Constitutions This therefore may bee used without offence nor is it fit that any scoffe at such who constantly call it so as being the most ancient name and the most common and usuall religious appellation at the first in the Primitive time This day hath also had another name given it and hath beene called Sunday this appellation is very ancient for Justine Martyr in his second Apologie cals it diem Solâ—s Lib. 4. cap. 22. Lib. 5. cap. 21. So doth Tertullian in his Apologie cap. 16. This name we may also finde in Eusebius his Ecclesiasticall History and in Socrates in the Edicts of Emperours Constantine Valentinian Valens Gratian Honorius Arcadius and Theodosius S. Augustine telleth us how it may be used in a tolerable Contra Faust 18. 5. on Ps 93. sense This name hath beene kept in the ancient Lawes of our Land in King Edgar and Canutus his raigne Thus it is called commonly in our Statute Lawes Ecclesiasticall Lawes in our Homilies and in our Common Prayer Book and in the most usuall and common vulgar speech And though it hath had a note of dislike even by S. Augustine and of later time by Beza Doctor Fulke and Doctor Anot. 1 Cor. 16. 1 In Rhem. Test Apoc. 1. Synops controvers 9. quest 8. Willet neverthelesse scruple is not to bee made of it no more than to call a place Areopagus Mars-Hill Act. 17. or the signe of the Ship Castor and Pollux Act. 28. 11. Nor more than our week dayes to call them Munday Tuesday nor our Months Ianuary February March c. which are names from the Heathen So be it that none so call the day purposely with contempt and derision of those who use the first title nameing it the Lords day as some have done not many yeers ago how ever now it passeth for currant without check CHAP. III. Of the name Sabbath given to this our Lords day or Sunday GReat offence is taken of late by some at this title Sabbath first as a new upstart name of Knox and Whitingham as also for that it is not a bare name but supposed to have in it a mystery of iniquity both which a learned man hath been pleased to utter in a D. Pocklington in his Sunday no Sabbath Sermon preached at a visitation Master Christopher Dow moderately handling this controversie in his discourse of the Sabbath and Lords day acknowledgeth to have in his reading found it to be sometime called the Sabbath or Sabbath of Christians A very reverend Learned and judicious Divine in his Antidote against Sabbatarian errours saith That to call Sunday by the name of Sabbath day rebus sic stantibus may for some respects be allowed in the Christian Church without any great inconvenience And that therefore men otherwise sober and moderate ought not to be censured with too much severity nor charged with Iudaisme if sometimes they so use it Before the dayes of Kings Henry the eighth In Pupilla ocâ—li psa 10. ca. 11. Diem Sabbati ab â—psa diâ— Saturni hora pomeridiana tertia â—sque in lunaris diâ—i diluculum â—esâ—um agitari In Emenda temp lib. 7. Synops sol 5â—â— Iohn de Burgo Chancellour of the University of Cambridge held that the Lords day might be intituled the Sabbath day King Edgar in his edict for keeping the Lords day doth there call it the Sabbath and this was in Anno. 959. almost seven hundred yeers ago before Knox was born hundreds of yeers Scaliger that man of Learning telleth us that the Habassines or Ethiopian Christians call both Saturday and the Lords day by the name of Sabbaths the one Christs Sabbath and the other the Jews Sabbath Doctor Willet citeth Damascene saying Sacratum est Deo Sabbatum speaking of the Lords day Saint Augustine calleth it the Christian Sabbath in 152 Tract de temp Ps 32. The Albigenses and Waldenses in a Catechisme of theirs give it this name In the fourteenth Session of the Synod at Dort consisting of many Learned Divines it is called the Sabbath day Doctor Heylin in his Historicall Search telleth us that the first he cap. 5. part 2. pag. 258. found was one Petrus Alfonsus who called the Lords day our Christian Sabbath who lived about the time of Rupertus many yeers before Knox and Whitingham took breath But come we neerer home it is called the Sabbath day in King Iames his proclamation 1603. In all our Letters patente till very lately in our Churches Ecclesiasticall Constitutions Canon 70 in our Homilies very often Doctor Rainolds in the Conference at Hampton Court made a motion for the preservation of the Lords day from prophanesse under the name of the Sabbath day without offence then or any exception taken against it The learned Doctor and reverend Bishop Bishop Andrewes in his speech against Traskâ— calleth it our new Sabbath some Bishops heretofore in their Articles of Visitation have called it the Sabbath day Learned men in our Church of all degrees and sorts have in their writings allowed by authority expressed the Lords day by this name without any dislike ever since the reformation in the dayes of Queene Elizabeths raign in all the time of Learned King Iames and also of this our now gracious Soveraign Learned Doctor Featley in his Handmaid to devotion oftentimes calleth it the Sabbath and in capitall letters the Christian Sabbath Master Primrose in his very lately published book concerning the Lords day calls it often the Sabbath And therefore without errour we may with the Ancients with our Kings with our reverend Bishops and learned Divines call it the Sabbath day And as no man of judgement and charitably minded will condemn them that among us call the Lords day Sunday for heathenish Solarians so should no moderate spirit brand others for Jewish Sabbatarians who call the day a Sabbath nor think a mystery of iniquity to be in it For will any say that our Kings reverend Prelates the Clergie composing the Canons the Compilers of the Homilies and learned Divines as aforesaid had in their thoughts any mystery of iniquity No God forbid of which we may well be perswaded for God prophetically speaketh of the Sabbath under the Gospel in Esai 66. 23. CHAP. IIII. Of the Reasons why it may be so called without offence AS it is and hath been so called so it is not without reason to give it this name For 1. It hath no evill in it nor any such mystery to bring any as is supposed by some into Judaisme Mosaicall bo dage or to cast a legall burden upon mens Consciences from which heavy yoak we are freed by the Lord Jesus Christ as it would appear if moderate and sober spirits might have leave to make known the truth which they hold yea they would easily to indifferent men clear themselves from Judaizing which unjustly is charged upon them What though some ignorant and rash have uttered their monstrous Paradoxes as some say they have and so passed the
bounds and limits of truth out of inconsiderate zeal are all others to be censured to be men of the same mould Brotherly love and Charitie cannot but be better Judges 2 We see it carrieth antiquity with it and hath had allowance for a long time in the Churches of Christ 3 It is our rest day and so indeed a Sabbath for the word Sabbath is nothing else but rest so the name well agreeth with the nature of the thing 4 This name best leadeth us to the duty of the day which is to cease from weekely works which are not works of piety works of charity nor works of necessity and to imploy our holy rest on this holy day in the publike worship and service of Christ and in other Christian duties as is very excellently set forth in our thirteenth Canon 5 Learned and holy Bishop Lakes saith in his Thesis that eternali rest was shadowed out in the first Sabbath which our Lords day continueth and is a fore-taste of our eternall rest and a shadow thereof as lasting as the world This being so it may well be called the Sabbath day 6 If the fourth Commandment hath any perpetuity in it for a weekly day to be kept and ours being a weekly resting day then it may be called a Sabbath the Commandment propounding such a day under the name of Sabbath 7 All holy dayes appointed by God besides the weekly Sabbath were called Sabbaths and that upon these reasons because on them they rested to perform holy duties and had a holy Convocation Now why may not our Lords day because of our rest to holy duties and for the publick assemblies on that day be so called Our Linwood out of Aquinas saith Dies Dominicus dici potest dies Sabbati quia est requies vacatio ad Deum 8 The very Gentiles gave the name of Sabbath to their Festivalls as the Learned have observed 9 Christ lesus is the Lord of the Sabbath not only as God but as he is God-man or Mediatour for so himselfe saith the sonne of man is Lord also of the Sabbath Mark 2. 28. Now this Lordship as he is Mediatour he never layeth down 1. Cor. 15. 24. 23 whilest the world doth last and therefore he claimeth and holdeth the Sabbath for his honour that all may with a Sabbath honour the sonne as they have honoured the Iohn 5. 27. Father 10 If our rest into which Christ hath brought us which is a ceasing from sinne be called the keeping of a Sabbath as it is Heb. 4. 9 10 11. Then may a certain set day be so called for that therein we do not only hear and learn how to attain to the spirituall rest but do especially on this day labour through Gods grace to expresse the performance of it in holy and spirituall exercises CHAP. V. In what circuit of time this day hath been kept to weet weekly with the Reason thereof THere is a time for all things saith Salomon and nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be done but in time therefore must we needs have a time for the service of Christ which time is to be within the circuit of a week Saint Chrysostome telleth us from Gen. 2. 3. that God hath instructed us to set apart one day within the compasse of every week for spirituall exercises whereto agreeth our Reverend Hooker saying In his Eccl. Pol. pag. â—79 that we are bound to account the sanctification of one day in seven a duty which Gods immutable Law doth exact for ever Of this judgement saith Bishop White are divers Divines Cyted by Mr. sprim on the Sab. pag. 17. and 34. many of good note in the Church of God as Junius on Gen. 2. with others whereto may be added Learned Zanchius on the fourth Commandment who saith that one day of seven all men are to consecrate to the externall worship of God Pope Alexander said that both the old and new Testament Cyted by D. Heâ—â—inca 5. p. 2 depute the seventh day to rest Our Church in the Homily of Prayer teacheth us that Gods will and Commandment was to have a solemn and standing day in the week wherein the people should come together But what need I seek herein for consent when the whole Christian Church hath this 1600 yeers kept within this proportion of time which Custome is a Law for saith Saint Augustine Mos populi Dei instituta S. Aug ep c. 86. Majorum pro legetenenda sunt Now this observation of a day within a week is from Gods institution before the Law from the Creation who Gen. 2. having set down the dayes of a week took one within the Exo. 20. circuit of the week for his publick worship which he also commanded his people to observe under the Law both which hath been proved in the two former Treatises Now for the finding of proportion of time who can better proportion it for himself than God himself That is the fittest that can be imagined Nature cannot but acknowledge his wisdom and goodnesse in his choyce saith Master Dow. Hence is it no doubâ— that Peter Martyr said that one day of a week be consecrated pag. 24. 25. In loc Com. ca 7 to Gods worship is an ordinance of perpetuall force and Reverend Bishop Lakes confidently averreth that the seventh In his Thâ—sis part of time is Gods ordinance as everlasting as the world for saith the same Father of our Church the Lords day onely changeth but altereth not the portion of time prescribed Luther Dieterius on Dom. post Trin. Among the Scholemen Iacebus de Valen. and others Stâ—llâ— on Luke 14. Against Brab pag. 151. by the fourth Commandment by which we are guided to it Yea some have held that one day in seven is the morall part of the Commandment Sure I am there is acknowledged an equity in that Law durable for ever both for a time as also for the conveniency and sufficiency of time to which equity it is consonant saith Learned Bishop White that one day in seven be an holy day wherein Christian people ought to rest and give themselves to religious exercises who saith further that the common and naturall equity of that Commandement is morall to wit that Gods people are pag. 90 obliged to observe a convenient and sufficient time for publick and solemne divine worship and for religious and Ecclesiasticall duties And abstinence from secular labour and negotiation and keeping holy one day of every week both for mans temporall and naturall refreshing and for the spirituall good of his soul is very agreeable both to naturall and religious equity and it is grounded upon the ancient custom and practise of gods people in time of the Law And we Christians having obtained a larger measure of divine grace and our obligation to serve God and Christ upon his heavenly promises being greater than in the time of the Iews If in those former times of greater
pag. 213. the observation of the Lords day among Apostolicall traditions and Saint Augustine proveth it by his former generall In his Ser. p. 24 see also more rule saith the same Father Bishop White Doctor Pocklington saith that Saint Paul had ordered in Galatia and Corinth that his Disciples were to have their meetings on the first day of the week whereunto they submitted themselves and so did saith In pag. 5. he the whole Church of God by their example for ever after He telleth us also that the Apostles and Disciples of Christ thought it fit to appoint and command the day to be kept holy And indeed in the place of 1. Cor. 16. 2. is a plain Apostolicall ordinance which carrieth the force of a Commandment In Gen. 2. 3. on fâ—urth Com. as Piscator noteth and Bishop Hooper which albeit it be about a Collection yet he appointeth it upon the first day of the week And heare for this what the Learned Bishop White saith of this place Although this text of Saint Against Brab 211. Paul make no expresse mention of Church-assemblies this day yet because it was the Custome of Christians and likewise a thing convenient to give almes upon the Church-dayes it cannot well be gainsaid but that if in Corinth and Galatia the first day of every week was appointed to be the day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies This opinion for the Apostolicall tradition as it hath the fuffrage of the ancient so of later writers men very Learned Beza saith it is Apostolicae verae divinâ— traditionis Apostoli In Rev. 1. 10. In Gen. Rhem. on Rev. 1. 10. Hos confes Rom. Catech. on 3. Com. Ielisins fol. 292. Cat. Rom. on 3. precept Bell. Tom 1. de cult sancto li. 3. ca. 10. 11. with others cited by Sprint pag. 13. saith Mercer in Dominicum diem converterunt to wit the Sabbath Hereto agree many Papistes who hold that the Lords day was established by the Apostles and that Jussu Dominico as some say by Christs Commandment And that these places Act. 20. 7. 1. Cor. 16. 1. Rev. 1. 10. do manifestly confirm the same Doctor Heylin acknowledgeth without doubting that the religious observation of this day had the approbation and authority of the Apostles and may very well be accounted amongst Apostolicall traditions Now their authority is no lesse than divine 1. Because they were instructed by Jesus Christ himselfe in all things which he heard from his Father John 15. 15. who gave them Commandments concerning the Kingdom of God by the infusion of his spirit to make them receive the same Act. 1. 2. Secondly For that they had this holy spirit to guide them into all truth John 16. 13. in teaching both for matter Act. 2. 4. 14. and 4. 8. and manner 1. Cor. 2. 13. Act. 2. 4. In answering Adversaries Matth. 10. 20. Mar. 13. 11. Luk. 12. 12. In resolving doubts Act. 10. 19. and 11. 12. In decreeing Canons and judging of Controversies for setling of mens minds in the Church Act. 15. 28. In rebukeing sharply the wicked Act. 13. 9. In ordering matters in the Congregation 1. Cor. 14. 37. with cap. 7. 13. In ordination of Ministers whom they ordained in every Church Act. 14. 23. and these so ordained by them are said to be set over the people by the Holy Ghost Act. 20. 28. no doubt because the holy Apostles were guided by the Holy Ghost in such ordinations yea in their advice about things indifferent they had assistance of Gods spirit 1. Cor. 7. 40. Now then put all these things together can it be imagined that the Apostles observing this day Act. 20. 7. and setting a glorious title upon it Rev. 1. 10. that it can be other than divine they guided herein by the Holy Ghost who ordained also upon this day the first day of the week to prepare for the poor and why on this day because as Bishop White saith it was the Christians weekly holy-day which being as is afore witnessed Apostolicall and the Apostles so in all things guided by the holy Ghost this day must needs be of Divine authority This the Church of Auspurg Act. 7. confesseth that the day was changed by Apostolicall authority directed by the spirit Lastly as it is in these respects of Divine authority so farther also because it hath Jesus Christ the Institutor of it Of which in the next Chapter CHAP. X. It is of divine authority from Christ himselfe THis sacred day is of so divine authority as that by many reasons it may be proved to be appointed by Christ himselfe To hold this is neither a Novelty nor a tenent of singularity Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In frontes Hom. de Semente Wallaeus citeth other Test in his dis de Sab. See Wilâ—et his Synop. Pap. fol. 500. 1. It is no novelty for Justine Martyr saith that the Apostles received it from Christ Athanasius telleth us that the solemnity of the Sabbath was translated unto the Lords day by the Lord himselfe who sheweth at large that it is of Christs institution from the words of Matth. 28. 18. All power is given unto me in heaven and in earth It is said in the constitution of the Emperour Leo that the Lord himselfe did chuse it for his honour 2. It is no singular opinion for it hath the assent of many learned men Junius on Gen. 2. saith it is not by humane tradition sed ipsius Christi observatione instituto Tilenus in Synt. Loc. 44. pag. 276. holds it to bee ab ipso Christo institutus Bishop Andrews in his Sermon on the resurrection pag. 529. saith how can it be the Lords day but that the Lord made it Bishop Lakes in his Sermon on the Eucha saith that Christ did substitute the Lords day in the place of the Jewish Sabbath Doctor Fulk on Rev. 1. 10. affirmeth that it is a necessary prescription of Christ himselfe Of this judgement is Doctor Lindsey Bishop of Brechen in his preface to the assembly at Perth in Scotland and many other Divines And the Arguments to prove it are these following Argument 1. THe day which the Lord made he is the Authour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to advance 1 Sam. 12. 6. so to observe and celebrate Schindelerus in his Dict. De Saâ— circumcis so doth the B. of Ely D. Andr. so Procopius on Gen. 1. Epi. 119. ca 13. ad Ian. Institutor of But this day which is the day of his resurrection Psal 118. 24. is the day which the Lord hath made it is honoured and preferred before other dayes to be observed and celebrated therefore he is the Institutor of it This day Athanasius understandeth of the Lords day the day of his resurrection as doth S. Peter who alleadgeth this Psalme for Christ after his resurrection Act. 4. 10 11. and indeed as the Psalmist
Holy Ghost by way of inspiration but of all these things before his ascension from the Holy Ghost by way of injunction and Commandement of Christ Note this well Argument 6. IF Christ himselfe did institute a day for his solemn worship under the Law then he did institute such a day under the Gospel But he did so under the Law Ergo now under the Gospel The sequel is apparant because he is as faithfull and as carefull for his people now as then Now that under the Law hee instituted a day for his publick worship we must know that he was among the Israelites in the wildernesse 1 Cor. 10. 9. for hee was the Angel on Mount-Sinai who spake with Moses Acts 7. 38. even the Lord Jehovah Exod. 19. 3. 21. for the whole Trinitie gave the Law then The Father by voyce uttered it the Holy Ghost wrore it Exod. 31. 18. for he is the finger of God Luk. 11. 20. compared with Matth. 12. 28. and Jesus Christ the Mediator gave by Angels to Moses the two Tables to Gal. 3. bee delivered to Israel in which a Commandement was written for a solemne set day for divine worship Thus did Christ then and so may wee beleeve his care had for his Church now till the eternall Sabbath doth come in the highest heavens Argument 7. WHatsoever was prefigured in the old Testament to be of use in the new that was instituted by Christ when hee came for the Text Col. 2. 17. telleth us plainly that the body of those shaddowes is of Christ that is he finished them he fulfilled them he did ordaine other things for them The truth of this might be shewed in particular instances of those shaddowes but that it is fully laid open by others But this day the first day of the week called the Lords day was prefigured First by the eighth day of circumcision S. Augustine Epi. ad Ian. 119. cap. 13. Ad â—idum lib. 3. Epist 10. 59 Edit sec proveth that by it out Lords day was shaddowed S. Cyprian saith that circumcision was commanded on the eighth day as a Sacrament of the eighth day that Christ should rise from the dead Secondly Ignatius saith it was foreseene in certaine Ignat. ad Magnes titles of the Psalmes superscribed pro octava the eighth So hereto agreeth Saint Augustine in his fifteenth Sermon de verbis Apost Thirdly by memorable things done on the first day of Welph Cron. de tempore li. 2 c. 2. the week as Wolphius noteth out of an Hebrew Writer of a book called Sedar olam Rabba chap. 7. as that the cloud of Gods Majesty on this day first sate on Gods people Aaron and his children first executed their Priesthood God first solemnly blessed his people The Princes of his people first offered publickly to God The first day wherein fire descended from heaven The first day of the world of the yeere of the week c. All shaddowing that it should bee the first and chiefe day of the New Testament Therefore this day thus prefigured to bee of use in the New Testament was instituted by Christ when hee came in the flesh which first day of the week as it was the first day of time mentioned in the beginning of the first book of the Bible so is it mentioned with a glorious Gen. 1 5. Title of the Lords day in the beginning of the last book of the Bible to the prayse of our Alpha and Omega Jesus Christ Argument 8. IF the seventh day was by Gods immediate institution then was the change of it into our Sunday by Jesus Christ his immediate institution But the antecedent is true Gen. 2. 2. Exod. 20. Ergo the consequent For no religious change hath ever beene made of any ordinance of God immediately prescribed by him but by God himselfe and by his own immediate authority for if the institution be immediate by him the change into another must be by the like immediate authority also for he that ordaineth hath onely power to alter 1. Man cannot change such an odinance for first it is complained of as a sinne for the people to change Gods ordinance Esa 24. 5. The Jewish Church in the time of Christ and after held it blasphemy to teach that it was lawfull for Christ to change the customes of Moses because they took but mistook him to be but a meere man Secondly if any but God have authority to change his owne ordinance immediately appointed by himselfe then that authority is equall with Gods But there is no such authority nor ever was Jesus Christ excepted upon the earth The whole Church if gathered into one place is of no such authority And if unstable man could alter such an immediate ordinance of God what stability could there then be in them or what tie of our consciences 2. All religious changes of every ordinance of Gods owne immediate institution hath ever beene immediate by God himselfe and no instance can be shewed to the contrary in holy writ The Tabernacle was of Gods owne immediate appointment Exod. 25. 40. when it was changed and the Temple erected in stead of it this Temple was of Gods owne immediate appointment David minding to build it and Nathan 2 Sam. 7. 2 3. approving his intention but without command from God was after prohibited 2 Sam. 7. 5. Neither left he it to the wisdome of Salomon but the Lord gave the patterne 1 Chro. 28. 11 12 19. The first borne the Lord did chuse for himselfe when the Levites were taken for them it was of God himselfe Numb 3. 12. The time of celebrating the Passeover was the fourteenth day of the first month by God himselfe Exod. 12. 6. which time durst not Moses dispense with nor allow any other day for some to keep it without Gods immediate warrant Numb 9. 8. 11. Times and seasons are in Gods hand Act. 1. 10. Dan. 2. 21. therefore for the month Tishri he appointed Nisan for the first month of the yeare Exod. 12. 2. And Antiochus Epiphanes a type of Antichrist is condemned for changing times Dan. 7. 25. Thus wee see Gods ordinances for places for persons and for time being immediately appointed by God cannot bee changed but by God Therefore the seventh day being the immediate institution of God could not be changed into another day as now it is but immediately by God himselfe even by Jesus Christ who is God blessed for ever Rom. 9. 5. who when he was come in the flesh changed the place Joh. 4. 20 21. the Law and Priesthood Heb. 7. into the ministery of the Gospel Priests and Levites Esa 66. 21. into Apostles Prophets Evangelists and others Eph. 4. The carnall worship into spirituall Joh. 4. 23. Circumcision and the Passeover into Baptisme and the Lords Supper and that seventh day into this our Sunday the Lords day Argument 9. THe Lord of the Sabbath is the only Institutor of the Sabbath But Jesus Christ is the Lord
together where they conveniently might when and on what day did they assemble together On the first day of the weeke as Luke telleth us Acts 20. 7. and the Syriack translation of the 1 Cor. 11. 20. hath it in die Dominico In Apol. 2. Of this Just Martyr beareth witnesse upon the Sunday all of us assemble in the Congregation all that abide in the Cities or about in the fields do meet together in some place Coimus in Caetum Congregationem saith Tertul. In Apol. cap. 39. with cap. 14. 16. on the Lords day he meaneth Cyprian telleth us that the Sunday was the day wherein they met together So Saint Augustine also enformeth us we Christians assemble with Lib. 2. Epist 5. de Civit. Dei l. 22. cap 8. much diligence on the Lords day saith Clemens Rom. constit Apost li. 2. ca. 36. Into this Congregation would some Gentiles come sometime 1 Cor. 14. 23. and none professing Christ might forsake it Heb. 10. 25. Thus wee see clearely without doubting from Seriptures and Fathers when and where Christians met to worship Christ Being met together let us see what was done in the Congregation 1. For Prayer THey prayed together thus we read of them in the first Congregation after Christs Ascension Acts 1. 14. 24. so 〈◊〉 Acts 4. 23. 24. 16. 13. For prayer was one paâ—â— of their Divine Service mentioned in Act. 2. 42. The Apostles were much addicted to prayer as well as preaching Acts 6. 4. and they and the Christian beleevers were frequent in it as occasions were offered Act. 16. 16. 8. 15. 1â— 3. 20. 36. 12. 5. 12. To the performance of this dutie with thanksgiving they were exhorted 1 Tim. 2. 1. 2. 2. For Reading THere was reading of the Scriptures of the Apostles writings by the Apostles command Col. 4. 16. a charge by the Lord 1 Thes 5. 27. and the Apostles decrees Act. 15. Tertul. Apol. cap. 39. In Apol. 2. 30. 31. They met together saith a Father To heare the holy Scriptures rehearsed In the Congreation saith Just Martyr the Records of the Apostles and the Writings of the Prophets In Ios Hoâ— 15. In Civit. l. â—2 c. 8. are read and other Scriptures saith Origen by the Apostles appointment at the reading whereof all were silent and attentive as S. Augustine telleth us 3. For Preaching THere was also preaching in the Congregation S. Paul on the first day of the week when the Disciples came together preached unto them Acts 20. 7. The Apostles in this spent their strength Acts 5. 42. and S. Paul exhorteth to this in vehemence of spirit and with a thundring charge 2 Tim. 4. 1. 2. Of this speaketh this same Apostle in 1 Cor. 14. and giveth order for the use of mens gifts in the Congregation The preaching then was with reprehension with exhortation 2 Tim. 4. 2. admonition Act. 20. 31. with convincing of errours Tit. 1. 9. with consolation 1 Cor. 14. 3. The matter was the word Acts 13. 5. 14. 25. 17. 13. Rom. 10. 8. 2. Tim. 4. 2. The manner was not with entising words of mans wisdome but in the demonstration of the spirit and power of God 1 Cor. 2. 4. 5. The end for conversion Act. 26. 18. 20. and to save men Act. 11. 14. Of preaching and making a Sermon on this day speaketh Just Martyr and Saint Augustine in the fore cited places When the Sermon was done they sent up their prayers unto the Lord saith Justine Martyr 4. For receiving of the Sacraments ON the first day of the week or Lords day they received the Lords supper Act. 20. 7. They came together to break bread saith the Text So did the Corinthians Apol. 2. Epist 118. come together to receive the Sacrament 1 Cor. 11. 20. This Just Martyr also certifieth us of and S. Augustine in the Primitive times it was administred every Sunday 5. For Psalmes THey in the Congregation sang Psalmes so the Apostle intimateth to us 1 Cor. 14. which as they might learne from the ancient people of God as is observed in the former Treatise so from our Saviour and his Apostles who sang a Psalme when the Passeover was received and the Sacrament instituted and administred Mark 14. 26. Plinie secundus in an Epistle to Traian maketh mention of Christians singing of Hymnes when they met together to worship Christ before day How comfortable singing of Psalmes bee when men sing with understanding and with the spirit as they ought 1 Cor. 14. 15. we may see by Paul and Sylas singing Psalmes in prison Act. 16. 25. 6. For care of the poore THe true Church of Christ had ever care for the poore from the very first Plantation as we may see Acts 2. 45. and 4. 34. And for this purpose were Deacons appointed Act. 6. The Apostles gave a charge for to remember the poore Gal. 2. 10. and Saint Paul took order for the collection every Lords day 1. Cor. 16. 2. which Saint Chrysostome Chrys Hom. 43. on 1 Cor. speaketh much of And this continued in the Christian primitive Congregations They made collections for the widdowes of whom care should ever be had Act. 6. 1. 1 Tim. 5. 3. for the fatherlesse as religion teacheth Iames 1. 27 for the sick poore people captives exiles and strangers Iustiâ— Martyr Apo. 2. which came from farre as Just. Martyr witnesseth 7 For Excommunication and Ordination UPon just cause on this day when they did meet the Leo. Mag. ad Dioscorum Episc Alex. Epi. 41. cap. 3. See Tertul. Apolog. Origen and others cited by Bish â—hitâ— pag 214. See Dr. Heylin Histor part 2. p. 118. sentence of Excommunication was pronounced against some which were vâ—ry notorious offenders 1 Cor. 5. 4. 5. On this day it was thought most proper for investing men with holy Orders for that the holy Ghost descended upon the Apostles this day and there gave us as it were this celestiall rule that on this day alone we should conferre spirituall Orders in quo collata sunt omnia dona gratiarum All spituall graces are conferred And it was appointed that such men as were to receive Ordination should continue fasting from the Even before that spending all that time in prayer humbling themselves before the Lord they might be the ☞ better fitted to receive his graces 8 Of their Love-Feasts DIvine Service being ended Christians observed a Love-Feast or feast of charity where all the rich and poore sate downe promiscuously together recreating themselves with godly conference and singing of Psalmes which as Tertullian saith did admit of Nihil vilitatis nihil immodestiae Apolog. and at what time he saith non prius discumbitur quam oratio ad Deum praegustetur Of this speaks also S. Chrysostome Omnes commune inibant convivium pauperibus qui nihil habebant vocatis omnibus communiter vescentibus S. Paul toucheth upon these Feasts 1 Cor. 11. and S. Jude verse 12.
men for profanation of the Sabbath and the contempt of that his holy institution Here I might annex the Patriarch Noah his observation of the number of seven againe and againe in sending out the Dove Gen. 8. 10. 12. and likewise being come out of the Arke in his sacrificing an acceptable offering to God on the seven and twentieth day of the Month in which hee came forth Gen. 8. 14. 20. 25. like enough to bee the observation of the first Sabbath in the new world so let me conceive it till any can shew me plainely the contrarie Howsoever it was we see the number of seven was observed herein by him as being mindfull of the seventh day of Gods resting and sanctifying it for a Sabbath For I would faine know why the number of seven should bee so observed of God and holy men not only by Noah but by Abraham in some cases except it were to minde them of Gods seventh day the first time of the mention of seventh which God so blessed and sanctified in making the seventh day his resting day As for the conceit of perfection in the number of seven I conceive it to bee without ground of Scripture except with relation to Gods seventh day blessed and sanctified 4 Saint Paul in Heb. 4. speaketh of Gods rest on the seventh day when God finished his work and of the participation of that rest as Bishop Lakes saith two wayes Typically and Spiritually the first by Ioshua giving the Israelites rest in Canaan and the second by Christ a rest from sinne here and a spirituall blessednesse hereafter The Apostle telleth us that an entrance was made into the seventh daies rest instituted by God when hee had finished his work and rested thereon into which man entred and rested as also did the Israelites into the Typicall rest by Ioshua and so doe the Israelites of God into the spirituall rest by Jesus Christ Now as wee Christian beleevers doe partake of our rest and as the Israelite beleevers enjoyed the Typicall rest so did the holy Patriarches and Fathers enjoy the seventh day Sabbaths rest and kept that rest for to what purpose else is that first rest mentioned 5 Genebrad in his Chron. saith that the Hebrewes held that Noah and the rest of the Fathers did keep the Sabbath once sanctified by God and citeth Rabbi Iohai Pater Rabbi Simeonis Rabbi Moses Hadarsan and Rabbi Salomò Aben Esra on Exod. 20. is also of this judgement 6 It is most cleare that God gave to the holy men of God his Lawes to live by his Charge his Commandements his Statutes and his Lawes and they observed them so it is said of Abraham the prime Patriarch who also was acquainted therewith Gen. 26. 5. The godly were followers of good things walking with God Gen. 5. 22. and 6. 9. They vexed at the sinfull courses of men 2 Pet. 2. 8. 9. They preached against their impieties Iude 14. 15. 1 Pet. 3. 20. and God threatned destruction to the world therefore Gen. 6. 3 7. and accordingly did destroy them Gen. 7. 19. Now if God gave his Lawes and reproved sinne and punished sinne would hee amongst these his Lawes the particulars whereof are not mentioned suffer his first institution his blessed and sanctified seventh day Sabbath to bee unthought of and to bee neglected May wee reasonably think that the godly having received other Lawes and observed and kept them as the Text sayth they did that they would carelessely omit to observe this institution of the Sabbath amongst those his Lawes Statutes and Commandements 7 Before any feast mentioned by Gods appointment Moses and Aaron and the Elders of the people Exod. 3. 18. could speak of a feast to be kept unto the Lord before Pharaoh Exod. 5 1. on which they were to offer sacrifices unto the Lord verse 3. Now what Festivall day could this bee but the seventh day Sabbath for as yet no other Festivalls were instituted Therefore how ever it was that in Egypt perhaps in time of their cruell bondage and only towards the end of it they could not observe the Sabbath this hinders not to apply it to the Sabbath because Moses spake to Pharaoh in the terme of a Feast and Sacrifice because it was better understood of Pharaoh than if peradventure hee had mentioned the name Sabbath which they might keep in Egypt in the dayes of those Kings which knew Ioseph before the extremity of their bondage 8 The fourth Commandement and all words thereto added telleth us that the Sabbath day was kept holy before the time that it was written in the Tables of Stone First the prefixed Memento telleth us so much that it was before observed and God would still have it carefully kept for the Memento hath respect unto the time past Secondly the manner of this delivery of this Commandement may perswade us to this for the other Commandements are uttered imperatively so as they inforce the dutie as in the fifth Commandement Honour thy Father and Mother the duty charged is Honour and in the other Commandements the sin is forbidden as Thou shalt not take my name in vaine Thou shalt doe no murther and so of the rest But now in the fourth Commandement the Lord falleth not upon the maine of the precept as to say keep holy the Sabbath day but the imperative speech is laid upon the word Remember saying Remember the Sabbath day to keep it holy cleane otherwise than in any other of the rest of the precepts and the reason hereof is for that hee had before instituted it and it had been before observed of the Israelites as in the next reason is clearely proved Therefore hee sayth not keep holy the Sabbath as now instituted but thus Remember to keep holy the Sabbath as if hee had said as it hath been before observed of you and still to bee kept holy Thirdly all the principall words annexed to the Commandement tell us of no new thing then imposed but what was well enough known and made use of before as first six dayes for labour they were allowed before Exod. 16. 4. 5. Secondly the seventh day to be the Sabbath this also in plain words Moses had taught them Exod. 16 23. 26. Thirdly of the Lord their God which they knew from Abrahams dayes Gen. 17. 7. and by Moses in Egypt Exod. 6. 7. Fourthly That in it they should not doe any manner of work this they were forewarned of Exod. 16. 29. and some were reproved for offending vers 28. Fiftly that in six dayes God made heaven and earth c. This was evident of old time unto the Fathers Gen. 24. 3. 7. And lastly that hee rested the seventh day blessed and hallowed the Sabbath Gods owne words of the institution Gen. 2. 2. 3. So that we see it clear from the fourth Commandement and the words thereto annexed that this Law was known practised before it was given in Horeb. 9 And lastly to make up all sure Moses telleth us in
and God appointed his service in the Tabernacle and the Temple from Morning to the Evening sacrifice and had no sacrifices in the night time And thus was the Lords day kept except upon some extraordinarie occasions as in Acts 20. 27. and as afterwards in the time of bloody persecution but not in setled dayes of peace Quest Here some may aske Are we then to be carelesse and regardlesse of the night before and the Evening after Answ Not so for on other dayes we begin the Morning with prayer for a blessing unlesse we look for none and end it in the Evening with prayse and thanksgiving if we be not unthankfull If thus we doe as we ought on the week dayes than much more on the Lords day set apart for holy duties The night of which day before and the Evening after are to bee more piously considered of than the like times of the week dayes Our Saturday halfe holy day our Evening Prayer as a preparative to the Sabbath teach us to enter upon the Sabbath holily and to take the nights rest not onely for repairing strength of body for labour as on working dayes but to bee more fit to doe service and worship unto God without drowzinesse of spirit And in the end of the day to behave our selves so as it may appeare wee have received a spirituall blessing that day and have increased in knowledge and other holy graces in the use of Gods holy ordinance CHAP. IX The authority is divine by which it was established THis our Lords day can have no lesse than divine authoritie for it 1 Whether it bee conceived to bee founded upon the perpetuall equitie of the fourth Commandement as is made manifest in the former Treatise and by that which is said in the first chapter of this Nor is this any new conception in these our now present dayes For of this some began to think 600 yeeres agoe as Doctor Heylin acknowledgeth but no doubt it was before for else how could the whole Church In his Hist o◠the Sabbath pag. 132. of Christ retaine the fourth Commandement in the Decalogue without application to a weekly solemne day seeing the substance of the Commamdenent is concerning the observation of a rest day for his worship and service every week whereto else could they properly and directly apply it and hold the intention of the will of God in giving his said Law And if it have no ground from the Commandement how is it that in our Homily it is said wee have Gods expresse Commandement to keep it and lest the Makers of these Homilies might be thought to mistake they often mention the Commandement now what other this is than the fourth I desire to know And let any tell me in a minde affected with the love of the truth and not in a contradicting spirit how it truly can bee said that the Church of Christ hath kept or rather not broken the said Commandement now these 1600 yeers if it hath not been observed in our weekly Lords day 2 Or whether we take the observation of this day to have its ground from Scripture as well we may for this position that Dies dominicus nititur verbo Dei was publickly maintained by a Doctor at the Commencement in Cambridge in Anno 1603. and by the Vice Chancellour so determined nor was then opposed by any other Doctors nor in the Universitie of Oxford any Antithesis put up against it Neither was there just cause why for is it not called the Lords day Rev. 1. 10. and are not also the Christian meetings mentioned on this day in Act. 20. 7. in 1 Cor. 11. 20 where it is said When yee therefore are gathered together in die Domini nostri on our Lords day as the ancient Syriack Translation hath it Sure it is that long since Clotaire Leg. Aleman tit 39. ap Brisson King of France grounded his Edict about the keeping of this day upon the Law and holy Scripture So Charles the great King of France in Anno 789 had the same ground in his regall Edict saying Statuimus secundum quod in lege Dominus praecepit And likewise Leo the Emperour of Constantinople Constit 54. called Phylosophus in Anno 886 seeking to reforme abuses upon the Lords day in his Constitution declared that what he had in that behalfe determined was secundum quod Spiritui Sancto ab ipsoque institutis Apostolis plaucit according to the minde of the Holy Ghost and of the Apostles instructed by him Now may it reasonably bee thought that such great Princes should without the advice of the Learned Clergy in those dayes lay downe such grounds for their proceedings considering how Charles the Great caused five severall Synods at one time to bee assembled about the same Scripture there is for it and so then held And therefore the keeping of this day is of divine authority 3 Or whether wee understand Divine according to that judicious man the Authour of the Antidote against Sabbath errours That which may bee by humane discourse upon reasons of congruitie probably deduced from the word of God as a thing most conveniently to bee observed by all such as desire unfeinedly to order their wayes according to Gods holy will As also it may be proved from equitie either in the Law of nature or by vertue of divine institution or by some Analogy and proportion which the Lawes given to the Jews so far as reason and equity hold alike or by some probable insinuations thereof in the new Testament whereto adde the continuall practice of the Church for as he saith Lex currit cum praxi then may it be said to be de jure divino Now all these do as he granteth and may fully be proved and easily discerned from that which hath been said in the two former Treatises and what in this is already and shall be delivered in some measure concurre for the observation of the weekly Sabbath and therefore is established upon divine authority 4 Or whether we maintaine it to be an institution Apostolicall as many do it is divine We beleeve saith that Father of our Church Bishop White that the holy Apostles ordained Against Brab pag. 189. the Sunday to be a weekly holy day and he addeth his reason because the primitive Fathers who lived some of them in the Apostles dayes and others of them immediatly after and who succeeded them in the Apostolicall Churches did universally De bap contr Donat. l. 4. c. 23 maintaine the religious observation of this day For saith Saint Augustine Quod universalitertenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur Saint Chrysostome affirmeth On 1. Cor. Hom. 43. it that the Lords day was made a weekly holy day by the Apostles Who saith Bishop White at sometimes observed this day themselves Act. 20. 7. Saint Basill and Isichius numbers Against Brab
and this came as there wee finde to be abused even in the Apostles dayes Wee may Learne of S. Paul who was a pattern to them no doubt in the end and breaking up of the Congregation that they departed with prayer as he did Acts 20. 36. 9. Of what was done when the Congregation was broken up WHen the publick service was ended S. Paul went into an house where hee was invited and there prayed Acts 16. 16. Such no doubt as were well minded as the Bereans searched the Scriptures concerning the things taught them Act. 17. 11. But for this the Fathers tell us what people ought to do Saint Ambrose exhorted the people Ser. 33. tom 3. pag. 259. to be conversant all the day in prayer or reading or if any could not read that he should labour to be fed with conference Saint Chrysostome on Joh. 3. Hom. was offended with the people that then did not meditate on the word heard who was earnest with them that presently upon their comming home they would take the Bible into their hands and make rehearsall with their wives and children of that which had been taught them out of the Word of God But let us come to that which Iustine Martyr saith and Tertullian when they were departed out of the Congregation they ever remembred one another of those things which they had heard They went not saith Tertullian Apol. ca 30. 39. pag. 692. in Catervas Caesionum neque in classes discursationum nec in eruptiones lasciviarum sed ad eandem curam modesti◠pudicitiae ut qui non caenam caenassent quam disciplinam from this Fathers speech we may observe First That the Love-feast was a supper they abode then in the assembly late in the afternoone Secondly That at that Feast in the afternoone as may be gathered from Saint Augustine and Saint Basiles words they had care of Modesty and Chastity Thirdly That they received instruction for their souls as well as food for their bodies Fourthly Being departed from the Congregation they took heed not to goe into the route of Swash-bucklers nor into the Company of Ramblers such as did run up and down hither and thither not into the breaking out of the wanton and Lascivious sort But Fifthly they had care of the like modesty and chaste behaviour out of the Church which they shewed when they were in the Congregation Thus the primitive Christians kept the Lords day And if credit may be given to that which Theodoret writeth as Doctor Heylin cyteth him of the Festivalls in those times above 1200 yeeres agoe how they were Modestae Castae Temperantia plenae performed with modesty and great sobriety not as the Festivalls of the Gentiles in excesse and riot and also were solemnized with spirituall Hymnes and religious Sermons and that the people used to empty out their souls to God in fervent and affectionate prayers not without sighes and teares what may we think then of such godly Christians but that they devoutly and with high reverence observed the Lords day so much to be preferred before Festivalls as hath been before declared in Chapter thirteenth Hear what Durand saith in Rational lib. 5. de vesperis who telleth us of the Evening meetings wherein they did conferre of the holy Scriptures His words are these Postremò notandum est quòd religiosi ante Completorium permittunt collationem quae à sanctis patribus originem traxit qui dictis vesperis convenire de Scripturis sacris conferre solebant ad instar Operariorum ad recreationem ad invicem confabulantium ideoque tunc vitas vel collationem Patrum quae potius sunt ad recreationem delectationem legunt Eruditiores si dubium occurrerit interrogant CHAP. XVII How our Church would have our Sunday kept holy OUr Church hath taken order for the keeping holy of the Lords day For the better understanding whereof let us look into her certaine judgement evidenced by the undeniable Records established by the supreamest Authority and subscribed unto by all the Clergy of England The first is the book of Common Prayer confirmed by Act of Parliament 1. It maketh our Sunday to bee observed for an holy day 2. It appointeth our Assembling and therein to performe holy duties as First Prayer Secondly Reading the Scriptures Thirdly singing of psalmes Fourthly Sermons Fifthly Collections for the poore Sixthly The administration of the Sacraments Seventhly Prayers at the departure 3. And that the day may be well observed it ordereth this meeting both for the forenoone and afternoone calling the one Morning prayer for that it must begin in reason betime and the other Evening prayer because it must bring the evening with it So the times of Service should hold us but for the intermission betweene from the morning untill the evening 4. It ordereth the Ministers distinctly to rehearse all the ten Commandments and the people kneeling after every Commandment to aske God mercy for their transgressing of the same and grace to have their hearts inclined to keep every one of them and to write them in their hearts Now the Fourth Commandment by this rehearsall of ten and by the peoples prayer except the Minister mocke the people and the people mocke God and that by imposed duty from authority which God forbid we should thinke is acknowledged First To be a Law and Commandment of God not onely heretofore but now at this day Secondly To be one of the ten which God himselfe spake Thirdly That it is a Law and Commandment upon us that make this prayer Fourthly That we are bound to keep it Fifthly That of our selves we cannot be inclined in our hearts to keep it till God incline our hearts unto it Sixthly That we should have a joynt care together to observe it from our hearts Seventhly That we are to acknowledge our selves transgressours of it and stand in need to aske mercy of the Lord for the same Eightly That it is a mercy of God to encline our hearts to keepe it and to write it in our hearts Now the Fourth Commandment requireth a day to be kept holy as a Sabbath or rest day and therefore by this prayer are we to acknowledge it a Law to us and all bound in heart to affect it and to keepe it as the Lord hath commanded us The second is the Book of Canons or Ecclesiasticall Constitutions For the religious observation of this day by our Ecclesiasticall Constitutions First All people are tied to resort to the Church Secondly Not to depart out of the Church during the time of service or Sermon without urgent cause Thirdly That before Evening prayer Fathers Mothers Canon 59. Masters Mistresses should send their children servants and apprentices to be Catechised to be instructed and taught by the Minister for halfe an houre and more Fourthly All Canon 13. manner of persons within the Church of England shall celebrate and keep the Lords day commonly called Sunday and other holydayes as
Archbishop Daroberniae in a Synod Anno 747 with the rest decreed that the Lords day should bee celebrated with the reverence most meet and to be dedicated only to the service of God Our last Archbishop Doctor Abbot so honoured the Lords day as he by his Chaplains licensed divers Treatises for observation of the Lords day and when a Minister presented him with a book to bee licensed which was made for liberty on that day he took it of him and before his face burnt it in the fire For Bishops S. Ambrose telleth us it is well knowne saith he how carefully the Bishops doe restraine all toying light and filthy Dances if at other times then on the Lords day Bishop Babington on Exod. 16. saith that Drinkings Dances Wakes Wantonnesse Beare-baiting and Bull-baiting were wicked prophanation of the Lords day Bishop Downham on the Commandements saith They that keep the day for idle rest make it Sabbatum Boum or Asinorum They that defile it with drunkennesse and the like make it Sabbatum Diaboli and they that prophane it with sports make it Sabbatum aurei vituli Bishop Hooper that Godly Martyr On the ten Commandements saith The Lord sanctified the Sabbath day not that wee should give our selves to illnesse or to such Ethnicall pastimes as is now used amongst Ethnicall people c. Bishop Bayly in his Practice of Piety saith We are this day to abstaine from the works of our callings carrying burdens Faires and Markets studying any Book but Scripture and Divinity all recreations and sports grosse feeding liberall drinking and talking about worldly things Bishop White hath uttered an Against Brab holy speech who saith that all kinde of recreations which are of evill quality in respect of their object or are attended with evill and vicious circumstances are unlawfull and if used on the Lords day are sacrilegious for they rob God of his honour to whose worship and service the holy day is devoted and they defile the soules of men for the clensing and edifying whereof the holy day is appointed 3. Learned Divines NIcho de Clemangiis de novis celebritatibus non instituendis tells us that especially the Lords day and solemne Festivalls should be wholy and onely consecrated to more speciall worship and spent in duties of Devotion in lauding and blessing him for his more speciall favours Doctor Pocklington In his Serm pag. 13. hath a right speech howsoever it be that a little after he varieth saying If the first day of the week be the Lords day as he in another place yeelds it we must look to do the Lords work on it and not trench upon him by doing our own worke thereon yea he cyteth Saint Augustine for this Page 5. that men should leave all worldly businesses on Saints dayes Et maximè Diebus Dominicis especially on the Lords dayes that they betake themselves wholly to the Lords service Reverend Hooker saith that the voluntary scandalous contempt In Eccl. Pol. ca. 5. pag. 385. of the rest from labour wherewith God is publickly served wee cannot too severely correct and bridle Master Dow teacheth a cessation from ordinary labours and holds them In his dâ—scourse of the Sab. pag. 28. unlawfull on this day as they hinder a man from applying himselfe to divine duties and therein are contrary to the divine precept and the morality thereof He requireth first A morning preparation in private Secondly Warneth men that they doe not by improvidence or negligence or forgetfulnesse draw upon themselves a necessity to omit or hinder the dutyes to which this day is consecrated Thirdly that the hindrances and our defects bee supplied by private Devotions and Meditations Fourthly that it is good and commendable to spend the rest of the day in holy meditations private prayer reading and calling to minde what we have read or heard Vincentius Bellovecensis and Bellarmine have condemned Specul morale lib. 3. Concio 6. de Dominic 3. advent Stage-playes Enterludes Masques mixt-Dancing which they call lascivious to be especially on the Lords day most execrable Alex. Fabricius in his destructorium vitiorum pars 4 saith That the Sabbath by dancing is prophaned So did the godly Albigenses and Waldenses who also in a short In the History of the Walden part 3. b. 2. Catechisme upon the Commandments would have the Christians keep the Sabbath in ceasing from worldly labours from sinne and idlenesse and to doe things as might be for the good and benefit of their soules It were tedious to recite the learned in the later times teaching the holy observation of this our Lords day I will Sect. 16. cap. 24. end only with the harmonie of Confessions where it is said that the Lords day ever since the Apostles time was consecrated to religious exercises and unto holy rest CHAP. XXIII God would have our Lords day religiously observed and not to be prophaned GOd doth informe us by his word by which wee finde his institution of one day in a week from the creation as in the first Treatife have beene proved to bee sanctified to holy uses wee finde also the same established by his Law given on Mount Sinai as is manifested in the former Treatise And from the word in the New Testament we finde one day the first day of the week to have been observed and the observation continued now this 1600 yeeres So that one day in a week hath beene given to God as sacred and holy for holy rest in his worship and for holy duties to be performed publickly privately now above five thousand five hundred fourescore yeers some count 6000 a time long enough to settle this truth to observe such a day and as the holy people in the former times before Christ kept their day holily morally so should wee our day too But as God inctrusteth by his word so doth hee also by his works he is said to speak by the work of his providence Geness 24. 50. 51. And when his judgements are in the Esai 26. 10. earth the inhabitants of the world are to learne righteousnesse thereby and even in this for not observing his holy day for as before he punished his people for the prophanation of their Sabbath as the Scripture witnesseth in many places So hath the Lord punished the prophanation of our Christian Sabbath dedicated to his honour and service and hath pleaded by his punishments for the sanctification thereof and to deterre men from the prophaning of it This we must know that there is no evill in a City but the Lord doth it to wit the evill of punishment and the same commeth for sin of what nature or kinde soever the judgements be which are three fold 1 Immediate judgements wherein Gods hand is clearely seene which all will easily acknowledge with feare Such a judgement was the drowning of the old world the burning of Sodome and Gomorrah with fire from heaven So that of Nadab and Abihu with
it so should Gods feare move us to this Fifthly Imperfections through corruption of nature are one thing for they bee in the best but to nourish them and willingly to yeeld unto them is another I cannot doe what I ought by nature will I therefore not endeavour to doe what I should doe by grace God forbid Sixthly and lastly let me ask any pious heart any conscionable Christian why should men be more indulgent to weak nature yeelding to flesh and blood in and about the fourth Commandement for keeping of a day wholly to him than in and about our whole service and obedience to any of the other nine Seeing God hath made his displeasure so remarkable in many judgements against Sabbath-breakers both aforetime under the Law and now since under the Gospel Let me againe ask is there any true Christian and lover of Jesus but will out of conscionable and mature deliberation approve of such a pious and heavenly observation of the day as the before mentioned reverend father speaketh of yea and count them most happy that could delight themselves in so heavenly a manner for the only honour and glory of Christ If so then let me once more be bold here to ask First why are any derided mocked and abused with the opprobrious name of Sabbatarians who seek thus to extoll and magnifie the Lord of life without Jewish superstition Secondly why should any bee offended with the endeavour in any to keep strictly the day though they cannot attaine to the perfection of it seeing it is not reprehensible no Scripture against it no Fathers reproving it no Councell condemning it nor any holy men censuring it as Judaizing in any age since the glorious Ascension of Jesus Christ Thirdly why may not men bee taught thus to doe why may they not be exhorted to put to their best endeavoures to attaine unto it in the best manner they can so it be without superstition and putting any holinesse in the day it selfe Fourthly why should wee not on this day one day in the week give Christ all the glorâ— we can possibly in our love to him and most solemnely shew it forth to the further gracing and magnifying of his name If any be desirous to answer these questions let them first turne their thoughts to Christ and hearken then what conscience will say and thereafter make their answer CHAP. XXIX Concerning sports unlawfull at all times much more on the Lords day and why sports lawfull at other times are on this day to be forborne with some objections made and answers to the same COncerning sports games and pastimes it is agreed See Master Benham his Society of Saints pag. 160. 176. his religious and lâ—rge dâ—scourse about sports and recreations upon that they are not all of one sort Therefore let us consider what those be which are to be forborne on the Lords day 1 All sinfull vanities which bee unlawfull by Gods word as foolish talking and jeasting Eph. 5. 4. Idle words Mat. 12. 36. corrupt communication Eph. 4. 29. toying wantonnesse Rom. 13. 13. Compotations excesse of wine or strong drink lasciviousnesse either in words songs gesture or action banquettings 1 Pet. 4. 3. Revellings reckoned among the sinnes of the flesh which seclude from heaven Gal. 5. 29. and practised amongst the Heathen and condemned by S. Peter as Heathenish with other sins accompanying 1 Pet. 4. 3. it 1 Pet. 4. 3. Ryoting Rom. 13. 13. These so condemned by God himselfe none may use at any time and much lesse on the Lords day or any holy day And yet if our pastime-followers bee with-held from all these their rude sporting would be no delight to them For the common Rusticks doe horribly defile themselves with these things as the fruits declare in their drunkennesse fighting quarrelling bastard-breeding and the like besides murthers committed sometimes 2 All sports games pastimes and pleasures which bee made unlawfull by the Lawes of our Land and Canons of our Church are not to be used at other times then not on the Lords day by the rude vulgars and common multitude who are prohibited first all Beare-baiting Bull-baiting Interludes common Playes Bowling Diceing Carding Tables Coits Cailes Luggets Shove-groat Foot-ball Fencing and all meetings out of their owne parishes on the Lords day for any sports or pastimes whatsoever Secondly All such sports and pleasures as cannot be done but by such persons as are prohibited to wander abroad and by the Law judged to be vagabonds and wandering rogues such bee Jugglers Fortune-tellers Fencers Gipsies Players Pipers Harpers and wandering Minstrels Players upon Tabors and Timbrels Souldiers tossing the pike going as wanderers to get money on this day Thirdly all pleasures in prohibited places as Gaming-houses Bowling-alleys and Tipling-houses Fourthly all sports whatsoever in the Church or Church-yard forbidden by the Canons of our Church in those places and here methinks the reason is good if sports and playes pollute an holy place then sports and pastimes pollute an holy time ☜ 3 All sports games playes pastimes and pleasures as have been condemned by the consent of ancient Fathers Imperiall Constitutions edicts of pious Kings by the learned Fathers and Divines in Councells and Synods and many grave and worthy Clerks Protestants and Papists have spoken against it in honour and due reverence to their persons and learned judgements we should forbeare on the Lords day For that in other things they are much regarded their judgements are approved and their authorities alleadged And may it not seem reasonable unto us in this thing which men acknowledge to be only matter of recreation to condiscend unto them especially considering that no ancient Father no Councell no Synod can be produced for allowance of sports games playes and pastimes to be used upon the Lords day nor can be exercised on this our Lords day within the bounds of the Apostolicall rules made by the holy direction of Gods spirit for the use and practise of indifferent things which may not be done to greive another uncharitably Rom. 14. 15. nor whereby another may stumble be offended or made weak verse 21. 1 Cor. 8. 13. For we must give no offence 1 Cor. 10. 32. nor must we look what simply in it selfe is lawfull but what is convenient or expedient or profitable 1 Cor. 6. 12. and 10. 23. and that the same be to the glory of God 1 Cor. 10. 31. These rules are holy and heavenly and binde the Conscience though upon conceit of Christian liberty few make conscience of observing them when yet notwithstanding the Christian liberty which some talke of if it be not rather licentious loosenesse is either restrained within the limits of these rules Of which the Apostle Saint Paul made great Conscience 1 Cor. 8. 13. but many in these dayes make a very jeast and mock of as too precise a nicitie and a losse of Liberty What the sports games pastimes and pleasures be which the Fathers have declaimed against what
the edicts of Kings and Emperours have disanulled what Councells and Synods have decreed against and what Learned and Godly men have both written and spoken against have been before set downe to which I adde here Concilium Antisiodorense in Anno 614. a thousand yeares since at which were 45 Bishops and others of the Clergie learned men who did forbid and expell publick dancing of women Synodus Turonensis in Anno 158◠prohibited on the Lords day rioting publick Feasts Galliards Dancing Clamours Morices Hunting Hawking to serve wine or victualls in Innes or victualling houses to any but strangers the playing of Prize Comedies Tragedies and other spectacles In France in the raigne of Charles the ninth and Henry the third all dancing was prohibited under paine of imprisonment For what doth dancing produce in the rude vulgars but lascivious wantonnesse and the fruit the begeting of bastards and sometime thereupon hath ensued unnaturall murthers by Mothers thereby thinking to hide the former sin Of which there be too many examples and of which one instance before of one gotten with child on the Lords day at night after dancing 4 All sports may well be judged to be forborne on the Lords day which God hath by his hand shewed his displeasure against upon the actors on this day for the reverence we owe to God in beholding his handy work by which he lessons us and giveth us instruction if it be not to observe the day better to what then if we shall make this use of it I am sure we doe not offend Thus we see what sports are on this day to be laid aside And if so I hope well the day will be better employed of many Let it not be offensive to any that I propound these Reasons to their pious considerations to leave their pastimes this day 1 The Scripture forbidding the doing of our own waies finding our owne pleasures and speaking of our owne words Esay 58. 13. By our owne he doth meane what we do please to doe or speake without warrant from him of our owne heads from our owne worldly or carnall desires for all this is properly our owne But if we doe what God commandes Heb 4. 10. Iudg. 2. 19. and what he warrants us that is not properly our owne but Gods For in the former we doe serve our selves and are our own in this we serve God and are his This scripture is the only place in holy writt which teacheth us how to keep a Sabbath spirituall unto God by teaching first what to avoide and then what we should be taken up with on this day to wit with an honourable esteeme of the day in considering whose day it is Gods holy day then what delight we take in it as a Sabbath day and count it honourable and so doe him honour shewing that we delight our selves in the Lord verse 14. This text speaketh first of nothing ☜ proper to the Jewes but what is common to us in keeping our Christian Sabbath with them And therefore the Prophet doth mention onely the Sabbath day and not their seventh day Now Christ is still Lord of the Sabbath Matt. 12. 2. Here is nothing spoken but what is durable for ever in keeping an holy day to the Lord which is First That the day be held an holy day Secondly That it be of the Lord. Thirdly That it be a rest day Fourthly That we delight in it and esteeme it honourable Fifthly That on this day we honour him not doing what we please but forsaking our selves do what he would have us to doe and so to manifest our delight to be that day in the Lord In all which I would faine know what is there that doth not belong to us in keeping our Christian Sabbath Thirdly the scope of the Prophet tendeth as well to us as to them for as in the former part of the Chapter he had laboured to reforme the abuse in their Fasts so here the abuse in their Jewish keeping of the Sabbath externally in an outward service and rest mixing withall their own wayes pleasures and speeches but did not keep it as holy to the Lord in a spirituall manner with delight to honour God as they ought to have done Doth not this tend to the reformation of keeping our Sabbath as most doe as the Jewes did theirs externally mixt with our own wayes pleasures and speeches but not internally with a spiritually delight in the Lord Therefore this Text is fitly urged by our Learned Divines for the religious observation of our Sabbath day 2 The force of the fourth Commandement is yet of continuance and bindeth us as in the former Treatise hath been proved on our Lords day and first to a rest then to the imployment of that rest to an holy use and so to keep the day holy But sports and pastimes are not to speak properly any rest nor are they any holy duties for which we rest thereby to keep the day holy to God Therefore to be forborn this day 3 It is reasonable in all equitie to give God one day wholly to him for spirituall worship and service and for the spirituall good of our own soules for ever who hath given us six whole dayes for our own service and for our outward and worldly estate concerning our bodies which be here but for a time why should wee then grudge to forbeare sports for one day denying God his own right and our poore soules their spirituall good for to satisfie the corrupt minde with corporall delights on this day 4 The libertie of sports pleasures and pastimes on this day steale away the heart from God in time of Divine Worship The thoughts of these pleasures choak the seed of the Luk. 8. 14. On the fourth Commandement word for pleasures as well as worldly cares choak them saith Saint Luke and more too saith Learned Bishop Downham for nature saith he presseth youth more to pleasure than others to their wordly profits So that the thoughts of them doe not only hinder in time of hearing but doth quite take away the heart from after-meditation private prayer and conference without which hearing for the most part becommeth fruitlesse Now if this libertie were restrayned and they set to singing of Psalmes and other Christian and heavenly recreations as Durand before calleth them they knowing whereto they should hold they would bee more attent in the Church and better exercised out of it especially if they were made to know that not to serve the Lord God with joyfulnesse and with gladnesse of heart doth not a little anger and provoke God to wrath Deut. 28. 47. 5 If sports and pastimes have any allowance from God it is either Legally or Evangelically But not Legally for the letter of the Law bindeth strictly Not Evangelically for albeit the rigour of the Law be mitigated by the Covenant of grace and wee by Christ freed from the curse thereof yet neverthelesse we are tyed in love and in