in vaine they are yet in their sinnes I shall speake of these in their order Of the time the place the persons I. And as for the chiefe time I call it as I ought the Lord's Day or Sunday because the Sabbath as ceremoniall was abolished at the death of Christ as in the second Chapter to the Collossians is declared And why a day must be still observed is inregard of what is morall in the fourth Commandement For it is absolutely and directly of the Law of Nature that some time be set apart for the publique worshippe and solemne services of God And why one day in seven is not in regard of what is strictly morall in respect of Nature dictating but in respect of Nature informed by the Divine instruction of the God of Heaven For whereas Nature knew not how to make choice or put a difference betweene one number and another it pleased God to instruct and informe Nature that thereby that which is not strictly morall ratione naturae might bee knowne and accounted as morall ratione disciplinae of which condition is the quota pars both for Tythes and for the time of God's publique worshippe And next why this part of one in seven hath since the ceasing of the Sabbath beene observed by us ratheÌ„ ron the first then second third or any other day of the weeke is not in regard of any precept expressely commanding it but in regard of the Churches practice at all times and in all Ages ever since Now they that began it were the Apostles being led thereunto by our and their Lords resurrection and by his often apparitions to them upon that very day rather then upon any other day beside For as they knew the Sabbath to be abolished by Christs death In like manner by his resurrection they had ground sufficient to direct them to the choice of a peculiar day for the observation of a new and chiefe Festivall and so much the rather because Christ used then as I sayd to appeare unto them Hence therefore it is Revel 1.10 Ignat. epist ad Magnes that Saint Iohn makes mention of a Day which he calleth Dies Dominicus the Lord's Day And Ignatius one of Saint Iohns Disciples telleth us that it was the first day of the weeke the very Queene and chiefe of Dayes renowned by our Lord's resurrection So also sayth Saint Austine Aug ad Ianua epist 119. c. 13 the Lord's Day was declared to Christians by the resurrection of the Lord and from that time began to be celebraeted De verb. Apost Serm. 15. And in another place The raysing of the Lord hath promised to us an eternall day and hath consecrated for us the Lord's Day By which he meaneth that Christ thus honouring this day did thereby as it were point it out as the onely day to be made choice of for the religious and solemne services of God Or to use againe his owne words Demonstrare consecrare dignatus est Ad Ianuar. epist 119. c. 9. He did vouchsafe to demonstrate and consecrate it Thus they and their successours first tooke it up Apostoli Apostolici viri This was their ground and from them to us the observation thereof hath proceeded and is still retained in the Christian Church Yea Iust apol 2. ad Anton. Imperat ppope finem and further even this Day which was thus frequently called the Lord's Day Iustine Martyr calls also Sunday and may fitly be so named not because the Pagans dedicated that day to their Idoll of the Sunne but because as another Father speaketh The Sonne of righteousnesse which enlightneth every one of us Saint Ambr. Serm. 61. did then arise Neither was it knowne to have so much as the name of Sabbath ever after in the Church of God without some distinction added to distinguish it from that of the Iewes For in a proper and litterall sence it cannot bee called the Sabbath Day as being neither that day which the Iewes observed nor of such strickt rest as was that Day of theirs And indeed the very stricktnesse of their rest gave the name of Sabbath to the Day which they were to keepe but was not the principall thing wherein the sanctification of it consisted For though the rest was strictly exacted yet but accidentally annexed and therefore now removed in the removall of that yoke of outward observances which for the time was laid upon them Gala. 4. For as the effect abideth so long as the cause remaineth but perisheth when the cause ceaseth so the strictnesse of Rest was to remaine so long as the Day and memoâ—y of the things vailed under the strict rest thereof abided But the Day being taken away the end and reason of the sayd Rest is gone and also the strict Rest it selfe which being figurative could not be too strict For the more exact the figure is the better it signifieth as in the Lambe for the Passeover well appeareth which was to be alwaies such as had no blemish And that this Rest of theirs thus strictly exacted was but accidentally annexed will be manifest if we consider the many causes more then the chiefe and principall for which they were to keepe it For though such a Rest be alwaies requisite as may promote the divine duties of God's publique worship and not be contrary to the observance of that precept which requires the performance of them Yet if there be other ends beyond that which the solemne service of God requireth those ends must bee examined whether they be connected with that end which participates with the moralitie of that Commandement which leades us to the setting apart of some time for God's publique and solemne service We denie nothing to be abolished which is as a meanes requisite to that end for which a Day is set apart But if in the Iewish rest there were things figurative and to signifie something which was either past present or then to come We are nothing bound either to the name of their day to the day it selfe or to the strict observance of such a rest as that day of theirs required For if this be not granted wee retaine not onely the substance but ceremonie likewise of the Sabbath their many ends of rest beside that for which the day was chiefely set apart must needes be the cause of an extreame stricknesse But being to signifie as aforesayd it was to them and not to us that God intended such a Rest For first they rested in memorie of the Creation which on that particular day was ended sixe dayes being spent in Creating Exod. 20.11 before that day of Rest approached From the memorie of which after the manner that they remembred it we are now called in regard that the observation of the day it selfe is ceased Col. 2.16.17 Not that we doe hereby deny God to bee our Creatour but acknowledge Christ to be our Redeemer And indeed the benefit of Redemption being greater then that
of Creation the memorie of the first is obscured by the last and so the one is to give place unto the other as in a case not much unlike it the Prophet Ieremâ—e hath declared Ier. 16.14 15. Nor againe doth this last impose a like commemoration with the former in regard of Rest because our Saviour did not so much rest upon that day whereon he arose as valiantly overcome the powers of death It may be rather said that he rested before whil'st he lay in the Grave and so they who are dead bee sayd to rest from their labours but to rise againe implyes a breaking off from rest and a beginning of labour which even in this cannot but be granted if the consideration be taken up with relation to that rest which went before it whil'st the bodie lay in the quiet Grave till the time appointed Nor doe I thinke it strange to say that on our Day of the Lord the memorie of the Redemption be come in place of that of Creation For tho we have the proper solemnitie of Christ's Resurrection upon that day which is called Easter yet this weekely day of publique worship being as Saint Austine speaketh consecrated to us by our Lords Resurrection doth not onely deserve to be made choice of for the peculiar day of our solemne Assemblies but to be judged also to relate in some sort to the benefit of Redemption Secondly their strict resting was a memoriall of their deliverance from the hard labours which they had lately suffered in the Land of Aegypt as is expressely mentioned in Deut. 5.15 Now this was a thing peculiarly belonging unto them and not to us Therefore they and we are not both bound to one and the same strictnesse unlesse their condition and ours were both alike Thirdly Ezek. 20 12. this their Sabbath was given them for a signe Psal 147.20 that God had then chosen them from among all the Nations of the earth to be his people For the Heathen had no knowledge of his Lawes but they had the partition wall was then unbroken In token of which favour they had the Sabbath which they were strictly to observe not doing their owne will nor speaking so much as their owne words as in these Scriptures is declared Exod. 31.13 Ezek. 20.12 and Esa 58.13 And albeit all Christians now be likewise the people of God yet because they are of more Nations then one and live in times of more maturitie they are not tyed to such a strict yoake as if they were still in the dayes of the Law but differenced from that Heire who whil'st he is a Child must live as a servant as the Apostle speaketh Gala. 4.1 For when the fulnesse of time was come the condition of God's people was altered as at the fift verse of the foresayd Chapter is declared And at the seventh verse thus Thou art no more a servant but a Sonne And therefore though bound to bee obedient yet freed from those hard taskes which of old were strictly required from the Jewish people Last of all their Sabbath was a type whereby was prefigured that Rest Heb. 9.4 which as the Apostle speaketh and of which their Canaaen likewise was a figure remained for the people of God to be purchased for them by Christ who being come and gone into his Fathers house Ioh. 14.2 wherein are many mansion places went to prepare them as was prefigured in the foresaid Rest of the Jewish Sabbath And therefore seeing Christ hath actually purchased that which was then prefigured it were injurious to Christ to lay the same yoake still upon our neckes Yea in a word by what hath beene said it cannot but appeare that although our Lord's Day or Sunday hath of late yeares beene vulgarly knowne and called by the name of the Sabbath yet of right neither the name nor manner of keeping it appertaines thereunto For there is so great a difference betweene the old Sabbath and our Sunday that it is a manifest mistake to urge those Scriptures upon us which peculiarly belonged to them in the observation of their Day But if the Sunday be no Sabbath Quest why then doth the Church in her Liturgie retaine still the fourth Commandement and say Remember that thou keepe holy the Sabbath day c. yea and why are the people bound to pray at the end thereof Lord have mercy upon us and incline our hearts to keepe this Law For answer whereunto Sol. this is first that although all the other Commandements are to be kept ut sonant according to the letter as St Austin speaketh yet this of the Sabbath is of another kinde being partly morall partly ceremoniall And if so then in part it is abolished and in part retained And being but in part abolished it must upon necessity have still a place among the other precepts For so farre as 't is morall 't is still of force and is therefore put among the Precepts of the Decalogue for that which is morall in it For as I said formerly it proceedeth from the Law of Nature that some time be set apart for Gods publicke service And therefore this being revived in the Law of the fourth Commandement ought to be remembred and kept upon one day in seven which last though unknowne till Nature was informed is now to be reckoned as that principal portion of time which God requireth And so last of all being bound to the morality of the precept there is good reason that we pray to have the Lord incline our hearts to the keeping of it for being strengthned by his assistance there will be care had that we decline not away from the observation thereof And whereas I formerly gave notice that it is the very chiefe of Dayes or as I then expressed it Gods chiefe Schoole-day I had reason for it because there is no Holy Day which the Church hath appointed to be kept of such eminency and excellency as is this Day of the Lord according to that of St. Austin in his 251 Sermon De tempore at the very beginning therof in these words saying Sciendum est Fratres charissimi quod ideo à sanctis patribus nostris constitutum est christianis mandatum ut in solennitatibus Sanctorum maxime in Dominicis diebus otium haberent à terreno negotio vacarent ut paratiores promptiores essent ad divinum cultum In which words appeareth not only the excellency of this Day above other Festivalls but the necessity also of such a Rest as may be no hindrance but a furtherance to Gods publicke worship For such a Rest as this is as a means requisite for that end for which the Day is set apart The ancient Sabbath had as hath beene shewed other ends which here in this Day can take no place because the Day it selfe is now abolished and gone and the armes of the Church extended further then to one only Nation All that can be added more is this
appoint him what he shall require For when hee tooke the Levites to himselfe and for his service instead of the first-borne no man might be suffered to proportion the quota pars of their allowance Numb 18.21 what they were to have was by Gods appointment For I sayth he I have given c. The Lawes therefore which have beene made insundry places of the Christian world concerning the paying of Tythes are not to be reckoned as the fountaines from whence wee claime our right but rather to bee taken as good and wholesome Laws made in favour of the Church for the maintenance of divine right and for restrayning the filthie wickednesse of such devourers as would not have payd them had not the feare of humane Lawes beene more powerfull with them than the Law of God Audi ergo indevota mortalitas for this is the true and onely end of such Christian Lawes as will better appeare if I mention some which I shall do and those of no farre fetcht proceedings neither but of the ancient Kings Bishops and Nobles of our owne Land I. And first in the yeare 786 with the full consent of the Lords both spirituall and temporall there was a generall Synod held under Elfwold King of Northumberland and Offa King of Merceland where among other words to the same purpose thus we reade Therefore we adjure all men that they studiously endeavoure to pay the Tenth of all that they have quia speciale domini Dei est because the Tenth is God's speciall part II. In the yeare 855 King Ethelulph made a Law concerning Tythes Totam terram suam ad opus Ecclesiarum decumavit propter amorem Dei redemptionem sui In the conclusion of which grant this is added Qui autem augere voluerit nostram donationem augeat c. That is But if any will be willing to augment this our donation the Lord Almightie make his dayes prosperous Si quis vero minuere vel matare praesumpserit c. But if any shall presume either to lessen or change the same let him know that he shall give an account for it Ante Tribunal Christi nisi prius satisfactione emendaverit that is Hee shall give an account for it before the Tribunall of Christ unlesse before that time he make satisfaction for the same III. In the yeare 930 or thereabouts King Athelstan made a Law for Tythes and grounded it upon the example of Iacob and athoritie of certaine Texts in the holy Scripture whose words concerning his owne goods to his Stewards and Overseers be these Vt imprimis de meo proprio reddant Deo decimas IV. About the yeare 940 in a great Synod held under King Edmond it was strictly enacted That all Christians should pay their Tythes upon forfeitur of their Christendome V. Neere about the same time were certaine Constitutions made by Odo Arch-bishop of Canterburie in the tenth Chapter whereof we reade the same adjuration which we read before in the lawes of Elfwold and Offa. VI. And in a Councell held under King Etheldred about the yeare 1010 Declmationes frugum vitulorum agnorum c. Domino per singulos annos temporibus rependantur congruis VII Also in some of the Lawes of the sayd Etheldred thus Et nemo auferat Deo quod ad Deum pertinet the words being spoken concerning Tythes VIII And in the Lawes of King Knout thus we reade Reddantur Deo debitae rectitudines annis singulis that is let God have his dues yearly payd him IX And againe in the Lawes made by King Edward the Confessour concerning Tythes this is written Decima garba Deo debita est ideo reddenda that is The tenth sheafe is due to God c. And againe Decima pars ei reddenda est qui novem partes simul cum decima largitur that is The tenth part ought to be payd unto him who giveth the nine parts together with the tenth X. And in the 21 yeare of King Henry the Second among other things this was decreed as in a Synod at Rosne viz. Omnes Decimae terrae sive de frugibus sive de fructibus Domini sunt illi sanctificantur All the Tythes of the Land whether the increase of the Earth or of Trees are the Lords and sanctified to him By all which Tenne testimonies beside other which might be gathered it well appeareth that these godly Kings grounded their Lawes for the performance of this dutie of paying Tythes upon the Law of God and did not declare that by vertue of their Lawes they were first of all due but that by vertue of their Lawes the jus divinum was upheld and the obedience thereunto commanded Wherfore where such lawes are enacted the Clergie may take up that old Grace and say Deo gratias quod nos satias bonis Rusticorum contra voluntates eorum Which I English thus The Lord be thanked for this good banket Which comes from the Hinds against their minds And sure mee thinks hitherto the passages are all cleare and nothing to the contrary but that the Tenth is stil the Churches due Lesse cannot because the Ministery of the Gospel is in it selfe farre more glorious than the Ministery of the Law When we therefore speake unto Lay-men concerning these things wee may fitly say unto them as Pilates wife said unto her husband For as shee said Have thou nothing to doe with that just man so may wee say Have yee nothing to doe with these holy things They are separate and set apart from common use which separation of such a portion in case it had beene made but by men yet were it dangerous to alter it witnesse that direfull judgement in the fatall storie of Ananias and Saphira of which I have spoken a little before Oh but say some Object 7 the Clergy doth but betray their covetousnesse in pleading thus strongly for outward things And is it so indeed Answ why then have Lay-men the more their honour wrote in defence of what wee claime * See his reports in Bp. of Winch. case Sir Edward Cook Sir Henry Spilman Sir Iames Sempill those men of note have laboured to expell this sinne of Sacriledge have bent their forces point blanke against it and shal Clergy-men whom it more neerely concernes to rebuke the world of sinne bee forced to hold their peace and stay their pens or else be covetous Wee plead indeed but doe not strive immodestly when wee demand by an orderly proceeding that portion which the word of God assigneth to us Nor secondly is hee to bee accounted covetous who asketh but his own They are indeed covetous and injurious too who detaine the good from the owner thereof who rob Aram Dominicam to furnish Haram Domesticam Or in a word thus some who thus object are covetous others are prodigall and some are proud The very covetous are scarce content to allow themselves things necessary and convenient and therefore no marvell to see them grudge