Exod. 16. 23. was a permission not a command or for preparation onely not for eating the day following Yea they not only might fast but did it usually at lest to the twelft houre as Hooker proveth by testimonies out of Josephus Justinus Suctonius Balsam upon the 66. Canon called the Apostles saith Wee fast not upon the sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest wee should seeme to imitate the Jewes Augustine saith God spake nothing concerning dining or fasting upon the sabbath when he sanctified the seventh day nor afterward when hee gave precepts concerning it to his people Of these differences the reader may finde more in Altare Damascenum page 667 668 669. The Jewish sabbath which was the seventh day from the creation was abolished at the resurrection of Christ because it had types and ceremonies annexed to it which were shadowes of things to come The ground ceasing the observation of that day ceased also for the shadowes flee away when the body commeth in place Yea further I will yeeld that the abrogation was meant by the Apostle Coloss. 2. 17. and under the name of sabbath there is to bee meant onely the weekly sabbath which is more then White craveth Not that I thinke they answer sufficiently to those who will have the word to be applied to the first and last day of anniversary feasts which were also called sabbaths But because I thinke these to bee comprehended under the name of feasts whereof these sabbaths were the principall and most solemne dayes So that here is a perfite division of all their solemne dayes to wit that they were either feasts to wit anniversarie dayes or new moones which returned monethly or the sabbath which returned weekly I so thinke the rather because we have the like division 1 Chron. 23. 31. where the Levits office is set downe to offer burnt sacrifices unto the Lord in the sabbaths in the new moones and on the set feasts And againe in Esay 1. 13 14. wee have the like As for that that the word Sabbath is in the plurall number it crosseth not this sense for so is the weekly sabbath usually expressed by the Greek translaters of the old testament and in the new testament also Matth. 12. 1 5 10 11 12. Matth. 2â— 1. Mark 1. 12. Mark 2. 23 24. Mark 3. 2 4. Luk. 4. 31. Luke 6. 9. Luke 13. 10. Act. 13. 14. Act. 16. 13. In these places the word is taken either for one sabbath-day onely or for moe And so it may bee taken in this place Coloss. 2. and translated either sabbath or as the late english translation hath sabbath dayes The sabbath-day is expressed in the plurall number for the frequent and often returning By the way observe that the old sabbath was not reckoned among the Jewish festivall dayes Sâ—atiger saith Manifestò sabbata distinguuntur to wit Esay 1. 13 14. à magnis diebus The sabbaths are â—early dâ—stinguished from the great dayes which were all one with Chaggim The Iewish sabbath then seeing it shadowed things to come behoved to bee abolished Suppose it had not beene a shadow yet even as it was but a circumstantiall point of the fourth precept which is morall positive it might have beene changed for a greater reason then was the occasion of the choice of the former For the resurrection of Christ and beginning of his triumph after he had ended his course of humiliation was a greater reason for making choice of the first day of the weeke then resting from the worke of creation was for the seventh day before The first respect of necessitie required abolition The 〈…〉 congruity The first day of the weeke succeeded in the roome of the last day of the weeke and hath beene observed in the Christian Church from her infancie to this day without any change or contradiction The Apostles were conveened together that day when the holy Ghost descended upon them Act. 2. When Paul had stayed at Troas seven dayes upon the first day of the weeke being the seventh day of his abode the disciples conveened together to break-bread and Paul preached and conferred with them till break of day Act. 20. 7. 11. The originall hath upon one of the sabbath but sabbath is put for weeke because from the sabbath as the principall day they numbred the rest of the dayes of the weeke to the next sabbath in order first second third fourth c. of the sabbath and distinguished them not by the names of the planets As when the pharisie said I fast twice in the sabbath that is twice in the weeke Luke 18. 12. When Jesus was risen early the first day of the sabbath that is of the weeke Mark 16. 9. And Levit 23. 15. seven sabbaths shall bee compleat that is seven weekes Likewise one according to the forme of speach familiar to the Hebrewes is taken for first The evening and morning were one day that is the first day This place cannot bee trâ—â—slated one of the sabbaths for the Apostle stayed but seven dayes in which there was but one sabbath day Nor yet is it likely that the Christians did assemble upon the Iewish sabbath to their exercises Howbeit the Apostle went in to their synagogue Act. 13. upon their sabbath that was not for the observation of their sabbath but because hee could not finde the Iewes assembled together at any other time or place that hee might have occasion to winne them as yee may see at that time hee found occasion to deliver a word of exhortation Wee have the first day of the weeke expressed with the like phrase 1 Corin. 16. 2. where the Corinthians are directed to lay aside some thing for the poore the first day of the sabbath that is of the weeke or every first day of the weeke Now although this text of S. Paul maketh no expresse mention of Church assemblies this day yet because it was the custome of Christians And likewise it is a thing convâ—nient to give almes upon the church-dayes it cannot wâ—ll hee gainsaid but that if in Corinth and Galatia the first day of evâ—ry weeke was appointed to be a day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies saith White and to this purpose citeth Chrysostome in 1 Corin. hom 43. where he sheweth that the time was fit for collections because that day they had receaved many great benefites and the first of the sabbath hee interpreteth the Lords day So do the translations of the Bible expound both the former and this place of the first day of the week the Belgike the French the Italian the Spanish the late English Beza's and Tremellius out of the Syriack With frivolous cavillâ—tion doe some few to their great discredite preasse to another sense which is to the full overthrowne by Walâ—eâ—s and Amesius This first day of the weeke Revel 1. 10. is called not the day of the Lord as sometime in
very well to the observation of thâ— Lords day When the universall Church observeth any thing that none might appoâ—nt but God and yet nowhere is it found written it behoveth to averre that it was delivered by Christ and his Apâ—stles Anotâ—eâ— rule What the universall Church hath observed at all â—â—mes before justly we may beleeve that it was in 〈…〉 Apostles howbeit it bee of â—uch a qualitie as 〈…〉 iâ—stituted by the Church To this purpâ—seâ—â— quoteth Augâ—stine lib. 4. contra Donatist as cap. 23 These are the words That which the universall Châ—rch 〈◊〉 and hath not beene instituted by Councels but ever maintaâ—ned is to be beleevâ—d in all 〈◊〉 reason not to have been ordained by oâ—her power then the apostoâ—ique authoriâ—â— Quod universateâ— eccleâ—â—a nec conciâ—iis instituâ—â—â— sed sempâ—r â—â—tentum non nisi authoritate apâ—stâ—ica traâ—dituâ— certissime creditur But seeing the ordinances of the Apostles were of two sorts Some were temporarie and to endure onely for a time as abstinence from bloud and strangled which was enjoyned only for avoiding the offence of the weake Jewes others were to bee observed constantly Of this sort was the observation of the Lords day Experience hath proved the perpetuall observation of it hitherto and no reason can bee given wherefore it should bee changed hereafter as I shall show It were superfluous to cite the testimonies of divines referring the institution of this day to the Apostles Walaeus hath quoted a number dissertat pag. 165. After hee hath laid downe his reasons consenting with them in judgement hee concludeth that the first day of the weeke was substituted to the sabbath by the Apostles not onely by an ordinarie power such as all pastours have to order rites meerly indifferent in their Churches but by a singular power as by such as had inspection over the whole Church and to whom as to extraordinarie office-bearers was concredit to be faithfull not onely to deliver certaine precepts of faith and manners but also of comely order in the Church Vt quis dies in septimana ex vi anal gia quarti praecepti esset servandus ne dissâ—nsio aut confusio ex eo inter ecclesias oriretur omnibus ubique Christianis constaret as that it might bee knowne to all Christians what day in the weeke is to bee observed by vertue and analogie of the fourth precept least dissention or confusion should arise there about 〈◊〉 the Churches He citeth other divines concluding likewise that the Apostles being guided by the holy Ghost substituted the Lords day in place of the Jewish 〈◊〉 bath But others referre the institution to Christ himselfe which is more likely for after his resurrection hee appeared sundry times taught the Apostles things pertaining to the kingdome of God that is the instruction and government of his Church and gave them commandements Act. 1. 23. These commandements and instructions they delivered after to the Churches and set them downe in their canonicall writes Next Christ himselfe appeared the day of his resurrection five times At the third appearance hee appeared to the two disciples going to Emaus at which time hee celebrated the holy supper according to the judgement of great divines At the fifth appearance he appeared to all the disciples save Thomas who were conveened together before Then he gave them commission to goe and teach all nations and in conferring his spirit hee breathed upon them John 20. Mark 16. Eight dayes after that is the eighth day after as Luke 2. 21. when eight dayes were accomplished for the circumcision of the childe that is when the childe was circumcised upon the eight day Christ appeared againe and Thomas was present at which time he cured his unbeliefe It would appeare their meeting was not frequent at other times and that Christ appeared purposly at that time And therefore it is likely that every eight day after ordinarily they conveened and Christ appeared unto them wherein that great divine Junius is confident Die ipso resurrectionis octavo quoque die usque dum in coelos ascendit apparuit discâ—pulis in conventum eorum venit At last upon the Pentecost which fell upon the eight day that is the first day of the weeke that yeare Christ sent downe the holy Ghost in the likenesse of firie tongues upon the Apostles conveened together There is no speciall time noted for any of Christs apparitions but the first and eighth day which seemeth to be done of purpose Therefore Cyrillus lib. 12. in 〈…〉 8. willeth us to observe that the Evangelist is noâ— content with a simple narration but addeth carefully after eight dayes and all being gathered together in one place The Lords day could not have beene observed so long as Christ remained upon the earth without his direction And this appeareth to be one of the commandements which he gave them Eusebius ascribeth the institution of this day to Christ advancing Christ above all the great poteâ—tats of the Gentiles who could not prescrive to all the inhabitants of the earth to conveene every weeke and observe the Lords day as Christ did Athanâ—sius cited by White pag. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath changed â—r translated it meaning the sabbath into the Lords day The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well import that it was so called because the Lord was the authour and institutour of it as because it was instituted for the honour and worship of our Lord. As the Lords prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords prayer because the Lord was the authour of it Zanchius is of opinion that when the Lord blessed the seventh day the sonne of God spent that whole day in instructing Adam and Eva exercising them in the worship of God and admonishing them to teach their posteritie to doe the like for it beloved Adam to understand the sanctification of that day which the Lord had blessed and sanctified Wee have farre greater reason to thinke being certaine that Christ was here on earth appearing to his disciples at sundrie times from the day of his resurrection till the day of his ascension and instructing them in things belonging to his Church that hee instructed them in this point also Yea yee see hee conveened with them and in a manner observed it also Whither Christ himselfe instituted the observation of this day or the Apostles by the inspiration of the Spirit the authoritie is divine For howsoever Bellarmine distinguisheth traditions in divine and apostolicall the distinction is but imaginarie saith Junius in his answer and Bellarmine himselfe acknowledgeth that the apostolicall traditions in respect of the assistance of the spirit may be called also divine howbeit they were not delivered immediatly by Christ himselfe Tratitiones verè apostolice sunt divinae saith Polanus Beza in his great annotations upon Apocal. 1. 10. calleth it Apostolicam verè divinam traditionem Atradition truely divine howbeit Apostolicall Cornelius
then to designe a place for the congregation to meet in but a matter belonging to order But there was more required to this day For it was not instituted only for order and policie that the people might know what dayes to conveene to publike exercises howbeit it was one respect Times may bee appointed for preaching and prayer on the weeke dayes by any particular Church But there is more required here a day to be obseved holy by the universall Church not only for publike worship but also for privat not onely for externall but also for internall which could not be done but by divine authoritie which is supreme and onely able to binde the conscience to internall as well as externall to privat as well as to publick worship as I have said before The last point which I am to touch is concerning the strictnesse of the observation Whither we be bound to as strict observation of the Lords day as the Jewes were of their sabbath The superstitious observation of the Iewes wee are not bound unto For they observed that day more precisely then God required They found fault with Christ healing of the sicke man upon the sabbath and the sicke mans carrying home of his bed They have had and have many foolish observations as not to pull to an herb on the sabbath nor to eat an aple which they pluck upon that day nor claw with their nailes in publike nor catch a flea unlesse it bite Let us then see what God hath forbidden them They were bidden â—ake that which they had to bake upon the sixt day and seeth that they had to seeth Exod. 16. 23. and forbidden to kindle a fire upon the seventh day But that which was baken and seethed upon the sixt day a part of it was not reserved to the seventh day but that which remained over unbaken and unsodden The text importeth no further for if it had beene baken or sodden they would perhaps have attributed the not putrifying upon the seventh day to the baking or seething It was food that might bee eaten without baking like comfites or fruit It seemeth then this injunction was given onely during the time the manna rained If this direction had beene to bee observed afterward they might not have eaten any thing which was baken two dayes before Is it likely that Christ and others bidden to the Pharisees house upon the sabbath-day had no meat dressed for them by baking of seething The kindling of fire was forbidden not simply but for baking or seething the manna as some thinke and therefore endured onely so long as the manna lasted howbeit the most superstitious sort of the Jewes in later times observed it It is noted of the Essens a strict sect of the Jewes as singular in them that they kindled no fire upon the sabbath-day They were commanded Exod. 16. 29. to abide every man in his place and not to goe out of their tents at lest out of the campe This was but temporarie Afterward they might take journey upon the sabbath to the Prophets or synagogues 2 King 4. 23. Levit 23. 3. Yea if they were not to journey for that the Scribes prescrived to them 2000 cubits that is a mile or thereabouts out of a towne or citie which was called the sabbath-dayes-journey But afterward they became more superstitious not taking up the Lords intent in that place of Exodus as the Jew that would not be drawne out of the jackes wherein he had fallen upon the sabbath-day So howbeit the Iewes should be superstitious now in not kindling fire that is no warrant that the direction was not â—â—â—oratie Some thinke this prohibition served onely during the workmanship of the tabernacle But let it bee granted that both the one direction and the other were to endure during the policie of the Iewes I denie that they were forbidden by vertue of the fourth precept of the decalogue They would and might have kindled fire notwithstanding of the fourth precept Their rest upon the sabbath was ceremoniall and figurative And because ceremoniall and figurative therefore saith Bellarmine and Dow after him with others it behoved to be more strict exact and rigid For the more exact the figure is the better it representeth and signifieth So granting that dressing and preparing of meat by fire were not a temporarie precept during the manna yet it depended upon the ceremoniall rest and typicall state of Gods people under the law They abstained from the buriall of the dead upon the sabbath-day 2 Maccab. 12. 39. because if any touched the dead or entred into the house where the dead lay or touched a grave was uncleane seven dayes Numb 19. 14. 16. and consequently they might not enter into the tabernacle Here a duty forbidden for legall uncleannesse which bindeth not us The prophanation of the sabbath was a capitall crime Exod. 31. 14. but this law bindeth not us The workes depending upon the ceremoniall rest or any particular ceremonie bindeth not us but only the workes inhibited in the fourth precept wherein the ceremoniall and iudicall precepts are not included but onely annexed to them as peculiar unto that people which was under the tutorie and paedagogie of the law Aquinas saith that the ceremoniall and judiciall precepts are not contained in the decalogue Ad secundum dicendum quod judicialia praecepta sunt determinationes moralium praeceptorum prout ordinantur ad proximum sicut ceremonialia sunt quaedam determinationes praceptorum moralium prout ordinatur ad Deum unde neutra praecepta continentur in daecalogo If then these workes were not forbidden by vertue of the fourth precept we are not bound to for beare them If our observation of the Lords day praefigure that blessed and glorious life which we expect as some doe hold then our rest should be also as exact and rigid because figurative Dominicus dies qui Christi resurrectione sâ—â—xatâ—â—e â— â—e ernam requiem spiritus corporis praefigurat saith Augustine But wee will not build strictnesse of rest upon such a weake ground It may bee fill drawne to resemble heavenly and spirituall things but that is not any end of the institution It is not â—â—puâ—destinatuâ— instituted for any shadow or signification though â—t may befitly applied unto such an use saith Willet Our rest upon the Christian sabbath is only subservient to the sanctifying of the day The strictnesse required of old by the vertue of the fourth precept is required of us As Whit maketh sunday an holy day only by the ordinance of the Church pag. 109. 150. so the particular forme and circumstances of resting are prescribed unto us saith hee by the Church pag. 135. meaning the Church governours the prelates So doth Bellarmine allow such workes as shall be permitted by the prelats or have beene used by long custome Tertiopera concessa à pralatis Quartò opera quae ex consuetudine sunt licita Our holy fathers the prelats paternes
and patrons of the prophanation of the Lords day usurpe dispensation with Gods morall precepts The very light of nature leadeth a man to acknowledge that what time is set apart as holy it should not bee prophaned with worldly businesse or exercises howbeit this light hath beene detained in unrighteousnesse among the Gentiles who would not spend the time as they ought to have done or were ignorant and thought their games and playes were a hononring of their gods I need not to reekon particular workes this generall ingraft in mans minde by nature that a holy day should be spent in holy exercises will direct every one in the particulars This or that will be an impediment to the spirituall exercises whereunto I am bound this day In hoc pracepto est aliquid quod est morale ut vacare id est intendere Deo orando colendo meditando quae sunt in dictamine legis natura Et ista hodie in lege Christiana magis manent in virtute quà m in lege veteri Ex statutis synodalibus dioecesis Lingonensis anno 1404. Here yee see in the statutes of that diocie it is acknowledged morall in the fourth precept to pray worship meditate that nature diteth this much and that these dueties remaine more in strength under the Gospell then under the old law This statute with the rest was approved by a Cardinall Ludovicus de Barro In a councell holden at Mascone 588 the people is exhorted to spend the Lords day in hymnes and praises prayers and teares Sunt oculi manusque vestrae toto illo die ad Deum expanse Let your eyes be bent and hands spread toward God all that day They require also spirituall exercises in the night it selfe In the synods holden in France by the Popes legates Galo and Simon it was ordained under the paine of excommunication that none grind at watermills or any other mills from saturday at evening till the Lords day at evening Cardinall Galo and Simon were sent legates to France about the yeare 1812. In a synod holden in Angeâ—â—s 1282. the like ordinance was made against grinding at milles notwithstanding of the abuse for a long time before for that sins are the more hainous the longer miserable fouls are bound to them cumali qua praescriptio contra praecepta decalogi locum sibi vindieare non possit Seeing no prescription can take place against the precepts of the decalogue Yee see they ground their ordinance upon the fourth precept and conclude ex vi quartâ— praecepti that Christians may not grind at milles that day from evening to evening They inhibited also cutting or shaving of beards that day or any other exercise of barbar â—raâ—t under the paine of excommunication but in case of imminent perill of death or grievous disease This strictnesse then required of us admitteth not lawfull and honest games shooting bowling wrastling c. farrelesse unhonest and unlawfull wâ—iâ—h ought at no time to bee suffered For honest games and passe-times howbeit honest may be impediment to spirituall exercises and distract the minde as much as the lawfull workes of our calling Refreshment by meat and thanke was allowed by God himselfe when hee provided for the seventh day and by Christ himselfe who being invited went to the pharisees house upon the sabbath to dinner Aman may recreate himselfe with the free aire of his garden or the fields if family dueties or the like hinder him not providing hee spend the time in holy exercises or holy conference with some other But games and passe 〈◊〉 cannot consist with such holy exercises Workes of pietie as to travell to the places of publike worship or charitie as to visit the sicke and of necessity as to preserve the life of man and beast in danger are lawfull The Jewes suffered themselves rather to beâ— killed then take armes upon the sabbath-day 〈◊〉 after better advice they resolved to fight if any invaded them 1 Maccab. 2. 41. The Hebrew Doctours have a saying Periculum animae impellit sabbatum the perill of the life driveth away the sabbath Yet we should pray to be free of those necessities Christ foretelling his disciples Matth. 24. 20. the destruction of Ierusalem biddeth them and in their name other disciples who were to follow after pray that their flight might not be in winter nor on the sabbath-day wherefore not on the sabbath-day but because it would be an hinderance of their holy and spirituall exercises upon that day Now the destruction of Jerusalem fell not forth till fourtie yeares after Christs ascension But so it is the Iewish sabbath was one of the dead ceremonies which obliged not to necessarie obedience after the passion of Christ. Christ meant then of the Christian sabbath I have exceeded farre the bounds I set to my selfe and therefore I am forced to end this discourse THE DEFINITION OF A FEstivall day IUdicious Piscator defineth thus a festivall day â—â—stum propriè loquendo est publica folennis ceremonia mandata à Deo ut certo anni tempore cum singulari letitia obeatur ad gratias agendum Deo pro certo aliquo beneficio in populum suum collato that is A feast or festivall day is a publike or solemne ceremonie commanded by God to be executed at a certaine time of the yeare with singular gladnesse to give God thankes for some certaine benefite bestowed on his people Hooker the master of ceremonies maketh festivall solemnitie to be nothing els but the divine mixture as it were of these three elements praises set forth with cheerefull alacritie of minde delight expressed by charitable largenesse more then common bounty and sequestration from ordinarie workes The sabbath under the law was never called jom tob a good that is a merrie day as were the solemne anniversarie feasts Other dayes also which were not solemne feasts were so called as dayes of banketing and feasting Drusius in his annotations upon Ester 9. citeth Elias Thesbite to this purpose Master Aiusworth in his annotations upon Exodus 16. citeth the Chaldee paraphrase speaking of the sabbaths and good dayes that is the solemne feasts as distinct things Puxtorsius also in abbreviaturis So the Lords day succeeding to the old sabbath should not be ranked among the festivall dayes or feasts as the word is taken in our common language The definitions agree not to the Lords day It is not an anniversarie but a weekly day It is not instituted for the commemoration of a particular benefite but for the worship of God at large as the morall law requireth and as the old sabbath did For howbeit that day was made choise of which was the day of Christs resurrection yet it was not instituted onely for the commemoration of that particular benefit but for the worship of God in generall It hath no peculiar service of epistles gospels collects or sermons and homilâ—es for Christs resurrection The Church invented afterward a feast or festivall day to wit Easter for
that purpose which is called the feast of the resurrection Sâ—â—rez having reckoned the many prerogatives of the Lords day as that Christ rose that day the holy Ghost descended upon the Apostles c. hee willeth us to observe that howbeit all these prerogatives might have beene considered in the determination of the day yet the day of it selfe and directly was not instituted for the peculiar commemoration of these â—â—rkes of God but to worship God for himselfe and his owne exellencie Nihilominus per se ac directè non referri vel istitui hunc diem ad peculiaerem commemorationem illorum operum Dei sed ad Deumipsum propter se colendum propter suam excellentiam majestatem It wee had no dayes but festivall for some particular benefits we should have no day for the worship of God in generall The Lords day therefore may justly bee called the schoole-schoole-day of Christians as Petrus Ramus calleth it Thirdly as the sabbath of old was distinguished from the yearly feast which were called good that is merrie dayes so is the Lords day from the yearly feasts invented afterwards by men Vpon the anniversarie feasts called good dayes they might not fast as yee have heard before Mirth and mourning could not stand together But upon the sabbath they might lawfully fast Ne quando sanctificaâ—it De is diem septimum quia in illo requievit ab omnibus operibus suis aliquid de jejunio vel prandio expressit nec cum postea populo Hebraâ— de ipsius dici observatione mandavit aliquid de alimentis sumendis vel non sumendis locutus saith Augustâ—ne that is God enjoyned nothing concerning fasting or eating either the first time that he sanctified the seventh day or afterward when he gave the manna The Lords day succeeding in the roome of the old sabbath as it standeth in the decalogue is of the same qualitie Wee may lawfully fast upon the Lords day which were absurd to d ee upon our anniversarie feast dayes It is true that in the ancient Church it was thought a hainous thing to fast upon the Lords day So did they also forbid to pray kneeling that day to signifie their joy for Christs resurrection This use of signification or testification was the fountaine of much superstition and brought in a heap of ceremonies some of which the Papists themselves were â—shamed of long since The same ceremonie of not kneeling in time of prayer upon the Lords day is worne out of use nigh 500 yeares since saiâ—h Bellarmine If the reason of the institution had beene solide it should become us no lesse then them to pray standing upon the Lords day But the ground was naught The like may bee said of not fasting upon the Lords day Some reason they had indeed not to fast upon this day when the Manichees and Priscillianists fasted for the Manichees fasted ordinarily upon the Lords day lest they should seeme to rejoyce for the resurrection of Christ which they beâ—eeved not The Priscillianists fasted likewise ordinarily upon the Lords day and the nativitie day But when there are no knowne Manichees nor Priscillianists there is not the like reason for not fasting But the extremities should be avoided To thinke it unlawfull to fast that day or unlawfull to dine and breake our fast are both without warrant and superstitious But to fast upon occasion or in time of any imminent judgement is lawfull When Paul continued preaching upon the sabbath till midnight at Troas before the tasted any thing or the rest were refreshed with meat this conceat of not fasting upon the Lords day had not entred in the Church Was Paul a Manichaean saith Hierome because hee and those who were with him fasted on the Lords day His words are extant in Gratians decree Atqui utinam omni tempore jejunare possimus quod in Actibus Apostolorum diebus Pentecostes die dominico Apostolum Paictum cum eo credentes fecisse legimus Non tamen Manicheae haereseos accusandit sunt If any had resolved to fast seven dayes or moe he might have fasted upon the Lords day included as ye may see in Balsamo and Zonaras upon the constitutions falsly called apostolicall and Augustine epist. 86. ad Casulanum Whitaker defending the occasionall fasâ—s of our Church telleth Duraeus that the respects the ancients had concerne not us Etsi illîs temporibus die dominica jejunare nefas fuit propter haerelices Judaeos qui Christi resurrectionem impugnabant jam dudum tamen illa offensio nullum in ecclesia locum habet ut planè nugatorum sit quod tu de nostris in Anglia Scotia◠〈◊〉 calumniaris quasi eò spectent ut his cuniculis resurâ—â—ctiâ—â—â— fidem evertamus In a pronounciall synod holden at Dort anno 1574 it was ordained that there bee three sermons on the Lords day when a fast is to be keeped on â— It is to observe a day to say the morne is the Loâ—ds day therefore it is unlawfull to fast saith Chamter Alstedius Jejunandum etiam die dominica si necessitas flagitet What need I multiply testimonies that is sufficient which Augustine saith What dayes wee ought to fast and what not I finde it not defined by any precept given by our Lord or any of the Apostles Quibus diebus non oporteat jejunare quibus oporteat praecepto Domini vel Apostolorum non havenio definitum epist. 86. But if the Lords day were a festivall day it should follow that we should not not fast on it at all Now we proceed in our reasons against festivall dayes THE II. REASON NOne appointed holy festivities under the laws when the times were more ceremonious but God himselfe The dayes of Purim were called simply the dayes of Purim not the holy dayes of Purim They were not called Chaggimâ— No peculiar sacrifice was appointed nor any holy convocation of the people enjoyned The ordinance required but feasting and joy and sending of portions to other The rest mentioned Esther 9. was onely from their enemies So much worke as might stand with a feasting day was not forbidden Suppose they had rested altogether from worke that would only prove an idle day but not an holy day Our Doctour therefore hath no warrant to say that they were made holy dayes by Mordecay Afterward it 〈◊〉 true whâ—n the Jews become more superstitious they read the book of Estheâ— after the reading whereof they spâ—nt the rest of the day in revelling and riotousnesse Next these dayes were instituted by Mordecai and therefore were called Mordecai's dayes 2 Maccahab last chap. vers 37. Sixtus Senensis saith he is thought to be the penman of the booke of Esther he was one of the 120. of which the great synagogue consisted of which number were Zacharie Daniel Ezra and Malachie Whitaker thinketh Mordecai did this God inspiring him or perhaps by the advice or warrant of some Prophet and doubteth not
import this gesture because I will have occasion to treat of them in the second part Only let it be observed that the occasionall circumstances of the first supper were not followed as the gesture was but upon speciall occasion By the practise of the Apostles wee see the time was indifferent Act. 2. and 20. Neque Apostoli ad tempus vespertixum sese adstrinxerunt sedipro oâ— asione coenam administraruâ—t alià s dâ—urno tempore 〈◊〉 legeâ—e est Act. 2. 46. alià s intempesta nocte ut Act. 20. quo pacto satis ostenderunt tempus câ—enae esse indiâ—â—eâ—ens As for the denomination of supper it doth not import that we should celebrat ever at night It is true in our language this word Supper signifieth only the evening meal but the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth indefinitly the repast that a man takeâ—h any time of the day The proper Greek word for a supper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I referre the Reader for further clearing of this point to Câ—saubon his exercitations The like may be said of the number the sex the parlour the manner of sitting c. They were not continued by the Apostolical Churches as sitting was which was also continued at some times and in some places in the ages following CHAP. III. That sitting in the act of receaving hath continued to our times HOwbeit the supper of the Lord soone after the Apostles dayes began to bee stained with some rust as M. Calvine observeth yet was this gesture of sitting continued at some times namely upon the Thursday which is now called Maundie thursday the day of the Lords supper because upon that day the Lords supper was fâ—rst celebrate and institute Mornaeus reporteth that in the monasteries of S. Bennet they have no other forme of Masse for three dayes before Easter but this following The Abbot sanctifieth the bread and the wine and the Monks do communicate sitting receaving the elements out of the Abbots hand and this forme is by them called Mandatum the commandement But Bullinger more plainlie that not only in the monasteries of the Benedictines but also in the cathedrall kirks upon this day the tables are set in order they sit downe break bread and reach the cup every one to other every man following the footsteps of the ancient supper Vnde nimirum ritus ille ad nos dâ—manavit quo vel hodie incathedralibus ecclestis in Monasteriis Benedict â—orum â—n die coenae Domini ante parasceuen Coeâ—â—a Doâ—iâ—â— palam splendidius celebratur Nam Evangelium Iohannis à diacono publice praelegitun dulcissima câ—llo â—uia Christ 〈◊〉 abiturus cum discipulis habuit recitaâ—â—ur iâ—terim or 〈◊〉 disposi is mensis convivae assident panem azymum frangen es calioem invicem propinantes in toâ—um veteris coenae vestigium praeferentes Now it was the custome of old not onlie for the Monks but also other Christians to communicate upon this day except offenders as appeareth evidently in Gratians decree And therefore the glosse both old and new upon that place hath these words Sic olim modo non sic est sed Monachi faciunt that is It was so of old that the faithfull did communicate but it is not so now only the Monks doe it Augustine epist. 18. ad Ianuarium reporteth that in his time the custome was in many kirks to communicate after supper upon Thursday And whereas there is sundrie Canons for communicating fasting yet that anniversarie Thursday was excepted as yee may see in Concâ—l Carthag 3. can 31. Ne Sacramenta altaris nâ—si a jejunis hominibus celebrentur excepto uno die annâ—versario quo coena Domini celebratur What the Monks of S. Bennets order retained wee may verie well judge it to have beene the auncient forme of celebration upon that day For no doubt in that other Christians celebrated after meat which they needed not they neglected not sitting and distributing The two thousand souldiers who were reconciled to the Emperour Mauritius about the year 590. by the travell of Gregorius Bishop of Antioch receaved the Sacrament sitting upon the ground as Euagrius reporteth Doctor Lindsay alledgeth the like done to the Scottish armie at Bannockburn in the dayes of King Robert Bruce But beside this day which was called Coena Domini that all the faithfull did communicate wee finde that at other times also the people communicated in sundrie places immediatly after meat as Socrates reporteth of the Aegyptâ—ans who dwelt neere to Alâ—xandrâ—a and the inhabitants of Thebais Nam ubiepulati sunt varâ—is cibariis se saturâ—runt sub vesperam oblatione fact a mysteriis communicant Niâ—ephorus reporteth the same Balsamo upon the 90 〈◊〉 of Concilium Trullanum saith the devoter sort upon Saturday at midnight fate in the kirk and communicate Alexander de Holes in the second part of his tractat concerning the Masse sayeth The Pope communicateth sitting in remembrance that the Apostles at the last supper communicated sitting Si quaeratur quare Dominus Papa sed endo communicat Potest dici quod hoc fit in recordationâ—m quod â—eatus Petrus alii Apostoli sedendo corpus Domini in coena ultima acceperunt The Waldensâ—s who are justly called the pure seed of the auncient kirk and have continued since the dayes of Pope Silvester some think from the dayes of the Apostles saith Rainerius the Inquisitor and their enemie celebrated the Communion sitting Concernâ—ng the supper of the Lord their faith was that it was ordaâ—nâ—d to be eaten and not to bee shewed or worshipped for a memoriall not for a sacrifice to serve for the present ministration and not for reservation to be received at table and not to be carried out of doores according to the use of the primitive Church when they used to communicat sitting and this they prove by an old Chronicle called Chronica gestorum saith Master Fox in his acts and monuments His warrant I finde in their apologie against one Doctour Augustine which is extant in Lydii Waldensia Existo manifestum est quod primitiva ecclesia hane fidem habuit illam confessa est non fecit reverentiam huâ—c sacramento quia illo tempore exemplo Christi sedentes statim acceperunt nihil retinuerunt nec extra domum extulerunt haec institutio diâ—stetit sicut Chronica gestorum estendunt The like they have in the confession of their faith sent to Vladiflaus king of Hungarie Namque discipulis Christus discumbentibus dedie utendum Luther expounding the epistle upon Saint Stephens day saith Christ so instituted the sacrament that in it wee should sit at the sacrament But all things are changed and the idle ordinances of men are come in place of divine ordinances Zwinglius setting downe the forme of câ—lebration used at Berne Zurick Basile and other neighbour townes saith Sedentes tacite auscultantes
of wiâ—e to others which cappe they called philotefia metonymicaâ—â—y because it was a symbole of love or frâ—endship which name any man may justly impose upon the cup of the hol supper of the Lord saith Stuâ—kius In iis eaim amicitiae ergo humaniteâ—se mutâ—â— accipiâ—nâ—es vini calicem sibi invicem porrigebâ—â—â— quem philoâ—esiam appellaâ—an metonym ce nimirum quia symbolum erat amoris amicitiae quo nom ne verâ—ssiâ— me quis illud sacrosancti Domâ—ni coenae poculum insigniâ—rit One of our Doctours saith That they had in the primitive Church other tokens of love and friendship as love-feasts and the kisse of peace but one token should not justle out another Beside that both are worne out of use and the kisse is turned into the kisse of the pax So much the rather should that signe and token which was recommended by Christ himself be preserved If there were no more but reaching of the cup from one to another and deviding of it it were sufficient to exclude kneeling howbeit the communicants did not breake and distribute the bread to other For what reason were there to kneel at the receaving of the bread and not at the receaving of the cup. Were it not also absurd to see the Communicants reaching the cuppe to other and the minister walking along to give to every one the bread Is the bread holier then the wine Analogy requireth that the bread should be distributed by the Communicants as well as the wine When the Evangelists say Christ gave the bread they meant not to every one severally more then when he gave the cup or the disciples the bread to five thousand Matth. 14. 19. for Mark 6. 4. they set the bread before five thousand Pilat gave the body of Christ that is commanded it to be given Mark 15. 45. Matth. 27. 17. Christ said in the plurall number Take ye caâ—ye this is my body as well as he said 〈◊〉 devide ye It is probable saith Piscator that 〈◊〉 brake the bread in two parts and gave one of them â—o him that sateâ— arest on the right hand the other to him that sate on the left and that they reached in order to the nearâ—st Tossanus upon Matth. 26. saith the like and Hospinian and Estius a popish writer Sit autem Chrâ—sti discipulos in ulâ—ima coena feâ—â—sse nonest improbabile ut quibus Chrâ—stus dâ—â—erit accipite dividite inter vâ—s Luc. 22. quâ—d et side calicedâ—ctum sit nihil tamen vetat dâ—pine similiter intell giâ— Beza saith That the manner of their sitting could not permit Christ to give every one severally the Bread but as he gave the cup to the nearest and the nixt reached to the nearest so it is probable that those who sate most remote receaved the bread from the nearest Moulins maintaineth That Christ might with as good reason have said Eat ye all of this as drâ—nke ye all of this his reason is Considerâ—ng that being set at table among 〈◊〉 persons he could not deliver the bread into every one of the disciples hands especially considering that the parties lying halfe a long upon beds at the table tooke up more roome then they do now adayes The Canon of the Masse hath Drinke ye all of this Mandâ—cate ex eo omnis which Bellarmine alleâ—geth they have receaved by tradition from the Apostles But to us there is the like force in the words Eat ye and Eat ye all of this for speaking in the plurall number he spake to all The Apostolicall Churches and such as in the ages following celebrated as near as they could to the â—â—terne continued this distribution P. acknowledgeth page 92. 101. 104. that the Communicants at the first supper did communicate the bread and cup one with another as also in the Apossles times pag. 95. Of the Monks of Saint Bennets orders yee may see before and that was a footstep of the order observed universally before upon the anniversarie day called the day of the Lords supper Frier Raynerius saith The Leonists for so he calleth the Wâ—aldâ—rses celebrate the sacrament of the â—ucharâ—st in their conventicles so it pleased the Frier to call the assembly of the persecuted râ—hearsing the words of the Gospel at their table and participating mutually as was done at Christs supper In conventiculis suis celebrant verba illa evangelii recâ— anâ—es in mensasua sibique mutuo participantes sicut in Christi coena Bullâ—nger saith That the supper of the Lord is then rightly celebrated when the communicants distribut the bread and the cup among themselfes Idcirco legittime coenam Domini celebrantes muâ—â—ò inter se panem Demin de manibus ministrorum Christi acceptum fran unt distribu 〈◊〉 manducant poculum insuper Domini de manibus mâ—nistrorium Christi acceptum inter sedistributam omnes potaâ— And again Primogenâ—â— simplie tati institutioni magis convenâ—t sedere sacramâ—nt aln manus proprâ— as accipere de man bus praesidentium deinde verò frangere percipere alliis impertir Vt enâ—m Dominus ad mensam cum discipulis accubuiâ— ita dixit porrectis symbolis 〈◊〉 pite dividite inter vos And againe Acconstat veteres non exhibuisse ca nantibus buccellas sed mutuum fr gisse panem It is well known saith he that the anâ—ien's gave no to the Communicants at the suppermorsels but they brake bread one with another Gualter in his homilies upon Mark setting downe the best forme of celebration requireth that they breake the bread to other and distribute the cup deinde cum solenni gratiarum actione panem inter se mutuò frangant poculum Demian distribuâ—◠〈◊〉 que in coetum illum convenorunt And when hee 〈◊〉 hee saith Est hic ritus simplicissimuâ— Christi 〈◊〉 nititur quae sola nebis in omnibus sufficere debeâ— This is the most simple for me and is grounded upon Christs 〈◊〉 which alone should bee sufficient to us in all things Tindall in his tractat upon the Lords supper pag. 477. requireth that every man breake and reach foorth to his neighbour In the later consession of Holvetia which was approved by many reformed Churches and by our own anno 1566. The bread is offered by the Minister and the words of the Lord are heard Receave it this is my bodie divide it amongst you Drink yee all of this This is my blood The Lords supper was denominate breaking of bread from that rite or ceremonie of breaking of the bread by the faithfull It is said Act. 2. 42. that the Christians continued in breaking of bread This place is interpreted of the sacrament breaking not only by ancient but also modern writers both popish and Protestant as also Act. 20. And the Syrian interpreter translateth it eucharist in both the places But the breaking of the bread in both the places is attributed not to the Ministers or Pastors only
communion Your honourâ— arâ— not â—gnor an t how superstitâ—ously the people run to that action it Pasche even as if the time gave vertue to the sacrament and 〈◊〉 the rest of the wholâ— yeare they are carelesse and negligent as if it â—ppertained not to them but at that time onely And for this reason other times were appointed by that booke for that holy action In the generall assembly holden anno 1590. King James praised God that he was bâ—rne to be a king in the sincerest Church of the world sincerer then the Church of England for their â—ervice was an 〈◊〉 â—asse in English sincerer â—hen Geneva it selfe 〈◊〉 they observed Pasch and Yoo le and what wâ—rrant 〈…〉 for that In the assembly holden anno 15â—6 when the covenant wâ—s renewed superstâ—tâ—on and idolatrie breâ—â—ing forth in keeping of festivall dayes setting out of bâ—nefires and singing of carrols are reckoned among the corruptions which were to bee amended In the parliament holden anno 1592. wee have acts to this purpose The pulpits have founded from time to time against all show of observing these dayes But in the pretended and null-assembly holden at Perth anno 1618. it was concluded by a number not having power of voice or broken with threats or allurements that every minister shall make commemoration of the birth passion resurrection ascension of Christ and sending downe of the holy Ghost upon the dayes appointed for that use that they make choise of severall and pertinent texts of scriptures and fraime their doctrin and exhortations accordingly This their conclusion was â—â—tified by act of counsell and proclamation was 〈…〉 upon the 26. of October following commaâ—ding cessation from all kinde of labour or 〈…〉 these five dayes appointed to be dedicate 〈…〉 to the effect the subjects may the better at end the exercises which are to be keeped in the Churches at these times REASONS AGAINST THE FESTIVALL DAYES WE shall consider these dayes first as they are called holy next as they are called festivall Our first reason GOd only hath power to sanctifie a day and 〈◊〉 it holy that is to separate it from a common â—se â—o holy exercises Zanchius affirmeth that it is proper to God to choose any person or any thing to consecrate and sanctifie it to himselfe Willets that it belongeth only to the Creatour to sanctifie the creature Perkinse Kuchlinus and others say the like Master Cowper pretended bishop of Galloway confessed no King no church could make an holy day The like was acknowledged by Master Galloway in one of his Christmas sermons But so it is that God hath permitted six dayes to man for the worke of his calling and selected the seventh to himselfe to be spent in his service Seeing therefore God hath given libertie to man to worke six dayes and counteth them common and prophane no man ought to be compelled to keep them holy but when God himselfe maketh exception as hee did by the yoke of some anniversarie dayes under the law or calleth us to a present humiliation or thanksgiving The civill magistrat may command cessation from worke for a politick end as weapon-showing exercise of armes defence of a city or sort of the countrey but that is not to enjoyne a holy day nor yet a meere idle day but that oeconomicall and privat worke give place to publike and politick Paraeus in epist ad Romano cap. 14. dub 4. Tametsi rectè quidem sacra quotidiana concionum precum publicè instituuntur tamen omnes ad ea adstringere durum esset The Doctour saith some dayes were made holy not onely because they were dedicated to the worship of God but because a speciall worship was appointed by God and appropriated to them as the feast of the passeover or whiâ—sunday Other times were holy onely by reason of the use or divine worship performed on them and not for mysterie or solemne worship appropriated to them He saith our divines meane only that it is only proper to God to make dayes holy after the first manner but not after the second which is false as may appear by their description of sanctifying a day which is generally to set it apart to an holy use and not to a mysticall only Next by such an answer men make holy dayes like the Lords day His comparison with the temple of Jerusalem and the synagogues and Christian churches will not helpe him unlesse the synagogues and Christian churches answer in holinesse to the sabbath and the Lords day as hee saith the temple did to the anniversarie feasts which I trust hee will not maintaine And this same comprison of time and place shall cleare and confirme our argument For as no man can sanctifie a place or make it holy but God that is set it so apart from all worldly uses that it shall bee a prophaning of it to entertaine any worldly purpose or â—riste in it or carrie a vessell through it and to be bound to holy exercises in it otherwise it cannot bee said to be sanctified and set apart to God if it stand up like an idol so no man can sanctifie a day that is set it so apart to God that when it recurreth weekly monethly or yearly we must not use worldly but must use holy exercises But the first is true none but God can appoint such a place and under the new testament he hath appointed no such place Christian churches or houses are builded for the commoditie of Gods people to defend them from the injurie of the weather to serve them to sit in commodiously when they are conveened to serve God which use is civill and is common to houses builded for civill meetings The congregation may permit the use of their church to a civill meeting without prejudice to their owne libertie to meet when they have occasion Nexâ— the congregation is not bound to meet in that house but may forsake it and take them to another But if it were sanctified and set apart to God they should be bound to use it Our churches then are dedicate to the communalty of the faithfully wâ—thin such a precinct for the uses foresaid as a statehâ—â—â—e or judgement hall may bee dedicate to a citie but they are not sanctified and made holy to God Our prayers are not more holy or better heard in this or that temple then at home saith Whittaker in his answer to Durâ—us but that God is more moved when the faithfull meet together to pray Impertinently doth the Doctour alledge the houres appointed for preaching in the weeke or prayers morning and evening For these are not houres sanctified or consecrated to Gods service but the most convenient times men finde in their wisedome when most may resort to hearing of sermons and prayers which mâ—y and ought to be changed when occasions offer a more convenient time So time is designed occasionally not dedicat or sanctified Time is made to serve Gods people and not Gods people made to serve
the time or to serve God because it is a holy time After I had finished this worke of reexamination there came to my hands some unsound tractats upon the sabbath Whereupon I thought good to insert in this place as the most pertinent this short disconrse following OF THE SABBATH THe light of nature leadeth a man acknowledging that there is a God and to be worshipped to acknowledge also that timâ—s should be set a part for his worship and not onely that but also competent and sufficient times But nature cannot lead us without further direction to setle upon one of the seven dayes more then upon one of eight ten or twelve The Lord set downe one in the circle of seven to bee observed perpetually and universally by all that were to worship him In his wisedome he could best discerne what time might be spared In respect of this perpetuity and universality this determination participateth of the nature of a law morall For this cause it was placed in the decalogue among the precepts purely morall and participated with them of the same prerogatives It was delivered by God himselfe written in tables of stone and preserved in the arke as the rest were The determination of such a seventh day in particular was made also by the Lord. Both the determinations are divine positive the first unchangeable the second changeable but yet only by divine authoritie The ten precepts of the decalogue are called ten words Deut. 4. 13. that is as one expoundeth ten sentences or as Vossius addeth Soultentiae praecipientes preceptive sentences And yet there are fourteene sentences for precepts in the decalogue How then are there but ten words hee answereth there are ten chiefe and principall the rest are secundarie and like appendicles Primum istud in confesso est quamâ—is quatuiordeâ—im inveniantur sententâ—â— in decalogo quibus aliquid praecipiatur tamen decâ—m esse duntaxat primarias principes Caeteras secundarias altarum quasi appendices Vnde Moses decem verba Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt In the fourth commandement there are three preceptive sentences The first is the principall Some reason after this manner The Lord saith not Remember thou keepe holy the seventh day but Remember thou keepe holy the sabbath-sabbath-day and in the end he sanctified the sabbath-sabbath-day hee saith not that seventh day from the creation howbeit it was so for the time But that seventh was to be changed and the sabbath was to be fixed upon another seventh day But to come nearer to the purpose that this commandement requireth not directly the seventh day from the creation but the seventh day in generall appeareth by the reason which enforceth not necessarly the seventh day from the creation that wee should rest the same day that the Lord rested but that wee should rest from our workes the seventh day as hee rested from his Which seventh as under the law he appointed to be saturday so under the Gospell sunday the substance of the commandement remaining See Master Cartwrights Catechisme But to come yet nearer The Lord might have created the world in six houres as easily as in six dayes Hee might have done it in a moment or have taken eight ten or twelve dayes The Lord would do neither the one nor the other but conformed himselfe to that space of time which in his wisedome he thought sufficient for man to doe all manner of workes of his owne This paterne doth not concerne his peculiar people of the Jewes onely but both Jew and Gentile and not for a time onely but to the end of the world as if the Lord would reason after this manner with mankinde What needed me to have spent six dayes in creating the world for I might have done it in one or wherefore stinted I my selfe at six I might have taken ten you may easily then consider wherefore I have done it I did it that thou may doe the like Do all thy workes and businesse in six dayes and rest the seventh The imitation lieth in this then not so much that wee rest upon such a seventh day as upon a seventh There is equitie in it indeed that seeing the Lord hath granted us six dayes to worke wee should rest the seventh but the force of the reason lieth chiefly in this that the Lord purposly tooke six dayes and rested the seventh to be a paterne to men howbeit with all in setting downe that paterne he considered that equity That the precept concerning the sabbath concerned not the Jewes onely but all mankinde appeareth also by this that it was given to Adam in the beginning Gen. 2. 2 3. Whereas some would have here an anticipâ—tion and the words to be referred to the time when the Lord rained Manna and forbad his people to gather upon the seventh day Exod. 16. as if the sabbath had never beene institute or observed before This were a strange anticipation to make mention of the blessing and sanctifying the seventh day without so much as an inckling of the proper time which is assigned by them which fell not forth till 2453 yeares or thereabout after the weake of the creation Next the words are knit together by the same copulative with the present historie Hee ended his worke on the seventh day and herested on the seventh day and he blessed the seventh day and he sanctified it The blessing and sanctifying then were not destinate to bee done 2453 yeares or thereabout afterwards but presently when he had ended all his worke of creation hee blessed and sanctified that is by blessing sanctified that is separate to a holy use as the minister blesseth when he separateth bread and wine from a common to an holy use at the Lords suppeâ— Or he blessed and sanctified that is praised it and sanctified For the originall word signifieth also praising or rejoycing as Gomarus himselfe bringeth exemple of praising out of Psal. â—8 27. And Philo Judaeus expresseth it by praising Every dayes workes had the owne commendation but now looking upon the whole frame the order and harmonie of it he rejoyced and praâ—sed it and sanctified that day After he had perfited the worke in six dayes he added honour to the seventh day following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo â—udaeus that is Which when hee had praised or commended incontinent hee deinzed to call it holy as Gelenius translateth Further there is no mention of blessing the seventh day Exod. 16. Gomarus alledgeth that twice as much Manna fell on the sixt day as upon any other day there is no warrant for it but onely that they were commanded to gather twice as much that day Suppose his conjectute were true that were a blessing of the sixt day and not of the seventh But as I have said there is no mention of blessing in that place But so it is thâ—t when he blessed he sanctified And seeing wee reade not that he blessed it when he ceased from raining
the scripture the time of some heavie judgement is called the day of the Lord or because the Lord revealed to him upon a day these great mysteries for that day had beene uncertaine the sense caâ—to logicall as if John should have said I was ravished in the spirit that day I was ravished in the spirit But John maketh mention of this day as a thing knowne before to the Churches to designe the time when he saw thâ—se visions And he calleth it not the day of the Lord but the Lords day or the dominicall day and so it hath ever beene called in the Christian Church since the dayes of the Apostles Justiâ—uâ— câ—llâ—th it Apoc. 2. Diem solis Sunday because the apologie was directed to an ethnick and in his dialogue with Trypho the first day of the weeke because Trypho was a Jew It were superfluous to cite testimonies to prove that in everie age this day hath beene called the Lord day and observed by Christians in every age Notwithstanding it bee cleare and evident that the Lords day was observed in the Apostles times it is questioned whither it was instituted by Christ or by the Apostles or if by the Apostles whither by them as ordinarie pastours or as extraordinarie office-bearers assisted with the infallible direction of the spirit Master Daw It concerneth us little to know whither it was delivered by the Apostles themselves or their next after commers Those who come after are equalled by him with the Apostles who were assisted extraordinarly in laying the foundation wherein the Church was builded and setting down the government and unchangeable policie of the Church Either every Church had power to hallow a day like the Lords day or else the Church universall If every nationall Church then they might have differed and hallowed sundrie dayes If the Church universall that could not be brought to passe but in the representative an oecumenicall councell None such could be had for 300 yeares after Christ. But so the hallowing of such a day had beene suspended for 300 yeares If the Church may institute such a day it may abrogate it also and change at pleasure If the Church or ordinarie pastours may institute such a day they may make lawes binding the conscience For wee are bound in conscience to observe the Lords day even out of the case of scandall and contempt in secret as well as in publike with internall worship as well as externall or els we sinne howbeit the Church cannot take notice of it or judge upon it If there be no such day for the Lord then wee deny to him that which the verie law of nature granteth to him for the law of nature requireth such a day Seeing no ordinarie pastours may doe it it followeth that if the Apostles did it they did it not by vertue of their pastorall power and office which was common to them with their successours as Master Dow speaketh but by that power which was properly apostolicall and that it cannot be called an ordinance of the Church as Master Dow alledgeth it may Even Bellarmine distinguisheth between traditions divine apostolicall and ecclesiasticall and confoundeth not apostolicall with ecclesiasticall The apostolicall constitutions may be also called divine saith he because they were not instituted without the assistance of the spirit and divine may be called apostolicall not that they were instituted by the Apostles sed quod ab eis primùm ecclesiâ— traditae sunt cum ipsi seorsim eas à Christo accepissont that is that by them they were first delivered to the Church after they had first receaved them apart from Christ himselfe The observation of the Lords day is not like the Papists unwritten verities for it is extant in the scripture but the question is about the precept We confesse practice say they but where is precept I answer their practice was a paterne to us and hath the force of a precept Rivetue himselfe in his exercitations upon Genesis answers In such things we need no expresse precept if wee have practice and example namely of such as we know to be the first institutours of good order by vertue of a speciall calling such as were the Apostles but chiefly where the practice is repeated for then it is inculcat if there be no necessarie reason craving a change Respondeo in talibus non opus esse praecâ—pto expresso si habeamus exemplum praesertim eorum quos scimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ecclesia fuisse ex speciali vocatione primos institutores quales fuerunt Apostoli In talibus enim exemplum praxis vim aliquam habet pracepti praesertim ubi praxis illa repetitur tum enim inculâ—atur si nulla ratio necessaria mutationem requirat Adde also that the observation was uniforme in all the Churches and constant which presupposeth a precept an ordinance or institution For what likelihood is there that one began and the rest every one after other followed the example of others that went before in practice and that this way the observation crept in by exemple and did grow to a custome The places above cited make mention of the first day of the weeke and the Lords day not as then begun but as knowne and observed before even at the Pentecost before the holy Ghost descended upon the Apostles And yet Rivetus inferreth a precept out of 1 Corin. 16. where the Corinthians are directed every first day of the weeke to lay aside some thing for the poore where howbeit the chiefe intention of the Apostle is to give direction for the helpe of the poore yet because hee will have it to be done the first day of the weeke it followeth that hee willeth also that they should dedicate the Lords day to the solemne assembling of the Church for hee that intendeth the end intendeth also the midst Vbi etsi prima intentio Tauli sit de collecta statuere tamen quia vult eam primo diâ— hebdomadis fieri inde sequitur voluisse etiam ut diem Dominicam solemni ecclesiae congregationl dedicarent Qui enim vuâ—t finem vult etiam media si nihil in eis sit illegitimum aut verbo Dei prohibitum Yet his words would bee somewhat corrected for the Apostle enjoyneth them not to observe that day as if they had never observed it before but maketâ— mention of it as a thing knowne and as Chrysostome observed would move them to bee the more free-hearted because of the benefites which they had receaved that day He enjoyneth them no new thing but concernidg the collection for the Saints as he had given order to the Churches of Galatia Yet this direction implieth a direction to continue in the observation of that day for in directing them to doe a little farre more would he have them to performe greater duties Bellarmine giveth some rulâ—s to trie genuine apostolicall traditions which if yee will admit howbeit they cannot be justly applied to their unwrâ—tten verities yet
à Lapide joyneth both together Christ and his Apostles Vnde à Christo Apostolis festum à sabbato in dominicum est translatum Some saith Dow ground the institution of the Lords day upon the fourth commandement some upon the sanctification of the seventh day at the creation other seeke for authority out of the new Testament but all these three agree in one For the fourth commandement was but a renovation of the first institution after the creation The substance of the commandement is to observe a seventh day the renewing the appointment of that seventh day of the first weeke was a circumstantiall point and therefore it was changeable like as for some types and ceremonies annexed to it it behoved to bee changed The institution of the Lords day was but a substitution of another day to that which was the substance remaining to wit that the seventh day of a weeke be sanctified For as I observed before the force of Gods example alledged in the fourth commandement lieth in this chiefly that God purposly tooke six dayes to create the world whereas he might have done it in six houres and rested upon the seventh not in this that he created in those six dayes and rested upon that seventh day which followed immediatly after for the Lord saith for in six dayes not for in those six dayes God made choise of that seventh day at that time to sanctifie it to bee a memoriall of his rest from the worke of creation that seventh day When Christ rose from the dead and a new creation as it were of a new world was begunne there was greater reason to sanctifie that day howbeit there had beene no types and ceremonies annexed to the former farre more seeing it behoved to bee abolished The seventh day in the precept is to be considered materially as it were or formally As it is considered formally and in generall it is of the substance of the command but consider it materially as the seventh from the creation it is not of the substance of the commandment The seventh day may bee considered both the wayes Septimuâ— autem dies intelligi potest vel ille qui est septimus dâ—es à creatione numerando à primo die creationis que dici potest veluâ—imaterialis numeratio vel potest dici septimus quasi generatâ—m seu formaliter ille qui est ultimus in septenario numero dierum sicut Aristoteles dixit ultimam unitatem esse formam numeri The institution then of the Lords day is nothing els but a substitution of another seventh day to the former seventh day considered materially These are the common phrases of divines that the old sabbath was changed into the first day of the weeke that the glorie and excellencie of the old sabbath was translated into that day that that day succeeded or was substitute to the old sabbath What can these phrases import but that vis praecepti the force of the precept yet remaines and only the materiall numbring for great respects was changed Philoâ— Judaeus in his booke de opificio mundi in the place above cited upon occasion of the sabbath discourseth at large upon the mysteries of the sacred septenarie as hee calleth it or number of feven Peter Martyr saith that God delighteth in the number of seven and hath closed up great and wonderfull workes within the compasse of the number of seven Scaliger saith that the number of seven dayes is instituted by a divine power because it is so commodious for all the course of the year called Solar and hath into it some divine thing Divinitus igitur institutus est numerus dierum septenarius qui ad omnem civilis anni Solaris rationem commodissimus est ut dixi nescio qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet But in the institution of the sabbath God had not an eye to the mysteries or hid vertue which is in the number of seven but to the abilitie of man The sabbath was made for man and not man for the sabbath Our reason theÌ„ for the perpetuity of a sevenths day sabbath to be sanctified that this order cannot be changed that it is of the substance of the fourth commandement are these First if by vertue of the fourth precept of the decalogue wee bee not bound to sanctifie one day of seven then we have no divine precept for any certaine circle or circuit of dayes for the sanctification of a certaine day for no where in scripture have we any precept for any other revolution of dayes to observe one of them Without a certain and set systeme of dayes there would arise great confusion and division in the Church of God some judging one of ten others perhaps one of twenty or thirty suffiâ—ient c. It behoved thâ— Lord therefore by his supreme authoritie to sâ—int the time to exeeme all Scruples out of mens mindes and to prevent all confusion and disorder No humane authoritie could have bound mens conscience to the observation of it The Lord no where hath done it but in the fourth precept Next the reason in the precept concerneth us all for as I have said before the Lord tooke six dayes to creat the world no moe no fewer and rested the seventh to be a paterne to man many hundred yeares before the Iewes became a nation and in that precept which was a renewing of the institution commandeth us to follow that paterne Thirdly the proportion betweene the six dayes for man to doe his owne businesse and the seventh to be dedicated to God is so just that it cannot bee altered without prejudice for to give man but five were an heavie burthen to give him seven or eight or moe the time set apart for God would not be sufficient Vnlesse wee will thinke God exacted more then was sufficient when he required the seventh But we must acknowledge that God is good and wee professe equity in his precept in that he hath given us six dayes and taken but the seventh to himselfe And who was so wise as to finde out this proportion without prejudice either to God or man Aquinas distinguisheth morall precepts in three rankes The first are such as naturall reason doth yeeld to incontinent The second are of such as need the more subtile consideration of the wiser sort considering sundry circumstances A third sort are of such as need divine instruction to help mans reason to judge and condescend These of the first ranke are absolutâ— de lege natura simply or absolutly of the law of nature the rest are attained unto by humane discipline and instruction as these of the second ranke or â—vâ—ne inseâ—uctioâ— as these of the third And to this ranke may this proportion bee referred But wee are content to urge it onely as divine positive but unchangeable as the rest of the morall precepts are So that the fourth precept is partly divine naturall that God must have a time set for his worship partly
divine positive that he must have one whole day of seven Fourthly Christ or the Apostles would not varie from this circle when they changed the seventh day from the last to the first day of the weeke but keeped themselves within that circle which they might and would have done if the fourth precept had beene given onely to the Jewes or the circuit had been ceremoniall and had relation onely to the Iewish sabbath And this is an argument by the way that this systeme of seven or circuit of the weeke was set from the beginning The reason of the institution of the Lords day saith Bellarmine was that it might succeed to the sabbath for divine law required that one day in the weeke should bee dedicated to divine worship Nam jus divinum requirebat ut unus dies hebdomadae dedicaretur cultui divino And seeing it was not convenient that the old sabbath should bee still observed it was changed into the Lords day For the perpetuity of one of seven the testimonies of many divines may bee alledged Chrysestome Jam hinc ab â—nitio doctrinam hanc nobis insinuat Deus erudiens in câ— culo hebdomadae diem unum integrum segregandum seponendum in spiritualem operaâ—ionem Theodoretus Septem d ebus circulum omnem dierum conclusit Beza in Apocal. 1. 10. Quartum praeceptum de septimo quoque die sanctificando quo ad cultum Deâ— aâ—â—â—net esse legâ—â— moralâ— immotae P. Martyr in his common places that it is stable and firme that one day in the weeke bee dedicated to God Zanchius upon the fourth precept that it is morall so farre as it commandeth us to consecrate one day of seven to Gods externall worship Junius saith it is natural that the seventh day bee consecrated to God Praelecti in Genes cap. 2. Suarez acknowledgeth that the dedication of the seventh day howbeit hee calleth it an ecclesiasticall precept cannot be changed by the ordinarie or ordinat as he calleth it power of the Church Because some ecclesiasticall precepts are so neare and like to divine institutions so conforme to the law of nature fenced with so many reasons of honestie and religion so ancient and strengthened by universall custome that simplie or by the ordinate power of the Church they cannot be abrogated Among which precepts he ranketh that of the dedication of the seventh day And therefore he inferreth that by the absolute power of the Church and the Popes it may be abrogated tamen practice moralitâ—â— dici posse aliquo modo immutabile licet ecclesiasticum sit that is it may be said in some sort to be morally and for practice unchangeable Which is as much as to say with little honestie or credit can it bee put in practice Such shifts are sophists driven unto when they would advance the authority of the Church too high as if the Church onely in imitation of God had dedicated one of seven and had not direction from God Alwayes yee see hee acknowledgeth that to observe holy one of the seven dayes is conforme to the law of nature This seventh day to wit the Lords day cannot â—e changed as the old seventh day which was the last of the weeke It is not onely unfit and unconvenient but it cannot bee changed Not because of the nature of the day for it differeth not in nature from another day more then the former sabbath If the former sabbath had beene holier in nature then other dayes it could not have beene changed But the reason of the immutabilitie of the Lords day is that it was set downe by divine authority and therefore cannot bee abrogated by humane authoritie of princes pastours or prelates Wee must not looke for Christ till his comming againe nor for any to arise hereafter equall in power and authority to the Apostles Next the consideration taken in making choise of this day cannot serye for another day Christ is not to suffer death and rise againe at any other time A weightier consideration to make a new change will never fall forth then the resurrection of Christ. And therefore nowbeit the Church had instituted it it cannot be changed At verò ecclesiasticum praeceptum â—ititur mysterio resurrectionis Chrâ—sti â—am faâ— lo quod ut sic immutabile est Nec enim potest Câ—ristus non resurrexisse nec potest non vivere glories postquam resurrexit saith Suarez Seeing Christs resurrection fell forth that day it can never be true that Christ rose not that day Therefore for the dedication of such day to wit the Lords day Suarez saith the reasons are perpetuall and unchangeable which have so fixed the determination that this precept of the Church cannot reasonably be abrogated and that the holy Ghost which governeth the Church will not suffer such a change to bee made against reason and the utilitie of the Church But if it bee of divine institution and not the Churches it cannot bee changed but by the like divine institution For what ever be the considerations in making choise of the day the determination or as they call it taxatio diei dependeth chiefly upon the will of the institutour Of the divine institution I have treated a little before I referre the Reader for more to Willets his Synopsis Perkins cases of conscience Fulke against the Rhemist Apoc. 1. 10. and other worthie Divines The places alledged Rom. 14. and Galat. 4. maketh not against all difference of dayes but the ceremoniall or dead judaicall The weaker Jewes Rom. 14. thought the holy dayes commanded by God in the old law were still holier then other dayes The Apostle willeth such to be borne with till they come to the fuller knowledge of their Christian libertie The Galathians had beene converted from paganisme had begun in the spirit but were now by the persuasion of the false apostles like to end in the flesh beginning to observe the dayes moneths and yeares which the Jewes observed of old Dayes that is their weekly sabbaths Moneths that is their new moones Yeares that is their yearly dayes or anniversarie feasts or tymes and yeares that is Statuta tempora annorum the appointed times of the yeares For by the same reason that moneths may be taken for new moones yeares may be taken for yearly dayes I see no likelihood that they observed the seventh or fifty yeare This exposition agreeth with the division of the Iewish solemnities whereof I made mention before The observation of such dayes is taxed here as were in some respect of the quality of the new moones and yearly feasts Now these were the sabbaths This ceremoniall difference was abrogated but the morall use of a set holy day was not taken away For 〈◊〉 the same time the Lords day was observed and by the Galathians in particular as yee may see 1 Corin. 16. 1. where the Apostle maketh mention of the Churches of Galatia Now to set a day is not a shadowing ceremonie more
but it was done by divine authoritie Many things might have beene done then by their direction the like whereof wee have not now Thirdly it appeareth Esther 9. 28. that this custome was to bee observed as long as the feasts appointed by the Lord himselfe Holy dayes of ecclesiasticall constitution are not of such a nature as Doctour Fulk acknowledgeth Fourthly it was not done without consent of the people of the Jewes themselves as Junius observeth The Jewes tooke upon them and their seed to keepe these two dayes Esther 9. 27. Howbeit they were not religious but politike dayes Mordecai would not impose them without their consent The equitie of this is seene in the Canon law where bishops are forbidden to appoint any particular festivall dayes within their diocies without consent of the people And there is good reason seeing they are to be withdrawne from their calling I put now the case they had power to make a holy or festivall day Lastly can any prince or state make the like ordinance for the posteritie to feast and send portions and gifts one to other or were it seemly to command feasting in a Christian common-wealth howbeit allowed and in a manner commanded to the Jewes Alstedius denieth that the Christian Church can imitate the Jewes in the like The memoriall dayes of the dedication mentioned Joh. 10. 22. serve as little for their purpose for first they are not called either 1 Macchab. 4. or here the feast of dedication howbeit the English translatours without warrant have translated the word dedication so which the Rhemists retaine without such a supplement If any supplement were needfull it may be translated the dayes of dedication as the former were called the dayes of Purim And so they are called 1 Maccab. 4. 59. and in the testimonie cited by Junius out of the Talmud Joh. 10. If yee will call them the feast of dedication because of their bodily feasting yet unlesse there was holy convocations to divine service upon them and cessation from worke they cannot bee made a president for holy festivities composed of Hookers three elements nor aâ—e they anniversarie holy dayes added to those the Lord himselfe appointed There was offering of sacrifices singing and playing upon instruments at the time of dedication of the altar eight dayes but not enjoyned at the yearly memoriall Thirdly Judas Maccabaeus and his brethren had the consent and assistance of the whole congregation of Israel to this ordinance 1 Macc. b. 4. 59. which is wanting to our festivall dayes But Junius citeth a testimonie out of the Talmud bearing that the wise men for the time instituted eight dayes of dedication in memorie that a little quantitie of oil which was found in the temple scarce sufficient to entertaâ—ne the lamps one day vet sufficed eight dayes till new oil was pressed out of the olives By the wise men are meant the Pharisees Nam sapientes Pharisaei synomina sunt saith Drusius We are not to imitate the inventions of Pharisees or of such corrupt times as those of the Maccabces There was no yearly remembrance by solemnitie of feast not so much as of one for the dedication of the whole temple either the first under Salomon or the second under Zorobabel nor for restoring of the temple by Ezekias after it was prophaned by Ahaz and Vrias or by Josias after it was polluted by Manasses and Amon. But now there was an annuall memorie appointed for renewing of the altar only and other decayed places of the temple As for Christs conference in the porch of the temple in the dayes of dedication it proveth not that he honoured that feast as they call it with his presence Only the circumstance of the time is pointed at when that conference was as the dayes of the shew-bread Act. 20. and of the fast Act. 27. are mentioned to note a circumstance of time but not that Paul observed them Christ came up to the feast of the tabernacles before and stayed in Jerusalem In the meane time the dayes of dedication fell forth as Scaliger hath observed So Christ came not up to Ierusalem for this feast and went away in the time of it immediatly after this conference Further Christ and his Apostles tooke occasion of frequent meetings to thrust their sickles in thick harvests In a word the dayes instituted to Gods people beside such as God himselfe appointed were either appointed by extraordinarie warrant or were not holy dayes or were the inventions of the pharisees and corrupter times THE III. REASON NEither Christ nor his Apostles appointed festivall dayes to be observed by Christians but rather inhibited the observation of them and changed onely the old sabbath to the first day of the weeke The anniversarie solemnities were not changed but abrogated because ceremoniall Wee finde not the Apostles or Christian Churches in their time observed any festivall or anniversarie dayes That pentecost mentioned 1 Corin. 16. and Act. 20. was the Iewes Pentecost Bellarmine himselfe dare not affirme that it was the Christians The Apostle having occasion to treat upon this subject condemneth observation of dayes Gal. 4. Coloss. 2. Suppose which is more likely that the Galatians embraced the observation of the Iewish dayes Galate potius Judaizabant quam astrologicas regidas servabant Yet the Apostle reasoneth against all observation of such like dayes as judaizing As if he had said the observation of ceremoniall dayes moneths and yeares was convenient for Gods people under the law for their instruction and to shaddow things to come because of their non-age and was a pedagogicall and rudimentarie instruction which beseemeth not the state of a Christian Church and clear light of the Gospell These dayes were all ceremoniall yea the very dayes of Purim and the dayes of dedication Doctour Mortoun saith were of a ceremoniall â—aâ—re To celebrate the memorie of any particular act of Christ at a set time in the yeare with cessation from worke sermons gospels epistles collect and hymnes belonging thereto with mirth and gladneâ—e without admitting of a fast at any time is not to observe a day morally but ceremonially Not to fast when such a day of the yeare or weeke returneth but to hold it festivall is to observe a day as to fast yearly upon another day No doubt the Galatians observed not these dayes with the Iewish worship of sacrifices and oblations or as shadowes of things to come for then they had denied Christ. Neither is it likely that they neglected the Iewish Easter and Pentecost but yet the Apostle calleth it a returning to the Iewish rudiments that is Iudaizing He instructeth the Corinthians how they shall observe Easter to wit all the yeare long with the unleavened bread of sinceritie and truth not after the Iudaicall manner If there had beene other festivall dayes which might have beene observed by Christians the Apostle having so faire occasion would have directed them to the observation of
them and not spoken so generally Chamieraom 3. l. 19. c. 6. embraceth a more generall exposition that the Apostle condemneth both Iewish and Ethnick observation of dayes Non est verisimile Apostol um adeo incautâ— locutum ut generaliter observationem damnare videtetur si aliquam excipiebat saith Chamierus Or is it likely that the dayes appointed by God himselfe being abolâ—shed the Apostles would have brought in other in their roome Is it reason then that others should bring them in Zanchius confesseth That it is more agreeable to the first institution and writings of the Apostles that one day of the weeke onely bee san ctified Magis consentaneum est cum prima institutione cum scriptis Apostolicis ut unus tantum dies in septimana sanctificetur There was but one day observed in the Apostles times and called the Lords day If other dayes had beene dedicated to Christ they should all have beene the Lords dayes Beatus Rhenanus in his annotations upon Tertullian De corona militis observeth that in the primitive times the word Lord was more familiar and frequent in the mouthes of Christians then the name of Christ. So it was as much as to say Christs day The Lords day then was Christs day and Christ had no other dayes of nativitie passion c. Eusebius treading unknowne footsteps as himselfe confesseth in the beginning of his storie filleth up his booke with some old fables Among the rest he maketh mention of an epistle of Polycrates bishop of Ephesus to Victor bishop of Rome wherein he reporteth that hee and his predecessours even upward to John the Evangelise celebrated Easter upon the fourteenth day of the moone That epistle may be marked for a counterfite for it beareth that Iohn was a priest and bare in his forehead the petalum that is the golden plate like that of the high priests The Doctour calleth such gay tales Rhetoricall flowres But saith Scaliger Neutrum concedet qui sciverit nullum Christi Apostol um sacerdotem fuisse nulli praeterquà m summo sacerdoti petalum gestare licuisse Augustine who lived in the fift age after the Apostles could not resolve upon the originall of our five festivall dayes but floated betweene two opinions and not one of them sure For they were neither instituted by the Apostles nor by generall Councel Socrates in his historie commeth nearer to the point I am of opinion saith â—e that as many other things crept in of custome in sundrie places so the feast of Easter to have prevailed among all people of a certaine privat custome and observation in so much that not one of the Apostles hath any where prescrived so much as one rule of it to any man A little after They that keepe Easter the fourteenth day of the moneth bring forth Iohn the Apostle for their Authour Such as inhabite Rome and the west parts of the world alledge Peter and Paul for themselves that they should leave such a tradition yet there is none of them that can shew in writing any testimonie of theirs for confirmation and proofe of that custome It hath beene an old refuge when any countrie or province could not finde the beginning of their customes to father them upon the Apostles A notable exemple whereof wee had in this same I le when there was hote contention about the formes of shaven crownes Hierâ—â—â— himselfe saith Vnaquaeque provincia pracept a majerum leges Apostolicas arbitretur Let every province esteeme the traditions or precepts of their forefathers to bee Apostolicall lawes It will rather follow that the Apostles observed not nor appointed Easter to be observed at all For the Apostle being directed infallibly by the spirit had agreed upon the day as well as upon the thing it selfe and not left occasion of contention to the Christian world Quae aliter atque aliter observabantur non possunt ab Apostolis esse instituta quorum ab eodem spiritu eruditorum non potuit non esse individuus consensus Neque unquam piis fuit persuasum ab Iohanne institutum pascha decima qua ta Luna à I etro autem post eam quomodo jactabant veteres It is well said in the preface to the harmonie of confessions that the old contention about the celebrating of Easter tossed very hotly the space of two hundred yeares or thereabout betwixt the Greekes and the Latines was long since of us thought worthy of laughter Whitaker wondereth at their frivolous contentions and he saith there was no necessitie to observe it any day Chamierus saith Si institutum fuisset ab Apostolus eodem ubique modo fuisset institutum observatum quod falsum esse jam olim observavit Socrates Seeing they have no sooting for the Apostles appointing of the observation of Easter farre lesse will they be able to prove the Christians pentecost and other festivities that came in after as of Christs nativitie ascension c. to have beene instituted by the Apostles Iustinus questions Clemens constitutions some sermons ascrived to Cyprian all suppositious workes are the most ancient proofes they alledge for them THE IIII. REASON IF it had beene the will of God that the severall acts of Christ should have beene celebrated with severall solemnities the holy Ghost would have made knowne the day of his nativitie circumcision presentation to the temple baptisme transfiguration and the like For it is kindly say they to remember opus diei in die suo the notable worke of a day in the owne day Bellarmine saith that Christs acts did consecrat the dayes and times wherein they were wrought Hooker saith that the wonderous workes of God did advance the dayes and times wherein they were wrought There is not a day in the yeare wherein some wonderous worke of God hath not beene wrought All the dayes of the yeare saith Leo are full of Christs miracles If Christs actions advance and consecrate the dayes where on they were wrought they ought to have beene made knowne lest we keep holy such dayes as were never consecrated or advanâ—ed But it is confessed that the day of Christs nativitie and consequently of the rest depending thereupon as of his circumcision presentation baptisme have beene hid from mortall men And therefore the day of Christs nativitie was observed diversly of old by some in one moneth by some in another The 25. of December was grounded upon an erroneous conceat that Zacharie the father of Iohn the Baptist was high priest which errour is yet fostered by observing that day Yee see then as God hid the bodie of Moses for avoiding of idolatrie so hath he the day of Christs nativitie for avoiding superstition And this is sufficient to declare the will of God concerning other notable acts which were knowne to wit that not the act but divine institution maketh a day holy Gods resting upon the seventh day made it not holy but his sanctifying of it and instituting it to
be observed as holy Ratio convenientiae non fuisset sufficiens nisi praecessisset mandatum divinum Rivetus in Decalogum pag. 167. Christs actions did no more consecrate the times wherein they were wrought then his body did the manger or the crosse by touch And suppose this might have beene it would not follow that all mangers and crosses are consecrated no more would it follow that every 25. day of December should bee consecrated and made holy because that whereon he was borne I put the case it were true was consecrated Verum etiam non est dies illos fuisse consecratos per actiones aut passiones quae talibus diebus acciderunt Idenim si verum esset nullus fuisset dies qui aliqua Christi actione non esset nobilitatus consecratus Rivetus in Decalogum pag. 204. As for remembring of Christs nativitie no man denieth but it is needfull and so it is wheresoever the Gospel is preached But we deny that the memorie of it must be celebrated with the solemnitie of a festivall holy day with cessation from worke with feasting or forbearance of fasting and a proper service THE V. REASON SUppose the observing of holy dayes had at the first beene a matter indifferent yet seeing they have beene abused and polluted with superstition they ought to bee abolished Upon this ground Zâ—nchâ— us inferreth Non ma è igitur f'cerunt qui omnia proâ—er diem dom nicum aboleverunt They have therefore not done amâ—sse who have abolished all other holy dayes but the Lords day If Ezekias fact in breaking the brazen sâ—rpent belandable by which he confirmeth that pule then their fact is laudable also But sure it is that in former ages holy dayes have not onely beene abused with prophane and licentious revelling and surfetting but also polluted with the opinion of worship merite necessitie and a judaicall conceat that the devill is not so bold to tempt men on these dayes as at other times And therefore saith Zanchius Magicians observe holy dayes to exercise their magâ—call feats with the greater efficacie The Lords day it selfe may bee abused but because the observation is necessarie in respect of divine institution it cannot bee removed for the abuses of men But the festivall dayes were not appointed by God The number the abuses the will-worships of feasts so increased that there is nothing so unsavourie to God so pernicious to men as to sanctifie such and so many dayes faith the same Zanchius Holy dayes devised for the honour of Christ drew on holy dayes to saints Easter brought on a superstâ—tions lent to attend upon it made baptisme wait for her moone conformed our Lords supper unto the Jewish passeover in unleavened bread It was the first aple of contention among Christians the first weapon wherewith the bishop of Rome played his prâ—ses against other Churches and after flew so many Britons with by Austin the Monke saith Doctour Ames Even in Chrysostomes time the people would forbeare to communicate at other times But at Easter they would communicate howbeit they had committed recently some hainous sinne whereupon he exclameth O consuetudinem o presumptionem O custome O presumption Because people ranne superstitiously to that holy action at Easter as if the time gave vertue to the sacrament and were carelesâ—e the rest of the yeare our reformers appointed other times free of superstition as ye may see in the first booke of discipline pag. 58 59. Therefore seeing the observation of festivall dayes is not commanded by God and it cannot be denyed but it hath beene much abused it ought not to be continued farre lesse introduced where it hath beene disused suppose it might be now used without these abuses because it may degener after the same manner as before But what if it be not nor cannot be free of abuse and superstition They say they esteeme them not holier then other dayes or place any worship of God in the observation of them but only keep them for order and policie that the people may be assembled to religious exercises and instructed in the mysteries of religion But that is false howbeit an old shift The Papists themselves confesse that one day is not holier then another in the owne nature no not the Lords day but in respect of the use and end And in this respect our Formalists esteeme their festivall dayes holier then other dayes call them holy dayes and maintaine as yee have heard before that they may be observed as holy dayes If the observing of a day holy for the honour of a saint be a worshipping of the saint the observing of a day to the honour of Christ cannot bee without opinion of worship If the observing of the Lords day as a festivall as it is in their accompt be worship the observing of their holy dayes is worship Whereas they alledge that it is not worship because they hold not the like necessitie in observing the one as the other it will not helpe them For that doth not alter the nature of worship but maketh the one necessarie because God instituted it the other arbitrarie and voluntarie and consequently will-worship The same matter forme and end is in both but God instituteâ—h the one and therefore lawfull the other is instituted at the pleasure of man so it is worship but a vicious worship Further some other Formalists have of late maintained the mutabilitie of the Lords day it selfe What our Doctour will doe now let any man judge who knoweth him to be temporizâ—r and a sceptike Master Dow p. 58. saith as other holy dayes it goeth paripassu in their canons and ancient statutes which require the same observances under the same penalty Thâ—y are not only holy dayes but also mysticall howbeit the Doctour denieth it For els he must disclaime his ancienâ—s who call them so Are they not appointed for the solemnitle of some mysterie of religion Doe they not carrie the names of Christs nativitie passion ascension c. Are they not ordered according to the knowne or supposed times when such things fell forth If it were for order and policie they were observed that the people may assemble and be instructed wherefore is there but one day betweene the passion and the resurrection fourty betwixt the resurrection and ascension and then againe but ten betwixt the ascension and whitsontide Wherefore follow wee the course of the moone in our moveable feasts and observe not a certaine day in the moneth as we doe for other If we observed dayes only for order and policie then wee would not sticke to dayes as we doe for the commemoration of Christs nativitie passion ascension c. The Doctour saith we do not observe festivall dayes as the Jewes did which were holy not only for the use whereunto they were appointed to serve as circumstances but by reason also of their mystik signification and of the worship appropriated to them which might not bee performed at
another time But that will not save the maâ—ter For a day is called mystike not onely for shadowing things to come but also for the mysteries solemnely remembred And as for appropriation doe wee not appropriat to the day of Christs nativitie a peculiar kinde of service of epistles gospels collects hymnes homilies belonging to Christs nativitie and thinke it absurd to performe the like service upon another day with the like solemnitie of cessation from worke and supâ—rstitious forbearing of fasting Wee thinke it likewise absurd to performe upon the nativitie day that peculiar service which belongeth to easter Yea the Doctour saith the commemoration appointed to bee made upon the five dayes must not bee omitted on these dayes If it bee absurd to celebrate another day after the same manner with the same service and no other service will serve on these dayes is there not a peculiar service appropriated to our festival dayes as of old among the Jewes That shift is of no weight that a minister may preach or wee may meditate upon Christs passion another day then the nativitie For that is not to celebrate with solemnitie To use another day with the like solemnitie in the place of it or both would be thought very absurd The Jewes themselves without the service appropriated to their feasts might remember these same benefites and mysteries upon other dayes but not with the like solemnitie and peculiar service And so the solemnitie is tyed to the time To observed dayes after this manner is not like the appointing of houres for preaching or prayers on weeke dayes or times for the communion according to the policie and order set downe by everie particular congregation we tye not our selves to them not any peculiar service to any of them Wee use time then onely as a circumstance and for order and not as a sacred time let be as a holy festivitie Wee observe dayes after the same manner that the Jewes did howbeit not the same dayes nor with the same kinde of worship The change of the circumstance the day and manner of wotship doth not free us of Judaizing Non sublata sed mutata est significatio dierum saith Bellarmine and so it is with the Formalists Wee doe not say that the anniversarie revolution made the Jewish festivals ceremoniall for in the revolution of time there was no mysterie but the tying of such a peculiar service to the time of anniversarie resolution with such solomnitie To performe the same duty in substance upon the morall sabbath as occasion served had not beene ceremoniall What then they say ought not Christs inestimable benefites and notable acts to be remembred I answer Yes and so they are for where the gospell is preached his acts are published Christ is set forth crucified by the preaching of the word every communion day his passion and death is and will be remembred to his comming againe The Eucharist saith Bellarmine est memoriale omnium miraculorum quasi compendium vitae passionis resurrectionis Domini In the written word sermons prayers creeds catechismes his nativitie passion ascension c. are remembred It followeth not they should bee remembred therefore their memorie should be celebrated severally with the solemnity of a festivall day For the Lord hath appointed an holy day which we call the Lords day and may call Christs day as I said before for publishing all Christs acts and benefites Pope Alexander the 3. gave this reason wherefore the Romane Church doth not observe an holy day to the Trinitie to wit because glorie to the Father and to the Sonne and to the holy Ghost and other like things belonging to the praise of the Trinitie are published daily Ecclesia Romana in usu non habet quòd in aliquo tempore hujusmodi celebrat specialiter festivitatem cum singulis diebus gloria patri filio spiritui sancto catera similia dicantur ad laudem pertinentia trinitatis The Popes ground must bee this Whatsoever is treated on or remembred in the ordinarie divine service needeth not a speciall holy day to celebrat the memorie of the same I assume The nativity passion resurrection ascension of Christ and sending downe the holy Ghost are not only remembred in privat but also in publike and in the ordinarie service specially on the Lords day If all be true that is affirmed by a councell holden at Constantinoplâ— that Christ was borne on this day the starre shined to the wisemen on it Christ fed 5000. persons with five loaves and two fishes on it that hee was baptized rose and sent downe the holy Ghost on it the light was treated on it and which Pope Leâ— affirmeth that the Lords day is consecrated with so many mysteries dispensed on it that whatsoever notable thing was done on earth was done to the honour of this day it appeareth that the Lord would have us to observe only this day as holy and sanctified by himself for the proclaiming of all his worthy acts and not to presume to institute holy festivities upon our owne heads There is no danger but the memorie of Christs nativitie c. will be preserved to the end of the world without observing such solemnities and making holy dayes which lyeth not in the power of man This pretext of remembring and putting in minde hath beene a cloak to bring in crosses images surplices and other popish garments with much other superstition and among the rest these memoriall dayes THE JVDGEMENT OF FORraine Divines I Passe by the Petrobrusians the Waldenses and Wicleffs followers and come to later times Luther in his booke de bonis operibus set forth anno 1520. wished that there were no festivall dayes among Christians but the Lords day only were observed And in his booke to the nobilitie of Germanie he saith Consulâ—â— nesse ut oâ—nia festa aboleantur solo die dominico retentâ— That is It were expedient that all feasts were abolisâ—ed tâ—e Lords day onely being retained Farellus and Viâ—et râ—nâ—â—ed all holy dayes out of the Church of Geneva as Calvine epist. 118. testifieth The same decree which banished Farellus and Calvine out of Geneva brought in other holy dayes In a nationall synod holden at Dort anno 1578. of the Belgick Almaine and French Churches we have these words Optandum forâ—t nostros sex diebus laborare diem solum Dominicum celebrare That is It were to be wished that our countrie people laboured six dayes and celebrated only the Lords day So yee may see festivall dayes are rather tolerated by them because of the wilfulnesse of the magistrates and people then commended or allowed Among the articles agreed upon and concluded concerning ecclesiasticall policie in the Palatinaâ— anno 1602. we have this following Omnes Feriâ— per annum festi dies tollendi è medio All the festivall dayes through the yeare are to be abolished Yee see where they finde the opportunity they abolished them Bucer howbeit not
Cor. 11. Hieron in Psal. 147. Oecumenâ—us in 1 Cor. 11. Origen in num Homil. 23. 16. The third reason examined L. p. 74. pag. 46. The intent of the church of England in kneeling D. B. of kneeling p. 30. Reply 2. part pag. 50. The pretence of prayer examined Of the eucharist p. 95. De eucharistia l. 8. c. 3. num 22 23. Doctour Lindseves proceedings at â—e th page 5â— page 336. De sacram lib. 1. c. 10. s. 7. pag. 68. P. pag. 334. pag. 299. No pretence of prayer in our act The intent of the kneeler must be interpreted by the act Of the manner of their adoration D. Ames 1. reply pag. 54. part 2. Hooker l. 5. s. 67. pag. 142 145. Epist. 76. De Eucharis lib. 1. cap. 2. pag. 70. Kneeling in the act of receiving can not be free of idolatrie The first argument Treatise of idolatieâ— pag. 142. The uncovering of the head not like kneeling Occasionall â—neeling not warrant â—â—r ordinarie â— pag. 88. Levit. 9. 23 24. The originall of unbeâ—eef pag. 332. Salomons kneeling at the dedication of the temple Of kneeling pag. 7. The pretence of objectum a quo significative De imaginibus cap. 19. 20. 21. De cultu adorat Disp. 108. num 73. De adorat disp 108. num 90. num 132. 134. disp 110 num 34. Disp. 109. num 7. De adorat disp 106. num 2. 6. Disp. 108. num 128. pag. â—5 pag. 84. 85. 81. 92. D. B. of kneeling pag. 33. Reply 2. part pag. 65. No difference betweene images and the elements in the case of adoration L. pag. 77. De adorat disp 104. num 24. pag. 68. De adorat disp 110. Solut. p. â—62 Mediat civill worâ—â—ip no good warrant De civitat Dei lib. 10. cap. 4. Chamier de Imagin c. 6. num 9. pag. 228. Gods extraordinarie presence in the arke De cultu Sanct. l. 3. c. 4. Their relative adoratioâ— The second argument De adoratione disput 93. num 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. B. pag. 68. P. pag. 387. Decret pag. 366. Lib. 3. de natura Dâ—â—rum Suarez in 3. part tom 3. p. 780. Bellar. de eâ—char l. 2. c. 3. l. 4. c. 29. Alger de saâ—cram altar l. 2. c. 3. Tarnov de ministeâ— 10. l. 2. c. 31. The pretence of mentall prayer pag. 102. 109. pag. 112. 〈…〉 disp 93. num 11. pag. 199. pag. 236. Drusti praeterita in Matth. 6. The pretence of reall prayer or thanksgiving L. pag. 107. Exercit. p. 517. Willets qu. 1. of the sacraments Pezel refutatio Catechismi Iefuit pag 421. 〈…〉 cit pag. 224. De Missa l. 1. c. 13. lib. 2. c. 9. The pretence of receaving a benefite In 3. tom 1. 〈◊〉 p. 93. num 20. 21. Contra Gardiner col 735. edit 1581. De consecrat dist 2. cap. 56. dist 4. c. 131. Dist. 2 c. 47. Bellarm. de Euchar. l. 1. cap. 11. Becan de Coena calie c. 11. Reply to Harding art 1. Whittakerus de sacram pag. 68. Hom. 3. in epist ad Ephesios Vazquez de adorat disp 94. num 7. If we may receave upon our knees what we crave upon our knees The pretence of humility and reverence Of the institution of the supper p. 63. Theses theolog pag. 476. Of the Lords supper 1. part pag. 40. The great sacriledge of the Church of Rome pag. 206. Confess c. 4. Nota. The 11 12 13 14 15. lines in the 33. page are not Master Moulines words but the authours Festivall dayes aboliâ—â—ed by our Church That is Easter and Châ—istâ—â—s The first reaâ—â—â—â— against festival dayâ—s Zanehâ—tom 4. col 655. Willet Synop p. 501. Kuchiliâ—us in Catechismo Perkins Galat 4. Whittakers opera pag. â—â— What changeable what unchangeable in the 4. precept Theses Theolog. pag. 528. pag 110. DE opificio 〈◊〉 undi in fol. pag. â—5 The sabbath observed before Moses time pag. 45. 〈◊〉 epist. ad 〈◊〉 Hebr. â— 4. v. â— De emeâ—â—at temp lib. 1. Dissertatio â—e origine sabbathi Lib. 3. 32. Euseb. de prepar evangel l. 13. c. 7. De vita Mosis l. 2. Buxtors synag Iudaica c. 11. p. 287. Adversus Iudaeos c. â— In Gen. 2. pag. 47. De diebuâ—â—estis cap. 4. pag. 7. De festis c. 1. num 12. De festâ—s c 2. Differences betwixt the sabbath and anniversarie feasts See Casâ—ub exercit pag. 482. Scaliger de 〈…〉 Exortat pag. Epist. 86. ad Casulanum The saturday sabbath changed Addenda prolegomenis in libroâ— de emendatione temporuâ— The Lords day observed in and from the Apostles times pag. 211. 212. Discourse pag. â—3 pag. 43. De verbo Dei non script cap 3. â— pag. â—2 De verbo Dei non serâ—pto pâ—o c. 9. Dissert pag. 172. Praelect in Genes cap. 2. Orat. de laudib Constantini De operiâ— Dei part 3. â— 1. c. 〈◊〉 539. Syntag. lib. 1. cap. 47. In Genes cap. 2 3. The Lords day substitute to the old sabbath Sâ—arez de diebus festis cap. 1. nu 15. The perpetâ—ity of a seventh day â—â—non Iâ—â—â—g p. 198. 1. 2. quaest 100. art 1â— De cultu sanct lib. 3. c. 11. Homil. 10. in gen 2. quaest in Gen. De festis c. 4. num 9. The Lords day unchangeable De festis c. 4. num 10. Num. 10 11. All diffeâ—ence of dayes not abrogated The manner of observation Drusius de tribus sectis lib. 4. pag. 31. Secunda secundae quâ—â—st 122. art 1. aâ—â— secundum Dâ—civie De lib. 22. c. 30. Synops. pag. 500. De 〈◊〉 sancâ— c. 10. Galaâ— 4. 10. Policie 5. book sect â—2 The Lords day not a festivall De festis c. 4. Epist. 86. ad Casulanum De cultuâ— sanctorum cap. 11. Diâ— 76. c. 11. Câ—erum toâ—â—â—1 p. 227. Tom. 3. l. 29 cap. 6. num 6 Theolog polemica p. 509 The dayes of Purim pag. 18. Biblioth li. p. 20. De sacram pag. 206. Against the Rhem. Apoc. 1. 10. Contr. 3. l. 4. cap. 17. 〈◊〉 5. 3 part decre â—i dist 3. c. 2. De â—etal titulo de Faeriis cap. Conquestus Alstedii polemic p. 399. The dayes of dedication 〈◊〉 in Marc. 2. 18. De emendat temp The third reason against festivall dayes The Apostles observed no festivall dayes Bellar. de cultu sanctor cap. 13. Whitak cont 1. quest 6. cap. 12. Defence of the ceremonies pag. 64. Decanone lib. 9. cap. 21. num 15. â—omâ— col 671. â—5 c. 24 25. pag. 53. Elench trihaeresiâ— c. 2â— lib. 5. c. 21. Epist. ad Luciâ—â—um Chamier com 3. l. 19. cap. 7. n. 37. Whitak de scriptura quaest 6. c. 9. Tom. 3. l. 19. c. 7. num 9. The fourth reason against festivall dayes Epist. 4. The fifth reason against festivall daye Tom. 4. col 678. Col. 679. Col. 678. â—resh 〈◊〉 2. â—art pag. 84. Homil. 61. 2d populuâ—n Antiocheâ—um pag. 18. 23. pag. 25. pag. 23. 18. De eucharist l. 3. c. 9. Decretal l. 2. tit 9. cap. Concil Constantinop 6. Can. 8. The judgement of forraine Divines The act examined The originall of the act of the sacrament of confirmation Cassand Liturg p. 218. Chemier tom 4. l. 4. cap. 11. Spalato l 5. c. 5. Hooker l. 5. p. 353. Hooker l. 5. p. 354. Hockwells serâ—ron of confirmation The Formaâ—ists hold confirmation to be a sacrament De politera l. 3. c. 16. Parkerus de politeia l. 3. c. 16. l. 12. Defence l. 3. c. 4. l. 6. Ordinarie imposition of hands a gesture of prayer De rep l. 5. c. 5. nun 33. cap. 11. Ordinarie imposition of hands 2 â—esture of â—rayer In penâ—ate uc Fin. p. 370. De confirm cap. 7. Imposition of hands used as a sacrament 〈◊〉 2 de baptism c. 16. Estius in l. 4. dist 7. The bishop not the proper minister of confirmation In lib. 4. dist 7. num 17. In lib. 4. dist â— Quaest Quaest. 101. In 3. tom 3. disp 36. sect 1. Synt. part 1. disp 25. De rep l. 5. c. 12. num 23. Amach l. 3. 〈◊〉 quaestionum lib. 11. Dist 45. c. 6. Adversus Luciferianos Decretal l. 1. 〈…〉 De rep l. 5. c. 12. n. 24. Suarez in 3. to n. 3. disp 36. sect 1 Adversus Luciferianos Institut l. 4 c. 19. sect 9. Beda in ps 26. Notae 〈◊〉 dispâ—â—aboritrr p. 28. The preteÌ„ce of catechising young children Di polit l. 3. c. 16. sect 11. Obedience pag. â—52 The judgement of our church concerning ad Ministration of the sacrament in privat places Reasons against povat administration Tiâ—â— insyâ—ag de haâ—â—â— parte 〈…〉 pag. 110. Part 3. quest 7 artic 5. The distinction of ordinarie and extraordinary frivolous Where two or three are gathered c. Against privat baptisme Epist. 185. Censura c. 9. Reasons Privat baptisme hath bred the necessitie of baptisme Lib. 5. â— 21. Baptisme prophaned by privat administration Proceedings pag. 105. The case of baptisme and circumcision different Bueanus lec 46. Zepperus de sacram pag. 251. Chamier tom 4. lib. 5. c. 14. Barrad tom 1. l. 9. c. 2. Suar. in 3. partem tom 3. disp 29. sect 2. Reasons against privat communion Decad. 5. ferm 9. pag. 117. 118. On 1 Corin. 11. §. 14. Tom. 4. l. 7. c. 13. num 33. Dead 5. serm 9. The preteâ—â—ded necessitie of privat communions Miscellan pag. 166. Epist 361. Decad 5. serm 9. Disp. 61. thes 36. On Job 6. 1. 8. Râ—eti Cathol Câ—thodo tom 2. pag. 198. Privat communion hath bred neglect and irreverence Ricti cathol orthod tom 2. p. 199. De eucharist lib. 4. cap. 23.
the English Liturgie he opposed stoutly to it And when the contention was like to grow to some hight hee and his Collegue Master Wittingham with some others drew forth of the English booke a plat in Latine and sent it to Master Calvin Howbeit the description of the corruptions was favourably set downe yet kneeling at the receaving of the elements is noted up among the rest in that extract Among his letters which are extant in writ we finde one dated the yeare 1559 at Deep and directed to Mastresse Anna Lock where he calleth the crosse in Baptisme and kneeling at the Lords table Diabolicall inventions After his return to his native country he ministred the Communion according to the order of the English church at Geneva where he had been last Minister This order was observed in all the reformed congregations before the reformed religion was established by authority of Parliament and is yet extant before the Psalmes in meeter with addition of the treatises of fasting and excommunication some prayers the forme and manner of the election and admission of Superintendents In the conâ—ession of faith prefixed and approved by our Church we have these words Neither must wee in the administration of the Sacraments follow mans phantâ—sâ—â—s but as Christ him selfe hath ordained so must they be ministred In the order of celebrating the Lords supper wee have these words The exhortation being ended the Minister commeth downe from the pulpit and sitteth at the table every man and woman likewise taking their place as occasion best serveth And againe The Minister breaketh the bread and delivereth it to the people who distribute and devide the same among themselfes according to our Saviours commandment And likewise giveth the cuppe In the second head of the first bâ—oke of discipline drawne up in the first yeare of publike and universall reformation wee have these words The table of the Lord is then rightly minâ—stred when it approacheth neâ—rest unto Christs owne action But plaine it is that at Supper Christ Jesus sate with his disciples and therefore doe we â—udge that sitting at a table is most convenient to that holy action And againe That the Mâ—nister break the bread and distribute the same to these that be next to him commanding the rest every one with sobrietie and reverence to break 〈◊〉 other we think it nearest to Christs action and to the perfite pracâ—ice Yee see our first Reformers preferred 〈…〉 kneeling but also to standing and 〈…〉 none of them approached so 〈…〉 When they rejected standing 〈…〉 man judge what they thought of kneeling 〈◊〉 ye may perceive that they rested upon 〈◊〉 â—o only for a time because of the abuse of kneeling 〈…〉 because most agreeable to the paterne It was ordained in the generall assembly holden the year 1562 That the order of Geneva be of served 〈…〉 ministration of the Sacraments By the order of Geneva was meant the order which was observed in the English Church at Geneva where Master Knox had beene of late Minister which order is called in the first booke of discipline The order of Geneva and The book of Common order This order as I have already said is set downe before the Psalmes in meeter In the assembly holden anno 1564 Ministers are referred to the order set do 〈◊〉 before the Psalmes which is a renewing of the former act In the Parliament holden the yeare 1567 it was declared that whosoever refused to participate of the Sacraments as they were then publikely administred in this reformed Church were not to be reputed members of this Church An act was likewise made concerning the Kings oath to be given at his coronation to maintain the religion then professed and in speciall the due and right administration of the Sacraments then receaved This act concerning the Kings oath was ratified again by acts of Parliament in the yeare 1581 and againe in the yeare 1592. In the yeare 1572 it was ordained by act of Parliament that such as did not communicate and partake of the Sacraments as they were then truly ministred in the Church of Scotland if they continue obstinate and disobedient shall be reputed infamous and unable to sit or stand in judgement persue bear office c. When in the second confession of faith which is commonly called the Kings confession we professe that we detest the ceremonies of the Roman Antichrist added to the ministration of the Sacraments we professe we detest kneeling in the act of receaving the sacramentall elements of bread and wine The order of celebrating the Lords supper which hath beene receaved and observed since the beginning of reformation and acknowledged both by generall assemblies and Parliaments to be the due and right order was perverted by a number of noble men Barons Ministers and pretended Bishops conveened at Perth in the yeare 1618 either having no lawfull commission or terrified with threats or corrupted one way or other They in their full and pretended assembly to please King James made this act following as it is extant among the acts of Parliament Since we are commanded by God himself that when we come to worship him wee fall downe and kneel before the Lord our Maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receaving of the blessed body and bloud of our Lord and Saviour Jesus Christ Like as the most humble and reverent gesture of the bâ—dy in our meditation and lifting up of our hearts best becometh so divine and sacred an action therefore notwithstanding that our Church hath used since the reformatioâ— of religion to celebrate the holy Communion to the people sitting by reason of the great abuse of kneeling used in the idolatrous worship of the Sacrament by the Papists yet now seeing all memorie of by-past superstâ—tion is past in revâ—rence of God and in due regard of so divine a mysterie and in remembrance of so mysticall an union as we are made partakers of the assembly thinketh good that that blessed Sacrament be celebrated hereafter meekly and reverently upon their knees This act if the lying parenthesis were culled out which is insert onely to deceave may passe among Papists and Lutherans It is untrue that all memory of by-past superstition is past and untrue that the abuse of kneeling among the papists was the onely occasion that moved our first reformers to make choice of sitting but the paterne of the first supper at the institution was the chiefe cause And therefore they not only rejected kneeling but also standing and taking in passing by as wee have shewed before We shall first defend the communicants sitting and next impugne their kneeling in the act of receiving the sacramentall elements of bread and 〈…〉 we shall prove it first to be warrantable next 〈…〉 downe our reasons whereupon wee 〈…〉 instituted THE FIRST PART CONCERneth the defence of sitting CHAP. I. That the Communicants sitting in the act of receaving eating and drinking is lawfull
hoc acceperunt sacramentum ita nunc dâ—sponam is saith Marlorat in 1. Cor. 11. It appeareth thirdly by the practise of the Apostolicall kirks observing still this gesture howbeit other circumstances of time and place and other things which fell out occasionally at the first supper are not regarded Their practise may be a commentarie to the precept Do this that wee may take up what is comprehended under it Howbeit Christ had not said Hoc facite Do this his example in setting down the patern and put in practise by the Apostles afterwards is equivalent to a precept Christi Apostolorum exempla sunt nâ—strum exemplaâ—â—exemplar autem rei faciendae probat rem esse praeceptam necessariam Christ himself after hee was sitting at table in Emâ—us with the two disciples Luke 24. 30. hee took bread blessed it brake it and gave to them This place is interpreted by sundrie ancients and moderne of the breaking of the sacramentall bread which may be granted without any vantage to the Papists for communicating in one kinde because the example is extraordinarie and by the Hebrew phrase of breaking of bread synecdochically may bee meant the whole supper M. P. thinketh likewise that it is like this breaking of bread was sacramentall but saith hee the sitting was onlie occasionall But there was no occasion to hinder him to use another gesture when hee come to that action Yee see then in the judgemeut of all the interpreters who expound this place of the sacrament of the supper that Christ celebrate this sacrament while he and his disciples were sitting and used no other gesture but that which they had used at their ordinary eating before It is obiected that the Apostle in the rehearsall of the words of the institution 1 Cor. 11. maketh no mention of sitting I answer that the Apostle rehearseth not all that was requisite for the celebration of the supper His chief purpose was to correct the abuse of the Corinthians that is their not staying upon other For the Lord that night he was betrayed said to all his disciples conveened together Take ye eat ye drinke ye all of this Illa coena Christi omnes commun ver accumbentes habuit That supper had all sitting in common together saith Chrysostome rebuking such as neglected to communicat with the poore Oâ—â—umenius hath the like This is not to eat the Lords supper he meaneth that supper whâ—ch Christ delivered when all his disciples were present For in that supper the Lord and all his servants sate together Hierom in 1 Cor. 11. The Lords supper ought to be common to all because he deliverâ—d the sacraments equally to all his disciples that were present It was not the Corinthians fault that they sate â—t table but that neither at their common meats nor at the Lords table would they sit together but sorted themselfes in factions and companies saith D. â—ilson in his book of obedience And again Saint Paul as Chrysistome thinketh brought the table and supper where the Lord himself was and â—t which his dâ—scâ—ples sate for an example to shew them that that is rightly judged to be the Lords supper quae omnâ—bus simul convocatis concordiâ—er communâ—ter sumitur which is received in common and with one consent of all assembled together The Apostle saith not I deliver to you here all that I receaved of the Lord but I have received of the Lord that which I have delivered unto you The Apostle presupposeth a lawfull minister a table and sitting at the table and rehearseth only Christs actions and his words uttered to communicants sitting at that table together bidding them all eat drink c. conveened together Not yet all his actions and words as giving of the bread blessing of the cup either severally or conjunctly with the bread and the precept to drink all of it Ipsi et am Evangel stae mutuo inter se supplevâ—sse leguntur quae ab eâ—rum aliquo vel aliquibus sunt omâ— ssa The Evangelâ—sts themselses supply mutually what is omitted by any of the rest saith Innocentius 3 in the Decretals There was but one action saith Casaubon which consisted of the holy and common banquet and from the nobler paâ—t was called the supper of the Lord. Totam illam Corinth orum actionem quae sacro communi convivio constabat a potiori parte vocat coenam dominicam The love-feast then and the Lords supper went together the love-feasts in these times preceeding and the Lords supper immediately following For as Estius a professour in Doway reasoneth It is likely that in imitation of Christs example at the first supper they celebrat after the love-feast Next they stayed not upon other at the commoun supper which could not have beene if they had communicated together before as the Greek fathers conceave who are of the other opinion Thirdly the Apostle putteth them in minde of triall before and good behaviour If these abuses had fallen forth after the Apostles exhortation had not beene so pertinent Fourthly this opinion is confirmed by the custome which was observed after in many Churches even till Augustinus dayes Willâ—ts in his synopsis pag. 677. In the end of those feasts they used to râ—ceave the sacrament Cornelius a Lapide a Professour in Lovane affirmeth likewise that the love-feast preceeded the holy supper Agape haec tempore Paule fiebat ante non post sacram synaxin Druthmarus who wrote about the yeare 800. saith that the Apostles celebrated after meat as Christ did Feâ—â—runt autem Apostoli multo tempore similiter post alium elbum dominicum fumentos D. Bilson saith likewise by Saint Pauls words it should appear the communion was distributed to them after meals but saith he to us it is all one whether before or after at their banquets and feasts it was ministred and even served at theâ—r tâ—bles â—s Augustine noteth epist. 118. And againe Because these brotherly repasts did either end or begin with the Lords supper they could not devide themselfes each from other and disdaine the poore at theâ—r common meat but they must offâ—r the same abuse at the Lords supper which was mâ—nistred to them as they sate at theâ—r tablâ—s immediatly before or afâ—er their usuall and corporall refreshings M. P. a la â—e champion for kneeling thinking it likely that Christ ministred the sacrament at Emaus hath this observation Hereupon I thinke together with the institution it selfe after supper were grounded the love-feasts by continued occasion whereof the disciples might possiblie for a time use sitting in the very act of receiving D. Downame Bishop of Derrie confesseth sitting to receave the sacrament to have beene used in the Churches in the Apostles times I passe by the names of Table and Supper and breaking of bread and the opposition made by the Apostle betwixt communicating at the Lords table and sitting at the tables of Idols which may
verbo Domini edimus bibimus coenae sacramentum Sitting and harkning with silence to the word of the Lord wee eat and drink the sacrament of the supper Alasâ—o I have cited already Not only the strangers Churches at London in his time communicated sitting but even to this day other Churches in the Low countries c. Other Churches as in Pole such as adheered to the confession of Helâ—etia sate as we may see in Confensus Poloniae Standing about the table may consist with the distribution of the elements by the communicants but in regard by it is pretended more reverence the gesture of sitting is indirectly taxed and that pretended reverence taketh away that representation of familiar fâ—llowship whereof sitting is a more lively representation seeing standing is not the usuall and ordinarie gesture at civil feasts Communicating in passing by doth not only indirectly take sitting but taketh away the â—oresaid distribution Of which more afterward THE SECOND PART Concerning the unlawfulnesse of kneeling in the act of receaving c. CHAP. I. Kneeling in the act c. not warranted by the example of Christ and his Apostles WE should as we said before take us in all doubts to the surest way Our warrant for sitting can not be doubted of We have the example of Christ and his Apostles and the practice of the apostolicall Church for warrant to sit but not to kneel When Christ himselfe ministred and was present the Apostles kneeled not Though the Apostles did not alwayes worship Christ while he was present especially being occupied in cruell and common acts yet upon extraordinary occasions they and others worshipped him Matth. 8. 2. and 9. 18. and 14. 33. and 20. 20. Luke 5. 8. Ioh. 9. 38. Nor yet directed any outward adoration to God the Father Though they were sitting at supper yet they mâ—ghâ—sâ—on have changed their gesture especially seeing the legâ—ll supper was finished and Christs Supper began saith Wâ—llâ—ts pag. 648. They who receave as is commanded wâ—thouâ— adoration are secure that they depart not from Gods commandement then the which securitâ—e there can bee nothing beâ—ter when wee intreprisâ— any thing Thâ—y have the example of the Apostles whom wee read not to have adored prostrate but as they were sitting they receavâ—d aâ—d did eat They have the practâ—se of the Apostolâ—ck Churches where it is declared that the Faithfull did communicate not in adoration but in breaking of bread saith Calvine Beza in his disput against Iodocus Harchius saith So lâ—ke as when the Lord truely to bee adored as God and man at table did instâ—tute this holy supper that the Disciples arose to the end that falling upon their knees they might receavâ— that bread and wine out of his hand And so likâ— as the Apâ—sâ—les were ignorant how to deliver to the Churches the mannâ—r how to celebrate these holy mysteries It is known well enough that the Love feasts could hardly or scaâ—ce aâ—â—ll â—dmit gâ—niculation Agapaâ— quidem certe constat 〈…〉 quidem geniculationem admississe Hospiâ—nsa 〈…〉 The Waldenses in the apologie above 〈…〉 hujus testimonio est quod Dominus noster Iesuâ— Câ—ristus sedentibus dedâ—t successores longo tempore per domos fregerunt panem acceperunt cibum cum benedictione non fecerunt reverentiam CHAP. II. Kneeling in the act of receaving is not sutable with the forme of a banquet or use of a supper-table THis holy action is denominate the Lords table and the Lords supper from the use of the one and formes of the other Wonderfull is the subtilitie of our Doctor who answereth that the sustaining of meat set on the table is the only use of a table but of beds and furmes to sit upon Wee say this also is the use of a table that the guests or persons invited may sit at and about it and partake of the meat set upon the table Otherwise if there bee no use of a table but to set meat upon it a dressour or a cupboord may bee called a table Whereas they say the altar is called the table of the Lord Malach. 1. and yet none did sit at it True and so do the Papists also call the lid of their altar a table But it is plain wee speak of a supper or feasting table The Altar is called the Lords table because the Lords meat Levit. 22. 25. that which was burnt with fire in oblation to GOD was consumed on it But the Lords supper is called the Lords table because our Lord and Saviour appointed it for his guests whom he inviteth to it So the table of the shew bread might bee called the Lords table but not in our sense not a supper or feast table and therefore impertinentlie alleadged by L. pag. 54. Kneeling is a gesture more agreeable to the Popish altar where the Priests beside communicated kneeling then with a feast table wherewith it agreeth not at all Wee have put down altars saith Alasco and use a table because it agreeth better with a supper and the Apostle hath given the title of a table to denomâ—nate the Lords supper And again The termes Supper and Table of the Lord verâ—e familiar with the Apostle Paul seeme to require sitting rather then standing kneeling or passing by Where the Apostle saith Yee cannot partake of the table of the Lord and the table of devils Our Doctor saith there is no materiall and artificiall table to be understood but things offered to Idols in the one speach and Christs bodie and blood in the other But both are to bee understood for meat offered to Idols can not bee called the table of devils unlesse there had beene a materiall table upon which the meat was set The Apostle telleth us that they sate at these tables in the Idols chappels 1 Cor. 8. 10. The Idolaters had a table whereon they eated the remainder of the sacrifice which was offered upon the Altar as the Iewes had Habebant Iudiei primum altaria ubi sacrificabant deinde mensaâ— quas instrâ—ebant reliquiis obâ—â—i jam sacrificis atque in illis mensis epulabantur saith Zanchius tom 4. col 466. See Tilenus Willets and Cornelius à â—apâ—de a Popish writer upon 1 Cor. 10. 21. and 1 Cor. 8. 10. So the by table of the Lord must likewise bee understood not the bare elements or as the Doctor speaketh the bodie and blood of Christ in the sacrament but with all a materiall table And Beza out of the same verse 1 Cor. 10. 21. inferreth that in the primitive Church they had materiall tables and not altars Willets inferreth the like in his Synopsis The Lords supper then is called the Lords table by a trope called Metonymia subjecti because the elements were set on the table when Christ said This cup meaning the wine which was in the cup Is the new testament in my blood the metonymicall speach importeth necessarlie that hee had a materiall cup in his hand when hee
mutuall duties and tokens of love and friendship another It is one thing to the guests to participate of the same dainties which are to be united to their bodies another to interchange and communicate with other tokens of love Justly may the communion cup for this cause be called Philotesia saith Stuckius To divide the bread also and to eat together in token of love and bene volence was a custome observed in all the orientall countries and is yet observed in maâ—y countries of the west say Lyra and Arias Montanas as Serrarius the Jesuit relateth Facit ad amicitiam conciliandam reparandam conservandam quòd de uno pane participamus quòd panem offerimus fratribus quodque de manu fratrum poculum accipientes bibimus Non enim aliam ob causam videntur veteres coenam appellasse synaxin saith Bullinger That is It serveth for the procuâ—â—ng reparing and keeping of friendship that we participate of one bread that we offer bread to our brethren and that we drinke taking the cup out of the hands of our brethren It seemeth for no other cause the ancients called the Lords supper Synaxis And in the 9. sermon of the same decade Quondam arctissima faed ra fractione panis consecrabantur Of old Leagues or covenants were confirmed by breaking of bread Gualter saith Panem peculum pii inter se distribuunt quod illis charitatis officium commendat de conjunctione mutua eos admonet ut se unum iu Christo corpus esse intelligant sibi invicem officiis mutuis inserviant quemadmodum in corporibus nostris membra facere videmus The godly distribut the bread and wine among themselfes which recommendeth to them the duty of chariti and putteth them in minde of mutuall conjunction that they may understand that they are one body in Christ and serve one another with mutuall duties as we see the members to do in our owne bodies Zwinglius in his exposition of the Christian faith setteth downe a notable proofe of this How that some sitting together casually and participating after this manner were reconciled who before had beene at variance and that this fell forth often Deprehensum est saepenumerò quòd quidam qui temâ—re consederant quì tamen simultates odiapriùs inter se exercuissent ex hac participatione sive panis sive potus animi impotentiam deposuerunt The ancients had the kisse which was a familiar kinde of salutation among the Orientals as the striking of hands with us they joyned hands also and embraced another at the communion Seeing so many signes and protestations of love were thought requisit at this banket of love ought we not to be the more carefull to retaine that signe which was practised in the patterne I end this section with a passage out of Lauaterus descriving the forme of celebration used in the Church of Zurich to wit with sitting and the communicants distributing posthac per totam ecclesiam ministri that is those that serve az mumpanem in â—â—tinis circumserunt at accipit quisque particulam de exhibito pane posteà reliquam partem dat proxime assidenti Deinde sequuntur alii ministri cum poculis cantharis ac praebet alius alii poculum Dominicum atque sit omnes de uxo pane participant If none must give the sacramentall bread but the minister because he acts the person of Christ who gave his owne body by the same reason they may not reach the cup to other as the Apostles did at the first supper where they represented the faithfull and communicate not as pastours but as disciples as guests as faithfull as all our divines do hold and among the rest Musculus himselfe cited by L. pag. 59. All that was done in prison Joseph was the doer of it because he was direct our and commander of every thing that was to be done Gen. 39. 22. â— confesseth the cup may be reached from one communicant to another For saith he he in whose name the commandement is uttered is properly the giver and propiner because by his authoritie it is given and by the warrant of his word it is ceaved When the King drinketh to any of his servants and sends it by the hands of his servant the servant is not properly the giver and propiner but the deliverer of the gift and propine He granteth likewise that the Communicants may deliver the cuppe to other the minister still acting Christs person in his owne place pag. 61. 62. So may we say that Christ at the first supper or the minister representing Christs person is properly the giver of the bread because by his commandement or direction it is given When I brake the five loaves among five thousand that is brake and gave to the disciples to set before them to be further broken The disciples in setting the bread before five thousand Mark 6. 41. gave the bread to five thousand Matth. 14. 19. Christ gave the cup to his Apostles say the Evangelists because at his direction they reached one to another Swarez saith It is one thing to distribute as a dispenser or as of power another to touch carrie or applie this sacrament to the mouth of the receaver Aliud est dispensative seu ex potestate distribuere hoc sacramentum aliud verò illud tangore deferre aut ad os sumentis applicare Let them make of the word dispense what they will we say the Communicant may carrie the bread and apply it to the hand of another Communicant Againe if none but the minister might doe it because hee represents Christs person then might not the deacon in the ancient Church do it because he represented not Christs person yet his giving was called dispensing Vazquez confesseth That it is not forbidden by divine law that the sacrament be ministred or carried by a layman but by humane lawes Non quia jure divino vetitum sit hoc sacramentum per laicum ministrari aut deferri But humane lawes forbad laymen to touch it with their hands I would aske when the minister commeth from his owne place and goeth along to deliver the elements how doth he act the person of Christ the master of the feast There can be no other reason of this guise but to nourish a superstitious conceat that it is holier to receave out of the hâ—nd of the minister who perhaps is a Judas then out of the hand of a faithfull brother as if his hands profaned or polluted it Are not the peoples hands as holy as the ministers saith P. pag. 313. Nay superstition encreasing at last they might not take the sacrament in their owne hand to put it in their mouth but it behoved the priest to put it in their mouth Such superstitious conceats condemne Christ and his Apostles and the faithfull in their time who distributed to other and deprive us of the profitable uses of fraction or breaking of bread whereof we have
of the word or at any of them unlesse they think the sacrament the Lord their maker The second reason in the narrative saith the Doctour is this And considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receaving of the blessed bodie and bloud of our Lord and Saviour Jesus Christ. Relative to this reason we have in the conclusion these words And in regard of so divine a mysterie the assembly thinketh good that that blessed sacrament be celebrated to the people humbly or as the act ratified in parliament hath meekly and reverently upon their knees We have here no other description of receaving the sacrament in the narrative but the receaving of the body and bloud of Christ which smelleth strongly of the reall presence For the like and some other phrases hath Master Prinne discovered Doctour Couâ—ins to be popish in the survey of his privat devotions Then all that communicate receave the body and bloud of Christ in at their mouth good and bad This shall please the Lutheran and Papist full well But by mysterie saith the Doctour is no meant the elements nor is it said mysteries but mysterie It may well be the elements are not meant because it may be they thinke the elements vanish away and nothing remaine but the accidents or that Christs body and bloud are substantially present with the elements or some other unknowne way as the Doctour hath beene mutering in privat And that is a mysterie indeed But by mysterie must be meant the sacrament for in the narrative we have no other phrase to expresse the sacrament but the receaving of the body and bloud of Christ which is relative to this word mysterie And in the conclusion the word sacrament both preceedeth and followeth So the words in the same sense may be framed thus Considering there is no part of divine worship more heavenly and spirituall then is the holy receaving of the blessed sacrament therefore the assembly thinketh good in regard of so divine a mysterie or in regard of so heavenly a paâ—t of Gods worship that that blessed sacrament be celebrated c. Whereas he saith the word is mysterie not mysteries in the plurall number howbeit we finde it so in the first copies let it be mysterie The Doctour himselfe in his solutions for kneeling useth sometime the word mysteries sometime mysteries Casaubone speaking of this sacrament saith It is called sometime mâ—sterie sometime mysteries Dicitur autono masticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut numero multitudinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysius Areopâ—git a entituleth the chapter of the Lords supper The mysterie of the synaâ—is or holy communion Ambrose saith Indignus est Domino qui aliter mysterium celebrat quà m ab eo institutum est Hierome saith Licet in mysterio possit intelligi tamen veriùs corpus Christi sanguis ejussermo scripturarum est Oecumenius saith That the Apostle calleth the mysterie of our Master the Lords supper A number of testimonies might be cited to this purpose The reason of such speach is because both the sacramentall signes are referred to one Christ. It is but one action the celebration of the supper Further we receave the bodie and bloud of Christ when we heare and beleeve the promises of the Gospel read exponed or rehearsed Origen saith Hoc quod modo loqu mur sunt earnes Christi that which we are presently speaking to you is the flesh of Christ. And in another place We are said to drinke the bloud of Christ not only by the rites of the sacraments but also when we hear the word Hierome as ye heard before That more truly the speach of the scripture is the body and bloud of Christ. If then in the narrative be no me â—o meâ—nt then the spirituall receaving of Christs body and bloud it is no more a reason for kneeling at the receaving of the sacrament then at hearing of the promises of the Gospel read and exponed The words therefore must bee meant of the sacramentall manner of receaving and the words relative in the conclusion In regard of so divine a mysterie must meane In regard of the mysticall oâ— sacramentall receaving and so the Communicant is directed to kneel in regard of the sacrament The third reason in the narrative is the correspondence betweene the outward gesture of our body and then meditation and lifting up our hearts wheâ—â— wee remember and consider the mysticall union betwixt Christ and us and among our selfes whereof we are made partakers by the receaving of Christs body and bloud He shunneth to set downe the words of the narrative and of the conclusion answerable to them as he did in the former two reasons because he perceaved they could not be framed to his purpose For there is no mention made in the narrative of mysticall union nor is it said in the narrative that the most humble and reverent gesture of the bodie well becommeth the meditation and lifting up of our hearts when wee remember and consider the mysticall union betwixt Christ and us but that the most humble and reverent gesture of our body in our meditation and lifting up of our hearts becommeth well so divine and sacred an action to wit as is the receaving of the body and bloud of Christ. Wee are not directed by the act to meditate and lift up hearts but to use that kinde of gesture which becommeth meditation and the lifting up of the heart nor is kneeling a gesture well becomming meditation Wee meditate sitting lying walking Kneeling is a gesture well becomming prayer but not meditation By lifting up the heart no necessity to meane prayer for the minde and heart may be lifted up by faith and contemplation without prayer And to this lifting up the Communicants were exhorted of old with sursum corda least their hearts and mindes should be groveling and onely bent upon the elements And so the lifting up of the eyes may be a signe of lifting up of the heart and minde in token that wee looke confidently to have our desires granted by God who dwelleth in heaven as the casting downe of the eye as a token of humiliation for sinne Suppose by lifting up of the heart prayer should be meant yet kneeling is not the humblest gesture for prayer but prostration Then we should prostrat our selfes when wee receave the sacrament Next if the Communicant shall pray mentally when hee receaveth the sacrament and in that regard kneel he shall be exercised other wayes then the act of receaving requires Further a secret mentall prayer shall be commended to him in publike without a vocall and the signe of it the humble gesture of kneeling whereas the signes of secret and mentall prayer in publike should be concealed so farre as may be The minister when he delivereth the elements is not directed to use a vocall prayer to be followed by the Communicant And wee see the Conformitants are
not uniforme among themselfes in the words uttered at deliverie of the elements If we may sit or stand or kneel in time of prayer then kneeling is not enjoyned in regard of prayer but some other thing intended But as I have said we are not direct by the act to lift up our hearts or pray and therefore I need not as yet to insist upon this pretext Giving that in the conclusion these words In remembrance of so mysticall an union â—e answerable in the narrative the meditation and lifting up of our heart then by meditation and lifting up of the heart is meant not prayer but remembrance And what is that to say to kneel in remembrance that were to kneel for a memoriall But suppone it were thus when we remember and as he addeth consider to remember and consider is not to pray Shall we kneel whensoever we are put in minde of that mysticall union And what is meant by this mysticall union It may meane as well a materiall conjunction as they call it or corporall union of the body of Christ with the bodies of the Communicants by touch in the mouth swallowing downe to the stomack and mixture with the bodies of the communicants as spirituall with the soule O Lord let thy bodie which I have taken and bloud which I have drunken câ—eave uutâ— my guts and enâ—rals saith a Romane missall But the spirituall eating of Christs flesh and drinking of his bloud and the mysticall union between Christ and us wrought by it is as well done out of the sacrament as in it saith Master Downe Wee are not united with Christ by receaving his flesh into our mouthes but by faith which may be done without ever participatâ—ing the sacrâ—ment That the Reader may perceave the better how the act is contrived let him read it without the two lies closed within the parenthesis seeing the act is whole and entire without them and he shall see that it may passe among Papists and Lutherans not one word or syllable sounding against a reall presence in the signes and that we are directed to kneel not in regard of any prayer but in due regard of so divine an action or mysterie as is the sacrament or sacramentall receaving of Christs bodie and bloud Wee may also consider the intent of the Church of England or rather of their prelats and adherents that wee may take up the better the intent of our act For conformitie with them is intended At the first Kneeling was left free in the dayes of King Edward the sixt The Papists making a stirre for want of reverence to the sacrament at the second reviewing of the booke of common prayer Kneeling was enjoyned upon this reason That the sacrament might not be prophaned but holden in a holy and reverent estimation this was done by the directours and contrivers of the booke partly to pacifie the Papists partly because their judgement was not cleare in this point They could not see every thing throughly at the dawning of the day Yet it was not altered but by a staâ—ute 1. Elizabeth that second booke of King Edwards was confirmed Doctour Burges bringeth in a passage to explaine the matter which saith he is left out by negligence of the printer But it is more likely that it hath beene done of purpose by such as were directours Doctour Mortoun saith That their Church thought it fit by outward reverence in the manner of receaving the eucharist to testifie their due estimation of such holy rites to stop the mouths of blasphemous Papists vilifying the sacrament with the ignominious names of bakers bread vintners wine profane elements ale-cakes But Doctour Ames in his reply to Doctour Mortoun answereth That it was not so much for the stopping of the mouths of Papists but that some close dissembling adversaries did hinder the worke of reformation so much as they could and that they have done so ever since and do so still to this day It may be such pretended the scoffing of Papists buâ— what matter of any glosse if kneeling be directed that the sacrament be not prophaned but hold in reverent estimation Then the sacrament is prophaned belike if wee either sit or stand and kneel not Master Huâ—ton saith They kneel to put a difference betweene the ordinarie bread and wine and these sacramentall to which they give the more reverence because it is more then ordinarie bread and wine What more plaine They say not they kneel to God that the sacrament may not be prophaned but holden in reverence c. But simply they are enjoyned to kneel that the sacrament be not prophaned c. And suppose they were it were no better shift then the Papists use when they say they dedicate temples to God in honour of this or that Saint And yet wee kneel not to God but in prayer and thanksgiving which are not compatible with the act of receaving eating and drinking of which more afterward A bare kneeling can not be presented without some signe of extraordinarie presence or apparition Some of their formalists pretend they kneel because of the prayer uâ—tered at the deliverie of the elements The body of our Lord Jesus Christ which was given for thee preserve thy body and soule unto everlasting life I answer That it is already proved that kneeling is enjoyned for the sacraments fakâ— Next Christ prayed not at the deliverie of the elements but in an enunciative forme uttered the word of the promise This is my body This cuppe is the new testament 2. The word of promise is the speciall clause of the charter The sacramentall signes are like seales hanging at the charter If at any time therefore the word of promise should be uttered then specially when the seales are delivered The Evangelists Matthew Mark Luke and the Apostle Paul repeat precisely and constantly that word so that any man may perceave the sacramentall forme of words ought precisely to be observed and uttered in the name of Christ without change into a prayer in name of the Church The sacramentall forme of words is observed in baptisme why not here Our formalists forbeare to to utter the word of promise to the Communicant They say They have uttered it before It is not enough that they were uttered before narrâ—ivâ—ly or 〈◊〉 in rehearsall of the words of institution For this sacrament is an imitation of Christ not a recitall of his words and actions It is to doe as he did and not to report what he did saith Mouline The rehearsall of the words of the institution leâ—terh us see what warrant wee have to celebrate such an action and in generall of use I read and wine But it can not bee said demonstratively of this bread and wine in particular set on the table that it is the body and bloud of Christ till it be first sanctified by prayer and thanksgiving to that use and after delivered to the communicant with command to take eat and assurance
if he so doe the bread shall be a pledge of his body and the wine of his bloud Christ said not This is my body take eat but Take eat this is my body or actu continuo bad them both take and eat The promise is annexed to the commandment as conditionall and hath no effect otherwise but if the condition be performed It is a receaved action among the Divines Elementa extrausum non sunt sacramenta The elements out of the use are no sacraments And sacramenta perficiuntur usu If the elements after the blessing be not delivered shal they be sacramentally Christs body and bloud or if delivered and not eaten It fareth with the sacramentall elements as with pawnes and pledges in contracts and bargans A ring may bee set a part to bee a pledge in matrimonie yet it is not actuallie a pledge without consent of the other partie but only a meere sing A stone chosen out from among many to bee a signe of a march is not actuallie a march stone but in the use when it is set with consent of parties in the march to that end There was never a sign without the use wherefore it was appointed to be a sign Never a march but that which divided land nor a banquet but in eating and drinking saith Chamier So the elements are sanctified and set a part by prayer and rhanksgiving to this use but are not Christs bodie and bloud actuallie till they be receaved and used Panis nunquam est signum corporis Christi nisi in edendo nun quam vinum sanguinis nisi in potando And therefore this holie ordinance is properly defined a sacred actâ—on consisting of so many rites By a figurative kinde of speach it is true the bread may bee called the sacrament of Christs bodie because it is appointed to that end as when Isaac said to Abraham Where is the sacrifice that is the lamb or the ramme appointed for the sacrifice but not properly Now the Formalist presupponeth that the sacrament is made alreadie before hee come to deliver the elements and therefore hee sayth hee uttereth other words at the deliverie So yee see they place such vertue in uttering these words This is my bodie in the rehearsall of the institution as the papist doth that they thinke the read alreadie Christs bodie and therefore absurd to utter these words againe at the deliverie to the Communicants for then they should seeme to consecrate again So grosse poperie is the ground of omitting the comfortable word of promise at the delivering and snbstituting a prayâ—r or ministeriall blessing as P. calleth it in the rowme of it and such a prayer as presupposeth the bread already to bee Christs bodie and therefore they say The bodie of the Lord prâ—serve thy bodie and soule Heere also is a wil-worship for howbeit prayer bee of it selfe a pure of Gods worship instituted and allowed by God yet to pray unseasonablie and out of time at the will and device of man when you should bee serving God in another forme it is wil-worship neither is there necessitie of this a prayer alreadie preceeding And surely this their prayer is a senselesse one like that old prayer Anima Christi sanctificaine which is directed to Christs soule whereas wee should direct our prayers to his person not to his humanitie by it self Let it bee observed by the way that the words of the institution are rehearshed in the English service book and among the rest these ords This is my bodie to God in a continuall tenor with the prayer begun before just according to the order observed in the Canon of the masse when the priest offereth his sacrifice which is an horrible abuse of the words of the institution which Christ uttered to the Communicants and not unto God I dare bee bold to affirme the sacrifice of the masse had never enâ—red in the Church if the word of promise had beene uttered at the deliverie of the elements to the Communicants in an enunciative forme or demonstratively as Christ did Thirdly if in regard of prayer then if Christs sacramentall speach be uttered without addition of a prayer the Communicants must not kneel Christs forme of speach then must be thrust out that prayer and with it kneeling may enter in Fourthly suppose the prayer might be substituted in the roome of the word of promise kneeling should not be enjoyned nor urged more precisely at that bit of prayer then at other prayers Yea it is superstition to urge kneeling at one prayer more strictly then at another and absurd in my judgement to enjoyne it at all in any They may as well enjoyne any man to lift up his eyes to knock on his breast to bow the head or crouch as to kneel as they doe in the popish service which hath made it the more ridiculous for kneeling lifting up of the hands or eyes knocking on the breast are naturall expressions and adumbrations of the inward motions of the soule and proceed ex abundantia interni affectu as saith Chamier and therefore ought not to be extorted by injunctions for that were to command men to play the hypocrits and like comedians to counterfite outward signes of such inward motions as perhaps are not in them so vehement as to stir them up voluntarily to such expressions Yea some of them may serve for ejaculations as the lifting up of the eyes to knock on the breast and to bow the head which bowing is finished in one instant saith L. All undecent and unseemly gesture in prayer ought to bee forbidden but no gesture ought to bee commanded in speciall but left free Fiftly that prayer above mentioned is but a short ejaculation and sooner ended then the Communicant can addresse himself to his knees Sixtly that prayer or short wish is ended before the Minister offer the bread to the Communicant and bid him take it and yet the Communicant is enjoined to continue still upon his knees Nor is kneeling enjoined to them by statute or their service book in regard of mentall prayer for none such is enjoined what suppose kneeling were enjoined in respect of prayer also for if also or principallie for reverence of the Sacrament it is sufficient for our purpose for to adore any other thing but God or with God are both idolatrous Master Paybodie saith Concerning prayer I do freely confesse that in as much as it is but an occasion and not the principall exercise of the soule whither it be mentall or vocall in the sacrament all busiâ—esse I do neither deeme it the principall respect of lawfull kneeling neither have I reason to deeme it the principall respect upon which the Church enjoyneth it And againe Suppose there bee no prayer used in the time of receaving I think never the worse of the gesture of kneeling No wonder hee say so for hee layeth down a ground that any of the gestures may be used in any part of Gods worship
who is presenting his petition to the king upon his knee in their sight A provinciall synod holden at London anno 1603 ordained the head to be uncovered when their service is read in the Church yet I thinke they would not have enjoyned kneeling We heare the canonicall scripture read with uncovered heads but yet we kneel not The words of Christ which he uttered at the institution are still and often uttered that same voice soundeth through all the tables of the world his actions which were divine and holy are reiterat In Gratians decree De consecrat dist 1. cap. 68. we have a superstitious direction of Pope Anastasius that when the Gospell is reade in the Church those that are present shall not sit but stand venerabiliter curvi bowing reverently hearken and adore Wherefore more at the hearing of the Gospell then the Epistle which is also Evangelicall Yet you see howbeit that standing with bowing be more then to have the head uncovered it was but veneration And whereas he saith Et fideliter adorent the glosse hath id est venerentur because the word adoring is taken there in a large sense as yee may see sundrie places above cited not for that which is in a strict sense called adoration Adoration in strict sense is kneeling or prâ—stration Whereas Matthew saith chap 8. â— of the leprouse man That he worshipped Christ or adored Christ as the Latine translation hath according to the originall Mark 1. 40. He kneeled dewâ—e to him and Luke 5. 12. that he fell in his face Suchlike where it is said of the Cananitish woman Matth. 15. 25. That she worshipped or adored him adoravit eum Mark 7. 25. it is said That she fell at his feet The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to fall downe like a dog oâ—â—whelp at the feet of another as our Lord. Further our heads are not other way uncovered in the act of receaving then in the rest of the time of the celebration when wee are not neare the elements And thirdly the uncovering of our head is compatible with the varietie of actions in time of celebration praying singing the words of the institution and chapters reade but adoration directed as they pretend to God can not be without presentingâ— our petitions and thanks to God which requireth a severall part of the action by it selfe It is objected that 1 King 18. 39. when the people saw the fire fall upon the sacrifice to consume it the wood the stones the dust and lick up the water that was in the trench they fell on their faces and cried The Lord is God I answer The people fell on their faces after the fire had consumed the burnt sacrifice the wood the stones and licked up the water and not in the meane time for it is not likely that they fell downe till they had seene what the fire had wrought Next what suppose they had fallen downâ— in the meane time that the fire was working the worke wherefore it was sent Is it any wonder that men amazed with the presence of Gods majestie in a miracle fall downe as astonished to worship God Such a visible signe of Gods presence is called the glorie of the Lord. Doctour Jackson the Arminian hath this rule to be observed Such actions as have been managed by Gods Spirit suggested by secret instinct or extracted by extraordinarie and speciall occasions are then onely lawfull in others when they are begotten by like occasions or brought forth by like impulsions In matters of secular civilitie or moralitie many things saith he will beseeme one man which are uncomely in another and in one and thesâ—â—me mans deportment many things are decent and lawfull whiles they are drawne from him by speciall or rare occasions whose usuall practise upon dislike or no occasions becommeth according to the nature of the subject râ—diculous or dishonest That in the service of God and matters spirituall the least digression or declination from proposed paternes is farre more dangerous To attempt the like enterprise unto Jonathans upon warrant of his exemple and upon like speeches of enemies inviting him to come up would bee a superstitious tempting of God Every man may not use the like prognostication that Abrahams servant made use of when he was sent to bespeak for his young master Isaac a wife Jacob expressed his tender affection to his sonne Joseph whom he never looked to see again by kissing his coat but to have hanged it about his bed or table that it might receave such salutations evening and morning or at every meales time might have countenanced many breaches of superstition Charles the fift after his fyrewell to the warres and safe arrivall to Spaine saluted the spanish shore in such an affectionat and prostrat manner as his meanest vassall could nor ordinarly have saluted either him or it without just imputation of grosse idolatrie These are Doctour Jacksons examples which hee bringeth in for illustration of his rule If there come into the Church one that beleeveth not or one that is unlearned and heare one after another prophesie and finding himself convinced and the secrets of his heart made manifest falling downe on his knees he will report that God is in you of a truth 1 Corin. 14. 24 25. Yet if hee fell downe before them ordinarily were it not idolatrous Thirdly suppose they had fallen downe when the fire was in working yet it is not said that they fell downe with their eyes poâ—ing upon the fire but upon their faces and cried The Lord is God because he had manifested by his presence and power in such a miracle that he was the true God as 2 Chron. 7. 3. when the children of Israel saw how the fire came down and consumed the sacrifices and that the glorie of the Lord had filled the house they bowed themselves with their faces to the ground upon the pavemâ—nâ— and worshipped and praised the Lord saying c. Salomon kneeled say they before the altar of the Lord when he prayed at the dedication of the temple For it is said 1 King 8. 54. that when he had made an end of praying all his prayer and application to the Lord he arose from before the altar of the Lorâ— from kneeling on his knees and stood and blessed the people I answer The altar is not set downe there as the object toward which he directed his countenance when he was kneeling but only as a circumstance of the place where he was when hee praved at that time for he had prepared a brazen scaffold and set it in the middest of the court over against the altar of the Lord 2 Chron. 6. 13. He kneeled where he had been standing on the scaffold and spread his hands toward the heavens not toward the altar It is said 2 Chron. 6. 13. That he fell downe upon his knees before all the congregation of Israel and spread forth his hands towards heaven Neither is it said
That he turned his face to the altar They turned their face ordinarily to that part of the temple where the arke was the place of Gods extraordinarie presence The arke was metonymically called God 1 Sam. 4. 7. The Lord 1 King 9. 25. The Lord of hosts the King of glorie Psal. 24. The face of the Lord Esa. 1. 12. for it the tabernacle was made and the temple It represented Gods seat and God delivered his oracles from the mercie seat above it What likelihood then is there that they kneeled ordinarly in their prayers looking toward the altar or that they come never before the altar but kneeled before it for the altar was but dedicated at this time It was not already dedicated but in fieri saith D. B. Augustine lib. 2. ad Simplicianum qui. 4. saith David prâ—yed before the arke Quia ibi sacratior commendatior presentia Domini erat because the presence of the Lord there was more sacred and more to bee respected The like answer may bee given to that place Micha 6. 6. Wherewith shall I come before the Lord and bow my self before the high God They bowed themselves before the high God sitting betweene the Cherubims not toward the altar they bowed when they had offered their oblations not to their oblations As when they presented the basket with first fruits they first set it downe and after bowed themselves before Jehovah their God and so went out Deut. 26. 24. 10. What if they had bowed when they were offering to God When wee are in the act of receaving eating drinking we are receaving and not offering They say the sacramentall elements are only as objectum à quo significative that is as an active object moving them to worship the things signified or God Put case that were true So said Purandus Holcot and Picus Mirandula That they adored the prototype or samplar before the image which put them in minde of the samplar and spake in as abstract a manner of their worship as the Formalist doth when he pretendeth the purest intent he can in he manner of his adoration And yet were they never ranked among the Iconomachi but by the Papists counted good Catholiks It is true Bellarmine and Suarez are not content with this adoration which they call improper adoration when any person or thing is honoured in place of another as when the ambassadour is honoured with the honour due and proper to the king but for the king or as when all the ceremonies are celebrat about a statue in steed of the true corps Bell irmine granteth notwithstanding that Coram illa vel in illa aut per illam adoratur exemplar that after their manner of worship the samplar is adored before the image or in the image or by the image Vazquez proveth That these Doctours made the image objectum quod the very object passive of adoration and that both the samplar and the image were adored simul cum imaginibus exemplaria proximè ut quód adorari For they used the same respect to the images that other Catholiks used they uncovered their head to them they bowed toward them kneeled before them and kissed them And this he defendeth to be the right manner when the image and the samplar are adored with one adoration the inward motion and submission of the minde being carried to the samplar and the outward signe of submission to the image being transmitted by the spirit or in thought and defire to the samplar That all the Catholiks agree in this that the kisse be so fixed upon the image and the body be bowed before it that the affection being inflammed with the remembrance of the samplar be carried to it with inward reverence Virtute cujus externum esculum in ipsum etiam veluti sagittam transmittat by vertue or power whereof it transmitteth the outward kissâ— as an arrow to the samplar it selfe So kneeling before the image prostration or any other signe of submission is to be transmitted by the image to the samplar after the same manner For saith he in the time of the 7. synod there were some enemies to images who were content that images were brought into the Church not only for decorement sed etiam ad excitandâ—m fâ—delibus memoriam exemplaris ut coram eis ipsum solum ven rentur illis tamen nullum signum honoris aut submissienis neque osculo nec inclinatione corporis nec alio modo exhiberent id enim idolatriam esse dicebant â—ut also to stirre up the remembrance of the samplar to the faithfull that before them they might reverence only the samplar but exhibite no signe of honour or submission either by kisse or bowing of the body or any other way for they said that was idolatrie Quare nec osculabantur imagines neque ipsis corpus inclinabant nec thurificabant sed recti coram eis in memoriam ex emplaris exictati in ipsum mente sola ferebantur And therfore saith he they neither kissed images nor bowed their body to them nor offered incense but standing upright before them being stirred up to the remembrance of the samplar they were carried only in their winde to it In another place he saith Iconomachi qui ad solam recordationem imaginibus utuntur ante illas genua non flectunt nec se prosternunt sic enim ipsas nota extcriori adorarent sed erecti absque ullo gestu corporis qui reverentiâ—m judicet coram imagine exemplaris recordantur ipsum spiritu solùm adorant That is The adversaries to images who use images only to put them in remembrance of the samplar they neither kneel nor prostrat themselves before them for so they should adore them with the outward note or signe but standing upright without any gesture of the body before the image which might be a shew of reverence they remember the samplar and adore it in spirit only But these Doctours above mentioned howbeit their inward reverence was directed to the samplar yet the outward signe of submission was first directed to the image Ye see then that taking the images only as objectum à quo significativè as instruments and meanes to stirre up their remembrance these mangrels who were called Semiprobi would not kneel before them for then saith Vazquez they should have adored them which he in his Popish judgement thinketh they should have done but these Doctours did so So if the elements be used only as objectum à quo significativè to stirre up their remembrance why kneel they before them Nay why are not the elements lifted up as among the Papists after they have said This is my body for say they it is made then a sacrament that the people being stirred up at the elevation with the sight of the signifying object may kneel in whatsoever part of the Church they be And howsoever the Doctour seemeth to disallow the elevation pag. 119. 120. 121. Yet he saith
ejaculations like darts Prayer intermixeth it selfe with every ordinance whatsomever sâ—ith P. He must meane ejaculatorie prayer for otherwise he confesseth that one ordinance is to be distinguished from another But these ejaculations may be incident to all our actions even civill let be religious when wee are eating and drinking our ordinarie meat and drinke transitoriae or ejaculatoriae orationes as they call them and therefore cannot be attended with kneeling In sudden ejaculations no other gesture is required then that wherein the motion of Gods spirit shall finde us saith Master Downe Next suppose yee might pray a set prayer mentally yet yee should not kneel in publike at your set mentall prayer when the congregaâ—ion is at another exercise nay nor make any show by any other signe or gesture that ye are praying If it be mentall it is in secret before the Lord and the signes of it before men should bee concealed Thirdly it followeth not suppose ye may pray that yee must pray kneeling â—ee use the one may sometime be without the other The Jewes prayed standing as well as kneeling and therefore saith Drusius of old prayers were called stations or standings And Rabbi Judâ— had a saying Sine stationibus non subsisteret mindus The world cannot subsist without stations or standings that is prayers If yee will not or may not pray but kneeling with reverence when yee come before such a creature it cannot be imagined to be done without respect to that creature The like answers may be made to mentall thanksgiving Ejaculations of thankes may agree with the proper exercise of the soule in the time of receaving eating drinking as it may also with the ordinarie feeding or any worldly businesse but not a set thanksgiving which should require the attention of all the powers of the soule and cannot bee done without diverting the soule from the exercise proper for that time Next the signes outward should be concealed if it be but mentall Thirdly what if ye must kneel and no other gesture will serve the turne But say they the very action it selfe is a reall prayer or thanksgiving and we offer sacrifices I answer prayer is a craving our taking eating drinking is not a craving but a receaving Craving and receaving is not all one But say they it is a reall thanksgiving and therefore called eucharist It is a showing forth of the death of the Lord till his comming againe I answer it is not properly thanksgiving For thanksgiving is properly directed to God as prayer is either mentally onely or also vocally and verbally so is not our act of taking eating drinking Neither was the name of eucharist given by the scripture but by the ancients and not for the act of taking eating and drinking but for the thanksgiving preceeding for the same reason it was called Eulogia also because of the blessing For he gave thankes and he blessed are used indifferently by the Evangelists Denominatio non est semper 〈◊〉 quata subjecto From one part of the action the whole action is called Eucharist saith Casaubon Eulogia eucharistia utraque vox a parte una totam Domini actionem designat Whereas the Apostle saith So oft as yee shall eat c yee shall show forth the Lords death till he come againe is meant say they not verball but reall preaching onely acted by taking eating drinking So say the Rhemists upon 1 Corinth 11. 26. But Doctour Fulk answereth that even according to the judgement of the fathers the Lords death must bee showed not only by the action but also by words which may stirre up to remembrance and thankfulnesse So also Willers So â—ezelâ—us and others This kinde of annunciation answereth to the Hagadah that is the declaration which was made at the passeover according to the commandement Exâ—d 1. 8. And thou shalt show Therefore â—t the paschall supper one made the declaration expounding everie ceremonie in their owne place the meaning of the lambe of the bitter hearbs and so forth of the rest This Haâ—aâ—ah and dâ—claration of the Jewes saith Casaulaâ—us answereth to that annunciate show forth 1 Corinth 11. 26. But be it so that the act it selfe be called a declaration or setting forth of the Loâ—ds death yet that is not properly a declaration or commemoration nor yet representation of his death Further both representation and commemoration are to men and not to God resemble preaching and not prayer The celebration of the action it selfe is a profession of thankfulnesse before men for a great benefite but is not thanksgiving dirâ—cted to God Bellâ—rmine himselfe exponing how the act of eating and drinking may bee called a showing forth giveâ—h this reason that the partakers should remember with thanksgiving the death of the Lord De euch l. 4. c. 27. So the proper and principall end of the sacrament is a further confirming and sealing of our communion with Christ and his benefits purchased to us by his death The testification of our thankfulnesse by showing forth his death and commemoration of the benefits receaved thereby is a secondarie end Neither is it directed to God immediatly as thanksgiving is howbeit honour redound thereby to God because his praise is proclaimed before men Non enim concionamur Deo neque sacramenta Domino dispersamus sed populo Domino ministrare dicuntur quia ad ejus honorem id faciunt saith Bellarmine To honour God is more generall then to adore for God is honoured by preaching praying singing swearing praising and not by adoring onely Neither can eating and drinking of bread and wine be called properly a sacrifice For a sacrifice properly so called importeth destruction of the thing sacrificed by killing burning effuâ—â—â— That cannot be called properly a sacrifice which is only for commemoration or representation of a sacrifice The acting of a tragedie upon a stage is not a true tragedy indeed howbeit the object represented was a true tragedie Giving of almes may be called a sacrifice yet wee kneel not when wee give almes It is a sacrifice only improperly and in some respect so called The Gentiles are said to be sacrificed by the preaching of the Gospel Rom. 15. 16. but figuratively There is as great difference between a sacrament and sacrifice as taking and giving It is yet objected that in the act of receaving wee receave an inestimable benefite Ought not a subject kneel when he receaveth a benefite from a prince to testifie his thankfulnesse I answer If we were to receave a gift suppose but a morsell of bread out of Gods owne hand immediatly wee ought no doubt to adore upon our knees but not if by the hand of the creature The person who receaveth the gift from the king is supposed to receave it immediatly from the king or suppose he kneel receaving from his servant mediat civill worship are not rules for religious adoration which should be directed immediatly to God Now wee receave the sacrament
second fall But that specification of persons bound to 〈◊〉 worke was not a ceremonie but a needfull 〈◊〉 in respect of the time The reason in the precept is morall and the end of the cessation and rest is morall to wit to sanctifie and keepe holy the sabbath-day To sanctifie is taken in a generall notion and without reference to ceremoniall exercises or legall more then evangelicall The legâ—ll offices were commanded by other lawes which were positive But White to prove that the word sanctifie is taken in a particular notion alledgeth Deut. 5. 12. Remember to sanctifie the sabbath-day as the Lord thy God â—ath commanded thee This maketh nothing to the purpose for the word sanctifie may be still taken in a generall notion to sanctifie the sabbath as the Lord commanded before at the deliverie of the law Suppoâ—e the word were to be taken in a particular notion in that place Moses applying it as an interpreter and expounder to that present time it followeth not that it was so taken at the promulgation and engraving in â—ables of stone for at that time there was no sacrifices appoâ—â—ed for the sabbath but afterward Numb 28. and sâ—â—â—ing on the shew-bread Levit. 24. But these things were ceremoniall belonged onely to the priests and not to all and every one of the people and were commanded afterward So was the precept of kindly fire which was but temporall and that the sabbath be observed as a memoriall of their deliverie out of Egypt Deut. 5. 15. which saith Master Ainsworth seemeth to have fallen forth upon the sabbath day To be a signâ— that the Lord did sanctifie them was also set downe afterward as one of the ends of the observation Exod. 31. but yet that was not to be signum obsigâ—â—ns a sealing ligne or sacrament but onely a declarative sigâ—â— or indicant or document that God was the santifier of his people or an argument as others call it or a publick note and signe of their profession to distinguish betweene the observers of the sabbath as a holy and sanctified people from others But this may bee common to Iewes and Christians The mutabilatie of the seventh day from the creation maketh it not ceremoniall for a thing may bee mutable and not ceremoniall To appoint the seventh day to bee observed and sanctified is not a ceremonie unlesse the word ceremonie be abused and taken more largely then for a thing significant or typicall It is properly but a politick order determining a time for the worship of God To bee a memoriall of the creation and Gods rest the seventh day followed indeed upon the observation of that day but was not the only nor principall end of the institution for then that should have beene the chiefe or onely exercise on that day to contemplate and meditate upon the creatures God propoundeth his worke of creation and resting the seventh day not as the onely subject to bee mused upon but as an example for the observation of a seventh day sabbath Howbeit of the setting of that seventh day from the creation the prerogative it had to bee the day of Gods rest from the worke of creation and therefore made choise of yet perse directè of it selfe and directly as Suarez speaketh it was not appointed for commemoration of such a worke but to worship God for himselfe for his owne majestie and excellencie To end this point wee must not confound precepts concerning obâ—ervancies and ceremonies with morall The ceremonials are only appendicles and have their owne positive lawes for their ground If because there be some ceremoniall precepts concerning the sabbath delivered afterward or apart from the promulgation of the decaloguâ— the fourth precept shall be holden partly morall partly ceremoniall by that reason other precepts also of the decalogue shall bee partly morall partly ceremoniall for both the ceremoniall and judiciall law saith Master Dow have in them something which is juris moralis and so farre forth are contained under the morall precepts Swarez likewise saith Nihilominus tamen in illis ceremoniis seu observant iâ—s sunt quaedum rationes generales que secundum se pertinent ad moralem rationam virâ—utum uâ— de se abitrâ—hunt à particulari significatione ritu veteris legis In a word there is nothing ceremoniall in the fourth precept no positive worship either legall or evangelicall enjoyned but only sanctification in generall without determination either of the one or other no type or signification of things to come expressed yea or intended saith Swarez but only the institution it selfe renewed with accommodation to the state of man after his fall of which I made mention a little before All the determination which is added over the naturall and morall obligation to se apart a time to holy exercises is divine positive not ceremoniall or typicall for divine postive is more generall and comprehendeth also other lawes imposed by God for order and policie in his Church Howbeit wee 〈…〉 distinguish betwixt in the fourth preâ—ept concerning the sabbath and the sabbath as it was observed by the people of God upon the imposition of more precepts concerning ceremonies and observances yet even in their observation wee may observe some markes whereby it might be discerned from their anniversarie feasts and to bee ordained prâ—marly for a morall use The sabbath was observed every where throughout the land and abroad where they remained in the wildernesse in the places of their captivity and dispersion The ceremoniall feasts on 〈◊〉 Iâ—rusalem whither Iews and proseâ—iâ—s resorted from all countries as at the Pentecost when the firle tongues were sent downe and whereat the Apostle Paul hastened to bee present Next the ceremoniall feasts had some sâ—crifices and ceremonies appropriate unto them which might not bee used at other times The sabbath had only the doubling of the daily sacrifice at the appointed place beside the ordinarie exercises throughout the land Thirdly the sabbaths of anniversarie feasts were transfeâ—red to the ordinarie or weekly sabbath if it was to follow immediatly because the dead corps and meat prepared specially of herbs could not be preserved without spilling or putrifying specially in those hote countries Non facimus inquâ—â—â— duo contin a sabbatha propter olera propâ—et mortuos 〈…〉 restraineth this custome to the store moneth Tâ—â—ri But the ordinarie or weekly sabbath was not drawne to the sabbaths of these anniversarie feasts Fourthly at the anniversarie feasts they might not fast they were dayes of joy and festivity which â—orreth not with mourning of fâ—sting See Nehem. 8. 10. Exod. 12. 14. Num. 29. 15. And therefore these dayes were called Chaggim which is derived from a word signifying wheeling about leaping or dancing The most solemne day of these feasts was called jom tob a good or merrie day The ordinarie sabbath-day was not called jom tob See Casaubonus nor yet Chag They were not forbidden to fâ—st yet they might fast That injunction