in vaine they are yet in their sinnes I shall speake of these in their order Of the time the place the persons I. And as for the chiefe time I call it as I ought the Lord's Day or Sunday because the Sabbath as ceremoniall was abolished at the death of Christ as in the second Chapter to the Collossians is declared And why a day must be still observed is inregard of what is morall in the fourth Commandement For it is absolutely and directly of the Law of Nature that some time be set apart for the publique worshippe and solemne services of God And why one day in seven is not in regard of what is strictly morall in respect of Nature dictating but in respect of Nature informed by the Divine instruction of the God of Heaven For whereas Nature knew not how to make choice or put a difference betweene one number and another it pleased God to instruct and informe Nature that thereby that which is not strictly morall ratione naturae might bee knowne and accounted as morall ratione disciplinae of which condition is the quota pars both for Tythes and for the time of God's publique worshippe And next why this part of one in seven hath since the ceasing of the Sabbath beene observed by us ratheÌ„ ron the first then second third or any other day of the weeke is not in regard of any precept expressely commanding it but in regard of the Churches practice at all times and in all Ages ever since Now they that began it were the Apostles being led thereunto by our and their Lords resurrection and by his often apparitions to them upon that very day rather then upon any other day beside For as they knew the Sabbath to be abolished by Christs death In like manner by his resurrection they had ground sufficient to direct them to the choice of a peculiar day for the observation of a new and chiefe Festivall and so much the rather because Christ used then as I sayd to appeare unto them Hence therefore it is Revel 1.10 Ignat. epist ad Magnes that Saint Iohn makes mention of a Day which he calleth Dies Dominicus the Lord's Day And Ignatius one of Saint Iohns Disciples telleth us that it was the first day of the weeke the very Queene and chiefe of Dayes renowned by our Lord's resurrection So also sayth Saint Austine Aug ad Ianua epist 119. c. 13 the Lord's Day was declared to Christians by the resurrection of the Lord and from that time began to be celebraeted De verb. Apost Serm. 15. And in another place The raysing of the Lord hath promised to us an eternall day and hath consecrated for us the Lord's Day By which he meaneth that Christ thus honouring this day did thereby as it were point it out as the onely day to be made choice of for the religious and solemne services of God Or to use againe his owne words Demonstrare consecrare dignatus est Ad Ianuar. epist 119. c. 9. He did vouchsafe to demonstrate and consecrate it Thus they and their successours first tooke it up Apostoli Apostolici viri This was their ground and from them to us the observation thereof hath proceeded and is still retained in the Christian Church Yea Iust apol 2. ad Anton. Imperat ppope finem and further even this Day which was thus frequently called the Lord's Day Iustine Martyr calls also Sunday and may fitly be so named not because the Pagans dedicated that day to their Idoll of the Sunne but because as another Father speaketh The Sonne of righteousnesse which enlightneth every one of us Saint Ambr. Serm. 61. did then arise Neither was it knowne to have so much as the name of Sabbath ever after in the Church of God without some distinction added to distinguish it from that of the Iewes For in a proper and litterall sence it cannot bee called the Sabbath Day as being neither that day which the Iewes observed nor of such strickt rest as was that Day of theirs And indeed the very stricktnesse of their rest gave the name of Sabbath to the Day which they were to keepe but was not the principall thing wherein the sanctification of it consisted For though the rest was strictly exacted yet but accidentally annexed and therefore now removed in the removall of that yoke of outward observances which for the time was laid upon them Gala. 4. For as the effect abideth so long as the cause remaineth but perisheth when the cause ceaseth so the strictnesse of Rest was to remaine so long as the Day and memoâ—y of the things vailed under the strict rest thereof abided But the Day being taken away the end and reason of the sayd Rest is gone and also the strict Rest it selfe which being figurative could not be too strict For the more exact the figure is the better it signifieth as in the Lambe for the Passeover well appeareth which was to be alwaies such as had no blemish And that this Rest of theirs thus strictly exacted was but accidentally annexed will be manifest if we consider the many causes more then the chiefe and principall for which they were to keepe it For though such a Rest be alwaies requisite as may promote the divine duties of God's publique worship and not be contrary to the observance of that precept which requires the performance of them Yet if there be other ends beyond that which the solemne service of God requireth those ends must bee examined whether they be connected with that end which participates with the moralitie of that Commandement which leades us to the setting apart of some time for God's publique and solemne service We denie nothing to be abolished which is as a meanes requisite to that end for which a Day is set apart But if in the Iewish rest there were things figurative and to signifie something which was either past present or then to come We are nothing bound either to the name of their day to the day it selfe or to the strict observance of such a rest as that day of theirs required For if this be not granted wee retaine not onely the substance but ceremonie likewise of the Sabbath their many ends of rest beside that for which the day was chiefely set apart must needes be the cause of an extreame stricknesse But being to signifie as aforesayd it was to them and not to us that God intended such a Rest For first they rested in memorie of the Creation which on that particular day was ended sixe dayes being spent in Creating Exod. 20.11 before that day of Rest approached From the memorie of which after the manner that they remembred it we are now called in regard that the observation of the day it selfe is ceased Col. 2.16.17 Not that we doe hereby deny God to bee our Creatour but acknowledge Christ to be our Redeemer And indeed the benefit of Redemption being greater then that
of Creation the memorie of the first is obscured by the last and so the one is to give place unto the other as in a case not much unlike it the Prophet Ieremâ—e hath declared Ier. 16.14 15. Nor againe doth this last impose a like commemoration with the former in regard of Rest because our Saviour did not so much rest upon that day whereon he arose as valiantly overcome the powers of death It may be rather said that he rested before whil'st he lay in the Grave and so they who are dead bee sayd to rest from their labours but to rise againe implyes a breaking off from rest and a beginning of labour which even in this cannot but be granted if the consideration be taken up with relation to that rest which went before it whil'st the bodie lay in the quiet Grave till the time appointed Nor doe I thinke it strange to say that on our Day of the Lord the memorie of the Redemption be come in place of that of Creation For tho we have the proper solemnitie of Christ's Resurrection upon that day which is called Easter yet this weekely day of publique worship being as Saint Austine speaketh consecrated to us by our Lords Resurrection doth not onely deserve to be made choice of for the peculiar day of our solemne Assemblies but to be judged also to relate in some sort to the benefit of Redemption Secondly their strict resting was a memoriall of their deliverance from the hard labours which they had lately suffered in the Land of Aegypt as is expressely mentioned in Deut. 5.15 Now this was a thing peculiarly belonging unto them and not to us Therefore they and we are not both bound to one and the same strictnesse unlesse their condition and ours were both alike Thirdly Ezek. 20 12. this their Sabbath was given them for a signe Psal 147.20 that God had then chosen them from among all the Nations of the earth to be his people For the Heathen had no knowledge of his Lawes but they had the partition wall was then unbroken In token of which favour they had the Sabbath which they were strictly to observe not doing their owne will nor speaking so much as their owne words as in these Scriptures is declared Exod. 31.13 Ezek. 20.12 and Esa 58.13 And albeit all Christians now be likewise the people of God yet because they are of more Nations then one and live in times of more maturitie they are not tyed to such a strict yoake as if they were still in the dayes of the Law but differenced from that Heire who whil'st he is a Child must live as a servant as the Apostle speaketh Gala. 4.1 For when the fulnesse of time was come the condition of God's people was altered as at the fift verse of the foresayd Chapter is declared And at the seventh verse thus Thou art no more a servant but a Sonne And therefore though bound to bee obedient yet freed from those hard taskes which of old were strictly required from the Jewish people Last of all their Sabbath was a type whereby was prefigured that Rest Heb. 9.4 which as the Apostle speaketh and of which their Canaaen likewise was a figure remained for the people of God to be purchased for them by Christ who being come and gone into his Fathers house Ioh. 14.2 wherein are many mansion places went to prepare them as was prefigured in the foresaid Rest of the Jewish Sabbath And therefore seeing Christ hath actually purchased that which was then prefigured it were injurious to Christ to lay the same yoake still upon our neckes Yea in a word by what hath beene said it cannot but appeare that although our Lord's Day or Sunday hath of late yeares beene vulgarly knowne and called by the name of the Sabbath yet of right neither the name nor manner of keeping it appertaines thereunto For there is so great a difference betweene the old Sabbath and our Sunday that it is a manifest mistake to urge those Scriptures upon us which peculiarly belonged to them in the observation of their Day But if the Sunday be no Sabbath Quest why then doth the Church in her Liturgie retaine still the fourth Commandement and say Remember that thou keepe holy the Sabbath day c. yea and why are the people bound to pray at the end thereof Lord have mercy upon us and incline our hearts to keepe this Law For answer whereunto Sol. this is first that although all the other Commandements are to be kept ut sonant according to the letter as St Austin speaketh yet this of the Sabbath is of another kinde being partly morall partly ceremoniall And if so then in part it is abolished and in part retained And being but in part abolished it must upon necessity have still a place among the other precepts For so farre as 't is morall 't is still of force and is therefore put among the Precepts of the Decalogue for that which is morall in it For as I said formerly it proceedeth from the Law of Nature that some time be set apart for Gods publicke service And therefore this being revived in the Law of the fourth Commandement ought to be remembred and kept upon one day in seven which last though unknowne till Nature was informed is now to be reckoned as that principal portion of time which God requireth And so last of all being bound to the morality of the precept there is good reason that we pray to have the Lord incline our hearts to the keeping of it for being strengthned by his assistance there will be care had that we decline not away from the observation thereof And whereas I formerly gave notice that it is the very chiefe of Dayes or as I then expressed it Gods chiefe Schoole-day I had reason for it because there is no Holy Day which the Church hath appointed to be kept of such eminency and excellency as is this Day of the Lord according to that of St. Austin in his 251 Sermon De tempore at the very beginning therof in these words saying Sciendum est Fratres charissimi quod ideo à sanctis patribus nostris constitutum est christianis mandatum ut in solennitatibus Sanctorum maxime in Dominicis diebus otium haberent à terreno negotio vacarent ut paratiores promptiores essent ad divinum cultum In which words appeareth not only the excellency of this Day above other Festivalls but the necessity also of such a Rest as may be no hindrance but a furtherance to Gods publicke worship For such a Rest as this is as a means requisite for that end for which the Day is set apart The ancient Sabbath had as hath beene shewed other ends which here in this Day can take no place because the Day it selfe is now abolished and gone and the armes of the Church extended further then to one only Nation All that can be added more is this
Achan by the name of son Iosh 7.19 Now sonne by way of relation implyes a Father as even in the termes of Logick is apparent where both the relative and correlative answer to one another David also in the first booke of Samuel spake thus unto the King and said 1 Sam. 24.11 My father see yea see the skirt of thy robe in my hand So also in the second booke of the Chronicles the cheife rulers are called the chiefe fathers of Israel 2 Chron. 23.2 Neither doe the scriptures but affirme that king Hezekiah was a father over the fathers of his people even over the Priests and therfore much more over the rest of his subjects as it is in 2 Chron. 29.11 And againe Kings and Queenes are stiled by the prophet Esay Esay 49.23 nursing fathers and nursing mothers of the Church and are therefore the nursing fathers and mothers of the Common-weale these two societies having such a mutuall dependance that the welfare of the one is the prosperity of the other For as mine authour speaketh tam arcto inter se nenu colligatae funt Dâ—â—s et Reâ— pag 〈◊〉 ut altera ab alterius salute et incolumitate pendere quodammodo videatur Whereto agreeth that exquisite saying of Gulielmus Occam to the Emperour Lewis the fift Domine Imperator defende me gladio et ego te defendam calamo Protect thou mee with thy sword Lord Emperour and I will defend thee with my Pen. So also when the government was in the hands of awoman The inhabitants of the villages ceased they ceased saith shee in Israel untill that I deborah arose that I arose a Mother in Israel Iudg. 5.7 And of Ioseph it is againe recorded that God made him a father with Pharaoh as Iunius readeth it Gen. 45.8 A father with him although not above him for in this both he and all the other governours must be inferiour A King is the primum mobile and from him it is that the other moove A King is like the sun in the firmament from whom the other starres receiue their light He may have many fathers with him but none at all above him for this is that one of which Sr. Peter speaketh 1 Pet. 2.13 who is supereminent and high aboue the rest to which even all the rest either as they are powers subordinate Rom. 13.1.5 or as they are men and so members of some society must out of dutie and for conscience sake be subject and obedient Here then the fierce frenzie of Anabaptisticall Doctrine knowes not how to abolish Magistiacie as abhominable Nor may the Consistorian tenets of dangerous puritans be granted as authenticall Kings hold their crownes of God and are not to bee limited at the peoples pleasure they erre who thinke they may correct or punish them Nor may the bloody practise of Pope and Puritane-papists be allowed The Miter may not trample on the neckes of Princes and dispose of kingdomes when and where it pleaseth no not in ordine ad spiritualia Not in defence of Christs spouse the Church because there is no firme warrant for such a practise as by degrees shall bee further shewed both out of the Scriptures and the Fathers But before I make myful encounter with these adversaries severally and apart I have to tell them in the generall that they are mischievous miscreants and doe but give their right hands of fellowship to that wicked generation here mentioned who curse their father and doe not blesse their Mother If it were otherwise the scriptures would not teach that we may not curse the King no not in our thoughts Eccles 10.20 Nor that it were unlawfull to revile or curse the ruler of the people Mat. 15.4 Prov. 20.20 30.11 Exod. 22.28 Nor that we should honour our fathers and blesse our mothers Deut. 27.16 Nor that every soule should bee subject to the higher powers Rom. 13.1 Nor that the birds of prey should be our punishers For as hath been said The eye that mocketh at his Father Prov. 30.17 and dispiseth to obey his Mother the Ravens of the vallie shall picke it out and the young Eagles shall eate it Where againe observe that the blessing or duty which is pertinent to the Mother who is the weaker vessell may in this place stand to signifie that not the meanest officer which the King our supreame governour here on earth shall constitute may bee cursed or despised For know that such honour and dutie as is proportionable to the places wherein they are must be conferred nay rather must be rendred as a thing which of right belongeth to them For this in some sort is that exequation formerly mentioned wherein the mother is blessed as well as the Father and wherein the children are taught the full extent of their duties not finding all to bee fully done untill the Mother and the Father bee proportionably honoured The Mother then as herein doth well appeare stands not for a meere cypher and therefore secondly shee also must see that shee bee more then a cypher to fill up roome in the place wherein shee is Scar-crowes and no more are to little purpose They be but as David speaketh of the heathen Images who have eyes and see not mouths and speake not eares and heare not and therefore such as are unfit to beare an office For the life of the law is the execution thereof whilst on the contrary through ignorance floth briberie feare or favour it is either dead or lives a languishing life to all offenders I hold it therefore requisite that an officer be endued chiefly with two things Knowledge and Practice The Knowledge requires Cor sapiens a wise heart Kin. 3.9 such a one as Solomon prayed for shadowes will not serve the turne where substance is required Nor scarre-crowes frey but where the birds are foolish perhaps at the first they may affright but afterwards being knowne to be what they are vices grow impudent and like unto the fearelesse birds boldly take their swindg without any regard at all to those who are set to looke at what is done And next for the execution of this knowledg there must be Cor magnanimum a magnanimous heart Not an heart of waxe which will meltinto feare nor an heart of lead which will bend into favour but a coutagious stout and valiant heart Kin. 10 20. To which purpose let Solomons throne be looked on view well the manner or fashion thereof and it will so one appeare that it was not for nothing that every of those stept unto his throue of judgement were supported by Lyons because it fitly served to teach Kings and all Magistrates that a Lyon-like courage and resolution was to be of no meane importance or regard among them Beside which that the execution may be just as well as fearelesse there must be also Cor honestum An honest upright and religious heart Such an heart as will not suffer envie or malicious
Nature requireth some refreshment Religion teacheth us to be mercifull to our very Beasts Prov. 12.10 Deut. 5.14 and if to them much more to our servants In which regard the other parts of the Day and so the whole Day are fitly freed from all servile labours except in urgent cases of extreame necessity which also makes it not unlawfull to take in hand some harmlesse recreation for refreshment after the ends of all Divine-services in the publike assemblies For when all the publike duties of the Day be ended then is that accomplished for which the day is chiefly set apart And because this cannot be done without Rest there is a cessation from ordinary labours both before and at the times of publike worship Before for preparation that thereby we bring not with us Cor fatui Eccles 5.1 Exod. 3.5 A fooles heart as Solomon speaketh but be fitted aforehand for the sacred employments to which we are going And at the times likewise because the one cannot be done without the other that is our owne private businesses and the generall and publike duties of piety and devotion cannot be followed both at once And because the Rest also of the Day points at mercy as well as sacrifice of which there is something spoken in Deut. 5.14 harmlesse recreation which is a meanes of refreshment claimes her priviledge and steps in at the last after all the publike services for the Day be ended yea and as the case with some may at sometimes stand is not so long denied them no not so long as then But some singular priviledge is not to be alledged as a generall practice And therefore as it is both a pious and prudent constitution of the Church Can. 14. Eccles Anglic. Aug. de temp Ser. 251. to appoint by way of preparation certain holy offices to be vsed on the Eve before In like manner as pious and prudent is it for a Christian Magistrate See this in his Majesties Declarat not to suffer any sportings or recreations till all the publike Services of our God be ended for that present Day and that none should enjoy the benefit of this liberty who hath not first resorted to the Church nor that it be abused but used in a moderate discreet and pious way Now albeit this liberty be both thus qualified and comes not in place till God be first served yet there want not those who trouble both the peace of the Church and State by setting themselves against it But he who hath said Hos 6.6 Math. 12.7 I will have mercy and not sacrifice hath said enough to signifie that he will not then be displeased at it especially in those whose education or parts be such as are unfit for long meditation the rigid tye whereof being laid upon them makes the Rest of this Day more burthensome unto them then their weekly labours Or if Christ could say of the Jewish Sabbath that it was made for man and not man for it Math. 12.8 then much more may we affirme it of our Festivall in as much as their yoake of ceremonious bondage belongs not to us Howbeit they are not to be excused who have more minde of their Pastime then of their pious and holy worship wishing in their hearts that the Priest would make a quicke dispatch by cutting short the service of the Day For what is this but to have hell set at liberty there being no better concord then thus betweene them and heaven They doe indeed desire to have a Day set apart but because they preferre the lesse principall end of its separation before the chiefe they observe a Day not as they which observe it to the Lord but as they that observe it to themselves And therefore we justly reckon these among such as are willingly desirous to prophane this blessed Day although it be now the Queene of dayes and time of greatest eminency for Gods publike worship Nor againe do we blame those who without hypocrisie and superstition spend the whole day in workes of piety and devotion For as Christ said in some cases so may we say in this it is a thing commendable Math. 19.12 and therefore Let him that is able to receive it receive it without judging of anothers liberty The one may not be accounted irreligious or prophane in the lawfulll use of his Christian freedome nor the other over strict if he judge not his brother in the copious measure of his more plentifull devotions II. And thus I have done with the first thing the circumstance of time That of the place is next This is the Temple or Church Gods House and his earthly Sanctuary whereunto they who seeke his face will resort Which is as Abraham sayd In the Mountaine will the Lord be seene For though the Heaven of Heavens cannot containe him or although in a strict sense hee dwelleth not in Temples made with hands because of his Omni-presence Yet neverthelesse he hath vouchsafed to afford different manners and degrees of his Presence and is otherwise in Heaven otherwise in earth Nor on earth is he every where alike for in such places as are dedicated to his Name 1 King 9 3. Psal 132.15 he hath promised a more speciall dispensation of his Presence then in places of common use and to accept of them as his peculiar houses In token whereof we doe not onely reade Psal 87.2 that the Lord loveth the gates of Sion more then all the dwellings of Iacob and that he sayd his eyes and his heart should be in that house which Solomon had builded for him Psal 42.2 Psal 105.4 Psal 132.8 2 Chro. 6.41 Gen. 4.14.15 Gen. 28.16 17. but also that the sayd Temple Tabernacle and first places of his worshippe are not seldome called the Rest and Face of God and the gate of Heaven Enough to signifie that both by his more speciall Presence and by a peculiaritie of proprietie these places are become sacred and are so the Lords as that they be no longer ours He also herein vouchsafing it as a speciall honour even to the places themselves that they be so called named and esteemed the comfortable effects of that by which the place is thus named being alwaies such as shall be sure to shew themselves Mat. 18.20 Psal 145.18 by the religious sinceritie of devoute worshippers And if in the generall such be not onely the peculiaritie of proprietie but honour likewise of sett and prepared places then in particular that which hath the most neere relation to his Presence must needs carry with it both the highest proprietie and be also taken up in our regard as the most Presentiall place in all his House This the Ancients as some also now adayes did so well observe that doing their obeysance they turned their faces this very way and yet were neither superstitious nor idolatrous for doing so We professe and say indeed the Lord is there but not the Lord is