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
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
Manna but when he had ended the worke of creation it followeth that then he sanctified Consider againe that in Exod. 16. mention is made of the sabbath as a time of rest appointed before vers 23. To morrow is the rest of the holy sabbath unto the Lord. Vers. 25. To day is a sabbath unto the Lord. Vers. 26. But on the seventh day which is the sabbath They had neglected or were forced to neglect that day in Egypt where they were not suffered to rest on that day and therefore he putteth them in minde of it and exacteth the observation of it which was now neglected of other nations Consider againe that soone after when the decalogue was promulgate upon mount Sinai the reason given for the observation of the sabbath was not that the Lord rained Manna six dayes and desisted the seventh which concerned onely the Iewes but that hee created all in six dayes and rested the seventh which concerned all mankinde Were it not ridiculous to imagine that God spent six dayes in creating the world and rested the seventh onely for the Iewes to whome hee was to intimate the sabbath 2453. yeares after But ye will say what needed Adam a sabbath-day in the state oâ— innocencie I answer because the dressing of the gardâ—n was committed to him and he was to live an animall life which would draw with it some distraction Therefore the Lord would have a day appointed wherein he might be wholy sequestrat from other affaires Further howbeit Adam was in the state of innocencie yet his state was mutable Whereas it is alledged that there was no positive precept given to Adam in paradise but the eating of the forbidden tree I answer none meerly positive but that But this is not meerly positive but determinative of the indefinit time required by the law of nature which urgeth a time for sequestration Some thinke that Adam fell the same day that he was created and therefore that the sabbath was sanctified after his fall But the imposing of the names upon the creatures the precept concerning the forbidden tree the tentation of Adam and Eve c. move others to thinke otherwayes Lyd at agreeth not either with too short time or yet three yeares which were too long but with those who alledge eight moneth wanting a week that hee might be the more sensible of his fall and defection after hee had for a certaine space enjoyed the pleasures of that estate But suppose Adam fell upon the sixt day yet the sanctification of the sabbath after was for all mankinde and not the Iewes onely But yet we have no mention made that the Patriarchs observed it What then It is sufficient that it was instituted howbeit the observation had beene neglected But wee must judge more charitably of the holy Patriarchs that they were observant of the institution receaved by tradition from Adam They receaved the law of sacrifices and other positive lawes by revelation by oracle and by dâ—vine inspiration saith Doctour Francis White in his treatise of the sabbath Is it likely then they observed not a set day or wanted direction what day to observe or that the Lord would havâ— set any other day for ordinarie Some gather the observation from Noahs sending forth the dove the seventh day after her returne and againe the seventh day That it is likely Noah was taken up with holy exercises every seventh day hee sent forth the dove and that he sent it forth rather then then any other time because hee was craving and expecting good successe But I will not stand upon this Junius approveth the opinion of the Hebrew Doctours who all agree that there passed seven dayes betweene the going of the people out of Egypt and the drowning of the Egyptians in the red sea and therefore there were seven dayes appointed for the feast of the passeover He confirmeth their opinion with his owne reckoning in his annot upon Exod. 12. Vpon Deut. 5. he noteth that is was the sabbath that day Pharaohs hoast was drowned and the people of Israel sang that song of triumph Exod. 15. The Apostle in the Epistle to the Hebrewes chap. 4. proveth that there is a sabbatisme me or keeping of a sabbath yet remaining for the people of God and all beleevers whereinto the incredulous were not to enter and to this purpose citeth a passage out of the psalmes There the incredulous are threatned to be excluded from rest which was to come For there were two rests already past in Davids time the one beginning at the rest of God from his workes which were finished from the foundation of the world and the other when Josue brought the people into the land of Canaan The Apostles enumeration had not beene sufficient if the sabbath day had not beene observed from the beginning for he maketh not mention of another sabbatisme past before Davids time but two whereinto man entred There was no othâ—r sabbath then in Davids time beside that rest in Canaan except that which was from the beginning and consequently the sabbath observed in his time was all one with that which was observed from the beginning The rest of the sabbath is called Gods rest or sabbath because God was the instituter of it gave exemple himselfe to man and appointed it for his owne worship Levit. 23. 1. and 28. 2. Jesa 56. 4. Ezech. 20. 20. Exod. 16. 23. If the words of the Apostle were taken only for Gods owne proper rest or sabbath the Apostles reasoning had not beene pertinent for David maketh mention of a rest whereinto men might enter and were exhorted to enter in but men cannot be said to enter in Gods owne proper rest The sabbatisme which is to come is called Gods rest and yet men are said to enter in it Further if the first rest were so called only because it was Gods owne peculiar rest it would folâ—ow the thy sabbath enjoyned to man had beene omitted and the Apostles induction had beene unsufficient Requies sâ—bâ—ati dicitur â— ei tum foâ— maliter quia in die septimo quiâ— vit Peus à creatione tum exemplaâ—â—ter efficienter quiâ— quies hominum in sabbato cultus sabbati institutus est à Dâ—o ad exemplar quietis Dei in sabbato saith Cornelius a Lapide a professour in Lovaine And a little before after hee hath opened up the three restâ— the rest of the sabbath enjoyned to man the rest of the people of God in the land of Canaan and the eternall rest in heaven hee inferreth that the rest of the sabbath was in use before the law of Moses even from the beginning of the world or else the Apostles reasoning cannot hold Hinc satis clarè elicitur evincitur sabbati cultum requiem in usâ— fâ—isse apud homines ante leâ—em Mosis ab origine 〈…〉 licet id neget Abulensis in c. 23. Levit. 4. 3. ut sâ—â—i eâ—diem septimum homines colerent eoque à laboribus quiâ—sâ—râ—nt in
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
that chapter be brought in some instances of their wicked and impious deeds for he opposeth to that generall the judgements and ordinances of the Lord in generall on the other side And some instances we have already brought of facts in themselfes not abominal le Although rounding or cutting the haire was in it selfe indifferent yet God would not have it indifferent to his people but will have them to be altogether unlike to the aliens and uncircumcised specially in those rites wherein religion was shewed Lyra on Lev. 18. â— Intendit excludere e filiis Israelitum omnem Gentilem ritum He intended to exclude from the children of Israâ—l every rite of the Gentiles The Gentiles worshipped their Gods in and by images God would not be so worshipped but expresly forbad it in the second commandment And therefore saith Zanchius That the summe of the second precept is that we must not devise of our owne heads any thing in ceremonies or the worship of God nor borrow from the rites of idolatrous nations but to be content with these rites and ceremonies which God hath prescrived Tertullian saith That Christians might not wash their hands meaning for a ceremonie or lay aside their cloaks before prayer Sic enim adeunt ad idola nationes because the Gentiles go after that manner to their idols And such like that they might not sit upon beds after prayer meaning for a ceremonie Porâ—ò cum perinde faciunt nationâ—s adoratis sigillaribus suis residendo vel prepterea in nobis reprehendi meretur quod apud idola câ—â—e bretur because the Gentiles do sit after they hâ—ve â—dored their small imagâ—s it deserveth to be reproved in us which is obsâ—â—ved beside idoâ—s When he hath rebuked Christians for observing some of the Ethnicks dayes he cryeth out That the nations have a greater regard to their owne sect who will claime to no solemnitie of the Christians not the Lords day nor pentecost and if they know them they will not communicate with them in that observation timerent enim ne Christiani viderentur for they wouâ—d be asrayâ—d last they should seeme to be Christian. He standeth mâ—ch upon this that a Christian man ought not to goe wich a lawrell garlâ—nd upon his head because the Heathen used so to go August ne saith his mother Menica leâ—t bringing of wine and cakes to the church for that shee was warâ—ed it was a resemblance of the superstition of the Heathen Quòd superstitioni Gen ilium essent simillima In the second councell of Bracara it was decreed that Christians deck not their houses with laurell and greene boughes upon the first day of the moneth quia tota haec observatio paganismi est because all this custome is heathnish The ancients having the like reason carried themselfes after the same manner toward Jewes and Hereticks Thâ—y would not keepe Easter on that day that the Jewes did If they had carried themselfes so constantly both toward Jewes and Gentiles so much superstition had not entred into the Church as wee heare of this day Because the Manichees fasted on the Lords day they forbore fasting on that day saith Augustine The fourth councell of Tolledo decreed That once dipping in baptisme only be used not three nâ— videantur apud nos qui tertio mâ—rgunt haereticorum approbare assertionem dum sequuntur morem least these who dippe thrice seeme to approve the assertion of heretick while they follow their custome The first councell of Bracara forbad clergie men â—bstinence from eating of flesh to cut off all suspition of the Priscillâ—an heresie To come to our owne times Even Suarez the Jesuit saith The Church shunneth all fellowship or appearant conformitie with Iewes or other infidels in ceâ—emonies and observances as may be gathered out of Augustine epist. 119. and Epiphanius 3. booke against heresies about the end I said That conformity is to be avoided not only in things impious but even in things indifferent when they are abused to idolatrie or superstition except they have some necessarie uses howbeit their first use or institution hath beene lawfull Zanchius hath this ground writing upon the second precept Rivetus likewise writing upon the fourth precept of the dâ—â—logue It is a rule that things indifferent not being necessarie if they be polluted with idolatrie are to be abolished Adiaphora non necessaria horrenda idolomania polluta esse adolenda Nay the light of nature hath taught even a Pope to acknowledge this much howbeit it hath not beene put in practise as oft as occasion required Si non nulli ex praedecessoribus nostris fecerunt aliqua quae illo tempere potuerunt esse sine culpâ— postea vertâ—ntur in enrorem superstitiâ—nem sine tanditate aliqua magna cum authoritate destruantur saith Pope Stephen That is If some of our ancestours have done some things which in the meane time might be without blame and after are turned to eâ—rour or superstition let them be abolished without delay for thâ—y have a good warrant to wit the exemple of Ezâ—kias who brake the braâ—en serpent in pieces This is registred in Gratians detree And the glosse upon this place saith Successories debere mutare facta instituta 〈◊〉 â—essorum etiam bona si vid rint ea ess pern ciâ—sa exemplâ— Successours should change the deeds and ordinaries of the â—ancestours howbeit good if they see they become pernitious by ill exemple I added that clause unlesse they be of necessâ—rie use to answer to such as object the abuse of Gods creatures and things profitable for the use of man For the sunne moone starres and other creatures have been abused and adored but they are Gods creatures and of necessarie use Gold silver temples are profitable helps unto the necessities of mans life as Tertullian speaketh Certa subsidia necessiâ—atibus vite humanae procurâ—nt The gold brasse and iron of Jericho taken into the Lords treasurie were the civill goods of idolaters and had no state in their idolatrous worship as kneeling hath Wee should shun conformitie with Papists in special because the Pope their head is the great Antichrist and wee are more troubled with rites abused and polluted by him then by any other wee dwell neerer to papists then to any other idolaters and they dwell or converse amongst us For this câ—use perhaps saith Bâ—llarmine priests were not shaven in Hierome and Ambrose time for yet in their time the priests of Isis were shaven Is it not very frivolous which our Doctor answereth that by this reason wee should not pray kneeling nor rest upon the Lords day because the papists pray kneeling to Saints and rest on the Lords day seeing the one is allowed by God to himself and the other commanded Such-like the burning of incense howbeit abused to the worship of the brasen serpent our question is of humane inventions If ye would know
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
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-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
them and not spoken so generally Chamieraom 3. l. 19. c. 6. embraceth a more generall exposition that the Apostle condemneth both Iewish and Ethnick observation of dayes Non est verisimile Apostol um adeo incautâ— locutum ut generaliter observationem damnare videtetur si aliquam excipiebat saith Chamierus Or is it likely that the dayes appointed by God himselfe being abolâ—shed the Apostles would have brought in other in their roome Is it reason then that others should bring them in Zanchius confesseth That it is more agreeable to the first institution and writings of the Apostles that one day of the weeke onely bee san ctified Magis consentaneum est cum prima institutione cum scriptis Apostolicis ut unus tantum dies in septimana sanctificetur There was but one day observed in the Apostles times and called the Lords day If other dayes had beene dedicated to Christ they should all have beene the Lords dayes Beatus Rhenanus in his annotations upon Tertullian De corona militis observeth that in the primitive times the word Lord was more familiar and frequent in the mouthes of Christians then the name of Christ. So it was as much as to say Christs day The Lords day then was Christs day and Christ had no other dayes of nativitie passion c. Eusebius treading unknowne footsteps as himselfe confesseth in the beginning of his storie filleth up his booke with some old fables Among the rest he maketh mention of an epistle of Polycrates bishop of Ephesus to Victor bishop of Rome wherein he reporteth that hee and his predecessours even upward to John the Evangelise celebrated Easter upon the fourteenth day of the moone That epistle may be marked for a counterfite for it beareth that Iohn was a priest and bare in his forehead the petalum that is the golden plate like that of the high priests The Doctour calleth such gay tales Rhetoricall flowres But saith Scaliger Neutrum concedet qui sciverit nullum Christi Apostol um sacerdotem fuisse nulli praeterquà m summo sacerdoti petalum gestare licuisse Augustine who lived in the fift age after the Apostles could not resolve upon the originall of our five festivall dayes but floated betweene two opinions and not one of them sure For they were neither instituted by the Apostles nor by generall Councel Socrates in his historie commeth nearer to the point I am of opinion saith â—e that as many other things crept in of custome in sundrie places so the feast of Easter to have prevailed among all people of a certaine privat custome and observation in so much that not one of the Apostles hath any where prescrived so much as one rule of it to any man A little after They that keepe Easter the fourteenth day of the moneth bring forth Iohn the Apostle for their Authour Such as inhabite Rome and the west parts of the world alledge Peter and Paul for themselves that they should leave such a tradition yet there is none of them that can shew in writing any testimonie of theirs for confirmation and proofe of that custome It hath beene an old refuge when any countrie or province could not finde the beginning of their customes to father them upon the Apostles A notable exemple whereof wee had in this same I le when there was hote contention about the formes of shaven crownes Hierâ—â—â— himselfe saith Vnaquaeque provincia pracept a majerum leges Apostolicas arbitretur Let every province esteeme the traditions or precepts of their forefathers to bee Apostolicall lawes It will rather follow that the Apostles observed not nor appointed Easter to be observed at all For the Apostle being directed infallibly by the spirit had agreed upon the day as well as upon the thing it selfe and not left occasion of contention to the Christian world Quae aliter atque aliter observabantur non possunt ab Apostolis esse instituta quorum ab eodem spiritu eruditorum non potuit non esse individuus consensus Neque unquam piis fuit persuasum ab Iohanne institutum pascha decima qua ta Luna à I etro autem post eam quomodo jactabant veteres It is well said in the preface to the harmonie of confessions that the old contention about the celebrating of Easter tossed very hotly the space of two hundred yeares or thereabout betwixt the Greekes and the Latines was long since of us thought worthy of laughter Whitaker wondereth at their frivolous contentions and he saith there was no necessitie to observe it any day Chamierus saith Si institutum fuisset ab Apostolus eodem ubique modo fuisset institutum observatum quod falsum esse jam olim observavit Socrates Seeing they have no sooting for the Apostles appointing of the observation of Easter farre lesse will they be able to prove the Christians pentecost and other festivities that came in after as of Christs nativitie ascension c. to have beene instituted by the Apostles Iustinus questions Clemens constitutions some sermons ascrived to Cyprian all suppositious workes are the most ancient proofes they alledge for them THE IIII. REASON IF it had beene the will of God that the severall acts of Christ should have beene celebrated with severall solemnities the holy Ghost would have made knowne the day of his nativitie circumcision presentation to the temple baptisme transfiguration and the like For it is kindly say they to remember opus diei in die suo the notable worke of a day in the owne day Bellarmine saith that Christs acts did consecrat the dayes and times wherein they were wrought Hooker saith that the wonderous workes of God did advance the dayes and times wherein they were wrought There is not a day in the yeare wherein some wonderous worke of God hath not beene wrought All the dayes of the yeare saith Leo are full of Christs miracles If Christs actions advance and consecrate the dayes where on they were wrought they ought to have beene made knowne lest we keep holy such dayes as were never consecrated or advanâ—ed But it is confessed that the day of Christs nativitie and consequently of the rest depending thereupon as of his circumcision presentation baptisme have beene hid from mortall men And therefore the day of Christs nativitie was observed diversly of old by some in one moneth by some in another The 25. of December was grounded upon an erroneous conceat that Zacharie the father of Iohn the Baptist was high priest which errour is yet fostered by observing that day Yee see then as God hid the bodie of Moses for avoiding of idolatrie so hath he the day of Christs nativitie for avoiding superstition And this is sufficient to declare the will of God concerning other notable acts which were knowne to wit that not the act but divine institution maketh a day holy Gods resting upon the seventh day made it not holy but his sanctifying of it and instituting it to
another time But that will not save the maâ—ter For a day is called mystike not onely for shadowing things to come but also for the mysteries solemnely remembred And as for appropriation doe wee not appropriat to the day of Christs nativitie a peculiar kinde of service of epistles gospels collects hymnes homilies belonging to Christs nativitie and thinke it absurd to performe the like service upon another day with the like solemnitie of cessation from worke and supâ—rstitious forbearing of fasting Wee thinke it likewise absurd to performe upon the nativitie day that peculiar service which belongeth to easter Yea the Doctour saith the commemoration appointed to bee made upon the five dayes must not bee omitted on these dayes If it bee absurd to celebrate another day after the same manner with the same service and no other service will serve on these dayes is there not a peculiar service appropriated to our festival dayes as of old among the Jewes That shift is of no weight that a minister may preach or wee may meditate upon Christs passion another day then the nativitie For that is not to celebrate with solemnitie To use another day with the like solemnitie in the place of it or both would be thought very absurd The Jewes themselves without the service appropriated to their feasts might remember these same benefites and mysteries upon other dayes but not with the like solemnitie and peculiar service And so the solemnitie is tyed to the time To observed dayes after this manner is not like the appointing of houres for preaching or prayers on weeke dayes or times for the communion according to the policie and order set downe by everie particular congregation we tye not our selves to them not any peculiar service to any of them Wee use time then onely as a circumstance and for order and not as a sacred time let be as a holy festivitie Wee observe dayes after the same manner that the Jewes did howbeit not the same dayes nor with the same kinde of worship The change of the circumstance the day and manner of wotship doth not free us of Judaizing Non sublata sed mutata est significatio dierum saith Bellarmine and so it is with the Formalists Wee doe not say that the anniversarie revolution made the Jewish festivals ceremoniall for in the revolution of time there was no mysterie but the tying of such a peculiar service to the time of anniversarie resolution with such solomnitie To performe the same duty in substance upon the morall sabbath as occasion served had not beene ceremoniall What then they say ought not Christs inestimable benefites and notable acts to be remembred I answer Yes and so they are for where the gospell is preached his acts are published Christ is set forth crucified by the preaching of the word every communion day his passion and death is and will be remembred to his comming againe The Eucharist saith Bellarmine est memoriale omnium miraculorum quasi compendium vitae passionis resurrectionis Domini In the written word sermons prayers creeds catechismes his nativitie passion ascension c. are remembred It followeth not they should bee remembred therefore their memorie should be celebrated severally with the solemnity of a festivall day For the Lord hath appointed an holy day which we call the Lords day and may call Christs day as I said before for publishing all Christs acts and benefites Pope Alexander the 3. gave this reason wherefore the Romane Church doth not observe an holy day to the Trinitie to wit because glorie to the Father and to the Sonne and to the holy Ghost and other like things belonging to the praise of the Trinitie are published daily Ecclesia Romana in usu non habet quòd in aliquo tempore hujusmodi celebrat specialiter festivitatem cum singulis diebus gloria patri filio spiritui sancto catera similia dicantur ad laudem pertinentia trinitatis The Popes ground must bee this Whatsoever is treated on or remembred in the ordinarie divine service needeth not a speciall holy day to celebrat the memorie of the same I assume The nativity passion resurrection ascension of Christ and sending downe the holy Ghost are not only remembred in privat but also in publike and in the ordinarie service specially on the Lords day If all be true that is affirmed by a councell holden at Constantinoplâ— that Christ was borne on this day the starre shined to the wisemen on it Christ fed 5000. persons with five loaves and two fishes on it that hee was baptized rose and sent downe the holy Ghost on it the light was treated on it and which Pope Leâ— affirmeth that the Lords day is consecrated with so many mysteries dispensed on it that whatsoever notable thing was done on earth was done to the honour of this day it appeareth that the Lord would have us to observe only this day as holy and sanctified by himself for the proclaiming of all his worthy acts and not to presume to institute holy festivities upon our owne heads There is no danger but the memorie of Christs nativitie c. will be preserved to the end of the world without observing such solemnities and making holy dayes which lyeth not in the power of man This pretext of remembring and putting in minde hath beene a cloak to bring in crosses images surplices and other popish garments with much other superstition and among the rest these memoriall dayes THE JVDGEMENT OF FORraine Divines I Passe by the Petrobrusians the Waldenses and Wicleffs followers and come to later times Luther in his booke de bonis operibus set forth anno 1520. wished that there were no festivall dayes among Christians but the Lords day only were observed And in his booke to the nobilitie of Germanie he saith Consulâ—â— nesse ut oâ—nia festa aboleantur solo die dominico retentâ— That is It were expedient that all feasts were abolisâ—ed tâ—e Lords day onely being retained Farellus and Viâ—et râ—nâ—â—ed all holy dayes out of the Church of Geneva as Calvine epist. 118. testifieth The same decree which banished Farellus and Calvine out of Geneva brought in other holy dayes In a nationall synod holden at Dort anno 1578. of the Belgick Almaine and French Churches we have these words Optandum forâ—t nostros sex diebus laborare diem solum Dominicum celebrare That is It were to be wished that our countrie people laboured six dayes and celebrated only the Lords day So yee may see festivall dayes are rather tolerated by them because of the wilfulnesse of the magistrates and people then commended or allowed Among the articles agreed upon and concluded concerning ecclesiasticall policie in the Palatinaâ— anno 1602. we have this following Omnes Feriâ— per annum festi dies tollendi è medio All the festivall dayes through the yeare are to be abolished Yee see where they finde the opportunity they abolished them Bucer howbeit not