taken away and David appointed in his stead I am bound by the selfe same Law to honour David Even so is the accommodation of this fourth Commandement Remember the Sabbath day to keep it holy this is the Commandement what day soever it be applyed unto The accommodation is the seventh day is the Sabbath day to keep it holy this the Commandement doth binde us unto as long as the day is unchanged and not taken away But the day being altered yet the Commandement abideth and is of forcâ— when another day is appointed in its roome as is now our Lords day And therefore the Commandement is Remember the Lords day to keep it holy From whence here note that as the taking away of Saul took not away the Commandement of honouring the King and Davids comming in Sauls stead held up the practice of the same Commandement Even so the taking away of the seventh day took not away the authoritie of the fourth Commandement and the bringing in of the Lords day in stead thereof holdeth up the practice of it and by it we are bound to observe this day as the Jewes their day And therefore may we pray as our Church teacheth us Lord have mercy upon us and incline our hearts to keep this Law And that without any Judaizing at all CHAP. XII That this day cannot be changed WEe have heard how that the day is of a divine institution and therefore is not subject to alteration by man The Church saith our learned Doctor On Rev 1. 10. In Cases of Consc ca. 16. In his Thesis Fulk hath no authority to change it so holds Master Perkins Bishop Lakes speaking of Christs resurrection giveth this reason saying as no man can change the work to another day so no man can therefore change the day This is an undoubted rule in Theology saith that learned man 2. What honour and dignity the Holy Ghost giveth unto a day cannot by the authority of man be taken from it to put it upon any other day but the first day of the week hath by the holy spirit this superscription set upon it The Lords day therefore it is not alterable by any to any other day to call that the Lords day 3. If the Church can change it then hath the Church authority to weaken the grounds on which the observation of the day was first setled but that she hath not or else can bring better reasons for the alteration else it were folly to alter it but there never was hitherto nor now is nor ever shall be any such reason to alter the day as there was for setling of the day to wit the blessed resurrection of the Lord Jesus of the excellent glory of which work yee have heard before Therefore the Church cannot change it into another day 4. Whosoever changeth one thing for another in matters of an high nature must have equall power with the first Institutors or receive authority so to do from them But the Church hath not such authority in her selfe or by delegation from either Christ or from his Apostles And therefore cannot change the day 5. It hath beene ratified by many Synods by ancient Councells by Imperiall Constitutions and Edicts of Kings established by the Lawes of Kingdomes and Countreys as it cannot be altered 6. The long continued custome of observing it from the first day in the Apostles time by the whole Primitive Church and by all Christian Churches since in all ages for these 1600 yeares without any gain-saying maketh it unalterable it being observed upon such grounds as is before mentioned To conclude to what purpose is it for any now to hold the change thereof when never from the beginning there was ever any one particular Church any Synod or Councell or any Orthodox writer in ancient times attempted it Nor ever durst any power on earth goe about it But all the holy Fathers and piously learned have with free consent endeavoured the setling and honouring of this day as may appeare in their writings and praises of the same as shall be manifest in the next chapter It is not therefore changeable either absolutely or practically nor have Christians at any time saith Bishop White judged it reasonable or convenient to alter such an ancient and well grounded custome which is commonly reputed to bee an Apostolicall tradition To this let me adde in the last place the judgement of that reverend Authour of the Antidote That seeing the observation of the Lords day hath beene confirmed by so many Constitutions Ecclesiasticall and Imperiall and hath withall continued with such uniforme consent through the whole Christian world for so many ages ever since the Apostles times the Church not to dispute what she may or may not doe ex plenitudine potestatis ought not to attempt the altering of it to any other day of the week CHAP. XIII Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes THere be many reasons to manifest the honourablenesse of this day and to preferre it before all other Festivalls 1. The blessed Apostle hath exalted it with the glorious title of the Lords day Rev. 1. 10. The Lord Christ his day as Bishop White speaks a title proper and peculiar Page of his book 208. to it Now things and persons named the Lords are sacred and venerable saith he in the highest degree which day was generally and religiously observed of all Christians And albeit the Apostles took advantage to goe and teach in the Jewish Synagogues upon their Sabbath yet saith Doctor Pocklington for which he citeth Eusebius and Page 11. of his Sermon Ignatius the blessed Martyrs in the Primitive Church by the doctrine and example of S. Paul and the Apostles so unfeignedly abhorred the observation of the Jewish Sabbath that they esteemed the observers thereof and the contemners of the Lords day the very sonnes of perdition and enemies of our Saviour and sellers of Christ So dis-regarded they the one and honoured the other 2. The ancient Fathers and others have given it tearmes of honour Justine Martyr called it Sunday as many others In Orat. ad Anton. after him no doubt as the chiefe of dayes as the Sunne is the most glorious to our eyes above all other planets In Cod. Just. lib. 3. tit 12. it is called venerabilis dies Solis the venerable and much honoured Sunday as Bishop White expresseth Against Brab page 197. Ad Magnes it Ignatius the Martyr who lived at least thirty yeares in the dayes of S. John and was his hearer calleth the day the Queene and Paramount of dayes Eusebius See the quotation of these in B. â—hite pag. 209. calleth it the principall and the first S. Chrysostome a royall day Greg. Nazian saith it is higher than the highest and with admiration wonderfull above all other dayes S. Basil the first fruits of dayes Chrysologus the primate of dayes A day above all
him of every one privately Psal 55. 17. Dan. 6. 10. 13. and some part of the day to his service publikly if he appoint it as under Moses he did a dayly worship and offering of Sacrifices morning and evening yea he may take a whole day as once in a moneth once in a yeer as he ordained Festivalls in Israel and when he calleth for publike Fasting by his judgements Joel 2. 15. or for publike thanksgiving by some singular mercies we are to set some time apart for the same as the Jews did Ester 9. 19 22. SECTION XVIII Of the Restriction from work on the Seventh day Sabbath IN the six dayes we are to do all that we have to do but on the Sabbath day neither we our selves nor any under our power to restrain them nor our Cattell are to do any manner of work These words being here to be taken as a rule of direction for ever touching the Sabbath They must so be understood as may stand with the perpetuity of the Commandement for holy rest and sanctification of the day in holy duties The words we must know are no Commandement no more then the former words Six dayes shalt thou labour The Lord useth not to adde * It was fit if nor necessary not only to prescribe the portion of time to be set apart for Gods service but also the particularity of the day or not to leav◠that to the 〈◊〉 of man precepts to his precepts for observation of them If they were a precept it should be negative and so binde from all works for ever But we finde that albeit some works were forbidden yet God allowed divers works to be done on the Sabbath day The words therefore are only a restriction from some works but not a negative forbidding of every work without exception The works from which we are here restrained this day are such works as upon other dayes we may do and not the work of sin which never ought to be done such are servile mechanick works of our ordinary profession trade occupation and calling lawfully to be done in the other six dayes which thus I prove 1. This restriction is from the liberty of our labour and the doing of all we have to do in the allowed six dayes Six dayes shalt thou labour and do all thy work then presently followeth the restraint But the Seventh day is the Sabbath in it no manner of work to wit of the nature of the former Six dayes work 2. Because here is mention of men and maid-servants and cattell which commonly are set about such works 3. For that God propounds his pattern for resting on his Seventh day from his work of his Creation in the severall Sixe dayes 4. Other Scriptures do strengthen this Exposition as a restriction from such kinde of weeks work on those working dayes In Exod. 34. 21. there Earing time and Harvest is mentioned in which time about such things men are not to labour on the Sabbath day As the work about Husbandry is restrained so buying and selling of Corne yea thoughts and speeches about the same were forbidden Amos 8. 5. buying and selling of wares and of Victuals Neh. 10. 31. 13. 16 17 18. Carrying of burthens and doing any such work on the Sabbath Jer. 17. 21 22 24 27. All which Husbandry buying and selling carrying of burthens Nebemiah sharply reproved and called it the prophaning of the Sabbath Neb. 13. 15 16 18 19. These be the works from which they were restrained on the Sabbath day But the Prophet Esay concerning the Spirituality of the Commandement goeth further and telleth them that they were to call the Sabbath a delight the holy of the Lord honorable and to turn away their feet from the Sabbath this he expoundeth to be the not doing of our own pleasure on the Lords holy day which he sets forth in three things 1. In not doing our own wayes 2. In not finding our own pleasures 3. In not speaking our own words Then the Prophet telleth us that this is to honour God and that herein we shew that we delight our selves in the Lord Esay 58. 13 14. Lastly they were restrained to hold themselves from all that which is 1. Against the Naturality of the Law as not to keep the day to the Lord but to travell the whole day work the whole day or play the whole day 2. Against the Externality which is in outward holy rest and sanctity as to lie lazily at home sleeping to go to Church unprepared Eccl. 5. 1. as men go to any other place 3. Against the Spirituality delighting in vanity and not in the Lord that day 4. Against Morality when men carry not themselves in a decent seemly behaviour becoming holinesse but rudely either in or out of the Assemblies SECTION XIX Of the works which might be done on the Sabbath NOw lest any should gather from all afore delivered that not only servile works are restrained as in Lev. 23. 7 8 21 35 36. Numb 28. 25. 29. 1. but also all other works from Exod. 20. 10. and that upon pain of death Exod. 31. 14 15. 35. 2. Lev. 23. 3. we are to know what works for all this were allowed to be done on the Sabbath day 1. Works of Piety commanded to be done on the Sabbath which be not our works but Divine not humane as reading and preaching the Word Act. 15. 21. 13. the killing of Beasts for Sacrifice and what work soever was in and about Gods worship and service Numb 28. 9 10. 1 Chr. 23. 31. 2 Chron. 8. 13. the ordering the Lamps Lev. 24. 3. and putting new bread before the Lord Lev. 24. 8. 1 Chron. 9. 32. 2 Chron. 2. 4. for as the Jews themselves spake in the Temple there was no Sabbath for that the rest on that day gave place to the labour in and about Gods service there see Fran. Lucas on Matth. 12. 5. So to Circumcise an Infant Joh. 7. 23. when the eighth day fell on the Sabbath 2. Work or labour tending to piety and Gods worship as to blow a Trumpet Num. 10. 2 10. for the assembly as we do ring a Bel. To travell to the Prophet 1 Kin. 4. 23. Psa 84. 6 7. thence was a Sabbath dayes journey Act. 1. 12. about two miles fifteen Furlongs compare these three texts together this in Act. 1. 12. with Luk. 24. 50. and Job 11. 18. To go in and out on the Sabbath about the service of the Temple 2 King 11. 5 7 9. To stand watchmen in time of need by command of authority to prevent in others the prophaning of the Sabbath Neb. 13. 22. III. Works of preservation from Gods own example Exod. 16. who albeit he rested the seventh day from his works of creation yet not from his work of preservation of all that which he had made So although he would not rain Mannah on the Sabbath day yet would he preserve it from worms and from stinking on the
day were to shew their delight in the Lord count the day honourable to the Lord and learn to expresse self denyall of their own thoughts delights and work Is 58. 13 14. 6. On this day they did not fast Judith 8. 6. but made merry for it was called the day of their gladnesse Num. 10. 10. wherein they might cheerfully refresh themselves and send relief unto the poor after such former duties done towards the Evening but this mirth was for their understanding of the Word Neh. 8. 9 10 11 12. It is true that this holy day to the Lord was the feast of Tabernacles but why they might not now do so on the Sabbath day I see nothing to the contrary For the strict precepts in the Wildernesse were out of date and the Primitive Church who observed our Christian Sabbath in the roome of the Jewish did make a feast after the end of Divine service See for the observation of that Sabbath Philo Judaeus de vita Mosis de vita Contempla De legatione sua ad Cajum Câ—sarem cited by Wallâ—us de Sab. pag. 127. 134. 135. 136. See also Dav. Kimchâ—on Psa 92. cited by Goniarus in his Book de Sab. pag. 81. SECTION XXVII Of Judaizing and true understanding thereof IT pleased some to taxe others of Judaisme concerning the Sabbath day And why of Judaisme know they why Judaisme was from the Jews but the Sabbath was long before this name became peculiar to a single tribe in Israel Judah so called Seeing they fasten as they must Judaisme upon the Jews let us see after this Tribe was separated from the ten tribes of Israel how they did Sabbatize for so we shall behold their Judaisme that we may judge with righteous judgement For the better understanding hereof let us consider the Jews as before Christs coming when he was come and afterwards in the times following Of these we must have a twofold consideration as faultlesse or faulty 1. As Faultlesse this is no Judaizing for in our discourse its taken in ill part They ever held and do hold the fourth Commandment perpetuall and so ought we as is before proved They held the seventh day Sabbath from the Creatâ—on which they had a warrant from God to do till the Resurrection of Christ so farre faultlesse without Judaizing in an ill sense As faulty and thus I. Before the coming of Christ we shall read that they were 1. Observers of the Sabbath in a bare rest from servile work but then doing their own waies finding their own pleasures not delighting themselves in the Lord nor labouring for Self-denyall on that day Of this their Sabbatizing the Prophet Isaiah speaketh who herein laboured to reform them Isai 58. 13 14. 2. Great prophaners of the Sabbath as appeareth by the Prophets complaints Jer. 17. 27. Ezech. 20. 13 16 21 24 and 22. 8. By Gods punishing of them driving them out of their Land as Captives for tbe breach of the Sabbath 2 Chron. 36. 21. as God had threatned Levit. 26. 34 35. By the Story in Nebe 13. 15 18. where Nehemiah telleth them that the prophaning of the Sabbath was the sin of their Fathers and the evill of their captivity befell them for it Now who with us do so Judaize and Sabbatize both these wayes let the world judge II. At Christs coming we may read That the Jews ceasing from such former prophanesse now were become grosly superstitious not allowing such things to be done as might be lawfully done without the breach of the fourth Commandement as in former instances are cleared This foolish superstition our Saviour confuted by word and by his works And therefore none of sound judgement with us do so Sabbatize our onely care is to observe the Commandement as the godly Jews did shewed in the former 26 Section and as the holy rest requireth in keeping the day holy as set apart for holy ends without putting any holinesse in the day it self III. After Christs Ascension and his Kingdome erected the Jews did faulty in their Sabbatizing 1. In observing the Seventh day from the Creation which was at that time out of date and now not to be observed of any Christian if any do these be Sabbatarians and do properly Judaize and not others It s a foul sin to belye and slander men and to brand them with names of reproach falsly 2. In carnally keeping the Sabbath as the Imperiall Edict of Charles the Great doth speak for these kept it in idlenesse in dancing and revelling See Ignatius in his Epistle to the Magn. St. Augustine de consensu Evangelist lib. 2. cap. 77. This Jewish Sabbatizing let those be blamed for who are guilty and the fault be where it is Thus much for the Mosaicall Sabbath FINIS A Large TREATISE OF THE CHRISTIAN SABBATH THE LORDS DAY also now commonly called SUNDAY By Richard Bernard Rectour of Batcombe Wee ought to doe all things for the truth but nothing against it for hee that striveth against the truth striveth against God for God is truth Let every friend of Christ observe the Lords day Ignatius in Ep. ad Magnes In the honour of Christ his Resurrection Clem. Rom. Const lib. 7. cap. 24. LONDON Printed by R. Bishop for Edward Blackmore at the signe of the Angel in Pauls Church-yard The Contents of this Treatise Chapter 1. THe Preface shewing wherein wee generally consent and agree in one Chap. 2. Of the title of Lords day and of the name Sunday Chap. 3. Of the name Sabbath given to this our Lords day or Sunday Chap. 4. Of the Reasons why it may be so called without offence Chap. 5. In what circuit of time this day hath beene kept to wit weekly with the Reason thereof Chap. 6. Of the first day of the week that it is the Lords day and also the seventh day Chap. 7. Of the time when this first day began to be the Lords day and upon what ground Chap. 8. Of the divers opinions concerning the beginning and ending of the Lords day and wherein Conscience may rest it selfe Chap. 9. The authority is divine by which it was established Chap. 10. It is of divine authority from Christ himselfe Chap. 11. Of some Objections which may be made against it answered Chap. 12. That this day cannot be changed Chap. 13. Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes Chap. 14. This day is to be kept holy and the whole day too Chap. 15. How this day is to bee kept holy morally as the ancient Sabbath was kept Chap. 16. How our Lords day was kept in the Apostles dayes and the Primitive times Chap. 17. How our Church would have our Sunday kept holy Chap. 18. How Christian Emperours would have it kept by their Imperiall Constitutions Chap. 19. How it was to be kept by the Edicts of Christian Kings in this our Kingdome Chap. 20. How our late Soveraigne King James and now our King
other dayes to be esteemed saith Bellarmine and Tom. 1. de cult sanâ—t cap. 10. 11. lib. 3. On Luke 14. fol. 11. cap. 6. Stella The Councell at Matiscon held it the day of our new Birth Durand saith Dominica dies primatum obtinet major est inter alios dies Rational lib. 7. de festivit Thus we see it honourably graced with very high titles which no other Festivall reached unto 3. The observation of this day is not only of Protestants but also of Papists held to be de jure divino and give reason for it as is before manifested But no other holy day so held by any learned Protestant in any reformed Church 4. Easter day that so esteemed high day about the observation whereof in former times there was such contention when the consent for the Lords day was universally agreed upon unanimously ever yet for the more honour to it it was ordeined to be celebrated on the Lords day only as we finde it to be observed to this day 5. Though the often returne of this our Lords day weekly maketh vaine people lesse to esteem it than other dayes which fall more seldome yet the truth is in the judgement of the wise thiâ— day receiveth the more glory and honour For by being our weekly holy day it commeth in stead of the Jewish Sabbath by the equity of the fourth Commandement and it is for the great honour of our Lord Jesus by the upholding of his Lordship still over the Sabbath betweene which and our weekly Sunday there is an analogy and proportion as Doctor Heylin acknowledgeth at large Page 11. which is not so in any other Festivall among Christians 6 It hath had the start before all other holy dayes to be first honoured with Christian publick meetings holy Convocations and Assemblies Act. 20. 7. 1. Cor. 16. 2. and 11. 20. 7 It was the first for the better observation whereof that had Imperiall Edicts to grace it and in those Edicts for restraint of work upon other holy daies yet the cheifest care was for the Honour of this day as doth appeare by this In Serm. de tempore 251. Page 98. 102. Clause Maxime in dominicis diebus on the Lords dayes most specially For saith Doctor Heylin the Emperours and Prelates had the same affections both sorts earnest to advance this day above all others The Emperour Leo saith he also by two severall Edicts made it singular above other Festifalls Lastly our Church in Canon 45 preferreth it above all other holy dayes in this that licensed Preachers are inioyned to Preach either in their own or in some other Church every Sunday which order is not taken for other holy dayes Thus wee see this day to have the preheminence above any other and indeed it hath before others antiquity the authority establishing it is divine the certainty of the day is without alteration and the unity of judgement with so full a Consent of all sorts in all ages as may well perswade us to give it the glory before any of the rest of the Festivalls which to equall with it is void both of reason and religion as all that which hath been said sufficiently proveth CHAP. XIV This day is to be kept holy and the whole day too AN holy day is to be kept holy none will deny it Our Lords day is an holy day and an high holy day too before all other as in the former chapter is proved and therfore to be kept holy which very tearm of holy challengeth a separation of the day unto holy uses as Gods holy daies all of them in the old Testament were observed and imployed in holy duties as the Scriptures tell us the end of the weekly Sabbath was to keep it holy as the very Commandment sheweth from the mouth of God himselfe Exo. 20. 8. Remember the Sabbath day to keep it holy and Moses the Interpreter of the Law in Deut. 5. 12. saith the same And our Lords day being our Christian Sabbath in stead thereof should be kept holy We keep holy the Lords day saith Dionysius who lived in Anno. 175. Our King and whole In an Epist to Soter Bishop of Rome State in a Statute hath delivered this as is before noted That it is a principall part of true service unto God to keep holy the Lords day Our Church in the Homily teacheth us That Gods obedient people should use the Sunday holily and carefully keep the day in holy rest and quietnesse both men women children servants and strangers as they have ever done from the Apostles dayes That the Primitive Churches Fathers and Christian Princes did in their severall times alwayes observe and cause to be observed the Lords day with all holy solemnity and godly reverence read the many learned Authours avouching the same quoted for this by Master Sprint in his book of the Christian Sabbath pag. 18. To this effect speaketh Bishop White cited before in chapter 9. affirming that the Primitive Fathers and their Successours did universally maintaine the religious observation of the day That it is to bee kept holy there bee none of sound judgement will deny it But the question is how much of the day is to be set apart unto God The wisdome of God which in mans best reason is most worthy to be our direction appointed a day for Exod. â—0 the celebration of the Sabbath we ought to rest the whole day say the Fathers in a Councell at Nice S. Chrysostome in 3. Hom. on John exhorts to destinate the day wholly to divine imployments The Divines in Ireland have held the Lords day to be wholly dedicated to the service of God And was there ever any thing counted holy as set apart for holy uses which was not wholly sacred The Temple was holy was it so in part or in the whole Set-Festivalls were holy the whole day King Edgar and Canutus enacted by Fox Acts and Mon. fol. 644. Edit 1610. fol. 715. â—echel de Decâ—et Ecclesiae Gal. their Lawes that the Sunday should bee kept holy from Saturday at noon till Munday morning Charles the great ordained to have it kept from evening to evening so zealous were those Princes in those times for the observation of this day to the honour of Jesus they held not the whole day too much S. Augustine in his Sermon de tempore 251. and one Leo the Bishop of Rome who was made Bishop there in Anno 440. almost full 1200 yeares since See Doctor Heylin Hist 119. reckon the Saturday Eye a part of the Lords day And Doctor Heylin citeth also a Synod held at Friuli in An. 791. In 2 part ca. 5. that all Christians should with all reverence and devotion honour the Lords day beginning on the Evening of the day before at the first ringing of the bell Hee telleth us also how S. Jerome relateth that the Monkes in Egypt designed the Lords day wholly unto prayers and reading of holy Scriptures Master Brerwood confesseth That it is meet that Christians dedicate the day wholly to the honour of
followeth 1 It must be kept according to Gods holy will and pleasure Here the Church telleth us where to begin the principall guide must be Gods holy will and pleasure which is to be searched after in his Word from which if we swarve and have not it for our rule and warrant in doing any thing on this day we break this Canon 2 According to the prescribed orders of the Church of England which is there very piously set down in eight Particulars 1 In hearing the word of God read and taught so it is kept as a day of instruction 2 In private and publick prayer so it is an especiall day of audience and putting up our petitions to God first with our Families before we enter into the holy assembly to prepare us the better for a blessing and then with the whole Congregation 3 In acknowledging their offences to God so it is a day of Humiliation before the Lord and suing out a pardon for the same 4 In an amendement of their offences so it is a day of Reformation of our evil lives and sinfull courses 5 In reconciling themselves charitably to their neighbours where displeasure hath been So it is a day of Reconciliation laying aside displeasure and of charitable seeking peace one with another 6 In receiving the Communion of the body and bloud of Christ So it is a day of Confirmation of our faith in Gods blessed Covenant made with us in Christ and a day of great consolation to behold visibly with the eye the greatest work that ever God wrought and the greatest mercy that ever he did shew to poor sinners 7 In visiting the poor and sick so it is a day of mercifull visitation and beholding of Christ in his poor and sick servants 8 And lastly in using all godly and sober Conversation So it is a day for the expression of a good behaviour towards God and man in all godly Conversation against prophanenesse in all sober Conversation against Intemperance Riot and Revelling Gluttony and Drunkennesse Lightnesse and loose Carriage Thus we see how the Canon directeth us in an excellent manner to keep this day Can there be either required or better meanes used than is here prescribed to keep from sinfull courses on the Lords day The third is the Book of Homilies In the Homily of prayer we are taught First To assemble together solemnely having our hearts sifted and clensed from wordly and carnall affections and desires shaking off all vaine thoughts which may hinder from Gods true service Secondly To be carefull to keep the day holily and to rest from our labours at home riding and journeying abroad Thirdly To give our selves wholly to heavenly exercises of Gods true religion and service Fourthly To have in remembrance Gods wonderfull benefits and to render him thanks for them Fifthly To celebrate and magnifie Gods holy name in quiet holinesse and godly reverence Sixthly And lastly besides laying aside the works of our callings the Homily exhorteth to shun ungodlinesse and filthinesse pride praunceing prancking pricking pointing painting or to be gorgeous and gay Likewise to beware of gluttony drunkenesse and other fruits thereof mentioned to avoide also wantonnes toyish talking and filthy fleshlines Thus we see what a strict observation of the Lords day our Homily prescribeth unto us It hath been the honour of our Church hitherto to outstrip all Christian Churches in the world in the sanctifing of the Lords day Our Common prayer book Canon and Homily would hold us to it if they had any authority over us CHAP. XVIII How Christian Emperours would have it kept by their Imperiall Constitutions WEe have heard how the godly among the ancient people of God kept their rest-day morally How our day was kept in the Primitive Church How our now present Church of England would have it kept holy Now we come to the highest powers of Authoritie abroad and at home to learne how by them it should bee kept 1 Imperiall Constitutions COnstantine the first Christian Emperour who thought the chiefest and most proper day for the devotion of his subjects was the Lords day declared his pleasure that every Eusch de vita Constant l. 4. c. 13. one who lived in the Roman Empire should rest in that day weekly which is instituted to our Saviour and to lay aside all businesses and attend the Lord who therefore forbade keeping of Courts sitting in judgement and Artificers to use their trades In Die Dominico c. say Imperiall Constitutions L. â—mnes â—a de feriis the whole mindes of Christians and Beleevers should be busied in the worship of God The Emperour Leo ordained that the Lords day should be kept holy by all sorts and to be a day of rest It is our will saith he according to the meaning of the Holy Ghost and of the Apostles by him directed that on the sacred day whereon we were restored unto our integrity all men shall rest This Constitution reverend Hoâ—ker much approveth of Eccl. Pol. Sect. 71. pag. 385. themselves and surcease from labour neither the husbandmen nor others putting their hands that day to prohibited worke for if the Iewes did so much reverence their Sabbath which onely was a shaddow of ours are not we which inhabite light and the truth of grace obliged to honour that day which the Lord hath honoured and hath therein delivered us both from dishonour and from death are not we bound to keep it singularly and inviolably sufficiently contented with a liberail grant of all the rest and not incroaching on that one which God hath chosen for his Service Nay were it not wretchlesse slighting and contempt of all Religion to make that day common and think that we may doe thereon as we doe on others This worthy Emperour would not have the dayes dedicated Cod. l. 3. tit 12. de feriis Iustin li. 3. tit 12. to the supreme Majestie to be taken up with filthy pleasures then much lesse the Lords day for he highly advanced this day and so honoured it that if his birth day or his inauguration fell upon this day the solemnities thereof should be deferred to another day upon danger of losse of dignitie and confiscation of estate to them which should offend his will herein He exempted this day from executions citations entring into bonds apparances pleadings and the like The Emperour Theodosius enacted that faithfull Christian Cod. Theod. peoples mindes might wholly be bent to the Service of God the Cirques and Theators should bee shut up on the Lords day c. and all publick shewes prohibited by Gratian and Valentinian Nullus die solis spectaculum praebeat nec divinam venerationem confecta solemnitate confundat They Anno 384. forbad arbitrating of causes and taking recognizance of any pecuniary businesse on the Sunday and that none should be brought before the Officers of the Exchequer For further honour to the Emperour Leo and Anthemius Instiâ—ian Cod. l. 3. tit 12.
Archbishop Daroberniae in a Synod Anno 747 with the rest decreed that the Lords day should bee celebrated with the reverence most meet and to be dedicated only to the service of God Our last Archbishop Doctor Abbot so honoured the Lords day as he by his Chaplains licensed divers Treatises for observation of the Lords day and when a Minister presented him with a book to bee licensed which was made for liberty on that day he took it of him and before his face burnt it in the fire For Bishops S. Ambrose telleth us it is well knowne saith he how carefully the Bishops doe restraine all toying light and filthy Dances if at other times then on the Lords day Bishop Babington on Exod. 16. saith that Drinkings Dances Wakes Wantonnesse Beare-baiting and Bull-baiting were wicked prophanation of the Lords day Bishop Downham on the Commandements saith They that keep the day for idle rest make it Sabbatum Boum or Asinorum They that defile it with drunkennesse and the like make it Sabbatum Diaboli and they that prophane it with sports make it Sabbatum aurei vituli Bishop Hooper that Godly Martyr On the ten Commandements saith The Lord sanctified the Sabbath day not that wee should give our selves to illnesse or to such Ethnicall pastimes as is now used amongst Ethnicall people c. Bishop Bayly in his Practice of Piety saith We are this day to abstaine from the works of our callings carrying burdens Faires and Markets studying any Book but Scripture and Divinity all recreations and sports grosse feeding liberall drinking and talking about worldly things Bishop White hath uttered an Against Brab holy speech who saith that all kinde of recreations which are of evill quality in respect of their object or are attended with evill and vicious circumstances are unlawfull and if used on the Lords day are sacrilegious for they rob God of his honour to whose worship and service the holy day is devoted and they defile the soules of men for the clensing and edifying whereof the holy day is appointed 3. Learned Divines NIcho de Clemangiis de novis celebritatibus non instituendis tells us that especially the Lords day and solemne Festivalls should be wholy and onely consecrated to more speciall worship and spent in duties of Devotion in lauding and blessing him for his more speciall favours Doctor Pocklington In his Serm pag. 13. hath a right speech howsoever it be that a little after he varieth saying If the first day of the week be the Lords day as he in another place yeelds it we must look to do the Lords work on it and not trench upon him by doing our own worke thereon yea he cyteth Saint Augustine for this Page 5. that men should leave all worldly businesses on Saints dayes Et maximè Diebus Dominicis especially on the Lords dayes that they betake themselves wholly to the Lords service Reverend Hooker saith that the voluntary scandalous contempt In Eccl. Pol. ca. 5. pag. 385. of the rest from labour wherewith God is publickly served wee cannot too severely correct and bridle Master Dow teacheth a cessation from ordinary labours and holds them In his dâ—scourse of the Sab. pag. 28. unlawfull on this day as they hinder a man from applying himselfe to divine duties and therein are contrary to the divine precept and the morality thereof He requireth first A morning preparation in private Secondly Warneth men that they doe not by improvidence or negligence or forgetfulnesse draw upon themselves a necessity to omit or hinder the dutyes to which this day is consecrated Thirdly that the hindrances and our defects bee supplied by private Devotions and Meditations Fourthly that it is good and commendable to spend the rest of the day in holy meditations private prayer reading and calling to minde what we have read or heard Vincentius Bellovecensis and Bellarmine have condemned Specul morale lib. 3. Concio 6. de Dominic 3. advent Stage-playes Enterludes Masques mixt-Dancing which they call lascivious to be especially on the Lords day most execrable Alex. Fabricius in his destructorium vitiorum pars 4 saith That the Sabbath by dancing is prophaned So did the godly Albigenses and Waldenses who also in a short In the History of the Walden part 3. b. 2. Catechisme upon the Commandments would have the Christians keep the Sabbath in ceasing from worldly labours from sinne and idlenesse and to doe things as might be for the good and benefit of their soules It were tedious to recite the learned in the later times teaching the holy observation of this our Lords day I will Sect. 16. cap. 24. end only with the harmonie of Confessions where it is said that the Lords day ever since the Apostles time was consecrated to religious exercises and unto holy rest CHAP. XXIII God would have our Lords day religiously observed and not to be prophaned GOd doth informe us by his word by which wee finde his institution of one day in a week from the creation as in the first Treatife have beene proved to bee sanctified to holy uses wee finde also the same established by his Law given on Mount Sinai as is manifested in the former Treatise And from the word in the New Testament we finde one day the first day of the week to have been observed and the observation continued now this 1600 yeeres So that one day in a week hath beene given to God as sacred and holy for holy rest in his worship and for holy duties to be performed publickly privately now above five thousand five hundred fourescore yeers some count 6000 a time long enough to settle this truth to observe such a day and as the holy people in the former times before Christ kept their day holily morally so should wee our day too But as God inctrusteth by his word so doth hee also by his works he is said to speak by the work of his providence Geness 24. 50. 51. And when his judgements are in the Esai 26. 10. earth the inhabitants of the world are to learne righteousnesse thereby and even in this for not observing his holy day for as before he punished his people for the prophanation of their Sabbath as the Scripture witnesseth in many places So hath the Lord punished the prophanation of our Christian Sabbath dedicated to his honour and service and hath pleaded by his punishments for the sanctification thereof and to deterre men from the prophaning of it This we must know that there is no evill in a City but the Lord doth it to wit the evill of punishment and the same commeth for sin of what nature or kinde soever the judgements be which are three fold 1 Immediate judgements wherein Gods hand is clearely seene which all will easily acknowledge with feare Such a judgement was the drowning of the old world the burning of Sodome and Gomorrah with fire from heaven So that of Nadab and Abihu with
which many took upon the Lords day was strucken with a dead palsey all over one side and with blindnesse and dumbnesse so as he could neither goe see nor speak and lying thus in miserable paine died within a short time after the stroke of God upon him These few instances may serve for the immediate hand of God upon prophaners of the Lords day I passe by how filthy drunkards have felt the Lords hand against them on this day CHAP. XXV Of exemplary judgements mediate from God against the prophaners of the Lords day CHristians in name should be Christians indeed and one further another unto goodnesse especially on the Lords day which should bee provocative to good duties and to the stirring of us up to shew the vertue of Christ his resurrection in us and our Christian love one to another as at all times so chiefly on this day but where lusts rule and persons are prophane the Lord leaveth them to themselves to become his instruments to punish their prophanation of this day as appeareth by these examples Some on the Lords day would goe to Bowles a forbidden game to the common sort at which play two falling out the one threw a bowle at the other and struck him so on the head as the bloud issued out of which blow hee dyed shortly after Certaine youthes contrary to the order in the declaration would goe out of their owne Parish on the Lords day into another to play at Fives the Mother of one of these earnestly diswaded him but goe he would and returning homewards at night with his companions they fell first to justling after to boxing so as their bloud being moved one of his fellowes stabbed him in the left side and so wounded him as he dyed the next day at night At a Wake on the Lords day among others two sitting and drinking till late at night fell out but at first they were parted a while after commeth one of them in againe and seeing the other sitting by the fire with his back towards him commeth behind him and with an hatchet chineth him downe the back so as his bowels fell out the cruell murtherer flying and being hotly pursued leaped into a river and drowned himselfe A wanton Maide hyred on the Lords day a fellow to go to the next Parish to fetch thence a Ministrell not warranted by the Declaration that shee and others might Dance but that night was shee gotten with child which at the time of its birth she murthered and was put to death for the same confessing the occasion of her ill hap to be her prophanation of the Lords day Upon a Whitsunday in the afternoone two fellowes meeting at the Ball again not allowed by the Declaration the one killed the other Also upon a Lords day in the afternoone one with much contempt against his Minister as appeared by his words would take up Cudgells to play with another a sport not allowed them but at the second or third bout one of his eyes was struck out of his head A fellow drunk at the Church-house where he dwelt on the the Lords day a foule sin both for the time and place was the next day so given over of God as hee became his owne executioner and hanged himselfe One dâ—â—posed to revell-rout without due bounds of prescribed order would in the Church-house keep an Ale on the â—ords-day and other dayes both night and day without controule But see the Lords hand on the Sunday night his youngest sonne was taken for stealing of a purse out of anothers pocket while he lay drunk in the Church-house on the board and that week his eldest son was by one stabd to death A poore man after hee had heard a good Sermon as hee said when he came from the barre unto a Minister would go to a Revell an ill name for Christians meeting together into another Parish where occasionally falling out with one he killed him running out of the Church-yard to doe the bloody fact for which at the next Assisses he was excuted lamenting his ill hap that he could not tarry at home More instances of quarrelling fighting and killing of one another might bee given to terrifie men from such sinfull wayes and from such prophanesse of the Lords day especially consecrated to the laud and honour of Jesus Christ our blessed Lord and Saviour CHAP. XXVI Of examples of casuall judgements against the Prophaners of the Lords day OF such like judgements as happen as it were at unawares unexpectedly I have given instances in holy writ And therefore by the recording of them God would have us not only to take notice of such but also to make good use of them as the Lord shall direct us in wisedome in charity and well-mindednesse so to doe For it must indeed bee acknowledged that in this sort of judgements the particular application to particular persons for this and that act is not easie but requireth prudency of circumspection and carefull observation of all circumstances concurring to make a true use of them in the application to others though not the like difficult in all nor yet so hard for the parties upon whom such casuall judgements doe fall to apply them home to themselves for instruction And therefore have they beene observed and recorded Among very many take these few examples Famous and memorable is the fall of the Scaffold in Paris garden where many were gathered together on the Stowes Chron. Lords day to see the rude sport of Bear-baiting the fall whereof flew eight persons and many others were hurt and sore bruised A great number gathered on this day to see a Play acted Doctor Beard in his Theatre in a chamber the floore fell downe by meanes whereof many were hurt and some kild Stratford upon Avon was twice on fire and both times on the Lords day whereby it was almost consumed chiefly for prophaning the Lords day and for contemning the word of God out of the mouth of his faithfull Ministers These two instances are cited by Bishop Bayly Teverton whose remembrance saith mine Authour made his heart to bleed was twice also almost utterly consumed with fire 400 houses at once in a flame and in the first fire were about fifty persons consumed which was for the horrible prophanation of the Lords day occasioned chiefly by their Munday-market Of the first judgement they were fore-warned by their Preacher telling them that some heavy judgement God would bring upon the Towne as it hapned not long after his death Two brethren on the Lords day in the forenoone came from a Market-towne to an Uncle they had there to dine after dinner they took horse againe but had not gone farre but one of the horses fell downe dead who going back againe to their Uncles house the other horse being put up into the Stable within an houre or two after died in the place One would ride after dinner on the Lords day about a worldly businesse which he needed
it whilst the sword was in his owne body and then fell down and dyed in the place the other went back into the Town but dyed also that day 6 Rule The conscience of the sinner is many times a good directer to point out to us that cursed thing If so then what shall we say in this case for divers Prophaners of the Lords day have upon their hurts felt withall the accusation of conscience and acknowledged that those harmes befell them for doing such things as they did on the Lords day Some dying bewailed their sinnes others living made good use thereof and herein reformed themselves of which examples may bee brought to make this good From all this which hath been delivered it may appeare I hope that it is not rash presumption nor any vaine and prophane observation to take notice with reverence of the immediate the mediate and casuall judgements which happen upon the Lords day for the better stirring of us up to the sanctification of the whole day with readinesse of will to the honour of our Lord Jesus so it be without superstition and hypocrisie which such as understandingly know to observe the day aright are farre from both in their intention and practice CHAP. XXVIII Of the serious ponderation of these things CHristian Reader that lovest thine owne soule lay aside all prejudice in the cause labour for selfe-deniall and be in love with the truth Behold the Primitive times weigh the records of our Church the care of Emperours and Kings take notice of the Decrees of Councells and Synods the judgement of the learned in the Church both the Ancient and Moderne the many to the few of a contrary minde and lay to heart these severall kinds of Gods judgements by all which we may see what God and all good men would have us to doe and what to avoid on this day without any Judaizing at all For we doe not put as the Jewes did holinesse in the day as holy in it selfe but as a day set apart by divine authority for holy duties Nor doe we make our rest holy but in the use of it requisite to holy performances of the sacred duties of the day for without cessation from our own profits and pleasures we cannot apply our selves to Divine Services and therefore it being both as a meanes to take us off from the hinderances of holy duties as also a furtherance to the exercises of holinesse which on this day are publickly and privately to be performed we presse the keeping of a Rest If we be well understood I suppose none would say wee did Judaize nor call us by the new reproachfull name of Sabbatarians we hold no more for restraint than holy men have done in former ages Doctor Heylin doth tell us that the fifth and sixth Centurie were fully bent to give the Lords day all fit honour not only in prohibiting all unlawfull pleasures but in commanding a forbearance of some lawfull businesses such as they found to be most hinderance to religious duties S. Augustine long before allowed on the Lords day no wandring about woods and In Serm. de tempo 251. fields with noyse and clamours no telling of tales no playing at dice nor dancing on this day yea he findes fault that whilst they rested from a good work the work of their calling they rested not from vaine and trifling works as if saith he one time of the day were set apart to the Service of God and the rest of the day and the night to their owne pleasures Tertullian before him telleth us how holily the Sabbath was kept after the breaking up of the Congregation as before hath beene delivered And it is worthy to be marked out of Doctor Heylin though he make mention of recreations cap. 3. pag. 84. cap. 4. pag. 123. in his Historie of the Sabbath yet hath he not produced any one testimonie of any one Father for the now conceit of Christian libertie concerning recreations of which he saith after dinner until Evening Prayer and after Evening Prayer untill the time of Supper there is no question to be made but all were practised which were not prohibited But had there beene proofes hee surely would have produced one Father or other for them But come we now to our Opposites See before Mr. Brerewood and see what they say for us without Judaizing and insteed of all the rest I take only here the learned Bishop White who saith thus so farreforth as secular labour and Pag. 226. 227. 261. pastime or recreation are impediments to sacred and religious duties publick or private to bee performed upon holy dayes they are to be avoided and abstinence from them must be used according to the equitie of divine law and the precept of the Church otherwise they are sacrilegious citing Cyrill for his purpose because they are meanes to robbe God of his honour and to hinder the spirituall edification of Christian people and because abstinence from labour and from recreation upon the holy day is subservient to the exercise of religious duties and on the contrary secular labour and pastime are impediments thereunto and if they be acted at such times as the precept of God and the Church prohibit they are prophanations of Gods holy day The same learned Father in another place in his book against Braborn saith that because the Lords day and other holy dayes are devoted to the Service of God and appointed to the exercise of religious and spirituall duties Christian people are to perferre their religious offices of those dayes before their wordly pleasures and profit and the more observant they are hereof the more they please God if other actions of their life be sutable to their devotions yea he saith further and so much as we may say and no more that devout Christians who are so piously affected as that upon the Lords day and other holy dayes they doe resolve to sequester and retire themselves from secular businesses and ordinary pleasures and delights to the end they may more freely attend the service of Christ and apply their mindes to spirituall and heavenly meditations are to be commended and encourged For the doing thereof is a work of grace and godlinesse pleasing and acceptable to God for which he quoteth Col. 3. 2. Joh. 6. 27. Object Let none say that flesh and blood cannot apply it selfe so holily an whole day together Answ For first flesh and blood shall not inherit the kingdome of heaven 1 Cor. 15. 50. Secondly we must strive to doe by grace what wee cannot doe by nature else we shall never doe at any time true service to God according to any of his Commandements Thirdly God must not loose his right of service from us because we have procured to our selves wretched natures soone weary of all spirituall duties Fourthly lazie servants can hardly undergoe any labour much lesse to hold out a day yet the awe they beare to their earthly Masters maketh them to doe
commonly are they which follow most after sports And experience telleth us that such as most love pleasure are the least takers of pains the greatest Loyterers and the laziest work-men and labourers The third sort which get hardly their living with the sweat of their brows poore men and their poore children crave quiet rest and not painfull pastime For sports are often performed with greater labour of the body than the work of a mans vocation Rest is best for these and sporting and pastime needlesse in respect of their bodies 2 They are not needfull for the minde and spirit For what good can sports gameing and pastime afford man in this respect on this day after he hath been in Gods house Can they sharpen his desire to returne more chearefully to delight in holy duties It is impossible and the clean contrary is found by experience in such as turne the Sabbaths holy rest and their time which should be for meditation into pleasureable recreations They cannot this day set an edge on nor sharpen the spirit to make the body more vivacious chearfull and lively to goe about a mans calling trade art or profession in the week following 1 Sports and pastimes on one day have no such vigour and force to hold up the spirits for an after dayes worke It is the nights rest and not the sporting on the Lords day that doth it 2 They are not seasonable recreations on this day to quicken the spirits by them For seasonable recreations is in labouring time and is to be intermixt betweene labour and labour for to refresh the wearinesse of the spirits to returne speedily againe to labour Recreation is or should be as a baite to a Traveller a bit and away as a whetting to a Mowers sithe to cut afresh or as an houres sleepe in the day time short and sweet to a wearied man that must hold to his work But the Lords day is not the time of Labour but of rest There is a rest a night before there is a rest on the day and the nights rest following What needs then recreation in the time of so much rest when recreation hath ever relation to labour and not to ease 3 There is no cause of the dulling and blunting of the spirits on this day that there should need sports and pastimes for recreation For if the spirits be wearyed this day it is one of these waies following 1 Either with bodily labour about worldly businesse which ought not to be done which rather men should with tears bewaile than leaving labour to runne to sports for recreation 2 Or with the rest of the body in doing nothing but either standing idlely sit chatting or lying asleep like beasts and so become drowzie or lazie Because most persons ignorant of the heavenly use of an holy rest know not how to bestow the time but either about the world or about pleasures when they are out of the Church But the well instructed know how to spend it better and if slouthfull drowsinesse should take hold on them they know how to stirre their bodies by walking and in walking to meditate on Christ and his benefits alone or to have some to conferre with or to goe else alone to prayer or having a family to instruct them and so shake of their slouth and not by gaming sporting and playing 3 Or else the spirits are dull by going to the Church and there continuing for the time If this be alledged 1 I aske how long are such persons in the whole dayes space at the Church In some Parishes and too many of them one houre in the forenoone and lesse in the afternoone or an houre and halfe in the forenoone and as much in the afternoone and grant to the utmost in the whole day three houres and a halfe or foure houres and that also at divided times with a long pause betweene perhaps of three or foure houres Can foure houres in and about Christs Service and Worship in twenty foure dull and weaken the spirits of any which carry the name of Christians and have any life of saving grace in them 2 I aske againe of these lovers of pleasures first whether they come soone to Church and are at the beginning and so abide to the end Secondly while they stay there doe they not sleep or doe they not sit idlely gazing about or are they not carryed away with many by-thoughts If so as too true can they then plead the dulling of their spirits by so staying sinfully in the Congregation drawing neare with their bodies but in soule and heart be farre from God 3 I aske them are they indeed devout Worshippers and attentive hearers and doe they so understand themselves that they know what they have beene doing what they have reaped thereby then surely they cannot depart away dull in spirit but bee glad of that they have heard Act. 13. 48. Neh. 8. 12. glorifying the word of the Lord and so depart away with joy because they have understood the words declared to them Neither is it possible that they should be so possessed with such prophane dotage and folly that they should think if they found any dulnesse in hearing that sporting and playing gaming and pastime to be the meanes to remove such spirituall dulnesse and to recover their spirits to a more chearfull and quicker attendance to Gods word with joyfulnesse of minde and heart in the use of Gods ordinance So to think is both without religion and also void of very reason it selfe Therefore from hence and from the substance of all that hath beene said I conclude that on this day sports games and pastimes are needlesse and to be forborne And here I end praying thus for my selfe and others Oh Lord have mercy upon us and incline our hearts to keep thy Law And this our sacred day to the honour of thy Sonne our Lord Jesus Christ And from Judaizing and Paganizing And from all prophanesse good Lord deliver us JOHN 7. 17. If any man will doe his will hee shall know of the Doctrine whether it be of God or no. Finis hujus Operis
A Threefold TREATISE OF THE SABBATH distinctly divided into The PATRIARCHALL SABBATH MOSAICALL SABBATH CHRISTIAN SABBATH For the better clearing and manifestation of the truth in this Controversie concerning the weekly Sabbath By Richard Bernard Rectour of Batcombe Remember the Sabbath day to keep it holy Exod. 20. 8. as the Lord thy God hath commanded thee Deut. 5. 12. LONDON Printed by Richard Bishop for Edward Blackmore and are to bee sold at the signe of the Angel in S. Pauls Church-yard 1641. To the right Honourable the Lords Temporall in the High Court of Parliament To the Honourable the Knights Citizens and Burgesses in the House of Commons more especially To the Grand Committee for Religion To the Committee for the Remonstrance To the Committee for Ministers maintenance and suppression of scandalous Ministers more particularly To the Knights and Burgesses of Somerset-shire or Parliament-men dwelling in that County namely Sir JOHN PAULETT Knight Sir WIL. PORTMAN Baronet Sir JOHN STOWELL Knight of the Bath Sir RALPH HOPTON Knight of the Bath Sir FRANCIS POPHAM K. Sir EDWARD RODNEY K. Sir PETER WROTH K. Mr. DIGBY Mr. POPHAM Mr. LUTTERILL Mr. BASSET Mr. SMITH Mr. PHELIPS Mr. PYNE Mr. HUNT Mr. KIRTON Mr. SEARLE Mr. JOHN ASHE Right Honourable Lords and you the Honourable Assembly of the House of Commons THere hath been no Christian Church beyond the seas departed from Rome which hath given so much honourable respect unto the Lords day our Christian Sabbath as wee here in this our flourishing Kingdome and Nation And it was our glory so to honour the Lord Christ and it will be our great unhappinesse to faile in this our Christian duty so confirmed by Scripture and the generall practice of all true worshippers of his glorious name throughout the whole Christian world the space of these sixteene hundred yeares Yet in this our time and of late dayes are stepped up among us certaine vaine men prophane enough who have attempted to deprive Christ Jesus of his glory in the religious observation of this day grounded upon his glorious Resurrection and us of our spirituall consolation in keeping an whole day set apart for his worship and service For this end books upon books have beene written and by licence passed the Presse to take away the morallity of the fourth Commandement never in any age heretofore doubted of to make also people beleeve that our Christian Sabbath hath no warrant from thence and that it is not of divine institution but alterable from that first day of the week equallizing their devised holy-holy-dayes with it and allowing also the like vaine sports upon this day as upon the other dayes calling such as religiously set the whole day apart for holy uses Sabbatarians and Iudaizers thus reproaching and in their sense belying those that more truly honour Christ than they doe And that they might securely go on in these their prophane errours without controule and perswade the more inconsiderate sort that what they have written are truths and unanswerable they have stopped the meanes of printing sound Antidotes to their empoysoned propositions whereupon they have beene bold to insult over godly orthodox Divines with too many words of insolency scorne and much contempt which they have borne with great patience waiting the Lords leisure till he should bee pleased in his good time to give liberty for the publishing of their learned labours which have of long time lien by them And now blessed be God the time is come the way is made open by your honourable wisdomes goodnesse power and authority for godly and learned men to discover the vaine boastings and the folly of those evill ones to the view of all Some of ours proceed polemically and have made answer fully to the best esteemed of those prophane writers Some only write positively to discover the truth and to make it knowne in a plaine way that the meanest capacity may bee rightly enformed This way have I taken in this threefold Treatise humbly craving pardon for my bold presumption in presenting to your honourable view these my weak endeavours But the cause is Christs and so deserves acceptation and promotion God hath appointed you at this time as his worthiest and meetest instruments for this end I cannot therefore seek for other Patrons in exalting the honour of Christ which by these men hath been so dishonoured and his people so abused For the redresse whereof as you have nobly begun so to proceed on to do ever valiantly in the best service of your God there shall not be wanting the hearty and earnest prayers of Your humble Servant and Suppliant RICHARD BERNARD London March 26. 1641. Faults to be corrected PAge 3. line 21. for grant read ground pag. 50. l. 24. for raigne read raine pag. 57. l. 12. for no read only pag. 59. l. 12. for to read by pag. 71. l. 6. for fourtum read quartum pag. 73. l. 31. dele before pag. 78. l. 28. for John read Josua pag. 95. l. 22. set and after the word rest pag. 127. l. 21. for plaucit read placuit The rest of the escapes I pray the Gentle Reader to correct The Contents of the Patriarchall Sabbath SECTION 1. OF the first Sabbath and why called Patriarchall SECT 2. Of the conceit of an Anticipation or Prolepsis and what it is SECT 3. Arguments against this Anticipation or Prolepsis SECT 4. Of another conceit concerning Destination and what it is also confuted SECT 5. Of the true understanding of the words in Gen. 2. 3. SECT 6. That in Gen. 2. 3. is the Institution of the Sabbath SECT 7. The Institution was binding and required the observation of the Sabbath from the beginning SECT 8. The Sabbath was observed of Gods people before the Law given at Mount Sinai OF THE PATRIARCHALL SABBATH AND THE ORIGINALL THEREOF Gen. 2. 3. And God blessed the seventh day and sanctified it SECTION I. Of the first Sabbath and why called Patriarchall IN these words is the institution of the Sabbath before the Law given on Mount Sinai I call it the Patriarchall Sabbath because it was known and observed of the holy Fathers of Adam and of the other Patriarkes till Moses and Israel received the Law And to distinguish it from the Mosaicall and Christian Sabbaths of which in the two Treatises following Some there be and more of late than heretofore that do deny the Sabbath to be here instituted Because say some of them for they be not all of one minde that Moses delivered the words by a figure called Anticipation or Prolepsis Other some that they be words of destination that in time to come the seventh day should be blessed and sanctified to Israel for the Sabbath day and so the words not to be taken for a present Institution of the Sabbath day then So the Question is whether the Sabbath day in this place of Genesis hath its first ground and establishment and here its first institution Many of the Ancients some of the
is contained only in these words Remember thou the Sabbath day to keep it holy I. Moses in the repetition of the Law Deut. 5. 12. sheweth us this plainly who upon the words of the Commandement Keep the Sabbath day to sanctifie it addeth immediately these words as the Lord thy God hath commanded thee between the precept and the next words following Sixe days shalt thou labour c. And so evidently telleth us which be the words of the Commandement and thereto holdeth our thoughts so we may not take any of the following words to be any part of the substance of the Commandement II. The learned have set the Commandement apart by it self in a distinct Verse Exo. 20. 8. from the words following III. The Lord himself in the promulgation of the Law in every other of the Commandements where reasons be added maketh a difference between the Commandement and the reasons annexed as we may see in the second third and fifth and therefore so here IV. Every reasonable mans understanding giveth him to know a difference between a Commandement and that which for some cause is annexed thereto as here we may clearly see it SECTION IX Of the meaning of the words of the Commandement THus knowing the Commandement it is fit to understand the meaning Remember that is be mindefull of it so that thou forget it not call it to minde think upon it and consider the Sabbath as a day to be observed and kept and therefore Moses putteth keep for Remember Deut. 5. 12. The Sabbath day that is the rest day for Sabbath signifieth cessation and rest taken from Gods rest Gen. 2. 2. Moses calleth it the Sabbath of rest Exod. 31. 15. Sabbatum cessationis and this rest is Requies sancta Exod. 31. 15. an holy Sabbath Exod. 16. 23. Nebe 9. 14. and the day is an holy day Exod. 35. 2. But not so the rest nor day in themselves but a rest unto Lord Exod. 16. 23. 25. and 35. 2. holy to the Lord Exod. 31. 15. Sanctificata as some translation hath it set apart and separated to the service of God as a sanctified rest and day which the Lord calleth his holy day Isai 58. 31. To keep it holy This is the end of remembring the Sabbath day to sanctifie it that is as God did set it apart and ordained it for holy uses and his woâ—ship so we are to count it the Lords seperating it from other days and bestowing the rest and the day of rest upon the Lord for that end and use for which he hath made the rest and the day holy This is to keep it holy From the Commandement thus understood we may observe 1. That a Sabbath a rest is imposed upon us Exod. 23. 12. 2. That God hath appointed a day for this rest 3. That both the rest and day are holy sanctified for holy uses to the Lord. 4. That we are to keep holy the rest day or the day of rest both the rest and the day SECTION X. Of the rest upon the Sabbath THE Commandement chargeth us with rest with this must we begin and keep the day without this no Sabbath day It hath it denomination from rest The day for the holy use of the rest is said to be blessed Exod. 20. 11. And from Gods resting he is said to blesse and sanctifie it Gen. 2. 3. This rest is principally mentioned the day is called the rest of the holy Sabbath The rest of the holy rest Exod. 16. 23. the Sabbath of rest Exod. 31. 15. Therefore this is the first thing in the first place to be observed in the keeping of the day holy unto the Lord which is by making our rest holy to him by imploying our rest holily For the day is kept for the rest sake by Gods own example and because of the holy use of the rest upon that day wherein we do rest and not for the days sake for without the rest we could not keep the day nor would God have commanded the day but for that he rested and made the rest holy for holy uses on that day The Consideration of this would cut off much prophanesse and make us better observers of the day unto the Lord. SECTION XI Of the day for the rest THe Lord having imposed rest upon us in the next place he enjoyneth us a day for the rest Time is necessary for all things and without time we cannot rest Nature and experience teacheth this This time allotted by God is a day but in the Commandement the day is not determinately set down it pitcheth upon no certain set day But the Commandement is Remember the Sabbath day to wit what day soever to keep it holy So the holy observation of the day is the substance of the comet This generality is agreeable to the Naturalitie of the Law And thus the Lord delivered the Commandement 1. To lay down in it the naturality of the Law aswell as in the rest of the Commandements 2. And so to hold up the perpetuity of it with all the other precepts 3. To teach that no one certain set day is of the very substance of the Commandement Therefore is it propounded indifinitly without limitation 4. To inform us that the seventh day from the Creation as Bishop Andrews doth hold in his Catechiticall doctrine is not of the substance of the Commandement 5. This was for an admittance of the Changeablenesse of the day For this Commandement being affirmative and propounded in generall termes maketh it applicative to this or that day To this while it remaineth and to that which may come in the roome of it when this is changed and taken away as thus Honour the King to wit whosoever is King If Saul be See this Simile in the next Treatise more at large King honour him when he is dead and David be King honour him So is it in this Commandement Keep holy the Sabbath day while the seventh day from the Creation is the Sabbath keep it holy if it be changed and the first day of the week be the Sabbath then keep it holy God foreseeing it necessary that the seventh day from the Creation was to be changed he propounded the Law so as to make the day alterable as being for the time by way of application belonging unto the Commandement but not of the substance no more then Sâ—ul was of the substance of this Commandement Honour the King If this had been or were well pondered the Controversie of the Sabbath had been prevented and should cease â—ow to trouble the Church SECTION XII Of the words annexed to the Commandement WHen God gave this his Commandement he himself annexed words unto the Commandement purposely to guide his people in the right understanding of this Precept and to binde them by reasons to the obedience thereof unto the worlds end To all the Commandements God made a Preface to enforce obedience to all of them even from his Covenant of Grace made with Abraham
Charles would have it observed Chap. 21. What Councells and Synods have decreed touching the observation of this day Chap. 22. What Popes the Canon Law Archibishops Bishops and other learned men have said concerning the hallowing of this day Chap. 23. God would have our Lords day religiously observed and not to be prophaned Chap. 24. Of exemplary judgements immediate from God against the prophaners of the Lords day Chap. 25. Of exemplary judgements mediate from God against the prophaners of the Lords day Chap. 26. Of examples of casuall judgements against the prophaners of the Lords day Chap. 27. Of objections which may be or are made against the producing of judgements in this case with answers thereto Chap. 28. Of the serious ponderation of these things Chap. 29. Concerning sports unlawfull at all times much more on the Lords day and why sports lawfull at other times are on this day to be forborne with some objections made and answers to the same It is the saying of S. Augustine Bonum est homini ut eum veritas vineat volentem Epist 174. To this agreeth a learned mans sentence Satius foret à veritate vinci nos quà m contra veritatem vincere posse alium Bucerus Author igitur hujus Tractatus quodcunque in co scripsit ut veritatis sincerè studiosus pro veritate non ut contentiosus quicquam contra veritatem scripsit A TREATISE OF THE CHRISTIAN SABBATH CHAP. I. The Preface shewing wherein wee generally consent and agree in one IT will not be amisse ere I enter upon the Treatise which for the honour of Jesus God blessed for ever I here undertake briefly to lay before the judicious a few things for feare of mistake while wee maintaine the observation of a set solemn day weekly for the worship of Christ and a Christian-like strickt keeping of it holy 1 Wee hereby reject the loose opinions of the Familists Anabaptists and wicked Libertines who would be free from any time of set solemn dayes for Gods publick service and worship contrary to the command of God under the Law and the constant custome of the Church under the Gospel among all Orthodox Christians in all places throughout the whole Christian world in all ages for these 1600 yeers so that saith Chemnitius it is barbarica petulantia In exam Trident Concil most rude impudencie barbarous folly as one translateth it not to observe that day with all due solemnity which hath so long time beene kept by the Church of God This witnesseth Ignatius Iohn the Apostles Disciple Iustine Martyr S. Augustine Tertullian Athanasius Maximus Tauronensis Dionysius Bishop of Corinth in an Epistle of his to Soter Bishop of Rome Against these Familists Anabaptists and Libertines hath written Vrsin in his Chatechisme Zanchie in his Oper. sex dierum and Master Rogers in his Display of the Family of Love 2 Wee renounce all Traskits and Brabornian errours in their points of Judaisme Against the Author of the first sort learned Bishop Andrews hath fully shewed himselfe by his speech in the Starre Chamber Against the later the late learned Bishop of Ely Doctor White hath written at large purposely to confute Brabornes Judaizing in standing for the Jewish Sabbath Against which tenent Musculus Vrsin and Bellarmine hath also written yea Hereticks as Irenaeus lib. 1. cap. 26. Ephan de Haeres cap. 30. the Ebionits and Cerinthians holding this have been condemned as the Fathers witnesse The seventh day Sabbath from the Creation now called Saturday is changed and not under the Gospel to be observed of us as an holy day to the Lord. 3 Albeit we doe hold the fourth Commandement to be perpetuall yet we conceive it to be so without any of those See the former Treatise accessorie percepts delivered by Moses whereby though it was in it selfe originally not ceremoniall yet was it by the keeping of those precepts ceremoniously observed 4 As that Law required rest and the holy use of that rest to be imployed on that Sabbath day for the keeping of it holy so doth it now by analogie and proportion for the holy observation of our weekly Sabbath Rest wee doe hold necessary for the day yet not like the foolish superstitious rest of the later Jewes grounded on vaine Traditions confuted by Christ Nor doe we require it otherwise than a necessary meanes to further us to holy duties not as a worship of God in it selfe nor doe wee deny works to be done works of pietie and for pietie works of charity and those that be works of necessitie for all were allowed under the Law as in the other Treatise is proved Moreover wee account the day holy yet not for any inherent holinesse therein but for that it is set apart for holy uses And the difference betweene this and other solemn holy dayes dedicated to the honour of Christ we take to be that this is grounded on authoritie divine and unchangeable and so not the other yet to be observed with rest to religious duties as is ordeyned by the authority of the Church which is not at any time to be despised These things premised I suppose wee that desire for the honour of Jesus Christ that his day be solemnly kept none of ripe judgement will condemne us of Judaisme if they well understand either us or themselves hereafter A charitable interpretation would amend all which were to bee wished to quench the heat of contention by either ignorantly or wilfully misconceiving of us For we hold nothing but what hath beene held by Orthodox Divines the best and most in all ages as in the ensuing chapters of this Treatise framed to the capacitie of the common sort will clearly be made manifest CHAP. II. Of the title of Lords day and of the name Sunday THis terme of Lords day though none can deny it to belong to the day yet some few and but very few to shew perhaps more wit as they think to be able to say something to any thing than worth of matter do make it as it were doubtfull to understand what day should be meant by the Lords day in Revel 1. 10. But this place of Iohn hath generally beene expounded and taken for the day which wee now call Sunday the first day of the weeke by Aretas Andreas Caesariensis by Beda by out later Divines and by the suffrage of the De rat tempo cap. 6. Church the best Expositor of the word which day hath constantly since the time of the Apostle S. John been honoured with this name above all others under this it hath passed along in the writings of all the ancient Fathers in Councels in Histories Ecclesiasticall in Emperiall Constitutions and Edicts of Emperours and Kings Beda on S. Luke saith It is a Christian custome to call it the Lords day which custome hath continued hitherto in all reformed Churches And this name our King and State giveth it in Statute Lawes and Acts of Parliament and our Church in her Ecclesiasticall
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
it so should Gods feare move us to this Fifthly Imperfections through corruption of nature are one thing for they bee in the best but to nourish them and willingly to yeeld unto them is another I cannot doe what I ought by nature will I therefore not endeavour to doe what I should doe by grace God forbid Sixthly and lastly let me ask any pious heart any conscionable Christian why should men be more indulgent to weak nature yeelding to flesh and blood in and about the fourth Commandement for keeping of a day wholly to him than in and about our whole service and obedience to any of the other nine Seeing God hath made his displeasure so remarkable in many judgements against Sabbath-breakers both aforetime under the Law and now since under the Gospel Let me againe ask is there any true Christian and lover of Jesus but will out of conscionable and mature deliberation approve of such a pious and heavenly observation of the day as the before mentioned reverend father speaketh of yea and count them most happy that could delight themselves in so heavenly a manner for the only honour and glory of Christ If so then let me once more be bold here to ask First why are any derided mocked and abused with the opprobrious name of Sabbatarians who seek thus to extoll and magnifie the Lord of life without Jewish superstition Secondly why should any bee offended with the endeavour in any to keep strictly the day though they cannot attaine to the perfection of it seeing it is not reprehensible no Scripture against it no Fathers reproving it no Councell condemning it nor any holy men censuring it as Judaizing in any age since the glorious Ascension of Jesus Christ Thirdly why may not men bee taught thus to doe why may they not be exhorted to put to their best endeavoures to attaine unto it in the best manner they can so it be without superstition and putting any holinesse in the day it selfe Fourthly why should wee not on this day one day in the week give Christ all the glorâ— we can possibly in our love to him and most solemnely shew it forth to the further gracing and magnifying of his name If any be desirous to answer these questions let them first turne their thoughts to Christ and hearken then what conscience will say and thereafter make their answer CHAP. XXIX Concerning sports unlawfull at all times much more on the Lords day and why sports lawfull at other times are on this day to be forborne with some objections made and answers to the same COncerning sports games and pastimes it is agreed See Master Benham his Society of Saints pag. 160. 176. his religious and lâ—rge dâ—scourse about sports and recreations upon that they are not all of one sort Therefore let us consider what those be which are to be forborne on the Lords day 1 All sinfull vanities which bee unlawfull by Gods word as foolish talking and jeasting Eph. 5. 4. Idle words Mat. 12. 36. corrupt communication Eph. 4. 29. toying wantonnesse Rom. 13. 13. Compotations excesse of wine or strong drink lasciviousnesse either in words songs gesture or action banquettings 1 Pet. 4. 3. Revellings reckoned among the sinnes of the flesh which seclude from heaven Gal. 5. 29. and practised amongst the Heathen and condemned by S. Peter as Heathenish with other sins accompanying 1 Pet. 4. 3. it 1 Pet. 4. 3. Ryoting Rom. 13. 13. These so condemned by God himselfe none may use at any time and much lesse on the Lords day or any holy day And yet if our pastime-followers bee with-held from all these their rude sporting would be no delight to them For the common Rusticks doe horribly defile themselves with these things as the fruits declare in their drunkennesse fighting quarrelling bastard-breeding and the like besides murthers committed sometimes 2 All sports games pastimes and pleasures which bee made unlawfull by the Lawes of our Land and Canons of our Church are not to be used at other times then not on the Lords day by the rude vulgars and common multitude who are prohibited first all Beare-baiting Bull-baiting Interludes common Playes Bowling Diceing Carding Tables Coits Cailes Luggets Shove-groat Foot-ball Fencing and all meetings out of their owne parishes on the Lords day for any sports or pastimes whatsoever Secondly All such sports and pleasures as cannot be done but by such persons as are prohibited to wander abroad and by the Law judged to be vagabonds and wandering rogues such bee Jugglers Fortune-tellers Fencers Gipsies Players Pipers Harpers and wandering Minstrels Players upon Tabors and Timbrels Souldiers tossing the pike going as wanderers to get money on this day Thirdly all pleasures in prohibited places as Gaming-houses Bowling-alleys and Tipling-houses Fourthly all sports whatsoever in the Church or Church-yard forbidden by the Canons of our Church in those places and here methinks the reason is good if sports and playes pollute an holy place then sports and pastimes pollute an holy time ☜ 3 All sports games playes pastimes and pleasures as have been condemned by the consent of ancient Fathers Imperiall Constitutions edicts of pious Kings by the learned Fathers and Divines in Councells and Synods and many grave and worthy Clerks Protestants and Papists have spoken against it in honour and due reverence to their persons and learned judgements we should forbeare on the Lords day For that in other things they are much regarded their judgements are approved and their authorities alleadged And may it not seem reasonable unto us in this thing which men acknowledge to be only matter of recreation to condiscend unto them especially considering that no ancient Father no Councell no Synod can be produced for allowance of sports games playes and pastimes to be used upon the Lords day nor can be exercised on this our Lords day within the bounds of the Apostolicall rules made by the holy direction of Gods spirit for the use and practise of indifferent things which may not be done to greive another uncharitably Rom. 14. 15. nor whereby another may stumble be offended or made weak verse 21. 1 Cor. 8. 13. For we must give no offence 1 Cor. 10. 32. nor must we look what simply in it selfe is lawfull but what is convenient or expedient or profitable 1 Cor. 6. 12. and 10. 23. and that the same be to the glory of God 1 Cor. 10. 31. These rules are holy and heavenly and binde the Conscience though upon conceit of Christian liberty few make conscience of observing them when yet notwithstanding the Christian liberty which some talke of if it be not rather licentious loosenesse is either restrained within the limits of these rules Of which the Apostle Saint Paul made great Conscience 1 Cor. 8. 13. but many in these dayes make a very jeast and mock of as too precise a nicitie and a losse of Liberty What the sports games pastimes and pleasures be which the Fathers have declaimed against what
the edicts of Kings and Emperours have disanulled what Councells and Synods have decreed against and what Learned and Godly men have both written and spoken against have been before set downe to which I adde here Concilium Antisiodorense in Anno 614. a thousand yeares since at which were 45 Bishops and others of the Clergie learned men who did forbid and expell publick dancing of women Synodus Turonensis in Anno 158◠prohibited on the Lords day rioting publick Feasts Galliards Dancing Clamours Morices Hunting Hawking to serve wine or victualls in Innes or victualling houses to any but strangers the playing of Prize Comedies Tragedies and other spectacles In France in the raigne of Charles the ninth and Henry the third all dancing was prohibited under paine of imprisonment For what doth dancing produce in the rude vulgars but lascivious wantonnesse and the fruit the begeting of bastards and sometime thereupon hath ensued unnaturall murthers by Mothers thereby thinking to hide the former sin Of which there be too many examples and of which one instance before of one gotten with child on the Lords day at night after dancing 4 All sports may well be judged to be forborne on the Lords day which God hath by his hand shewed his displeasure against upon the actors on this day for the reverence we owe to God in beholding his handy work by which he lessons us and giveth us instruction if it be not to observe the day better to what then if we shall make this use of it I am sure we doe not offend Thus we see what sports are on this day to be laid aside And if so I hope well the day will be better employed of many Let it not be offensive to any that I propound these Reasons to their pious considerations to leave their pastimes this day 1 The Scripture forbidding the doing of our own waies finding our owne pleasures and speaking of our owne words Esay 58. 13. By our owne he doth meane what we do please to doe or speake without warrant from him of our owne heads from our owne worldly or carnall desires for all this is properly our owne But if we doe what God commandes Heb 4. 10. Iudg. 2. 19. and what he warrants us that is not properly our owne but Gods For in the former we doe serve our selves and are our own in this we serve God and are his This scripture is the only place in holy writt which teacheth us how to keep a Sabbath spirituall unto God by teaching first what to avoide and then what we should be taken up with on this day to wit with an honourable esteeme of the day in considering whose day it is Gods holy day then what delight we take in it as a Sabbath day and count it honourable and so doe him honour shewing that we delight our selves in the Lord verse 14. This text speaketh first of nothing ☜ proper to the Jewes but what is common to us in keeping our Christian Sabbath with them And therefore the Prophet doth mention onely the Sabbath day and not their seventh day Now Christ is still Lord of the Sabbath Matt. 12. 2. Here is nothing spoken but what is durable for ever in keeping an holy day to the Lord which is First That the day be held an holy day Secondly That it be of the Lord. Thirdly That it be a rest day Fourthly That we delight in it and esteeme it honourable Fifthly That on this day we honour him not doing what we please but forsaking our selves do what he would have us to doe and so to manifest our delight to be that day in the Lord In all which I would faine know what is there that doth not belong to us in keeping our Christian Sabbath Thirdly the scope of the Prophet tendeth as well to us as to them for as in the former part of the Chapter he had laboured to reforme the abuse in their Fasts so here the abuse in their Jewish keeping of the Sabbath externally in an outward service and rest mixing withall their own wayes pleasures and speeches but did not keep it as holy to the Lord in a spirituall manner with delight to honour God as they ought to have done Doth not this tend to the reformation of keeping our Sabbath as most doe as the Jewes did theirs externally mixt with our own wayes pleasures and speeches but not internally with a spiritually delight in the Lord Therefore this Text is fitly urged by our Learned Divines for the religious observation of our Sabbath day 2 The force of the fourth Commandement is yet of continuance and bindeth us as in the former Treatise hath been proved on our Lords day and first to a rest then to the imployment of that rest to an holy use and so to keep the day holy But sports and pastimes are not to speak properly any rest nor are they any holy duties for which we rest thereby to keep the day holy to God Therefore to be forborn this day 3 It is reasonable in all equitie to give God one day wholly to him for spirituall worship and service and for the spirituall good of our own soules for ever who hath given us six whole dayes for our own service and for our outward and worldly estate concerning our bodies which be here but for a time why should wee then grudge to forbeare sports for one day denying God his own right and our poore soules their spirituall good for to satisfie the corrupt minde with corporall delights on this day 4 The libertie of sports pleasures and pastimes on this day steale away the heart from God in time of Divine Worship The thoughts of these pleasures choak the seed of the Luk. 8. 14. On the fourth Commandement word for pleasures as well as worldly cares choak them saith Saint Luke and more too saith Learned Bishop Downham for nature saith he presseth youth more to pleasure than others to their wordly profits So that the thoughts of them doe not only hinder in time of hearing but doth quite take away the heart from after-meditation private prayer and conference without which hearing for the most part becommeth fruitlesse Now if this libertie were restrayned and they set to singing of Psalmes and other Christian and heavenly recreations as Durand before calleth them they knowing whereto they should hold they would bee more attent in the Church and better exercised out of it especially if they were made to know that not to serve the Lord God with joyfulnesse and with gladnesse of heart doth not a little anger and provoke God to wrath Deut. 28. 47. 5 If sports and pastimes have any allowance from God it is either Legally or Evangelically But not Legally for the letter of the Law bindeth strictly Not Evangelically for albeit the rigour of the Law be mitigated by the Covenant of grace and wee by Christ freed from the curse thereof yet neverthelesse we are tyed in love and in
thankfulnesse to the uttermost of our power withall our hearts mindes soules and strength to serve him and to take the benefit of such times as bee set apart for his glroy and worship and to be taken up therein with spirituall delight in such service to the Lord our God For grace is more binding by the Gospel upon the regenerate than the Law can bee forceable upon naturall men If therefore the Law doth not admit of idle sports on the Sabbath then much lesse the Gospel which doth more enlarge our hearts with the love of Christ and more forceably takes us off from making any provision for the flesh to fulfill the lusts thereof if in truth it be powerfully in us 6 All sports and pastimes on the Lords day are to be forborne whilst the lawfulnesse and unlawfulnesse is in question by the most judicious and greatest Divines at home and abroad and the same not decided for lawfull by any of the Fathers Councells or Synods but rather held unlawâ—ull for in such a case to forbeare is safe without sin but if any one shall sport play or use pastimes on this day must either side with the one sort or with the other and yet unresolved because the controversie stands undetermined by some indifferent Umpire or he doth presume of his own knowledge to be able to judge in such a doubtfull case to lead his conscience to doe such things which is both too high a conceit and very dangerous or else is daringly over-bold in love to sports and pastimes to follow his pleasure and will whilst his conscience must needs remaine in suspence and doubting which is no little sinne Rom. 14. 23. and is no small signe that such a one is a lover of pleasure more than a lover of God in that he dareth to attempt the wounding of conscience and the breaking off of his sweet peace between God and him by so short a time of carnall delights For acts in doubtfull cases cannot be without sinne and to sport with sinne is folly which without pardon is the soules deadly wound and destruction of the whole man 7 Nothing is more warrantable to be done on this day and on this our day under the Gospel than was on their day under the Law understanding the Law in its originall and set apart from the accessory precepts added thereto and durable only for a time But under the Law no sports or pastimes for corporall pleasure were allowed on their Sabbath day and therefore to be forborne on this day For concerning sports on their Sabbath wee read not in any place of the old Testament either for allowance or practice thereof Indeed we read in Exod. 32. 6. 18 19. of eating drinking and rising up to play singing and dancing but it was upon a day made for the service of the golden Calfe and honour thereof but condemned by S. Paul 1 Cor. 10. 7. and greivously punished by the command of Moses Exod. 32. 28. we also read but when there was no King in Israel Iudg. 17. 1. 18. 1. 19. 1. 21. 25. and when every one did that which seemed good in his owne eyes that the daughters of Shilo on a Festivall day of the Lord came out in dances Quod erat saith Peter Martyr on this place Die Festo abuti Neither doe wee read that it was a mixt dancing of men and women together as our dances pleaded for commonly be contrary to all the instances in holy writ We may also heare what that learned Bishop White telleth us how the Rabbins out of the Page 138. Talmud affirme that it was permitted yong people to recreate and sport themselves upon some part of the Sabbath with running leaping or dancing provided that it bee in honour of the Sabbath Note this well then not for meere ☜ corporall recreation as our youths use their sports But what credit can be given to these late Rabbins For it is well knowne that the Jewes in the time of the Fathers became prophaners of their Sabbaths by revelling and the like as learned Doctor Prideaux witnesseth and therefore their example not to be imitated or regarded 8 Needlessely to doe on the Lords day what may if out propably hazard sinning and so the provoking of God to anger is a great presumption that the hearts of such are not possessed with that holy feare which maketh men ever jealous of their doings lest peradventure they should at any time offend God But for such to sport on the Lords day as have vigour strength and health to expresse the bodies activity in their pleasurable delights for of such the controversie only is it is needlesse whether you respect their bodies or their mindes and spirits And therefore of such are sports to bee forborne this day 1 They are not needfull for the body If the body hath lost any strength by weekly labour stirring sports and pastimes which are commonly performed with violent motion cannot repaire the lost strength First they are not the ordinary meanes appointed by God for recovery thereof but wholsome food quiet rest moderate sleep good physick and the like as the cause shall require Secondly sports and pastimes are commonly so violently pursued as mens bodies grow thereby the more weary and so in stead of repayring decay their strength Thirdly for ordinary and common refreshment for the reviving of the body to returne with more lightsomenesse and alacrity to work God hath given the painfull labourer rest and sleep in the night for every dayes labour a nights rest for six dayes six nights as in his wisdome he thought fit and sufficient according to that in the Psal 104. 22. 23. Man works on the day and rests at Evening But now for bodily strength if weakned by labour in the weeke before to refresh it for the weeke following a man hath first the Saturday night then the whole Sunday from servile labour and lastly Sunday night two nights and a day for corporall rest so that to an healthy body apt for labour recreations sports and pastimes this day are needlesse for if every nights rest in the week day can by Gods blessing preserve strength recover the decay of it and make it apt for new labour then much more two nights and a day if we pray for a blessing thereon Fourthly The persons addicted to sporting may be reduced to three sorts either to industriously-painfull or to slack-handed idle and lazy in worke or to the holy day persons such as either have little or nothing to doe living idlely like Droanes in an Hive upon the sweat of other mens brows inordinate livers not worthy to eat These last neede no recreations but rather a whip for correction The second sort are either rich mens children 2 Thess 3. not wearied with worke whose labour is rather a loytering than painfull diligence or slouthfull servants sports and pastimes to these two rather increase in them idlenesse than a will to work for these
God that we should not bee lesse devout in celebrating the Lords day than the Jewes in celebrating their Sabbath Because saith hee the obligation of our thankfulnesse is more than theirs Therefore hee wisheth that it were most religiously performed with attendance to holy devotion This day faith Calvin is wholly to bee dedicated to him Calv. on Deut. cap. 5. vers 12. 13. 14. and it is necessarie that so we may intend wholly to the minding of Gods works and bestow the day in praysing and magnifying Gods name wee have no cause saith hee to grudge the giving of one day to him seeing hee leaveth us six for one Let any man give a reason if they give any part of the day to Christ why they should not think him worthy of all the day Is it too much for him and whole six little enough for our selves If wee will take a part from him for the whole none will except they be worse than Jewes and Pagans in observing their dayes which part is it not the morning for when shall we begin then to serve him Not the ending of the day for why are we weary of well doing Gal. 6. Gal. 3. 3. shall wee begin in the spirit and end in the flesh A liberall friend that hath seven pounds in his hands and giveth me six of them freely owing me nothing to imploy the seventh for him If I should grudge to bestow it wholly and take without leave any part of it to my selfe were I not most ungratefull Againe every holy thing is holy unto the Lord and is it not sacriledge to robbe God either of the whole or of part Lastly let us consider this that hee which willingly gives not God all would give him none at all if it were not for by-respects more than conscience of duty For conscience will binde to give the whole where all is due as well as a part of the due Therefore God commanding a day and an whole day as he giveth us six whole dayes so let us afford him his owne day and that wholly CHAP. XV. How this day is to be kept holy morally as the anâ—ient Sabbath was kept FOr the better satisfaction of moderate minds and to cleare this point let us consider how the ancient Sabbath was kept morally how our Lords day was kept in the time of the holy Apostles how to be kept by the stablished authoritie of our Church and how Emperours Kings Councels Synods Fathers and others would have it kept yea God himselfe from profane pollutions Concerning the first the ancient Sabbath was kept in rest and in the employing of that rest unto religious duties which what they were see at large in the other Treatise Section 25. For the Ceremoniall and Leviticall Services on that seventh day they are abrogated so all the Jewish superstitition brought in by mens vaine Traditions are condemned likewise those accessorie precepts for the more strict rest on that day belonging only to the Israelites for a time are taken away and doe nothing concerne us and are not to be imitated of us But the ancient people of God are to be followed of us as farre as the fourth Commandement bindeth us in the naturalitie thereof in the spiritualitie and in its morallitie as the holy people of God then kept it in such common duties as wee are as well as they were bound to performe for Gods service and for the benefiting of their owne soules in the use and exercises of his heavenly ordinances on his holy day This is farre from any Judaizing at all so much laid in the dish and reproachfully cast upon many in these times but without cause at all if the matter be well weighed and they rightly understood as it were to bee wished Their Service was both in the forenoone and in the afternoone every day Num. 28. 3. Exod. 29. 38. then much more on the Sabbath day For in the morning of their Sabbath they had the Service in the Tabernacle and Temple and their Sacrifices doubled Num. 28. 9. and also burning of incense in the morning Exod. 30. 7. So in the afternoone both Sacrifices and burning of incense and thus every day continually Exod. 29. 38. 30. 7. 8. To this David alluded in Psal 141. 2. This afternoone Service was about three aclock and called the ninth houre of Prayer Acts 3. 1. what time the godly used to pray Dan. 9. 21. and which Eliah observed in the offering of Sacrifice 1 King 18. 29. and we read while the incense was offered the people were devout in their prayers Luk. 1. 10. Preaching was also in the Temple for there Christ preached Matth. 26. 55. Mark 12. 25. Luk. 19. 47. John 7. 28. of which as of any strange thing the chiefe Priests and the Elders did not aske him but of his authoritie so to doe Matth. 21. 23. Luk. 20. 1. 2. And into the Temple earely in the morning came hee to teach John 8. 2. and the people to heare Luk. 21. 38. whither the Jewes alwayes resorted John 18. 20. Here also the Apostles preached Acts 3. 1. 12. 5. 21. 23. 42. And in this place no doubt was it in which the Scribes and Pharises sate to teach the people Matth. 23. 2. It is most certaine that on the Sabbath day in the Synagogues there was constant reading and preaching Acts 15. 21. 13. 27. In the morning Christ went in to preach Mark 6. 2. in other places it is not so evident what time it was whether in the forenoone or afternoone when hee came into their Synagogues Mark 1. 21. Luk. 4. 16. 13. 10. nor what time of the day the Apostles went into the Synagogues Acts 13. 14. 14. 1. 17. 2. 10. 18. 4. 19. nor is it certain whether they did depart home a while and came againe It may be they held out from the beginning to the ending and to the breaking up of the Congregation as it seemeth probable in Acts 13. 43. so Nehe. 8. but it is certaine that upon their dayes of fasting they did hold out and continued together from the beginning to the end Nehem. 9. 3. Whatsoever they did for the time they holily begun their Divine exercises with a blessing Nehe. 8. 6. and ended with a blessing Num. 6. 23. 26. Lev. 9. 22. 2â— CHAP. XVI How our Lords day was kept in the Apostles dayes and the Primitive times THe Lords day being knowâ— to bee an holy day and to be kept holy the Church rested on this Histo pag. 95. part 2. day for performance of religious and Christian duties as Doctor Heylin acknowledgeth There was an assembly of Christians they came together saith the Text Acts 20. 7. who came together the whole Church 1 Cor. 14. 23. whither into some one place 1 Cor. 11. 20. 14. 23. for then they had no Temples but met