saith it is the day in which wee should rejoyce and bee glad above all other dayes because of his resurrection by which saith S. Augustine Dies Dominicus Christianis declaratus est ex illo habere caepit festivitatem suam Argument 2. WHatsoever in holy writ is said to be the Lords denominatively The altering of the name of the day argueth the Sabbath was altered D. Prideaux pag. 29. that is he the Author and Institutor of As for instance the Lords Supper and the Lords Table because he ordeined it 1 Cor. 11. 20. 10. 21. The Sabbath of the Lord because he commanded it the Temâ—le of the Lord because he appointed it the people of the Lord because he chose them the Lords messengers because he sends them Apostles of Christ because he put them into that office No instance can bee given to shew the contrary But this day is denominatively called the Lords Rev. 1. 10. and so in the first of Cor. 16. 2. as Beza noteth on the same place affirming as I have before delivered it that to explaine the first day he had read in uno vetusto codice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which title is very frequent in the Fathers calling it usually Diem Dominicum the Lords day not by Creation for so every day is his from the beginning nor is it so called by Destination as is the last day 1 Thes 5. 2. as then and yet now a day to come hereafter when our Lords day was then so called by an excellency as also famously at that time knowne in the Church for the Lords day as the day of their solemne assemblies Therefore it is so called by divine institution for divine worship and as it hath Jesus Christ for the Authour and Institutor of it Argument 3. IF God by resting from his work of Creation and his blessing of that seventh day made it an holy day for his solemne set worship and service Then Jesus Christ his resting from the work of redemption and his blessing of this day made it an holy day for his solemne set worship and service For there is the like excellency in the resting of God the Son and the blessing of his day as there was in the resting of God the Father and his blessing of that seventh day Christ his work of the worlds redemption and the renovation thereof the making of all things new a new heaven and a new 2 Cor. 5. 13. earth as was foretold Esa 65. 17. is equall with the Fathers work of Creation and in the rest of the one and of the other can there be no inequallity nor disproportion The Sonnes blessing likewise of this day is of no lesse excellency than the Fathers blessing of that day which blessing of his is not in the particulars expressed but the Sonnes blessing of this day is and that at large in many particulars First by his glorious resurrection by which the Lords day So S. Aug. de Civit. Dei lib. 22. cap. 30. Lt Scr. 15. de verb. Apost became sacred and consecrated to us Secondly by his severall apparitions for confirmation thereof Thirdly by his heavenly instructions Luk. 24. 25. Fourthly by the illumination of their mindes opening their understandings Luk. 24. 45. Fifthly by the inspiration of the holy Ghost Iohn 20. 22. Sixthly by the installation of the Apostles giving them power to binde and loose in heaven and in earth Iohn 20. 28. Seventhly by his mission in great dignity sending them even as his Father had sent him Iohn 20. 21. All which blessings Christ bestowed on them this day before his ascension and afterwards on this day he sent down Act. 2. his holy spirit extraordinarily after a visible manner upon his Apostles made them speak miraculously with new tongues to the amazement of the hearers and on this selfe same day he blessedly converted 3000 soules Act. 2. 41. and so began on this day his Church to be a separated visible Congregation from among both lews and Gentiles Lastly on this day he gave his heavenly Revelation to his beloved Apostle who was in the spirit upon this day to receive the vision Reve. 1. 10. Thus we see how Christ did blesse this day But God the Father by his resting from the work of creation and his blessing of that seventh day made it an holy day for his solemn set worship and service as the Scripture teacheth Gen. 2. 2. and very learned Divines do maintaine for truth Doctor Rivet cyteth 36 by name and their own words In disser de orig Sab. for it to this purpose Therefore Iesus Christ his resting from the work of redemption and his so blessing of this our day hath made it an holy day for his solemn set time of worship and service Argument 4. THat which Christ through the holy Ghost spake by way of Command to be observed that he is the Institutor of this I hope will not be denyed But Iesus Christ by the holy Ghost spake by way of Command that this day should be observed For the things appertayning to the kingdome of God he gave Commandments to his Apostles to be taught and observed Act. 1. 2 3. But the day of Christs resurrection and the worship therein performed as it was in the Apostles dayes and after as may be collected out of the Scripture and out of the writings of Justine Martyr and Tertullian is of those things which do appertaine to the kingdome of God Therefore he commanded it to be observed and so was the Institutor of it Obj. If any object and say that this day was not expressed by Commandment Ans I answer no more are any other of those Commandments which in Act. 1. 2. he is said to give nor any particulars of the things he spake which appertained to the kingdome of God And therefore we cannot seclude this day out of the Commandements given by Christ because not expressed no more than we can deny other things appertaining to the kingdome of God to be commanded because they are not expressely mentioned till it can be proved that the keeping of this day to the honour of Christ in his publicke worship is none of the things which pertaine to the kingdome of God I answer againe that albeit it is not expressed yet must it be comprehended within these Commandements For these Commandements here given Act. 1. 2. are of those which Christ would have his Disciples to teach his people that enter into the Church by Baptisme to observe Matt. 28. 18. 20. Now we finde the Church to observe this day Act. 20. 7. 1. Cor. 16. 2. The Apostle also to be an observer of it with them Act. 20. 7. prescribing duties to them on this day 1. Cor. 16. 1. 2. when they did meet together 1. Cor. 5. 4. and 11. 20. which was on the Lords day as the Syriack hath it as is before noted And the Apostle telleth the Corinthians that the things he wrote unto them were
pag. 213. the observation of the Lords day among Apostolicall traditions and Saint Augustine proveth it by his former generall In his Ser. p. 24 see also more rule saith the same Father Bishop White Doctor Pocklington saith that Saint Paul had ordered in Galatia and Corinth that his Disciples were to have their meetings on the first day of the week whereunto they submitted themselves and so did saith In pag. 5. he the whole Church of God by their example for ever after He telleth us also that the Apostles and Disciples of Christ thought it fit to appoint and command the day to be kept holy And indeed in the place of 1. Cor. 16. 2. is a plain Apostolicall ordinance which carrieth the force of a Commandment In Gen. 2. 3. on fâ—urth Com. as Piscator noteth and Bishop Hooper which albeit it be about a Collection yet he appointeth it upon the first day of the week And heare for this what the Learned Bishop White saith of this place Although this text of Saint Against Brab 211. Paul make no expresse mention of Church-assemblies this day yet because it was the Custome of Christians and likewise a thing convenient to give almes upon the Church-dayes it cannot well be gainsaid but that if in Corinth and Galatia the first day of every week was appointed to be the day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies This opinion for the Apostolicall tradition as it hath the fuffrage of the ancient so of later writers men very Learned Beza saith it is Apostolicae verae divinâ— traditionis Apostoli In Rev. 1. 10. In Gen. Rhem. on Rev. 1. 10. Hos confes Rom. Catech. on 3. Com. Ielisins fol. 292. Cat. Rom. on 3. precept Bell. Tom 1. de cult sancto li. 3. ca. 10. 11. with others cited by Sprint pag. 13. saith Mercer in Dominicum diem converterunt to wit the Sabbath Hereto agree many Papistes who hold that the Lords day was established by the Apostles and that Jussu Dominico as some say by Christs Commandment And that these places Act. 20. 7. 1. Cor. 16. 1. Rev. 1. 10. do manifestly confirm the same Doctor Heylin acknowledgeth without doubting that the religious observation of this day had the approbation and authority of the Apostles and may very well be accounted amongst Apostolicall traditions Now their authority is no lesse than divine 1. Because they were instructed by Jesus Christ himselfe in all things which he heard from his Father John 15. 15. who gave them Commandments concerning the Kingdom of God by the infusion of his spirit to make them receive the same Act. 1. 2. Secondly For that they had this holy spirit to guide them into all truth John 16. 13. in teaching both for matter Act. 2. 4. 14. and 4. 8. and manner 1. Cor. 2. 13. Act. 2. 4. In answering Adversaries Matth. 10. 20. Mar. 13. 11. Luk. 12. 12. In resolving doubts Act. 10. 19. and 11. 12. In decreeing Canons and judging of Controversies for setling of mens minds in the Church Act. 15. 28. In rebukeing sharply the wicked Act. 13. 9. In ordering matters in the Congregation 1. Cor. 14. 37. with cap. 7. 13. In ordination of Ministers whom they ordained in every Church Act. 14. 23. and these so ordained by them are said to be set over the people by the Holy Ghost Act. 20. 28. no doubt because the holy Apostles were guided by the Holy Ghost in such ordinations yea in their advice about things indifferent they had assistance of Gods spirit 1. Cor. 7. 40. Now then put all these things together can it be imagined that the Apostles observing this day Act. 20. 7. and setting a glorious title upon it Rev. 1. 10. that it can be other than divine they guided herein by the Holy Ghost who ordained also upon this day the first day of the week to prepare for the poor and why on this day because as Bishop White saith it was the Christians weekly holy-day which being as is afore witnessed Apostolicall and the Apostles so in all things guided by the holy Ghost this day must needs be of Divine authority This the Church of Auspurg Act. 7. confesseth that the day was changed by Apostolicall authority directed by the spirit Lastly as it is in these respects of Divine authority so farther also because it hath Jesus Christ the Institutor of it Of which in the next Chapter CHAP. X. It is of divine authority from Christ himselfe THis sacred day is of so divine authority as that by many reasons it may be proved to be appointed by Christ himselfe To hold this is neither a Novelty nor a tenent of singularity Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In frontes Hom. de Semente Wallaeus citeth other Test in his dis de Sab. See Wilâ—et his Synop. Pap. fol. 500. 1. It is no novelty for Justine Martyr saith that the Apostles received it from Christ Athanasius telleth us that the solemnity of the Sabbath was translated unto the Lords day by the Lord himselfe who sheweth at large that it is of Christs institution from the words of Matth. 28. 18. All power is given unto me in heaven and in earth It is said in the constitution of the Emperour Leo that the Lord himselfe did chuse it for his honour 2. It is no singular opinion for it hath the assent of many learned men Junius on Gen. 2. saith it is not by humane tradition sed ipsius Christi observatione instituto Tilenus in Synt. Loc. 44. pag. 276. holds it to bee ab ipso Christo institutus Bishop Andrews in his Sermon on the resurrection pag. 529. saith how can it be the Lords day but that the Lord made it Bishop Lakes in his Sermon on the Eucha saith that Christ did substitute the Lords day in the place of the Jewish Sabbath Doctor Fulk on Rev. 1. 10. affirmeth that it is a necessary prescription of Christ himselfe Of this judgement is Doctor Lindsey Bishop of Brechen in his preface to the assembly at Perth in Scotland and many other Divines And the Arguments to prove it are these following Argument 1. THe day which the Lord made he is the Authour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to advance 1 Sam. 12. 6. so to observe and celebrate Schindelerus in his Dict. De Saâ— circumcis so doth the B. of Ely D. Andr. so Procopius on Gen. 1. Epi. 119. ca 13. ad Ian. Institutor of But this day which is the day of his resurrection Psal 118. 24. is the day which the Lord hath made it is honoured and preferred before other dayes to be observed and celebrated therefore he is the Institutor of it This day Athanasius understandeth of the Lords day the day of his resurrection as doth S. Peter who alleadgeth this Psalme for Christ after his resurrection Act. 4. 10 11. and indeed as the Psalmist
it whilst the sword was in his owne body and then fell down and dyed in the place the other went back into the Town but dyed also that day 6 Rule The conscience of the sinner is many times a good directer to point out to us that cursed thing If so then what shall we say in this case for divers Prophaners of the Lords day have upon their hurts felt withall the accusation of conscience and acknowledged that those harmes befell them for doing such things as they did on the Lords day Some dying bewailed their sinnes others living made good use thereof and herein reformed themselves of which examples may bee brought to make this good From all this which hath been delivered it may appeare I hope that it is not rash presumption nor any vaine and prophane observation to take notice with reverence of the immediate the mediate and casuall judgements which happen upon the Lords day for the better stirring of us up to the sanctification of the whole day with readinesse of will to the honour of our Lord Jesus so it be without superstition and hypocrisie which such as understandingly know to observe the day aright are farre from both in their intention and practice CHAP. XXVIII Of the serious ponderation of these things CHristian Reader that lovest thine owne soule lay aside all prejudice in the cause labour for selfe-deniall and be in love with the truth Behold the Primitive times weigh the records of our Church the care of Emperours and Kings take notice of the Decrees of Councells and Synods the judgement of the learned in the Church both the Ancient and Moderne the many to the few of a contrary minde and lay to heart these severall kinds of Gods judgements by all which we may see what God and all good men would have us to doe and what to avoid on this day without any Judaizing at all For we doe not put as the Jewes did holinesse in the day as holy in it selfe but as a day set apart by divine authority for holy duties Nor doe we make our rest holy but in the use of it requisite to holy performances of the sacred duties of the day for without cessation from our own profits and pleasures we cannot apply our selves to Divine Services and therefore it being both as a meanes to take us off from the hinderances of holy duties as also a furtherance to the exercises of holinesse which on this day are publickly and privately to be performed we presse the keeping of a Rest If we be well understood I suppose none would say wee did Judaize nor call us by the new reproachfull name of Sabbatarians we hold no more for restraint than holy men have done in former ages Doctor Heylin doth tell us that the fifth and sixth Centurie were fully bent to give the Lords day all fit honour not only in prohibiting all unlawfull pleasures but in commanding a forbearance of some lawfull businesses such as they found to be most hinderance to religious duties S. Augustine long before allowed on the Lords day no wandring about woods and In Serm. de tempo 251. fields with noyse and clamours no telling of tales no playing at dice nor dancing on this day yea he findes fault that whilst they rested from a good work the work of their calling they rested not from vaine and trifling works as if saith he one time of the day were set apart to the Service of God and the rest of the day and the night to their owne pleasures Tertullian before him telleth us how holily the Sabbath was kept after the breaking up of the Congregation as before hath beene delivered And it is worthy to be marked out of Doctor Heylin though he make mention of recreations cap. 3. pag. 84. cap. 4. pag. 123. in his Historie of the Sabbath yet hath he not produced any one testimonie of any one Father for the now conceit of Christian libertie concerning recreations of which he saith after dinner until Evening Prayer and after Evening Prayer untill the time of Supper there is no question to be made but all were practised which were not prohibited But had there beene proofes hee surely would have produced one Father or other for them But come we now to our Opposites See before Mr. Brerewood and see what they say for us without Judaizing and insteed of all the rest I take only here the learned Bishop White who saith thus so farreforth as secular labour and Pag. 226. 227. 261. pastime or recreation are impediments to sacred and religious duties publick or private to bee performed upon holy dayes they are to be avoided and abstinence from them must be used according to the equitie of divine law and the precept of the Church otherwise they are sacrilegious citing Cyrill for his purpose because they are meanes to robbe God of his honour and to hinder the spirituall edification of Christian people and because abstinence from labour and from recreation upon the holy day is subservient to the exercise of religious duties and on the contrary secular labour and pastime are impediments thereunto and if they be acted at such times as the precept of God and the Church prohibit they are prophanations of Gods holy day The same learned Father in another place in his book against Braborn saith that because the Lords day and other holy dayes are devoted to the Service of God and appointed to the exercise of religious and spirituall duties Christian people are to perferre their religious offices of those dayes before their wordly pleasures and profit and the more observant they are hereof the more they please God if other actions of their life be sutable to their devotions yea he saith further and so much as we may say and no more that devout Christians who are so piously affected as that upon the Lords day and other holy dayes they doe resolve to sequester and retire themselves from secular businesses and ordinary pleasures and delights to the end they may more freely attend the service of Christ and apply their mindes to spirituall and heavenly meditations are to be commended and encourged For the doing thereof is a work of grace and godlinesse pleasing and acceptable to God for which he quoteth Col. 3. 2. Joh. 6. 27. Object Let none say that flesh and blood cannot apply it selfe so holily an whole day together Answ For first flesh and blood shall not inherit the kingdome of heaven 1 Cor. 15. 50. Secondly we must strive to doe by grace what wee cannot doe by nature else we shall never doe at any time true service to God according to any of his Commandements Thirdly God must not loose his right of service from us because we have procured to our selves wretched natures soone weary of all spirituall duties Fourthly lazie servants can hardly undergoe any labour much lesse to hold out a day yet the awe they beare to their earthly Masters maketh them to doe