the time or to serve God because it is a holy time After I had finished this worke of reexamination there came to my hands some unsound tractats upon the sabbath Whereupon I thought good to insert in this place as the most pertinent this short disconrse following OF THE SABBATH THe light of nature leadeth a man acknowledging that there is a God and to be worshipped to acknowledge also that timâ—s should be set a part for his worship and not onely that but also competent and sufficient times But nature cannot lead us without further direction to setle upon one of the seven dayes more then upon one of eight ten or twelve The Lord set downe one in the circle of seven to bee observed perpetually and universally by all that were to worship him In his wisedome he could best discerne what time might be spared In respect of this perpetuity and universality this determination participateth of the nature of a law morall For this cause it was placed in the decalogue among the precepts purely morall and participated with them of the same prerogatives It was delivered by God himselfe written in tables of stone and preserved in the arke as the rest were The determination of such a seventh day in particular was made also by the Lord. Both the determinations are divine positive the first unchangeable the second changeable but yet only by divine authoritie The ten precepts of the decalogue are called ten words Deut. 4. 13. that is as one expoundeth ten sentences or as Vossius addeth Soultentiae praecipientes preceptive sentences And yet there are fourteene sentences for precepts in the decalogue How then are there but ten words hee answereth there are ten chiefe and principall the rest are secundarie and like appendicles Primum istud in confesso est quamâ—is quatuiordeâ—im inveniantur sententâ—â— in decalogo quibus aliquid praecipiatur tamen decâ—m esse duntaxat primarias principes Caeteras secundarias altarum quasi appendices Vnde Moses decem verba Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt In the fourth commandement there are three preceptive sentences The first is the principall Some reason after this manner The Lord saith not Remember thou keepe holy the seventh day but Remember thou keepe holy the sabbath-sabbath-day and in the end he sanctified the sabbath-sabbath-day hee saith not that seventh day from the creation howbeit it was so for the time But that seventh was to be changed and the sabbath was to be fixed upon another seventh day But to come nearer to the purpose that this commandement requireth not directly the seventh day from the creation but the seventh day in generall appeareth by the reason which enforceth not necessarly the seventh day from the creation that wee should rest the same day that the Lord rested but that wee should rest from our workes the seventh day as hee rested from his Which seventh as under the law he appointed to be saturday so under the Gospell sunday the substance of the commandement remaining See Master Cartwrights Catechisme But to come yet nearer The Lord might have created the world in six houres as easily as in six dayes Hee might have done it in a moment or have taken eight ten or twelve dayes The Lord would do neither the one nor the other but conformed himselfe to that space of time which in his wisedome he thought sufficient for man to doe all manner of workes of his owne This paterne doth not concerne his peculiar people of the Jewes onely but both Jew and Gentile and not for a time onely but to the end of the world as if the Lord would reason after this manner with mankinde What needed me to have spent six dayes in creating the world for I might have done it in one or wherefore stinted I my selfe at six I might have taken ten you may easily then consider wherefore I have done it I did it that thou may doe the like Do all thy workes and businesse in six dayes and rest the seventh The imitation lieth in this then not so much that wee rest upon such a seventh day as upon a seventh There is equitie in it indeed that seeing the Lord hath granted us six dayes to worke wee should rest the seventh but the force of the reason lieth chiefly in this that the Lord purposly tooke six dayes and rested the seventh to be a paterne to men howbeit with all in setting downe that paterne he considered that equity That the precept concerning the sabbath concerned not the Jewes onely but all mankinde appeareth also by this that it was given to Adam in the beginning Gen. 2. 2 3. Whereas some would have here an anticipâ—tion and the words to be referred to the time when the Lord rained Manna and forbad his people to gather upon the seventh day Exod. 16. as if the sabbath had never beene institute or observed before This were a strange anticipation to make mention of the blessing and sanctifying the seventh day without so much as an inckling of the proper time which is assigned by them which fell not forth till 2453 yeares or thereabout after the weake of the creation Next the words are knit together by the same copulative with the present historie Hee ended his worke on the seventh day and herested on the seventh day and he blessed the seventh day and he sanctified it The blessing and sanctifying then were not destinate to bee done 2453 yeares or thereabout afterwards but presently when he had ended all his worke of creation hee blessed and sanctified that is by blessing sanctified that is separate to a holy use as the minister blesseth when he separateth bread and wine from a common to an holy use at the Lords suppeâ— Or he blessed and sanctified that is praised it and sanctified For the originall word signifieth also praising or rejoycing as Gomarus himselfe bringeth exemple of praising out of Psal. â—8 27. And Philo Judaeus expresseth it by praising Every dayes workes had the owne commendation but now looking upon the whole frame the order and harmonie of it he rejoyced and praâ—sed it and sanctified that day After he had perfited the worke in six dayes he added honour to the seventh day following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo â—udaeus that is Which when hee had praised or commended incontinent hee deinzed to call it holy as Gelenius translateth Further there is no mention of blessing the seventh day Exod. 16. Gomarus alledgeth that twice as much Manna fell on the sixt day as upon any other day there is no warrant for it but onely that they were commanded to gather twice as much that day Suppose his conjectute were true that were a blessing of the sixt day and not of the seventh But as I have said there is no mention of blessing in that place But so it is thâ—t when he blessed he sanctified And seeing wee reade not that he blessed it when he ceased from raining
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
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
hoc acceperunt sacramentum ita nunc dâ—sponam is saith Marlorat in 1. Cor. 11. It appeareth thirdly by the practise of the Apostolicall kirks observing still this gesture howbeit other circumstances of time and place and other things which fell out occasionally at the first supper are not regarded Their practise may be a commentarie to the precept Do this that wee may take up what is comprehended under it Howbeit Christ had not said Hoc facite Do this his example in setting down the patern and put in practise by the Apostles afterwards is equivalent to a precept Christi Apostolorum exempla sunt nâ—strum exemplaâ—â—exemplar autem rei faciendae probat rem esse praeceptam necessariam Christ himself after hee was sitting at table in Emâ—us with the two disciples Luke 24. 30. hee took bread blessed it brake it and gave to them This place is interpreted by sundrie ancients and moderne of the breaking of the sacramentall bread which may be granted without any vantage to the Papists for communicating in one kinde because the example is extraordinarie and by the Hebrew phrase of breaking of bread synecdochically may bee meant the whole supper M. P. thinketh likewise that it is like this breaking of bread was sacramentall but saith hee the sitting was onlie occasionall But there was no occasion to hinder him to use another gesture when hee come to that action Yee see then in the judgemeut of all the interpreters who expound this place of the sacrament of the supper that Christ celebrate this sacrament while he and his disciples were sitting and used no other gesture but that which they had used at their ordinary eating before It is obiected that the Apostle in the rehearsall of the words of the institution 1 Cor. 11. maketh no mention of sitting I answer that the Apostle rehearseth not all that was requisite for the celebration of the supper His chief purpose was to correct the abuse of the Corinthians that is their not staying upon other For the Lord that night he was betrayed said to all his disciples conveened together Take ye eat ye drinke ye all of this Illa coena Christi omnes commun ver accumbentes habuit That supper had all sitting in common together saith Chrysostome rebuking such as neglected to communicat with the poore Oâ—â—umenius hath the like This is not to eat the Lords supper he meaneth that supper whâ—ch Christ delivered when all his disciples were present For in that supper the Lord and all his servants sate together Hierom in 1 Cor. 11. The Lords supper ought to be common to all because he deliverâ—d the sacraments equally to all his disciples that were present It was not the Corinthians fault that they sate â—t table but that neither at their common meats nor at the Lords table would they sit together but sorted themselfes in factions and companies saith D. â—ilson in his book of obedience And again Saint Paul as Chrysistome thinketh brought the table and supper where the Lord himself was and â—t which his dâ—scâ—ples sate for an example to shew them that that is rightly judged to be the Lords supper quae omnâ—bus simul convocatis concordiâ—er communâ—ter sumitur which is received in common and with one consent of all assembled together The Apostle saith not I deliver to you here all that I receaved of the Lord but I have received of the Lord that which I have delivered unto you The Apostle presupposeth a lawfull minister a table and sitting at the table and rehearseth only Christs actions and his words uttered to communicants sitting at that table together bidding them all eat drink c. conveened together Not yet all his actions and words as giving of the bread blessing of the cup either severally or conjunctly with the bread and the precept to drink all of it Ipsi et am Evangel stae mutuo inter se supplevâ—sse leguntur quae ab eâ—rum aliquo vel aliquibus sunt omâ— ssa The Evangelâ—sts themselses supply mutually what is omitted by any of the rest saith Innocentius 3 in the Decretals There was but one action saith Casaubon which consisted of the holy and common banquet and from the nobler paâ—t was called the supper of the Lord. Totam illam Corinth orum actionem quae sacro communi convivio constabat a potiori parte vocat coenam dominicam The love-feast then and the Lords supper went together the love-feasts in these times preceeding and the Lords supper immediately following For as Estius a professour in Doway reasoneth It is likely that in imitation of Christs example at the first supper they celebrat after the love-feast Next they stayed not upon other at the commoun supper which could not have beene if they had communicated together before as the Greek fathers conceave who are of the other opinion Thirdly the Apostle putteth them in minde of triall before and good behaviour If these abuses had fallen forth after the Apostles exhortation had not beene so pertinent Fourthly this opinion is confirmed by the custome which was observed after in many Churches even till Augustinus dayes Willâ—ts in his synopsis pag. 677. In the end of those feasts they used to râ—ceave the sacrament Cornelius a Lapide a Professour in Lovane affirmeth likewise that the love-feast preceeded the holy supper Agape haec tempore Paule fiebat ante non post sacram synaxin Druthmarus who wrote about the yeare 800. saith that the Apostles celebrated after meat as Christ did Feâ—â—runt autem Apostoli multo tempore similiter post alium elbum dominicum fumentos D. Bilson saith likewise by Saint Pauls words it should appear the communion was distributed to them after meals but saith he to us it is all one whether before or after at their banquets and feasts it was ministred and even served at theâ—r tâ—bles â—s Augustine noteth epist. 118. And againe Because these brotherly repasts did either end or begin with the Lords supper they could not devide themselfes each from other and disdaine the poore at theâ—r common meat but they must offâ—r the same abuse at the Lords supper which was mâ—nistred to them as they sate at theâ—r tablâ—s immediatly before or afâ—er their usuall and corporall refreshings M. P. a la â—e champion for kneeling thinking it likely that Christ ministred the sacrament at Emaus hath this observation Hereupon I thinke together with the institution it selfe after supper were grounded the love-feasts by continued occasion whereof the disciples might possiblie for a time use sitting in the very act of receiving D. Downame Bishop of Derrie confesseth sitting to receave the sacrament to have beene used in the Churches in the Apostles times I passe by the names of Table and Supper and breaking of bread and the opposition made by the Apostle betwixt communicating at the Lords table and sitting at the tables of Idols which may
if he so doe the bread shall be a pledge of his body and the wine of his bloud Christ said not This is my body take eat but Take eat this is my body or actu continuo bad them both take and eat The promise is annexed to the commandment as conditionall and hath no effect otherwise but if the condition be performed It is a receaved action among the Divines Elementa extrausum non sunt sacramenta The elements out of the use are no sacraments And sacramenta perficiuntur usu If the elements after the blessing be not delivered shal they be sacramentally Christs body and bloud or if delivered and not eaten It fareth with the sacramentall elements as with pawnes and pledges in contracts and bargans A ring may bee set a part to bee a pledge in matrimonie yet it is not actuallie a pledge without consent of the other partie but only a meere sing A stone chosen out from among many to bee a signe of a march is not actuallie a march stone but in the use when it is set with consent of parties in the march to that end There was never a sign without the use wherefore it was appointed to be a sign Never a march but that which divided land nor a banquet but in eating and drinking saith Chamier So the elements are sanctified and set a part by prayer and rhanksgiving to this use but are not Christs bodie and bloud actuallie till they be receaved and used Panis nunquam est signum corporis Christi nisi in edendo nun quam vinum sanguinis nisi in potando And therefore this holie ordinance is properly defined a sacred actâ—on consisting of so many rites By a figurative kinde of speach it is true the bread may bee called the sacrament of Christs bodie because it is appointed to that end as when Isaac said to Abraham Where is the sacrifice that is the lamb or the ramme appointed for the sacrifice but not properly Now the Formalist presupponeth that the sacrament is made alreadie before hee come to deliver the elements and therefore hee sayth hee uttereth other words at the deliverie So yee see they place such vertue in uttering these words This is my bodie in the rehearsall of the institution as the papist doth that they thinke the read alreadie Christs bodie and therefore absurd to utter these words againe at the deliverie to the Communicants for then they should seeme to consecrate again So grosse poperie is the ground of omitting the comfortable word of promise at the delivering and snbstituting a prayâ—r or ministeriall blessing as P. calleth it in the rowme of it and such a prayer as presupposeth the bread already to bee Christs bodie and therefore they say The bodie of the Lord prâ—serve thy bodie and soule Heere also is a wil-worship for howbeit prayer bee of it selfe a pure of Gods worship instituted and allowed by God yet to pray unseasonablie and out of time at the will and device of man when you should bee serving God in another forme it is wil-worship neither is there necessitie of this a prayer alreadie preceeding And surely this their prayer is a senselesse one like that old prayer Anima Christi sanctificaine which is directed to Christs soule whereas wee should direct our prayers to his person not to his humanitie by it self Let it bee observed by the way that the words of the institution are rehearshed in the English service book and among the rest these ords This is my bodie to God in a continuall tenor with the prayer begun before just according to the order observed in the Canon of the masse when the priest offereth his sacrifice which is an horrible abuse of the words of the institution which Christ uttered to the Communicants and not unto God I dare bee bold to affirme the sacrifice of the masse had never enâ—red in the Church if the word of promise had beene uttered at the deliverie of the elements to the Communicants in an enunciative forme or demonstratively as Christ did Thirdly if in regard of prayer then if Christs sacramentall speach be uttered without addition of a prayer the Communicants must not kneel Christs forme of speach then must be thrust out that prayer and with it kneeling may enter in Fourthly suppose the prayer might be substituted in the roome of the word of promise kneeling should not be enjoyned nor urged more precisely at that bit of prayer then at other prayers Yea it is superstition to urge kneeling at one prayer more strictly then at another and absurd in my judgement to enjoyne it at all in any They may as well enjoyne any man to lift up his eyes to knock on his breast to bow the head or crouch as to kneel as they doe in the popish service which hath made it the more ridiculous for kneeling lifting up of the hands or eyes knocking on the breast are naturall expressions and adumbrations of the inward motions of the soule and proceed ex abundantia interni affectu as saith Chamier and therefore ought not to be extorted by injunctions for that were to command men to play the hypocrits and like comedians to counterfite outward signes of such inward motions as perhaps are not in them so vehement as to stir them up voluntarily to such expressions Yea some of them may serve for ejaculations as the lifting up of the eyes to knock on the breast and to bow the head which bowing is finished in one instant saith L. All undecent and unseemly gesture in prayer ought to bee forbidden but no gesture ought to bee commanded in speciall but left free Fiftly that prayer above mentioned is but a short ejaculation and sooner ended then the Communicant can addresse himself to his knees Sixtly that prayer or short wish is ended before the Minister offer the bread to the Communicant and bid him take it and yet the Communicant is enjoined to continue still upon his knees Nor is kneeling enjoined to them by statute or their service book in regard of mentall prayer for none such is enjoined what suppose kneeling were enjoined in respect of prayer also for if also or principallie for reverence of the Sacrament it is sufficient for our purpose for to adore any other thing but God or with God are both idolatrous Master Paybodie saith Concerning prayer I do freely confesse that in as much as it is but an occasion and not the principall exercise of the soule whither it be mentall or vocall in the sacrament all busiâ—esse I do neither deeme it the principall respect of lawfull kneeling neither have I reason to deeme it the principall respect upon which the Church enjoyneth it And againe Suppose there bee no prayer used in the time of receaving I think never the worse of the gesture of kneeling No wonder hee say so for hee layeth down a ground that any of the gestures may be used in any part of Gods worship
the scripture the time of some heavie judgement is called the day of the Lord or because the Lord revealed to him upon a day these great mysteries for that day had beene uncertaine the sense caâ—to logicall as if John should have said I was ravished in the spirit that day I was ravished in the spirit But John maketh mention of this day as a thing knowne before to the Churches to designe the time when he saw thâ—se visions And he calleth it not the day of the Lord but the Lords day or the dominicall day and so it hath ever beene called in the Christian Church since the dayes of the Apostles Justiâ—uâ— câ—llâ—th it Apoc. 2. Diem solis Sunday because the apologie was directed to an ethnick and in his dialogue with Trypho the first day of the weeke because Trypho was a Jew It were superfluous to cite testimonies to prove that in everie age this day hath beene called the Lord day and observed by Christians in every age Notwithstanding it bee cleare and evident that the Lords day was observed in the Apostles times it is questioned whither it was instituted by Christ or by the Apostles or if by the Apostles whither by them as ordinarie pastours or as extraordinarie office-bearers assisted with the infallible direction of the spirit Master Daw It concerneth us little to know whither it was delivered by the Apostles themselves or their next after commers Those who come after are equalled by him with the Apostles who were assisted extraordinarly in laying the foundation wherein the Church was builded and setting down the government and unchangeable policie of the Church Either every Church had power to hallow a day like the Lords day or else the Church universall If every nationall Church then they might have differed and hallowed sundrie dayes If the Church universall that could not be brought to passe but in the representative an oecumenicall councell None such could be had for 300 yeares after Christ. But so the hallowing of such a day had beene suspended for 300 yeares If the Church may institute such a day it may abrogate it also and change at pleasure If the Church or ordinarie pastours may institute such a day they may make lawes binding the conscience For wee are bound in conscience to observe the Lords day even out of the case of scandall and contempt in secret as well as in publike with internall worship as well as externall or els we sinne howbeit the Church cannot take notice of it or judge upon it If there be no such day for the Lord then wee deny to him that which the verie law of nature granteth to him for the law of nature requireth such a day Seeing no ordinarie pastours may doe it it followeth that if the Apostles did it they did it not by vertue of their pastorall power and office which was common to them with their successours as Master Dow speaketh but by that power which was properly apostolicall and that it cannot be called an ordinance of the Church as Master Dow alledgeth it may Even Bellarmine distinguisheth between traditions divine apostolicall and ecclesiasticall and confoundeth not apostolicall with ecclesiasticall The apostolicall constitutions may be also called divine saith he because they were not instituted without the assistance of the spirit and divine may be called apostolicall not that they were instituted by the Apostles sed quod ab eis primùm ecclesiâ— traditae sunt cum ipsi seorsim eas à Christo accepissont that is that by them they were first delivered to the Church after they had first receaved them apart from Christ himselfe The observation of the Lords day is not like the Papists unwritten verities for it is extant in the scripture but the question is about the precept We confesse practice say they but where is precept I answer their practice was a paterne to us and hath the force of a precept Rivetue himselfe in his exercitations upon Genesis answers In such things we need no expresse precept if wee have practice and example namely of such as we know to be the first institutours of good order by vertue of a speciall calling such as were the Apostles but chiefly where the practice is repeated for then it is inculcat if there be no necessarie reason craving a change Respondeo in talibus non opus esse praecâ—pto expresso si habeamus exemplum praesertim eorum quos scimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ecclesia fuisse ex speciali vocatione primos institutores quales fuerunt Apostoli In talibus enim exemplum praxis vim aliquam habet pracepti praesertim ubi praxis illa repetitur tum enim inculâ—atur si nulla ratio necessaria mutationem requirat Adde also that the observation was uniforme in all the Churches and constant which presupposeth a precept an ordinance or institution For what likelihood is there that one began and the rest every one after other followed the example of others that went before in practice and that this way the observation crept in by exemple and did grow to a custome The places above cited make mention of the first day of the weeke and the Lords day not as then begun but as knowne and observed before even at the Pentecost before the holy Ghost descended upon the Apostles And yet Rivetus inferreth a precept out of 1 Corin. 16. where the Corinthians are directed every first day of the weeke to lay aside some thing for the poore where howbeit the chiefe intention of the Apostle is to give direction for the helpe of the poore yet because hee will have it to be done the first day of the weeke it followeth that hee willeth also that they should dedicate the Lords day to the solemne assembling of the Church for hee that intendeth the end intendeth also the midst Vbi etsi prima intentio Tauli sit de collecta statuere tamen quia vult eam primo diâ— hebdomadis fieri inde sequitur voluisse etiam ut diem Dominicam solemni ecclesiae congregationl dedicarent Qui enim vuâ—t finem vult etiam media si nihil in eis sit illegitimum aut verbo Dei prohibitum Yet his words would bee somewhat corrected for the Apostle enjoyneth them not to observe that day as if they had never observed it before but maketâ— mention of it as a thing knowne and as Chrysostome observed would move them to bee the more free-hearted because of the benefites which they had receaved that day He enjoyneth them no new thing but concernidg the collection for the Saints as he had given order to the Churches of Galatia Yet this direction implieth a direction to continue in the observation of that day for in directing them to doe a little farre more would he have them to performe greater duties Bellarmine giveth some rulâ—s to trie genuine apostolicall traditions which if yee will admit howbeit they cannot be justly applied to their unwrâ—tten verities yet
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
another time But that will not save the maâ—ter For a day is called mystike not onely for shadowing things to come but also for the mysteries solemnely remembred And as for appropriation doe wee not appropriat to the day of Christs nativitie a peculiar kinde of service of epistles gospels collects hymnes homilies belonging to Christs nativitie and thinke it absurd to performe the like service upon another day with the like solemnitie of cessation from worke and supâ—rstitious forbearing of fasting Wee thinke it likewise absurd to performe upon the nativitie day that peculiar service which belongeth to easter Yea the Doctour saith the commemoration appointed to bee made upon the five dayes must not bee omitted on these dayes If it bee absurd to celebrate another day after the same manner with the same service and no other service will serve on these dayes is there not a peculiar service appropriated to our festival dayes as of old among the Jewes That shift is of no weight that a minister may preach or wee may meditate upon Christs passion another day then the nativitie For that is not to celebrate with solemnitie To use another day with the like solemnitie in the place of it or both would be thought very absurd The Jewes themselves without the service appropriated to their feasts might remember these same benefites and mysteries upon other dayes but not with the like solemnitie and peculiar service And so the solemnitie is tyed to the time To observed dayes after this manner is not like the appointing of houres for preaching or prayers on weeke dayes or times for the communion according to the policie and order set downe by everie particular congregation we tye not our selves to them not any peculiar service to any of them Wee use time then onely as a circumstance and for order and not as a sacred time let be as a holy festivitie Wee observe dayes after the same manner that the Jewes did howbeit not the same dayes nor with the same kinde of worship The change of the circumstance the day and manner of wotship doth not free us of Judaizing Non sublata sed mutata est significatio dierum saith Bellarmine and so it is with the Formalists Wee doe not say that the anniversarie revolution made the Jewish festivals ceremoniall for in the revolution of time there was no mysterie but the tying of such a peculiar service to the time of anniversarie resolution with such solomnitie To performe the same duty in substance upon the morall sabbath as occasion served had not beene ceremoniall What then they say ought not Christs inestimable benefites and notable acts to be remembred I answer Yes and so they are for where the gospell is preached his acts are published Christ is set forth crucified by the preaching of the word every communion day his passion and death is and will be remembred to his comming againe The Eucharist saith Bellarmine est memoriale omnium miraculorum quasi compendium vitae passionis resurrectionis Domini In the written word sermons prayers creeds catechismes his nativitie passion ascension c. are remembred It followeth not they should bee remembred therefore their memorie should be celebrated severally with the solemnity of a festivall day For the Lord hath appointed an holy day which we call the Lords day and may call Christs day as I said before for publishing all Christs acts and benefites Pope Alexander the 3. gave this reason wherefore the Romane Church doth not observe an holy day to the Trinitie to wit because glorie to the Father and to the Sonne and to the holy Ghost and other like things belonging to the praise of the Trinitie are published daily Ecclesia Romana in usu non habet quòd in aliquo tempore hujusmodi celebrat specialiter festivitatem cum singulis diebus gloria patri filio spiritui sancto catera similia dicantur ad laudem pertinentia trinitatis The Popes ground must bee this Whatsoever is treated on or remembred in the ordinarie divine service needeth not a speciall holy day to celebrat the memorie of the same I assume The nativity passion resurrection ascension of Christ and sending downe the holy Ghost are not only remembred in privat but also in publike and in the ordinarie service specially on the Lords day If all be true that is affirmed by a councell holden at Constantinoplâ— that Christ was borne on this day the starre shined to the wisemen on it Christ fed 5000. persons with five loaves and two fishes on it that hee was baptized rose and sent downe the holy Ghost on it the light was treated on it and which Pope Leâ— affirmeth that the Lords day is consecrated with so many mysteries dispensed on it that whatsoever notable thing was done on earth was done to the honour of this day it appeareth that the Lord would have us to observe only this day as holy and sanctified by himself for the proclaiming of all his worthy acts and not to presume to institute holy festivities upon our owne heads There is no danger but the memorie of Christs nativitie c. will be preserved to the end of the world without observing such solemnities and making holy dayes which lyeth not in the power of man This pretext of remembring and putting in minde hath beene a cloak to bring in crosses images surplices and other popish garments with much other superstition and among the rest these memoriall dayes THE JVDGEMENT OF FORraine Divines I Passe by the Petrobrusians the Waldenses and Wicleffs followers and come to later times Luther in his booke de bonis operibus set forth anno 1520. wished that there were no festivall dayes among Christians but the Lords day only were observed And in his booke to the nobilitie of Germanie he saith Consulâ—â— nesse ut oâ—nia festa aboleantur solo die dominico retentâ— That is It were expedient that all feasts were abolisâ—ed tâ—e Lords day onely being retained Farellus and Viâ—et râ—nâ—â—ed all holy dayes out of the Church of Geneva as Calvine epist. 118. testifieth The same decree which banished Farellus and Calvine out of Geneva brought in other holy dayes In a nationall synod holden at Dort anno 1578. of the Belgick Almaine and French Churches we have these words Optandum forâ—t nostros sex diebus laborare diem solum Dominicum celebrare That is It were to be wished that our countrie people laboured six dayes and celebrated only the Lords day So yee may see festivall dayes are rather tolerated by them because of the wilfulnesse of the magistrates and people then commended or allowed Among the articles agreed upon and concluded concerning ecclesiasticall policie in the Palatinaâ— anno 1602. we have this following Omnes Feriâ— per annum festi dies tollendi è medio All the festivall dayes through the yeare are to be abolished Yee see where they finde the opportunity they abolished them Bucer howbeit not