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
saith it is the day in which wee should rejoyce and bee glad above all other dayes because of his resurrection by which saith S. Augustine Dies Dominicus Christianis declaratus est ex illo habere caepit festivitatem suam Argument 2. WHatsoever in holy writ is said to be the Lords denominatively The altering of the name of the day argueth the Sabbath was altered D. Prideaux pag. 29. that is he the Author and Institutor of As for instance the Lords Supper and the Lords Table because he ordeined it 1 Cor. 11. 20. 10. 21. The Sabbath of the Lord because he commanded it the Temâ—le of the Lord because he appointed it the people of the Lord because he chose them the Lords messengers because he sends them Apostles of Christ because he put them into that office No instance can bee given to shew the contrary But this day is denominatively called the Lords Rev. 1. 10. and so in the first of Cor. 16. 2. as Beza noteth on the same place affirming as I have before delivered it that to explaine the first day he had read in uno vetusto codice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which title is very frequent in the Fathers calling it usually Diem Dominicum the Lords day not by Creation for so every day is his from the beginning nor is it so called by Destination as is the last day 1 Thes 5. 2. as then and yet now a day to come hereafter when our Lords day was then so called by an excellency as also famously at that time knowne in the Church for the Lords day as the day of their solemne assemblies Therefore it is so called by divine institution for divine worship and as it hath Jesus Christ for the Authour and Institutor of it Argument 3. IF God by resting from his work of Creation and his blessing of that seventh day made it an holy day for his solemne set worship and service Then Jesus Christ his resting from the work of redemption and his blessing of this day made it an holy day for his solemne set worship and service For there is the like excellency in the resting of God the Son and the blessing of his day as there was in the resting of God the Father and his blessing of that seventh day Christ his work of the worlds redemption and the renovation thereof the making of all things new a new heaven and a new 2 Cor. 5. 13. earth as was foretold Esa 65. 17. is equall with the Fathers work of Creation and in the rest of the one and of the other can there be no inequallity nor disproportion The Sonnes blessing likewise of this day is of no lesse excellency than the Fathers blessing of that day which blessing of his is not in the particulars expressed but the Sonnes blessing of this day is and that at large in many particulars First by his glorious resurrection by which the Lords day So S. Aug. de Civit. Dei lib. 22. cap. 30. Lt Scr. 15. de verb. Apost became sacred and consecrated to us Secondly by his severall apparitions for confirmation thereof Thirdly by his heavenly instructions Luk. 24. 25. Fourthly by the illumination of their mindes opening their understandings Luk. 24. 45. Fifthly by the inspiration of the holy Ghost Iohn 20. 22. Sixthly by the installation of the Apostles giving them power to binde and loose in heaven and in earth Iohn 20. 28. Seventhly by his mission in great dignity sending them even as his Father had sent him Iohn 20. 21. All which blessings Christ bestowed on them this day before his ascension and afterwards on this day he sent down Act. 2. his holy spirit extraordinarily after a visible manner upon his Apostles made them speak miraculously with new tongues to the amazement of the hearers and on this selfe same day he blessedly converted 3000 soules Act. 2. 41. and so began on this day his Church to be a separated visible Congregation from among both lews and Gentiles Lastly on this day he gave his heavenly Revelation to his beloved Apostle who was in the spirit upon this day to receive the vision Reve. 1. 10. Thus we see how Christ did blesse this day But God the Father by his resting from the work of creation and his blessing of that seventh day made it an holy day for his solemn set worship and service as the Scripture teacheth Gen. 2. 2. and very learned Divines do maintaine for truth Doctor Rivet cyteth 36 by name and their own words In disser de orig Sab. for it to this purpose Therefore Iesus Christ his resting from the work of redemption and his so blessing of this our day hath made it an holy day for his solemn set time of worship and service Argument 4. THat which Christ through the holy Ghost spake by way of Command to be observed that he is the Institutor of this I hope will not be denyed But Iesus Christ by the holy Ghost spake by way of Command that this day should be observed For the things appertayning to the kingdome of God he gave Commandments to his Apostles to be taught and observed Act. 1. 2 3. But the day of Christs resurrection and the worship therein performed as it was in the Apostles dayes and after as may be collected out of the Scripture and out of the writings of Justine Martyr and Tertullian is of those things which do appertaine to the kingdome of God Therefore he commanded it to be observed and so was the Institutor of it Obj. If any object and say that this day was not expressed by Commandment Ans I answer no more are any other of those Commandments which in Act. 1. 2. he is said to give nor any particulars of the things he spake which appertained to the kingdome of God And therefore we cannot seclude this day out of the Commandements given by Christ because not expressed no more than we can deny other things appertaining to the kingdome of God to be commanded because they are not expressely mentioned till it can be proved that the keeping of this day to the honour of Christ in his publicke worship is none of the things which pertaine to the kingdome of God I answer againe that albeit it is not expressed yet must it be comprehended within these Commandements For these Commandements here given Act. 1. 2. are of those which Christ would have his Disciples to teach his people that enter into the Church by Baptisme to observe Matt. 28. 18. 20. Now we finde the Church to observe this day Act. 20. 7. 1. Cor. 16. 2. The Apostle also to be an observer of it with them Act. 20. 7. prescribing duties to them on this day 1. Cor. 16. 1. 2. when they did meet together 1. Cor. 5. 4. and 11. 20. which was on the Lords day as the Syriack hath it as is before noted And the Apostle telleth the Corinthians that the things he wrote unto them were
those Generalities unto more Specialities which naturall men could never rightly discover without this help of Gods externall precepts This consists in the Letter and written words of the Law in the Commandements and the farther meaning thereof is to be learned from other Scriptures to know what is contained in the short precepts This Externalitie properly belongeth to the outward man for the ordering of it And this Externalltie may be dispensed with in some precepts though the naturalitie cannot for this is written in every mans heart but so is not this Externalitie We see Gods dispensation in some Specialities as Gods allowing Cain to marry with his Sister also Polygamie in the Patriarches In Gods commanding Abraham to kill his sonne In the Magistrate commanded to kill the offender Deut. 13. 9. so in warre to kill Numb 31. 17. In his allowing of the Israelits to rob and spoile the Egyptians Exod. 3. 22. And what is it but a dispensation when God raiseth up some to spoile other And that children may leave their parents in case of Marriage Gen. 2. 24. and Matth. 19. 5. and that variance may be between them for the Gospel sake Matth. 10. 35. Luk. 14. 26. The Commandements of this Law in respect of the meer Externalitie manifested in Specialities may be called Positive laws as superadditaments for Specialities of those generals as for example Naturalitie teacheth me a God but the Positivenesse telleth me that I must have only the God of Israel for my god Nature teacheth to worship God but the Positive precept forbids to make any graven image or likenesse thereby to worship him but to worship in spirit and in truth Nature teacheth to honour God the Positive Commandement forbids the taking of Gods name in vaine Nature * It teacheth also that for the proportion of this time the creature must depend and waite upon his Creator who alone can make the work of six dayes serve to keep us seven By light of nature t is no way fit the servant should prescribe unto his Master but rather the Master unto his servant especially considering the ground of that distinction of servi a libere natura teacheth to have a time to serve God solemnly the Positive precept commandeth a Sabbath day and directeth us to the keeping of a seventh day Sabbath SECTION V. Of the Spirituality of the Law THe Spirituality of the Law is the spirituall extension of every precept of the Law beyond all that which the naturality reacheth unto and above the speciality of the Letter of the Commandements in the externalitie thereof I call it the Spiritualitie of the Law for that this knowledge is only attained by the spirits speciall illumination and grace And consists not in the only bare knowledge of the minde touching the extension but also in the hearts affection drawn on along with the utmost extent of the understanding to love what is commanded to hate what is forbidden to joy in obedience to sorrow for failings and falls fearing ever to offend This Spirituality is that which is promised of God in his Covenant of Grace made with his People to be written in the minde and heart Jer. 31. 33. Heb. 8. 10. This is the reparation of that blessed image of God consisting in wisedome holinesse righteousnesse and uprightnesse Col. 3. 10. Eph. 4. 24. Eccles 7. 29. The Naturality is common to all in and out of the Church The Externality belongeth to those in the Church and in this respect may the Law be said to be given only to the Israelits This all the outward children of the Church may attain unto and others out of the Church by conversing with and coming among them or these going unto them or getting some of the wriâ—â—ngs of the Church For it s not possible that the learned Heathen got all their knowledge by the Naturality in them and their common light but by the accession of the helps from the Church Therefore to gather that whatsoever we finde in their writing concerning God and the things appertaining to him to be all from their meer light in nature will not hold for a sound conclusion This Spirituality is proper only to the Elect The first is by inscription but bettred by diligent improvement of those principles and helps from the Church The second is by information and bettered by good education and instruction publikely and privately in the Church The third is by the speciall inspiration of Gods holy Spirit in a constant use of the means and in the grace of Self-deniall which every one must come with that will be a true obedient observer of the Law SECTION VI. Of the Morality of the Law THe Moralitie of the Law properly speaking and distinctly to common understanding is not the Naturalitie nor perpetuity of the Law as if these three indistinctly were all one But the Moralitie of the Law is the Laws power binding the whole man outwardly to the good behaviour in all good manners concerning holinesse towards God and righteousnesse towards man according to the Naturalitie Externality and Spiritualitie of the Law And from this consideration truely properly distinctly and clearly it is and may be called the Morall Law the brief Epitome of Christian Ethick Oeconomick Politicks and Ecclesiasticks and of whatsoever duâ—â— we owe to God or man SECTION VII That there are ten Commandements HAving thus prefaced these necessaria praecognita I come to the fourth Commandement for the right understanding whereof many things are to be made clear First that there are ten Commandements of the Law I would not speak of this but that one hath pleased to call this number vulgar Idols I. It s the number which Moses recordeth Exod. 34. 28. Deut. 4. 13. and holdeth Deut. 10. 4. and saith God added no more Deut. 5. 22. more then ten there was not nor fewer may we make them least we be guilty of the curse and break the Commandement Deut. 4. 2. of adding to and taking from Deut. 12. 32. II. Its commonly called the Decalogue by the most learned Divines III. Our Church in the Catechiâ—me would have children to be taught that there are ten Commandements IV. Saint Augustine in Epist 118. cap. 12. speaks of ten Commandements V. The Papists though they rob God of one sacriledgiously yet do not diminish his number of ten VI. The number hath thus been reckoned for three thousand and two hundred of years and more and never either denyed or lightly disregarded till the spirit of too much boldnesse in some hath dared without shame to speak contemptuously of the number SECTION VIII Of the fourth Commandement in what words contained THis fourth Commandement is and hath been hitherto accounted one of them and is a Commandement in forme of speech so delivered unto us But here we are carefully to consider which is the Commandement and in what words its comprehended The mistake herein hath occasioned all the contention concerning the perpetuity of the Commandement The Commandement
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
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