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
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
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
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
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.
out of the hand of the minister not out of Christs owne hand Multum interest inter actionem Filii Dei perse per ministrum Illa enim est actio immediatè producta à divino supposito ista ab humano Bellarm. de Missa lil 2. cap. 4. Yea the Apostles at the first supper adored not on their knees when Christ himselfe ministred the sacrament howbeit upon occasion and at other times they adored not did they adore God the Father upon their knees for the benefite they were receaving The inward benefite Christs body and bloud are receaved by the soule not by the body by the godly only not by all that receave the sacrament by faith embracing Christ present by his spirit in the soul. The godly under the law receaved the same gift the same spirituall food and drink and yet kneeled not The D. pag. 113. saith that in the law they had but the shadow of the gift a popish speach whereas the Apostle saith the same food If the clearer revelation make the difference which is without ground or reason then adoration is not in respect of the gift The godly take eat and drinke Christs body and bloud by the act of faith and beleeving Now the act of faith or beleeving is not an act of adoration as the schoolmen acknowledge nor is it expressed outwardly by kneeling In a 〈◊〉 fidei non potest apprehendi aliqua submissionis nota propria religionis exhibenda ipsi excellentie Dei sicut nec ratio sacrificii aut laudis saith Vazquez Never man yet adored upon his knees if his principall work was actuall beleeving desire Christ short ejaculations of the soule and the acts of other graces concurre as concomitants to remove impediments that faith may put forth its act with greater strength which is the principall worke of the soule in the act of receaving the elements All dispositions which are required unto right receaving can not distinctly and solemnely bee expressed at the same time by outward gestures except wee would use divers gestures together saith P. 195. The principall therefore must be considered Next wee receave eat and drinke Christs body and bloud as soone as we are effectually called and beginne to beleeve and as oft as we heare the promises of the Gospell read and exponed and doe beleeve Christs body is as farre absent from us at the receaving of the sacrament as at the hearing of the word The symbols when they are added to the word while the mystâ—râ—s are celebrated I doubt not saiâ—h Pâ—ter Martyre serve very much for assurance for thâ—y sâ—ale the promise tamen illa Christi nobis praesentiam magis constituere quam verba aut promissiones constanter pernego That is but that they make Christ more present to us then the word and sacraments doe I utterly denie The Formalist speaketh as if Christs body were present in the sacrament or as if wee had never receaved Christs body till wee receaved this sacrament or never but when we receave this sacrament Whereas Augustine saith There is no doubt but every one of the faithfull is made partaker of the body and bloud of Christ when in baptisme he is made a member of Christ as ye may see in Gratians decree Againe he saith Credere in eum hoc est panem vivum manducare to beleeve in him is to eat the living bread The glosse saith Christ is eaten spiritually by faith without the sacrament We are united with Christ and made members of his body before we come to this sacrament and doe not receave his body of new at every communion as if wee had lost it since the former and yet there is but one body receaved at all the times The celebration of the Lords supper is not a new institution of the testament but a repetition of the same This sacramâ—â—◠〈◊〉 authentike instrument of the testament and as of as it â—s ministred the same authentike instrument is 〈◊〉 over â—gain See this illustration in Bellarmine and â—â—â—anus Wee are said then to take eat drinke Christs body and bloud at every celebration of the holy supper because wee put forth our faith in act at that time and renewing the act of faith wee take eat and drink by beleeving that same body and bloud which before our faith being strengthened by the outward signes and seales to that end and so grow in faith and by faith in union with Christ The holy mysteries do not beginne saith Jewel but rather continue and confirme this incorporation Whitaker saith Familiarâ—â— loquendi modus est ut fieri dicatur quod factum obsignaâ—ur That is It is a familiar kinde of speaking to saâ—â— that thing is in doing which being already done is sealed and confirmed Thirdly the manner or forme of receaving a 〈…〉 be answerable to the manner of the offering the nâ—ture of the gift and the will of the giver If a King call his nobles to a banket it is his will that they sit at table David and Jonathan sate at table with King Saul as you may see 1 Sam 20. Such as were called the Kings friends or companions for the originall word signifieth as well the one as the other Sociuâ— â—s amicus I take to have sitten ordinarily with Kings as Zabud 1 King 4. 5. and Hushaâ— the Archite who is called 2 Sam. 15. 37. Davids friend and 1 Chron. 27. 33. by the same translaters the Kings companion Such an one was Daniel to the Babyloniah Emperour as the Apocrypha historie of Susanna reporteth cap. 14. 1. To this Christ alludeth Joh. 15. 15. when he saith to his disciples at table Hence forth I call you not servants but I have called you friends Abraham for his faith was called Gods friend Jam. 2. 23. By the same reason all the faithfull are preferred to this dignity As wee are friends and fellow-heires with Christ so hath hee instituted this holy feast the onely feast in the Christian Church to assure us of our preferment and fellowship with him Howsoever then otherwise and at other occasions wee behave our selves as supplicants we are now according to our Lords will and pleasure to observe that externall forme of a feast which he hath left to his Church and to act thereat in our outward carriage the persons of guests and friends And therefore howbeit the inviter be a great person the manner of invitation is familiar and our not acceptance the more offensive Chrysostome declaiming against such as were present and did not approach to communicate saith The King table is here the King himselfe is present Why standeth thou yawning If thy garments be cleane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit downe and participat In the English booke of common prayer there is an exhortation to bee made to the people when they are negligent to come to the table where we have these words Ye know how grievous and unkinde a thing it is when a man hath prepared a rich
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
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
or have warrant to baptise but pastours or ministers It is necessitas medii then that driveth them to such courses The English service book permitteth in privat baptisme to omit the doctrine concerning the institution and use of baptisme and also to spare the Lords prayer if the time will not suffer That booke supposeth likewise that some things essentiall to this sacrament may bee omitted in the privat ministration through feare or haste in such extremitie Is this reuerent using of the holy things of God or is it sure worke that forceth them to flie to a conditionall baptisme The case of baptisme and circumcision is not alike for the Lord appointed a precise time for circumcision to wit the eight day which in no casâ— they might prevent suppose the infant should die in the meane time It might have beene delayed if there were some urgent occasion to hinder as in the wildernesse for many yeares because they behoved to be in readinesse to remove according to the moving of the cloudy rollar But Moses had no urgent occasion therefore the Lord chastised him and Sephora circumcised the childe Moses being sicke Her example was not imitated by the Jewes themselves after and the Church of God was yet in families When synagogues were erected and places for the publike service of God circumcision was ministred onely in publike as some thinke and so it is an this day in the synagogues where a synagogue is to bee had Others hold that the Lord committed not the act or office of circumcision to the priests or Levits but that the infants were circumcised at home the family and nighbours being conveened because present remedy was to be provided for curing of the wound Barraillus the Jesuit saith that circumcision required not either a peculiar place or a peculiar minister Suarez saith that at this day he that is called the circumciseth circumciseth indifferently in the house or the synagogue But it is not so in baptisme as it cannot be ministred but by a lawfull minister so likewise only in the publicke assembly The make of circumcision was permanent and by it the circumcised might bee easily discerned whither they were counterfite professours or not But it is not so in baptisme The paschall lambe was eaten only in families and small societies conveened in some chamber on parlour and might not be eaten in publick assemblies But who dare affirme that the Lords supper howbeit it be the sacrament answerable to it must be celebrated after the same manner Different is the case betweene the sacraments of the old law which belonged to one nation and the sacraments under the Gospel belonging to the whole Christian world The Lords supper is the sacred banket of the whole Church assembled together saith Bullinger in his Decades and therefore saith he the Apostle requireth the Corinthianâ— to assemble together to partake of this supper 1 Corin. 1â— 32. It is a finew of publicke assemblies a hadge of our profession a band of love and representation of 〈◊〉 communion and fellowship which is and ought to bee among the members of the congregation It is not a part or two or three but the whole body of the congregation which is compared to one bread when the Apostle saith We that are manie are one bread and one body for we are partakers afore bread Corin. 10. 17. Because it is not possible to us to celebrat a sacramentall union with the whole Church militant the Lord hath appointed us to keepe a sacramentall communion with some particular congregation or visible Church The Doctour borroweth an absurd answer from Bellarmine and the Rhemists that were have sacramentall communion with the whole militant Church howbeit it be not so visible as with any one particular Church and his reason is because wee are partakers of the same sacrament I reply with Master 〈◊〉 answer to the Rhemists Although all the faithfull even those that never receaved the sacrament by faith communicate with Christs body yet doe they alone communicate sacramentally which have their communion sealed by the outward action of eating of one sacramentall bread And that the Apostle meaneth of these that in one congregation or Church eat together and not of the communion of us with those that receave the sacrament in another Church it is evident for that he placeth the seal of this communion in eating all of one bread and of one table Whereas they that communicate in another congregation communicate not of one table or bread with them that are so removed no more then they that celebrated the passeover in divers houses were partakers of one lambe or kid It is the same sacrament in spece or kinde but not in number Wee communicate in one fruit or effect because we all receave the same Christ but that is a spirituall not a sacramentall communion saith Chamier For it was never heard saith he that these in Jerusalem communicate sacramentally with those in Alexandria Otherwise what needed the bishop of Rome to send the eucharist to other bishops when they come to Rome The Lords supper then should not be celebrated but in the assembly of the faith for united together in one bodie of a Church A companie conveened apart from the rest to communicate with the sicke person is not unied by themselves into the body of a Church farre lesse three of foure asttake the English service booke meaneth to be a number sufficient seeing they allow the communion to bee ministred to three or foure in the Church and in the time of plague sweat or such other like contagious sicknesses the minister may communicate with the person diseased alone Ergo coena Domini non est privata sed publica nulli privatim danda Et quoniam non est publicus vel generallis catus quandò quatuor aut quinque cum agro communicant nihil dicunt quia not apud agros coenam instrui pâ—sse si alis quoque simul coenent saith Bullinger That is Seeing it is not a publicke or generall meeting when three or foure communicate with the sicke they say nothing to purpose who say that the supper may bee celebrated beside the sicke if others also communicate Suppose a companie of the faithfull in a family be called a Church Rom. 16. 7. because the whole family consisting of Christians and frequently exercised in religious exercises resembleth in some sort a Church and may be called ecelesiola as it were a little Church Yet it is not that Church which hath the power and right to use the sacraments and censures for then every family in a Christian commonwealth might celebrate the sacraments at home So howbeit the name be communicated for the greater commendation of such a family yet the definition doth not agree And yet that place may be applied to the Church which used to conveene in Aquila and Priscilla's house In that same chapter Gaius is called the host of the whole Church See