts All this is to be detested IV. It is not unlawful to do the necessary works of mercy to our selves or others to man or beast Those which must be done and cannot be delayed without more hurt than the doing of them will procure for that is the description of a necessary work As to eat and drink and cloth our selves and our Children To carry meat to the poor that are in present necessity To give or take Physick and to go for advice to the Physician or Surgeon To travel upon a business of importance and necessity To quench a fire or prop a house that is about to fall To march or fight in a necessary case of Warr To Saile or labour at Sea in cases of necessity To Boat-men over a River that go to Church To pursue a Robber or defend him that is assaulted To pull a man out of fire or water To dress a mans sores or to give Physick to the sick To pull an Oxe or Horse or other Cattle out of a pit or water To drive or lead them to water and to give them meat To save Cattle Corne or Hay from the sudden inundations of the Sea or of Rivers or from Floods To drive Cattle or Swine out of the grounds where they break in to spoile such necessary actions are not unlawful but a duty It being a Moral or Natural precept which Christ twice bid the Ceremonious Pharises learn I will have mercy and not Sacrifice And it is not only works of necessity to a mans life that are here meant by necessary works But such also as are necessary to a smaller and lower end or use And
of the beginning of a new Creation And Hom. de Sem. The Lord transferred the Sabbath to the Lords day Though Nannius question the Hom. de semente so do few others and none that I know of question that de Sab. Circ Greg. Nyss. Orat. in s. Pasc. saith As God rested on the Sabbath from all his works which he had done in the Creation so did the only begotten Son of God rest in truth from all his works c. August Epist. 119. The Lords day was declared to Christians by the Lords Resurrection From that time or thence it began to have its Festivity Maximus Taurinensis saith Hom. 3. de Pentec The Lords day is therefore set apart because on it our Saviour as the rising Sun discussing the infernal darkness did shine forth in his resurrection And for Fasting Tertul. de Cor. Mil. c. 3. saith We account it unlawful to fast on the Lords day And though the Montanists fasted excessively they excepted the Lords day Tertul. adv Psych c. 15. Ignatius and the Apost Const. Can. are forecited of this Austin saith Ep. 86. It is a great scandal to fast on the Lords day Which the Manichees were accused of The Concil Gangr Can. 18. saith If any on pretense of abstinence fast on the Lords day let him be Anathema The Concil Caesar-august c. 2. is against fasting on the Lords day either for the sake of any time as Lent or perswasion or superstition whatsoever So the Concil Agath c. 12. Concil Aurel. 4. c. 2. And the Concil Carth. an 398. Can. 64. Let him be taken for no Catholick who purposely fasteth on the Lords day And the prohibition of kneeling in adoration I have opened before ex Concil Nic. c. 20. Concil Trulâ— Epiphan c. To which I adde Collect. Can. Johâ—n Antioch sub titulo L. Tertul. de Cor. Mil. c. 3. now cited Hieronym adv Lucifer cap. 4. Die dominico per omnem Pentecosten nec de geniculis adorare jejunium solvere multaque alia que non Scriptâ— sunt rationabilis sibi observatio vindicavit yet Paul kneeled Act. 20. in that time vid. Justell ad Can. 20. Conc. Nic. Question ad Orthod inter Justin. opera qu. 115. p. 283. Die Dominico genua non flectere symbolum est Resurrectionis c. Germanus Constantinop in Theoria Eccles. p. 149. Our not kneeling on the Lords day signifieth our erection from our fall by Christs Resurrection c. see also Basil de spir Sanc. c. 27. To. 2. p. 112 113. Balsamon theron p. 1032. Zonari in c. 20. Conc. Nic. p. 66. see Casp. Suicerus de bisce sacr observ c. 6. 2. Your Historical observations are utterly mistaken The observation of the Lords day was in all the Churches past all Controversie from the beginning while the time of Easter was in Controversie as I have proved Why would you not name those Churches in East and West which I never read or heard of yea or that person that was for the seventh day alone I am confident because you could not do it Indeed all Churches called the seventh day alone by the old name Sabbath while they maintained the Sabbath to be ceased But under the name of the Lords day the first was solemnly observed 3. In Hoveden and Mat. Paris there is not a word of what you say so much do you mis-cite History There is indeed an 1201. which as I remember is Hovedens last the story that many Authors talk of and Heylin mentioneth of one that sound a Letter pretended from Heaven upon the Altar reproving the crying sins of the times and especially the prophanation of the Lords day and requiring them to keep it strictly for the time to come which was so far from being the initiation of the Lords day that it was about 1167 years after it And how could men pretend such a Divine reproof for such a sin if the day not been received before I pray read Heylins History against us which will set you righter in the matter of fact And there is no mention of any such Council as you talk of for the initiation of the Lords day nor any resistance of the Kings or Scots There is nothing of all this in Hoveden or Mat. Paris 4. But what if England had been ignorant of the Lords day till then which is utterly untrue it followeth not that they kept the Sabbath on the seventh day Nor would a Barbarous remote corner of the World prejudice the testimony of all Christs Churches in every age 5. But that you may see how greatly you mistake the case of England read but our eldest English Historian Beda Hist. Eccles. As l. 1. 26. he mentioneth an old Church named St. Martins built in the Romans time and cap. 33. a Church built by the ancient faithful Romans And by the way I think it most probable that the Roman Souldiers first brought Christianity into Brittain so he oft describeth the Worship as agreeable to other Churches And l. 2. c. 2. he begins his reproof of the Britains for not keeping Easter on the due Lords day but never reproveth them for not keeping the Lords day it self And though the Britans and the Scots had so little regard of the English Bishops sent from Rome that they awhile refused so much as to eat with them yea or to eate in the same Inne cap. 4. li. 2. yet about the Lords day there was no Controversie Lib. 3. c. 4. he tells you that the Scots difference about Easter day continued till an 716. for want of intelligence from other Churches though Columbanus and his followers were very holy persons And that you may see you errour he there tells you that they did not keep Easter day with the Jews on the fourteenth day still as some thought but on the Lords day but not in the right week For saith he they knew as being Christians that the Lords Resurrection which was on the first day of the week was alwaies to be celebrated on the first day of the week But being Barbarous and Rusticks they had not yet learned when that same first day of the week which is now called the Lords day did come Here you see that it was past Controversie with them that the Lords day must be Celebrated in memorial of Christs Resurrection and the Scots kept not Easter on any other Week day And that they had not been like Christians if they had not owned and kept the Lords day only they had not skill enough in Calculating the times so as to know when the true Anniversary Lords day came about but kept Easter on a wrong Lords day The same he saith again in the praise of Fâ—nan lib. 3. cap. 17. that though he kept not Easter at the due time yet he did not as some falsâ—y think keep it on any week day in the fourteenth Moon with the Jews but he alwayes kept it on the Lords day from the fourteenth Moon to the
Church before as what day goeth over their head The Historical hints of the New Testament must be taken together and not a part only that they may prove a usage And 1. That Christ rose on that day is past doubt among Christians Joh. 20. 1. Luk. 24. 1. Mar. 16. 2. Matth. 28. 1. 2. On that same day he taught the two disciples Luk. 24. 13. And the same day he appeared to the Disciples and instructed them and did eate with them Luk. 24. 33 36. Theâ— the Disciples were assembled and theâ— he blessed them gave them their Commission and the Holy Ghost Joh. 20. 19 20 21 22. 3. The next first day of the week Christ chose to appear to them again when Thomas was with them and convinced him Joh. 20. 26. 4. In Act. 20. 7. It is mentioned as the day of their Assembling to break bread which though they did oft on other daies yet no day else was peculiarly appointed for it As for the dissenters cavil about the Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza hath given them Reason enough against it And Grotius and almost all expositors are against them And most that translate it literally una Sabbatorum take Vna and Prima here to be all one And Calvin with others noteth that the same phrase being used of the day of the Resurrection Matth. 26. 1. Luk. 24. 1. Joh. 20. 1. will direct us to expound this unless you mean also to deny the Resurrection to have been on the first day And 1 Cor. 16. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs have the same signification And Mark 26. 9. compared with the other Evangelists so expounds them as Beza noteth who also telleth us that in one old Copy he found added the Lords day and citeth Hierome adv Vigilant saying Per unam Sabbati hoc est in die Dominico c. And Dr. Hammond well noteth that it plainly relateth to the Christian assemblies to which they were not to come empty but to deposite what they brought into the treasury of the Church or if it were in their private repositories it doth not much difference the case Calvins exception against Chrysostome here is groundless as the reasons before evince So that by this Text the custome of holding Church meetings on the Lords day as a peculiar day is intimated though but on the by as most Expositors agree And the denomination of the Lords day Joh. 1. 10. being the same which the Christian Churches ever used of the First day puts it yet further out of doubt As for his conjecture who doubteth whether it may be meant of the Anniversary day of Christs Resurrection when as the constant use of the name by all the Churches sheweth that it was taken ever since for the weekly day it deserveth no other refutation Now though all this set together shew that Scripture is not silent of the matter of fact yet it is the full and unquestionable expository evidence of the practice of all Churches in the world since the very daies of the Apostles which beyond all doubt assureth us that de facto the Lords day was by the Apostles separated for holy Worship especially in publick Church-assemblies But these several intimations being seconded with so full an Exposition tell us that the Scripture is not silent in the case nor doth pass it by I was loth to name the day of the sending down of the Holy Ghost as a proof Because that some do controvert it But it seemeth to me a very considerable thing 1. That the day that year 〈…〉 of Pentecost on which the Holy Ghost was given was indeed the first day of the week even Dr. Heylin granteth without any question or stop And the Churches observation of Whitsunday as the day and that so very early as Epiphanius and many others say from the Apostles doth seem a very credible history or tradition of it 2. It s agreed on that the Passoever that year fell on the Sabboth day and that Pentecost was fifty daies after the Passover which falleth out on the Lords day And Grotius noteth from Exod. 19. 1. that it was the day that the Law was given on and so on which the Spirit was given for the new Law 3. And considering that this great gift of the Holy Ghost which was to make the Apostles Infallible and to enable them for their commission-work and bring all Christs Doctrines and Commands to their remembrance was so memorable a thing that it was as it were the Beginning of the full Gospel-state of the Church and Kingdom of Christ which through all Christs abode on Earth was as the Infant existent indeed but in the womb and on this day was as it were Born before the world and brought into the open light the Lords day also seemeth to me to be as it were Conceived on the day of Christs Resurrection but Born on this day of the Holy Ghosts descent But Dr. Heylin hath one poor reason against it viz. Because it was but an accidental thing that the day fell out that year on the first day Answ. 1. Was it not according to the course of Nature How then can that be called Accidental 2. But however it was no contingent accidental thing in his sense that the Holy Ghost was sent down on that day rather than another If a sparrow fall not to the ground without Gods providence did God choose that day He knew not why Or did it fall out hap hazard or by chance I need not insist on the confutation of his Caviâ—s about the other Texts forecited Note only 1. That as to his exception about Christs travel on his Resurrection day I have after answered it 2. That he freely granteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiâ—th The first day of the week both in Act. 20. 7. and 1 Cor. 16. 2. 3. That he himself citeth afterward many testimonies that oblations and contributions were in the Churches a usual Lords dayes work 4. That he confesseth that Rev. 10. 1. is meant of the Lords day as by that time grown into reputation 5. That he thinketh it was in small reputation before because Paul chose the Sabbath so often to Preach on to the Jews and Hellenists or Greeks whereas he himself is forced to confess that it was not for the days sake but the Assemblies to do them good 6. That he vainly conceiteth that Because the Lords day was kept on the account of Christs Resurrection it implyeth that it was not kept by Gods command which needeth no confutation 7. That his labour to prove that Paul meant the Jewish Sabbath as abrogated is vain for we deny it not 8. That he cannot deny that Christians had all that time of the Apostles a stated day as Pliny himself witnesseth for solemn worship above other daies 9. That he vainly snatcheth a little countenance from Calvin and Beza c. when as no man since Cochlaeus writeth more detestably of them 10. That after he
our Redemption Answ. No Our Redeemers work is to restore us to the acknowledgement and Love of our Creator And the Commemoration of our Redemption fitteth us to a holy acknowledgement of the Almighty Creator in his works These therefore are still to go together according to their several proper places Even as the Son is the way to the Father and we must never separate them in the exercise of our Faith obedience or Love A Christian is a sanctified Philosopher And no man knoweth or acknowledgeth Gods works of Creation and Providence aright in their true sense but he that seeth God the Creator and Redeemer the Beginning the Governour and the End of all Other Philosophers are but as those Children that play with the Book and Letters but understand not the matter contained in it or like one that teacheth boyes â—litide literas pingere to write a curious hand while he understands not what he writeth Obj. But to spend so much of the day in publick as you speak of will tire out the Minister by speaking so long Few men are able to endure it Answ. 1. How did the Christians in the Primitive Churches They met in the morning and often as far as I can gatâ—â—er parted not till night And when they did go home between the Morning and Evening Service it was but for a little time Obj. Then they made it a fast and not a festival Answ. It was not the use then to eat dinners in those hot Countreys much less three meals a day as we do now And they accounted it a sufficient feasting to feast once at Supper which they did at the first all together at their Church-meeting with the Sacrament But afterward finding the inconvenience of that they feasted at home and used only the Sacrament in the Church which change was not made without the allowance of the Apostles Paul saying 1. Cor. 11. Have ye not houses to eat and drink in or despise ye the Church of God 2. I further answer that the work of the day being done according to the primitive use it will be no excessive labour to the Minister Because in the Celebration of the Lords Supper he is not still in one continued speech but hath the intermission of Action and useth shorter Speeches which do not so much spend him And the people bear a considerable part to wit in Gods praises which were spoken then in their laudatory tone and are now uttered by the singing of Psalms which should not be the least part of the work And though their manner of singing was not like ours in Rithmes and Tunes melâ—diously as neither were the Hebrew Greek or Latine Poems so sung but as most think more like to our Cathedral singing or saying yet it followeth not that this is the best way for us seeing use hath made our Tunes and Meeter and way of singing more meet for the ends to which we use them that is for the chearful consent of all the Church Neither should any think that it is a humane unlawful invention and a sinful change to turn the old way of singing used in Scripture times and long after into ours For the old way of singing was not a Divine institution but a use and several Countreys had their several uses herein And God commandeth us but to Praise him and sing Psalmes but doth not tell us what meeter or tunes we shall use or manner of singing but leaveth this to the use and convenience of every Countrey And if our way and tunes be to us by custome more convenient than those of other Nations in Scripture times we have no reason to forsake them and return to the old Though yet the old way is not to be judged a thing forbidden And we see that custome hath so far prevailed with us that many thousand Religious people do cheerfully sing Psalmes in the Church in our Tunes and way who cannot endure to sing in the Cathedral or the ancient Scripture or primitive way nor to use so much as the Laudatory Responses 3. And I further answer that every Church should have more Ministers than one as the ancient Churches had besides their Readers and then one may in speaking ease another 4. But lastly I answer that These circumstances being alterable according to the state of Countreys Conveniences I do not discommend the custome of our Countrey and of most Christian Churches in our times in making an intermission and going home to dinner as being fittest to our condition And then there remaineth the less force in the objection as to the weariness of the Ministers or the people I 〈◊〉 to say more of the publick Church-performances having described them all in a small Book called Vniversal Concord and having exemplified all except Preaching in our Reformed Liturgie given in to the Bishops at the Savoy Only here I will answer them who object much that the Ancient Churches spent not the whole day in exercises of Religion nor farbad other exercises out of the time of publick worship because we read of little other observation of it by them but what was done in the publick Assemblies Answ. 1. We find that they took it to be a sanctified or separated day And they never distinguish and say that Part of the day only was separated and sanctified to such uses If they did which part is the sanctified part of the day what houres were they which they thought thus separated But there is no such distinction or limitation in the writings of the ancient Doctors 2. What need you find much mention what they did out of the time of publick Worship when they spent all the day frequently at first and almost all the day in after times with small intermission in publick Worship Do you stay but as long at Church as they did even almost from Morning till Night and then you will find little time to Dance or Play in But yet 3. There want not Testimonies that they thought it unlawful to spend any part of the day in unnecessary diversions from holy things as Dr. Young hath shewed III. So much of the day as can be spared from publick Church-worship and diversions of necessity should be next spent most in holy family-exercises And in those unhappy places where the publick worship is slenderly and negligently performed on some small part only of the day or not at all or not so as it is lawful to joyne in it as in Idolatrous Worship c. there Family worship must take up most of the day And in better places it must take up so much as the publick Worship spareth And here the summ of holy exercises in Families is this which having elsewhere directed you in I must but briefly name 1. To see that the Family rise as early on this day as on others and make it not a day of sleep and idleness And not to suffer them to violate prophane or neglect the day by any of the sins hereafter named 2.
IX And when we think it unlawful to joyne in the positive Celebration of unlawful dayes as the Mahometan Sabbath yet it may become a duty for the civil peace and our own safety to obey the Magistrate in forbearing open opposition or contempt or working upon that day And so Paul justifieth himself against the Jews accusations that they found him not in the Temple disputing with any man nor raising up the people nor in the Synagogues nor in the City Act. 24. 12. unless it be when we have a special call to reprove the errour which we forbear complying with X. It is long agoe decided by the Holy Ghost Rom. 14. 15. that we must not be contentious contemptuous nor censorious against one another about things of no greater moment than the Jewish dayes were though some observed them without just cause Because the Kingdom of God consisteth not in Meats and Drinks and Daies but in righteousness and peaceableness and joy in the Holy Ghost And he that in these things serveth Christ is acceptable to God and received by him and approved of wise men and should be received to Communion with them Rom. 14. 17 18. 15. 7. We must therefore follow after the things that make for peace and things wherewith one may edifie another Rom. 14. 19. XI The Controversie whether it be lawful to separate an Anniversary day for the Commemoration of Christs Nativity Circumcision and such like things which were equally existent in thâ— Apostles dayes and the reason for observing them equal with following times and so the Apostles had the same reason to have appointed such dayes had they thought it best as we have I acknowledge too hard for me to determine not being able to prove it lawful I cannot own and justifie it And not seeing a plain prohibition I will not condemn it nor be guilty of unpeaceable opposing Church Customes or Authority in it but behave my self as a peaceable doubter XII But that no earthly power may appoint a weekly day in commemoration of any part of our Redemption besides the Lords day and so make another separated weekly stated Holy day I think plainly unlawful Because it is a doing the same thing for one day which God hath done already by another And so seemeth to me 1. An usurpation of a power not given and 2. An accusation of Christ and the Holy Ghost as if he had not done his work sufficiently but man must come after and do it better But especially if such or any day or Ceremony be by an universal Law imposed on the Universal Church it is arrogant usurpation of the Divine Authority there being no Vicarious Head or Monarch under Christ of all the World or all the Church nor any Universal Governour who may exercise such Legislation whether personal or Collective The same I may say of any that would presume to abrogate the Lords day And so much shall suffice in great haste of this subject And to thee O most Glorious and Gracious Creatour and Redeemer I humbly return my unfeigned thanks for the unspeakable mercies which I have received on thy day And much more for so great a Mercy to all thy Churches and the World And craving the pardon among the rest of the sins which I have committed on thy Day I beseech thee to continue this exceeding mercy to thy Churches and to Me and restore me and other of thy Servants to the priviledges and comforts of this Day which we have forfeited and lost And let me serve thee in the Life and Light and Love of thy Spirit in these thy Holy Dayes on Earth till I be prepared for and received to the Everlasting Rest in Heavenly Glory Amen Octob. 11. 1670. FINIS AN APPENDIX For further Confirmation of Gods own Separation of the Lords day and Disproving the Continuation of the Jewish Seventh day Sabbath Written since the Treatise went to the Press upon the Invitations of some latter Objections Heb. 7. 12. For the Priesthood being changed there is made of necessity a change also of the Law 2 Cor. 3. 7 11. But if the Ministâ—ation of Death in Letters Engraven in Stones was glorious c. If that which was done away was glorious much more that which remaineth is glorious Act. 15. 28. It seemed good to the Holy Ghost and to us to lay upon you no greater Buâ—den than these necessary things Col. 2. 16. Let no man judge you in Mat or in Drink or in respect of an Holy day or of the New Moon or of the Sabbath which are a shadow of things to come but the Body is of Christ. LONDON Printed for Nevil Simmons at the three Crowns near Holborn Conduit 1671. CHAP. I. An Answer to certain Objections against the Lords Day THough they are answered before the Reader must pardon me if upon the particular urgencies of some Objectors I again make answer to these that follow Obj. Act. 20. 7. The first day 〈◊〉 the Week Gr. one of the Sabbaths That 〈◊〉 breaking of Bread there was common Eating â—mpare the like greek phrase Act. 27. 35. â— 42. see Esa. 58. 7. However it was but an â—ample of Preaching and breaking Bread upon a â—ecial occasion Answ. 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—â—â—th on the first day of the week the Generality 〈◊〉 the ancients both Greek and Latine agree â—hose testimony about the sense of a word is the â—st Dictionary and evidence that we can expect â—nd the same phrase used of the Day of Christs â—surrection by the Evangelists proveth it â—hough I am sorry to hear of one that denyeth â—at also and asserteth that Christ rose on the second day morning because else he could not as Jonah be three dayes and nights buried But I am not so proud as to think my self capable of convincing that man in such a matter of fact who will not believe the historical witness of the whole Church of Christ and expecteth to be believed against them all at â—uch a distance in the end of the World 2. There is no doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of Bread was both a Common and a Sacred action And the phrase is to be interpreted by the context to know when it signifieth the common and when the Sacred In Act. 27. 35. the context teacheth us to interpret iâ— of common eating But that it doth not so Act. 2. 42 46. or Act. 20. is plain to him that considereth 1. That it was then usual to communicate Sacramentally in all their Church Assemblies 2. That these mentioned were Church-assemblies the Church being met purposely for Sacred works Yet it is to be remembred that the Love feasts did usually concurr in the beginning with the Sacrament and the name might be used with respect to both 3. That it was not a meer occasional meeting is apparent to the unprejudiced 1. Because they stayed at â—roas seven dayes v. 6. and in all the seven make no mention of this