CHAP. I. The Preface, shewing wherein wee generally consent and agree in one.

IT will not be amisse (ere I enter upon the Treatise, which for the honour of Jesus, God blessed for ever, I here undertake) briefly to lay before the judicious, a few things, for feare of mistake, while wee maintaine the observation of a set solemn day weekly, for the worship of Christ, and a Christian­like strickt keeping of it holy.

1 Wee hereby reject the loose opinions of the Familists, Anabaptists, and wicked Libertines; who would be free from any time of set solemn dayes, for Gods publick service and worship, contrary to the command of God under the Law; and the constant custome of the Church under the Gospel, among all Orthodox Christians, in all places, throughout the whole Christian world, in all ages, for [Page 110] these 1600 yeers; so that, saith Chemnitius, it is barbarica pe­tulantia, In exam. Tri­dent Concil. most rude impudencie, barbarous folly, as one tran­slateth it, not to observe that day with all due solemnity, which hath so long time beene kept by the Church of God: This wit­nesseth, Ignatius, Iohn the Apostles Disciple, Iustine Mar­tyr, S. Augustine, Tertullian, Athanasius, Maximus Tauronen­sis, Dionysius Bishop of Corinth, in an Epistle of his to Soter Bishop of Rome: Against these Familists, Anabaptists, and Libertines, hath written Ʋrsin in his Chatechisme, Zanchie in his Oper. sex dierum, and Master Rogers in his Display of the Family of Love.

2 Wee renounce all Traskits and Brabornian errours, in their points of Judaisme: Against the Author of the first sort, learned Bishop Andrews hath fully shewed himselfe, by his speech in the Starre Chamber: Against the later, the late learned Bishop of Ely, Doctor White, hath written at large, purposely to confute Brabornes Judaizing, in standing for the Jewish Sabbath: Against which tenent, Musculus, Ʋrsin, and Bellarmine, hath also written: yea, Hereticks, as Irenaeus lib. 1. cap. 26. & Ephan. de Hae­res. cap. 30. the Ebionits and Cerinthians holding this, have been con­demned, as the Fathers witnesse. The seventh day Sab­bath from the Creation, now called Saturday, is changed, and not under the Gospel to be observed of us, as an holy day to the Lord.

3 Albeit we doe hold the fourth Commandement to be perpetuall, yet we conceive it to be so, without any of those See the former Treatise. accessorie percepts delivered by Moses, whereby though it was in it selfe originally not ceremoniall, yet was it by the keeping of those precepts ceremoniously ob­served.

4 As that Law required rest, and the holy use of that rest, to be imployed on that Sabbath day, for the keeping of it ho­ly; so doth it now, by analogie and proportion, for the holy observation of our weekly Sabbath. Rest wee doe hold ne­cessary for the day, yet not like the foolish superstitious rest of the later Jewes, grounded on vaine Traditions, confuted by Christ. Nor doe we require it otherwise than a neces­sary meanes to further us to holy duties, not as a worship [Page 111] of God in it selfe; nor doe wee deny works to be done, works of pietie, and for pietie, works of charity, and those that be works of necessitie; for all were allowed under the Law, as in the other Treatise is proved. Moreover, wee account the day holy, yet not for any inherent holinesse therein, but for that it is set apart for holy uses: And the difference betweene this and other solemn holy dayes, de­dicated to the honour of Christ, we take to be; that this is grounded on authoritie divine, and unchangeable, and so not the other; yet to be observed with rest to religious du­ties, as is ordeyned by the authority of the Church, which is not at any time to be despised.

These things premised, I suppose, wee that desire for the honour of Jesus Christ, that his day be solemnly kept, none of ripe judgement will condemne us of Judaisme, if they well understand either us, or themselves, hereafter. A cha­ritable interpretation would amend all, which were to bee wished, to quench the heat of contention, by either igno­rantly or wilfully misconceiving of us: For we hold no­thing, but what hath beene held by Orthodox Divines, the best, and most in all ages, as in the ensuing chapters of this Treatise, framed to the capacitie of the common sort, will clearly be made manifest.

CHAP. II. Of the title of Lords day, and of the name Sunday.

THis terme of Lords day, though none can deny it to belong to the day, yet some few, and but very few (to shew perhaps more wit, as they think, to be able to say something to any thing, than worth of matter) do make it, as it were, doubtfull to understand what day should be meant by the Lords day in Revel. 1. 10.

But this place of Iohn hath generally beene expounded, and taken for the day which wee now call Sunday, the first day of the weeke, by Aretas, Andreas Caesariensis, by [Page 112] Beda, by out later Divines, and by the suffrage of the De rat. tempo. cap. 6. Church, the best Expositor of the word: which day hath constantly since the time of the Apostle S. John, been honou­red with this name, above all others; under this it hath passed along in the writings of all the ancient Fathers, in Councels, in Histories Ecclesiasticall, in Emperiall Con­stitutions, and Edicts of Emperours, and Kings. Beda on S. Luke saith, It is a Christian custome to call it the Lords day; which custome hath continued hitherto in all reformed Churches. And this name our King and State, giveth it in Statute Lawes, and Acts of Parliament, and our Church in her Ecclesiasticall 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 Sol [...]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, Ʋalen­tinian, 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 [Page 113] 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 oc [...]li. psa. 10. ca. 11. Diem Sabbati, ab [...]psa di [...] Sa­turni hora po­meridiana tertia [...]sque in lunaris di [...]i diluculum [...]es [...]um agitari. In Emenda. temp. lib. 7. Synops. sol. 5 [...] 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 [Page 114] 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 Trask [...], 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 [Page 115] 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 [Page 116] 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. [...]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. He [...]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 [Page 118] in his choyce, saith Master Dow. Hence is it, no doub [...], 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 Th [...]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. St [...]ll [...] 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 darknesse the Lords people observed a weekely Sabbath day; then surely we should be ungratefull, and negligent of our own salvation, if we yeld not to God a weekly day, or a sufficient time for his service as well as the Iews did? Thus you see how we agree in the proportion of time, one day in the week, according to Gods designation of time, and the equity of the Law.

CHAP. VI. Of the first day of the week; that it is the Lords day, and also the seventh day.

AS we must have a day within the week, so is it need­full to know which day in the week it is, which we are to observe for the Lords day, else should wee be uncertaine; for one would keep one day, and others another day.

In Scripture the first day in the week mentioned in Mat. 28. 1. Mark. 16. 2. 9. Luk. 24. 1. Joh. 20. 1. 19. Act. 20. 7. 1 Cor. 16. 2.) is that which is called in Rev. 1. 10. the Lords day: So saith S. August. the first day of the week is that day, Epig. 86. qui postea Dies Dominicus appellatus est: S. Cyrill affirmeth In Iohn lib. 8. cap. 58. Apost. 2. the very same. Our Sunday, saith Justine Martyr, is the first day of the week: Our Homily saith the first day after the Jewish Sabbath is our Sunday: It is our Lords day, said the Divines in Ireland. The former Scriptures are interpreted See the many Exposit. ci­ted by Master Spr. pag. 61. by all Expositors, the Fathers Greek and Latine, the later writers, Protestants and Papists, to bee the Lords day: It cannot well be d [...]nyed, saith B. White, that the first day of every week was the Christian weekly holy day; It is manifest, saith Doctor Pocklington, that the first day of the week is the Lords day: and to strengthen more this truth, learned Beza saith, that he hath read in a Manuscript, [...], added to the Text in 1 Cor. 16. 2. so Crispine in his Greek Lexicon.

This first day of the week hath beene observed for our Lords day ever, and no true Christian Church can be named that ever brake off the custome of this day. This universall unity of so Catholique a custome is sufficient to settle any Christian in his faith of this truth, that the first day of the week is the Lords day: For what better Expositor than the Churches continuall practice and observation, which must needs bee from a setled judgement of the truth of the time observed. Our Church telleth us in the Homily, that this custome hath beene kept in all ages, without any gaine-saying.

And although this day, after the Jewish account, bee the first day of the week, yet neverthelesse it keepeth the pro­portion of time, in the Commandement, the seventh part of a week, so as it may be called the seventh day, though not that seventh day, I say the seventh day. Let none here make a stir about the seventh and a seventh, for the seventh day, and not a seventh day, is the Sabbath of the Lord our God: for the particle the and not a is to bee prefixed to se­venth, and not only because of the six dayes in which the world was made, the dayes of the Creation (as is commonly and onely so supposed to bee taken) but for the donation of six dayes to us by God, and that in the promulgation of this Law, and Commandement, as is in the former Treatise shewed. Alwayes in counting of numbers, we our selves, in any ordinary number of seven, when six is ta­ken out, doe not say, there remaineth a seventh, but the seventh; for a should note an uncetainty, but the doth not.

God, of seventh dayes (for there are no more in a week, nor ever was) hath given us for ever irrevocably six of them for to labour in, and to doe all that wee have to doe, Exod. 20. 9. These dayes we take to our selves as Gods gift, from his words in the Law: Now if we have six of the seven cer­tainly knowne unto us, can we reasonably say a seventh is the Lords, or the seventh is his? A seventh may be spoken of whole numbers, where a certainty is not determined, nor pitched upon, nor taken out, but where the number is no more but seven in a week (as none heretofore, nor any now count more) there six being taken out for us, the seventh is left, as a certaine day not to bee doubted of, for the Lord. So as yet the seventh day is the Sabbath of the Lord our God, both by Gods donation of six to us, and our counting our dayes to come to the seventh, having taken to us the six.

For our first day of the week is Munday, and so wee ac­count forward to the Lords day, as the seventh day, and our Sabbath and resting day.

And most fit it is, that wee should still hold the seventh [Page 121] day for our Sabbath Dies domini­ca representat m [...]moriam Creation is mundi, non minus quam Sabbagim; nam die dominica incepit mundus fieri, unde Iustinus Apo. 2. Et Leo Epist. ad Dioscorum, dicunt diem dominicam colitam ob memoriam mundi Creationis, quàm ob resurrecti­onem Christi: Bellarm. de [...]l [...]u sanct. lib. 3. cap. 110., that we might, whilst we honour the Sonne in finishing the work of our redemption, not forget the honour of his Father for his perfecting of the work of the worlds Creation, and his resting from the same, which cannot bee by observing any other day, but the seventh day.

CHAP. VII. Of the time when this first day began to be the Lords day, and upon what ground.

THis first day observed, was the very first day im­mediately Mat. 28. 1. Mar. 16. 2. 9. Luke 24. 1. Iob. 20. 1. 19. Ad Magnes. after the Jewish Sabbath: so the Scrip­tures confirme it to us. whereto agreeth the exhor­tation of Ignatius, After the Sabbath, let every friend of Christ make the Lords day a solemne Festivall.

And the reason of this was, because of the Lords resur­rection, S. Aug. ad Ian. epi. 119. & 130. De verbo Apo. ser. 15. Epi. 93. by which the Lords day was declared to Christians, and from that time began to be celebrated: and in another place it is said, that the Lords Resurrection promised us an eternall day, and it did consecrate unto us the Lords day: And Leo saith the same, Dominicum diem nobis Salvatoris resur­rectio Lib. 8. c. 33. consecravit. In the constitutions of the Apostles it is Ca. 50. ordained to be kept holy in the memoriall of the resurrection; so a Councell held at Paris in Anno 829 ordeined the like. Bishop White alleadging reasons why the Lords day was Against Brab. pag. 269. 270. preferred before other weekly dayes, saith, that the Primi­tive Church could have made choyce of no other day of the week more proper and convenient for the solemne and religious worship and service of Christ: Great was this work, saith Athanasius, [...]. for we doe celebrate it, as a memoriall of the beginning of a new Creation: Yea, ob excellentiam tanti miraculi propriè In Ps. 23. dies Dominica appellatur, saith another. And indeed the work of the day is the ground, saith Bishop Lakes, of the hal­lowing In T [...]esis 46. 43. 45. [Page 122] of the day, whether it be weekly, monthly, or yeerly; as particulars evince in Scriptures and Stories; now when God doth any rare, great, and remarkeable workes, hee will be honoured with a Commemoration day, for that work; if the work concerne the whole, by the whole Church, and by a part, if it concerne a part: by which practice or work, Gods will is understood, which guideth the Church, where the ☞ precept is wanting. This is a sacred rule observeable in the institution of all sacred Feasts, both divine and humane, saith that Father.

Now God raising Christ from the dead, upon the first day of the week, this remarkable work, was to have that day, a day of Commemoration, above and before all other.

1 Because it was the first notable work of God, im­mediately following the Jewish Sabbath; which being to cease, the next glorious work of God following, must needs bee the ground of another Festivall; and in stead of the other, for it is a rule in mortality (saith the reve­rend Father Bishop Lakes, that none in reason can deny due respect unto the worke, and therefore cannot deny the hal­lowing of the day, to wit, on which it was wrought.

2 The raising up of Christ from the dead, declared him mightily to bee the sonne of God, Rom. 1. 4. God fulfilling hereby to the children, the promise made to their Fathers, hee being manifest thus to be the Sonne of God, his begotten Sonne in the day of his resurrection, as the Conquerour of hell, death, the power of the grave, and of Satans Dominion, Act. 13. 31. 32. 13. and pre­ferred above men and Angels, Heb. 1. 5.

3 This is the work above all others, which the Scrip­ture so often mentioneth for the Fathers glory in his Son, in that he raised him up from the dead, Rom. 1. 4. Gal. 1. 5. Act. 2. 24. 32. & 3. 26 & 4. 10. & 10. 40. and in many other Scriptures.

4 This is it by which Jesus is made both Lord and Christ, to sit upon the throne of David, Act. 20. 30, 31, 36.

[Page 123] 5 It is the work of our perfect redemption, and full ju­stification, Rom. 4. 25.

6 This was the act which to beare witnesse of, he prin­cipally chose his Apostles, Act. 10. 41. & 1. 22. which work the Apostles first taught to the Jewes, Act. 2. and to the Gentiles, Act. 10. and for which they first chiefly suffered.

7 This is the act on which dependeth all our comfort, and without assurance whereof S. Paul telleth us, his preaching was in vaine, and our faith in vaine, 1 Cor. 15. 14. and so our Christianitie nothing worth.

8 This his resurection was to his Apostles and Disciples full of comfort: and that which is most joyfull to all Christians, for our justification, Rom. 4. 25. as also for the hope of our eternall salvation, 1 Pet. 1. 3. & 3. 21. for if Christ had not risen, wee had beene all in our sinnes, 1 Cor. 15. 17. his birth, his life, his suffering had done us no good.

Therefore from the beginning hath the Church held this ever for the most remarkable work of Christ, and to keep this day Festivall, on which hee arose from the dead.

For that it being the most remarkable work of God, next and immediately after the Jewish Sabbath, as I said, it re­quired a Festivall, and that within the space of a week, within which space God from the creation reserved a day to himselfe; and its not fit, that under the Gospel, so glori­ous a work of our redemption by Christs resurrection, for the restauration of the world, should be more seldome re­membred upon a set day, then was the work of creation of the world before and under the Law.

CHAP. VIII. Of the divers opinions concerning the beginning and ending of the Lords day: and wherein conscience may rest it selfe.

THere are divers opinions about the beginning and ending of this our Christian Sabbath.

Some hold it from midnight, to midnight; this is the judgement of very learned Divines: some say it beginneth in the Morning, and so holdeth on till the next Morning; not many of this opinion, as being weakest, and farthest from the truth. Some hold it to be­gin at the Evening, and to end at the Evening: and of this judgment are many ancient Fathers, and sundry Councels. And the ancient observation of the Saturday in the after­noone, as a preparative thereto, may seeme to confirme as much.

But I am perswaded, if we keep the day from the Mor­ning to the Evening, the consciences of men neede not trouble them about any other curious search: So that there be a religious preparation to it, and a religious care in ending of it, not rushing into it with unsanctified hearts, nor concluding it with profanesse: For the nights are gi­ven for bodily rest, and the day for labour (as the Psalmist speaketh) When the Sunne ariseth, man goeth forth to his la­bours and work, untill the Evening, Psal. 104. 22. 23. When the night commeth no man can work, saith our Saviour, Joh. 9. 4. Now a day for labour amongst the Jewes was twelve houres, Joh. 11. 9. from six to six, Matt. 20. 1. 2. 8. but otherwise it was from the beginning of the Mor­ning light, Gen. 1. 5. to the darke of the Evening, Judg. 10. 9. 14. 16. Joh. 8. 29. Prov. 7. 9. And wee see in the fourth Commandement that albeit, as it is held, a naturall day doth comprehend the night and day, yet is that time only mentioned in which men are to labour, and to doe all that they have to doe, in the six dayes, which is on the day time, and not in the night. And so, as they do well who [Page 125] labour painfully and honestly in the day light, and take the night for their quiet repose and rest in the six dayes: In like manner do they well, who religiously serve the Lord Christ in the light of the day, though the night before, and the night after, they thankfully take benefit of the same for corporall rest. Neither doe we read, that any were complay­ned of, or punished, as breakers of the Sabbath; but for their transgression and sinne committed in the day time. Our Saviour Christ honoured this our Lords day, with his visible presence among his Disciples and followers on the day time: At the Sun rising early in the morning, Mark. 16. 2. 9. then after in the afternoone, continuing till the day was farre spent towards the Evening, Luk. 24. 29. John 20. 19. upon the same day at supper time; yea, I con­fesse it is probable to bee somewhat late within the Eve­ning, and that space properly called the beginning of the night, but not farre within. And wee read how the Jewes on the day time kept their Sabbath, 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 [Page 126] 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, [Page 127] 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 [Page 128] 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. 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 f [...]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 [Page 129] 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 divin [...] 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 [Page 130] 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 Wil [...]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 [Page 131] 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.

CHAP. XI. Of some Objections which may bee made against it, answered.

CHAP. XII. That this day cannot be changed.

WEe have heard how that the day is of a divine in­stitution, and therefore is not subject to alteration by man: The Church, saith our learned Doctor On Rev: 1. 10. In Cases of Consc. ca. 16. In his Thesis. Fulk, hath no authority to change it; so holds Master Perkins: Bishop Lakes speaking of Christs resur­rection giveth this reason, saying, as no man can change the work to another day, so no man can therefore change the day: This is an undoubted rule in Theology, saith that learned man.

2. What honour and dignity the Holy Ghost giveth unto a day, cannot by the authority of man be taken from it, to put it upon any other day: but the first day of the week hath by the holy spirit this superscription set upon it, The Lords day; therefore it is not alterable by any, to any other day, to call that the Lords day.

3. If the Church can change it, then hath the Church authority to weaken the grounds on which the observation of the day was first setled, but that she hath not; or else can bring better reasons for the alteration, else it were folly to alter it: but there never was hitherto, nor now is, nor ever shall be, any such reason to alter the day, as there was for setling of the day (to wit) the blessed resurrection of the Lord Jesus; of the excellent glory of which work yee have heard before: Therefore the Church cannot change it into another day.

4. Whosoever changeth one thing for another, in matters of an high nature, must have equall power with the first Institutors, or receive authority so to do from them: But the Church hath not such authority in her selfe, or by de­legation from either Christ, or from his Apostles: And there­fore cannot change the day.

5. It hath beene ratified by many Synods, by ancient Councells, by Imperiall Constitutions, and Edicts of Kings, [Page 147] established by the Lawes of Kingdomes and Countreys, as it cannot be altered.

6. The long continued custome of observing it, from the first day in the Apostles time by the whole Primitive Church, and by all Christian Churches since in all ages, for these 1600 yeares without any gain-saying, maketh it unalterable, it being observed upon such grounds, as is before mentioned.

To conclude, to what purpose is it for any now to hold the change thereof, when never from the beginning, there was ever any one particular Church, any Synod, or Coun­cell, or any Orthodox writer in ancient times, attempted it; Nor ever durst any power on earth goe about it. But all the holy Fathers, and piously learned have with free consent endeavoured the setling and honouring of this day, as may appeare in their writings and praises of the same, as shall be manifest in the next chapter.

It is not therefore changeable, either absolutely or practi­cally; nor have Christians at any time, saith Bishop White, judged it reasonable or convenient to alter such an ancient and well grounded custome, which is commonly reputed to bee an Apostolicall tradition. To this let me adde in the last place, the judgement of that reverend Authour of the Antidote; That seeing the observation of the Lords day hath beene con­firmed by so many Constitutions Ecclesiasticall and Imperiall, and hath withall continued with such uniforme consent through the whole Christian world for so many ages, ever since the Apostles times, the Church (not to dispute what she may or may not doe ex plenitudine potestatis) ought not to attempt the altering of it to any other day of the week.

CHAP. XIII. Of the honourable esteeme of this our Lords day, and that it is to be preferred before all other festivall dayes.

THere be many reasons to manifest the honourable­nesse of this day, and to preferre it before all other Festivalls.

1. The blessed Apostle hath exalted it with the glorious title of the Lords day, Rev. 1. 10. The Lord Christ his day, as Bishop White speaks, a title proper and pe­culiar Page of his book 208. to it; Now things and persons named the Lords, are sa­cred and venerable, saith he, in the highest degree: which day was generally and religiously observed of all Christi­ans. And albeit the Apostles took advantage to goe and teach in the Jewish Synagogues upon their Sabbath, yet (saith Doctor Pocklington) for which he citeth Eusebius and Page 11. of his Sermon. Ignatius; the blessed Martyrs in the Primitive Church, by the doctrine and example of S. Paul and the Apostles, so unfeignedly abhorred the observation of the Jewish Sabbath, that they esteemed the observers thereof, and the contemners of the Lords day, the very sonnes of perdition, and enemies of our Saviour, and sellers of Christ: So dis-regarded they the one, and honoured the other.

2. The ancient Fathers and others have given it tearmes of honour. Justine Martyr called it Sunday, as many others In Orat. ad Anton. after him, no doubt, as the chiefe of dayes, as the Sunne is the most glorious to our eyes above all other planets. In Cod. Just. lib. 3. tit. 12. it is called venerabilis dies Solis, the ve­nerable and much honoured Sunday, as Bishop White ex­presseth Against Brab. page 197. Ad Magnes. it. Ignatius the Martyr, who lived at least thirty yeares in the dayes of S. John, and was his hearer, calleth the day, the Queene and Paramount of dayes: Eusebius See the quo­tation of these in B. [...]hite pag. 209. calleth it, the principall and the first: S. Chrysostome, a royall day: Greg. Nazian. saith it is higher than the highest, and with admiration wonderfull above all other dayes: S. Basil, the first fruits of dayes: Chrysologus, the primate of dayes: A [Page 149] day above all other dayes to be esteemed, saith Bellarmine and Tom. 1. de cult. san [...]t. cap. 10. 11. lib. 3. On Luke 14. fol. 11. cap. 6. Stella. The Councell at Matiscon held it the day of our new Birth: Durand saith, Dominica dies primatum obtinet, & major est inter alios dies, Rational. lib. 7. de festivit. Thus we see it honourably graced with very high titles, which no other Festivall reached unto.

3. The observation of this day is not only of Protestants, but also of Papists, held to be de jure divino, and give reason for it, as is before manifested: But no other holy day so held, by any learned Protestant, in any reformed Church.

4. Easter day, that so esteemed high day, about the observation whereof in former times there was such con­tention (when the consent for the Lords day was univer­sally agreed upon unanimously ever) yet for the more honour to it, it was ordeined to be celebrated on the Lords day only, as we finde it to be observed to this day.

5. Though the often returne of this our Lords day weekly, maketh vaine people lesse to esteem it than other dayes which fall more seldome; yet the truth is, in the judgement of the wise, thi [...] day receiveth the more glory and honour: For by being our weekly holy day, it commeth in stead of the Jewish Sabbath, by the equity of the fourth Commandement, and it is for the great honour of our Lord Jesus, by the up­holding of his Lordship still over the Sabbath; betweene which and our weekly Sunday, there is an analogy and proportion, as Doctor Heylin acknowledgeth at large: Page. 11. which is not so in any other Festivall among Christians.

6 It hath had the start before all other holy dayes, to be first honoured with Christian publick meetings, holy Con­vocations and Assemblies, Act. 20. 7. 1. Cor. 16. 2. and 11. 20.

7 It was the first, for the better observation whereof, that had Imperiall Edicts to grace it, and in those Edicts, for re­straint of work upon other holy daies, yet the cheifest care was for the Honour of this day, as doth appeare by this In Serm. de tempore 251. Page 98. 102. Clause, Maxime in dominicis diebus, on the Lords dayes most specially: For, saith Doctor Heylin, the Emperours [Page 150] and Prelates had the same affections, both sorts earnest, to ad­vance this day above all others. The Emperour Leo, saith he, also by two severall Edicts made it singular above other Festifalls.

Lastly, our Church in Canon 45 preferreth it above all other holy dayes in this, that licensed Preachers are inioyned to Preach either in their own, or in some other Church eve­ry Sunday, which order is not taken for other holy dayes.

Thus wee see this day to have the preheminence a­bove any other, and indeed, it hath before others antiquity, the authority establishing it is divine, the certainty of the day is without alteration, and the unity of judgement, with so full a Consent of all sorts, in all ages, as may well per­swade us, to give it the glory before any of the rest of the Festivalls; which to equall with it, is void both of reason, and religion; as all that which hath been said, sufficiently proveth.

CHAP. XIV. This day is to be kept holy, and the whole day too.

AN holy day is to be kept holy, none will deny it. Our Lords day is an holy day and an high holy day too, before all other, as in the former chapter is proved: and therfore to be kept holy; which very tearm of holy, chal­lengeth a separation of the day unto holy uses; as Gods holy daies all of them in the old Testament were observed, and im­ployed in holy duties, as the Scriptures tell us: the end of the weekly Sabbath, was to keep it holy, as the very Command­ment sheweth, from the mouth of God himselfe, Exo. 20. 8. Remember the Sabbath day to keep it holy: and Moses the In­terpreter of the Law, in Deut. 5. 12. saith the same: And our Lords day being our Christian Sabbath in stead thereof, should be kept holy: We keep holy the Lords day, saith, Dionysius, who lived in Anno. 175. Our King, and whole In an Epist. to Soter, Bishop of Rome. State, in a Statute, hath delivered this, as is before noted; That [Page 151] it is a principall part of true service unto God, to keep holy the Lords day: Our Church in the Homily teacheth us, That Gods obedient people should use the Sunday holily, and care­fully keep the day in holy rest and quietnesse, both men, women, children, servants, and strangers, as they have ever done from the Apostles dayes. That the Primitive Churches, Fa­thers, and Christian Princes did in their severall times alwayes observe, and cause to be observed the Lords day with all holy solemnity and godly reverence: read the many learned Au­thours avouching the same, quoted for this by Master Sprint in his book of the Christian Sabbath, pag. 18. To this effect speaketh Bishop White, cited before in chapter 9. affirming, that the Primitive Fathers and their Successours did univer­sally maintaine the religious observation of the day: That it is to bee kept holy, there bee none of sound judgement will deny it.

But the question is, how much of the day is to be set apart unto God? The wisdome of God, which in mans best rea­son is most worthy to be our direction, appointed a day for Exod. [...]0. the celebration of the Sabbath: we ought to rest the whole day, say the Fathers in a Councell at Nice. S. Chrysostome in 3. Hom. on John, exhorts to destinate the day wholly to divine imployments. The Divines in Ireland have held the Lords day to be wholly dedicated to the service of God. And was there ever any thing counted holy, as set apart for holy uses, which was not wholly sacred? The Temple was holy, was it so in part, or in the whole? Set-Festivalls were holy the whole day. King Edgar and Canutus enacted by Fox Acts and Mon. fol. 644. Edit. 1610. fol. 715. [...]echel de De­c [...]et. Ecclesiae Gal. their Lawes, that the Sunday should bee kept holy from Saturday at noon, till Munday morning. Charles the great, ordained to have it kept from evening to evening; so zea­lous were those Princes in those times, for the observation of this day to the honour of Jesus; they held not the whole day too much. S. Augustine in his Sermon de tem­pore 251. and one Leo the Bishop of Rome, who was made Bishop there in Anno 440. almost full 1200 yeares since, See Doctor Heylin Hist. 119. reckon the Saturday Eye a part of the Lords day. And Doctor Heylin citeth also a Synod held at Friuli, in An. 791. In 2 part ca. 5. [Page 152] that all Christians should with all reverence and devotion honour the Lords day, beginning on the Evening of the day before, at the first ringing of the bell. Hee telleth us also how S. Jerome relateth, that the Monkes in Egypt de­signed the Lords day wholly unto prayers and reading of ho­ly Scriptures. Master Brerwood confesseth, That it is meet, that Christians dedicate the day wholly to the honour of God; that we should not bee lesse devout in celebrating the Lords day, than the Jewes in celebrating their Sabbath: Because, saith hee, the obligation of our thankfulnesse is more than theirs: Therefore hee wisheth that it were most religiously per­formed with attendance to holy devotion.

This day (faith Calvin) is wholly to bee dedicated to him, Calv. on Deut. cap. 5. vers. 12. 13. 14. and it is necessarie, that so we may intend wholly to the mind­ing of Gods works, and bestow the day in praysing and mag­nifying Gods name: wee have no cause (saith hee) to grudge the giving of one day to him, seeing hee leaveth us six for one.

Let any man give a reason, if they give any part of the day to Christ, why they should not think him worthy of all the day? Is it too much for him, and whole six little enough for our selves? If wee will take a part from him (for the whole none will, except they be worse than Jewes and Pa­gans in observing their dayes) which part is it? not the morning, for when shall we begin then to serve him? Not the ending of the day; for why, are we weary of well doing? Gal. 6. Gal. 3. 3. shall wee begin in the spirit, and end in the flesh? A libe­rall friend that hath seven pounds in his hands, and giveth me six of them freely, owing me nothing, to imploy the seventh for him; If I should grudge to bestow it wholly, and take without leave any part of it to my selfe, were I not most ungratefull? Againe, every holy thing is holy unto the Lord, and is it not sacriledge to robbe God either of the whole, or of part? Lastly, let us consider this, that hee which willingly gives not God all, would give him none at all, if it were not for by-respects, more than conscience of duty. For conscience will binde to give the whole, where all is due, as well as a part of the due. Therefore God [Page 153] commanding a day, and an whole day, as he giveth us six whole dayes, so let us afford him his owne day, and that wholly.

CHAP. XV. How this day is to be kept holy, morally, as the an [...]ient Sabbath was kept.

FOr the better satisfaction of moderate minds, and to cleare this point, let us consider how the ancient Sabbath was kept morally, how our Lords day was kept in the time of the holy Apostles, how to be kept by the stablished authoritie of our Church, and how Em­perours, Kings, Councels, Synods, Fathers, and others would have it kept, yea God himselfe from profane pol­lutions.

Concerning the first, the ancient Sabbath was kept in rest and in the employing of that rest unto religious du­ties; which what they were, see at large in the other Treatise, Section 25.

For the Ceremoniall and Leviticall Services on that se­venth day, they are abrogated; so all the Jewish supersti­tition, brought in by mens vaine Traditions, are condemned, likewise those accessorie precepts for the more strict rest on that day, belonging only to the Israelites for a time, are taken away and doe nothing concerne us, and are not to be imita­ted of us. But the ancient people of God are to be followed of us, as farre as the fourth Commandement bindeth us in the naturalitie thereof, in the spiritualitie, and in its morallitie, as the holy people of God then kept it, in such common du­ties, as wee are, as well as they were bound to performe for Gods service, and for the benefiting of their owne soules, in the use and exercises of his heavenly ordinances on his holy day. This is farre from any Judaizing at all, so much laid in the dish, and reproachfully cast upon many in these times, but without cause at all: if the matter be well [Page 154] weighed, and they rightly understood, as it were to bee wished.

Their Service was both in the forenoone, and in the after­noone every day, Num. 28. 3. Exod. 29. 38. then much more on the Sabbath day: For in the morning of their Sabbath, they had the Service in the Tabernacle and Temple, and their Sacrifices doubled. Num. 28. 9. and also burning of incense in the morning, Exod. 30. 7. So in the afternoone both Sacrifices and burning of incense, and thus every day continually, Exod. 29. 38. & 30. 7. 8. To this David alluded in Psal. 141. 2. This afternoone Service was about three aclock, and called the ninth houre of Prayer, Acts 3. 1. what time the godly used to pray, Dan. 9. 21. and which Eliah observed in the offering of Sacrifice, 1 King. 18. 29. and we read while the incense was offered, the people were devout in their prayers, Luk. 1. 10. Preaching was also in the Temple, for there Christ preached, Matth. 26. 55. Mark 12. 25. Luk. 19. 47. John 7. 28. of which, as of any strange thing, the chiefe Priests and the Elders did not aske him, but of his authoritie so to doe, Matth. 21. 23. Luk. 20. 1. 2. And into the Temple earely in the morning, came hee to teach, John 8. 2. and the people to heare, Luk. 21. 38. whither the Jewes alwayes resorted, John 18. 20. Here also the Apostles preached, Acts 3. 1. 12. & 5. 21. 23. 42. And in this place, no doubt was it, in which the Scribes and Pharises sate to teach the people, Matth. 23. 2. It is most certaine that on the Sabbath day in the Syna­gogues, there was constant reading and preaching, Acts 15. 21. & 13. 27. In the morning, Christ went in to preach, Mark. 6. 2. in other places it is not so evident what time it was, whether in the forenoone, or afternoone, when hee came into their Synagogues, Mark. 1. 21. Luk. 4. 16. & 13. 10. nor what time of the day the Apostles went into the Synagogues, Acts 13. 14. & 14. 1. & 17. 2. 10. & 18. 4. 19. nor is it certain, whether they did depart home a while, and came againe; It may be they held out from the beginning to the ending, and to the breaking up of the Congregation, as it seemeth probable in Acts 13. 43. so Nehe. 8. but it [Page 155] is certaine that upon their dayes of fasting, they did hold out and continued together, from the beginning to the end, Nehem. 9. 3.

Whatsoever they did for the time, they holily begun their Divine exercises with a blessing, Nehe. 8. 6. and en­ded with a blessing, Num. 6. 23. 26. Lev. 9. 22. 2 [...].

CHAP. XVI. How our Lords day was kept in the Apostles dayes and the Primitive times.

THe Lords day being know [...] to bee an holy day, and to be kept holy, the Church rested on this Histo. pag. 95. part. 2. day, for performance of religious and Christian duties, as Doctor Heylin acknowledgeth.

There was an assembly of Christians, they came toge­ther, saith the Text, Acts 20. 7. who came together? the whole Church, 1 Cor. 14. 23. whither? into some one place, 1 Cor. 11. 20. & 14. 23. for then they had no Temples, but met 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.

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 [Page 161] 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 [Page 162] 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 followeth.

1 It must be kept according to Gods holy will and pleasure: Here the Church telleth us where to begin, the principall guide must be Gods holy will and pleasure, which is to be searched after in his Word, from which if we swarve, and have not it for our rule and warrant in doing any thing on this day, we break this Canon.

2 According to the prescribed orders of the Church of England, which is there very piously set down in eight Par­ticulars.

1 In hearing the word of God read and taught: so it is kept as a day of instruction.

2 In private and publick prayer: so it is an especiall day of audience, and putting up our petitions to God: first with our Families before we enter into the holy assembly, to prepare us the better for a blessing, and then with the whole Con­gregation.

3 In acknowledging their offences to God: so it is a day of Humiliation before the Lord, and suing out a pardon for the same.

4 In an amendement of their offences: so it is a day of Re­formation of our evil lives, and sinfull courses.

5 In reconciling themselves charitably to their neighbours where displeasure hath been: So it is a day of Reconciliation, lay­ing aside displeasure, and of charitable seeking peace one with another.

6 In receiving the Communion of the body and bloud of Christ: So it is a day of Confirmation of our faith in Gods blessed Covenant made with us in Christ, and a day of great [Page 163] consolation to behold visibly with the eye the greatest work that ever God wrought, and the greatest mercy that ever he did shew to poor sinners.

7 In visiting the poor and sick: so it is a day of mercifull visita­tion, and beholding of Christ in his poor and sick servants.

8 And lastly in using all godly and sober Conversation: So it is a day, for the expression of a good behaviour towards God and man, in all godly Conversation against prophane­nesse in all sober Conversation, against Intemperance, Riot, and Revelling, Gluttony, and Drunkennesse, Lightnesse, and loose Carriage.

Thus we see how the Canon directeth us in an excellent manner to keep this day. Can there be either required, or bet­ter meanes used, than is here prescribed to keep from sinfull courses on the Lords day?

The third is the Book of Homilies.

In the Homily of prayer we are taught: First, To assem­ble together solemnely having our hearts sifted and clensed from wordly and carnall affections and desires, shaking off all vaine thoughts which may hinder from Gods true service. Secondly, To be carefull to keep the day holily, and to rest from our labours at home, riding and journeying abroad. Thirdly, To give our selves wholly to heavenly exercises of Gods true religion and ser­vice. Fourthly, To have in remembrance Gods wonderfull be­nefits, and to render him thanks for them. Fifthly, To celebrate and magnifie Gods holy name in quiet holinesse and godly re­verence. Sixthly And lastly, besides laying aside the works of our callings the Homily exhorteth to shun ungodlinesse, and filthinesse, pride praunceing prancking, pricking, pointing, pain­ting or to be gorgeous and gay: Likewise, to beware of gluttony, drunkenesse, and other fruits thereof mentioned; to avoide also wantonnes toyish talking, and filthy fleshlines. Thus we see, what a strict observation of the Lords day our Homily prescribeth unto us. It hath been the honour of our Church hitherto to outstrip all Christian Churches in the world in the sanctifing of the Lords day. Our Common prayer book, Ca­non, and Homily would hold us to it, if they had any autho­rity over us.

CHAP. XVIII. How Christian Emperours would have it kept, by their Imperiall Constitutions.

WEe have heard how the godly among the ancient people of God, kept their rest-day morally: How our day was kept in the Primitive Church: How our now present Church of England would have it kept holy. Now we come to the highest powers of Authoritie, abroad and at home, to learne how by them it should bee kept.

CHAP. XIX. How it was to be kept by the Edicts of Christian Kings in this our Kingdome.

THe Kings in this Island of Great Brittaine, have from time to time shewed a religious care, con­cerning the observation of our Sunday.

In King Ina's raigne, Anno 688, 900 yeers since, a Master might not force his bond servant to work, if he did, the ser­vant was freed, and the Master was punished, and was to pay thirty shillings; but if the servant wrought without his Masters commandement, hee should bee whipt, or re­deeme his whipping with a price; and if a Freeman, to loose his freedome, or pay three pounds.

King Alured and Edward his sonne, in a league, between Cited by Bi­shop White, pag. 222. him and Gunthran King of the Danes, in this land did pro­hibite all Markets, and other kinds of works whatsoever on the Sunday: The thing bought was forfeited, and to pay money too, and the servant working, being a Freeman, was to bee made a slave, or to redeeme himselfe: if a slave, then to be beaten, and his Master to answer, for causing him to work: None guiltie was to die on this day for his offence, but to be imprisoned till the day was past.

King Athelstan forbad buying and selling on this day, un­der a penaltie.

King Edgar, commanded every Sunday to be celebrated of every one from Saturday at three aclock in the after­noone, till Munday morning at break of the day.

King Canutus, ordained the observation of the Lords day, as King Edgar had done, from three a clock in the afternoon on Saturday till Munday: Hee also inhibited Markets, Courts, and publick meetings for civill businesse, hunting, and that every one should rest from worldly works.

King Edward the Confessor, would have none molested either going to the Church to serve God, or comming from it.

King Edward the Third, in his time the shewing of Woolls should not be made at the Staple on Sundayes, and on the solemne Feasts.

King Henry the Sixth, in his dayes, Fayres, and Markets, were forbidden, as an abominable injury and offence to Al­mightie God. Yea, it was held then by John de Burge, Chancelour of the Universitie of Cambridge, that the Sun­day might be called the Sabbath as before I noted, for that we were then to rest from all servile work, arts mechanick, husbandry, law-dayes, markets, and to bee busied at our prayers, publick service of the Church, in Hymnes and spirituall Songs, and hearing of Sermons.

King Edward the Fourth, in his raigne were forbidden, as unlawfull games, Dice, quoits, tennis, bowling; as also the felling of shooes, bootes, nor was it lawfull for Shoomakers to put upon the feet, or pull on the legges any shooes or boots on Sundayes: In whose time it was judged, That sale made on a Sunday of any thing, was not good, nor altered the propertie of it.

King Edward the Sixth, it was in his dayes manifested by Act of Parliament, that the Sundayes were holy dayes, and other dayes there expressed, wherein Christians should cease from all kinde of labour, and apply themselves only and wholly unto holy works properly belonging to true religion, which holy works were to be called Gods Service, whereunto such times and dayes were sanctified and hallowed (that is to say) separated (marke it well) from all profane uses.

In Queen Elizabeth her reigne, this Statute of King Edward the Sixth was in use and practice: and the observa­tion of the holy day was enjoyned by the twentieth of her [Page 164] [...] [Page 165] [...] [Page 166] [...] [Page 167] [...] [Page 168] Majesties Injunctions, in the same words, with our now thirteenth Canon, which was taken out, of that In­junction.

Thus farre for this Kingdome before the happy uni­ting of the two Kingdomes in one.

CHAP. XX. How our late Soveraigne King James, and now our King Charles would have it observed.

KIng James, the learnedst King that ever this Na­tion Anno 1603. May 7. had, at his entrance of his reigne, sent out his royall pleasure by Proclamation, in which we may observe; First, that hee calleth the day, againe and againe the Sabbath day: Secondly, the drift of the Proclamation was both for the better observing of the day, and for the avoiding of all impious profanation of it: Third­ly, that he forbad Beare-baitings, Bull-baitings, Enterludes, Common Plaies, and other like disordered or unlawfull exer­cises or pastimes.

After this in the Conference at Hampton Court, when that great Scholer Doctor Rainold desired a straighter course for the Reformation of the abuse of the Sabbath; there was found a generall unanimous consent thereto of the King, of the Prelates, and of that honourable Assembly met then in that place.

Furthermore when the Parliament was held, and a Con­vocation of the reverend Clergie the same yeere, the pious Canon before mentioned, agreeing almost verbatim with the Queenes Injunction, was then framed, for the keeping holy the Lords day with other holy dayes: Also in the selfe same yeere at the Commencement in Cambridge, as before hath been noted, a Doctor held this Thesis, Dies Dominicus nititur verbo Dei, and so determined by the Vice-Chancelour.

Lastly, as before in the raigne of Queene Elizabeth, so in King James his time, large Treatises of Celebrating [Page 169] the Lords day, were published under Authority licensing the same; among which was the Practice of Piety by a Bishop, and Bishop Downhams exposition upon the Com­mand [...]ments; to mention no other of lower rank, though some of them learned and reverend Divines.

King Charles, our now gracious Soveraigne, hath with the flower of this whole Land, by Act of Parliament de­clared himselfe with them concerning the holy observation of this day; First, In giving it the title of the Lords day, Secondly, In affirming that in the keeping of the day holy, it is a principall part of the true Service of God: Then un­doubtedly, hee highly pleaseth God, who keepeth holy the whole day: For by the judgment of the King, and the whole State, such a one as keepeth it is performing a prin­cipall part of the true Service of God: Thirdly, In prohi­biting on this day all meetings, assemblies, or concourse of people, out of their owne Parishes, for any sportes or pastimes whatso­ever; All Beare-baitings, Bull-baitings, Common Plaies, En­terludes, or any other unlawfull exercises or pastimes. Also that no Carryer, Waggoner, Waine-man, Car-man, or Drover, travell on the Lords day: Or any Butcher by himselfe, or by any other, with his privitie and consent, kill or sell any victuall on this day.

Hereto may I adde our Common Law, by which as the Sages in the Law have resolved it, That the day is exemp­ted from Law-dayes, publik Sessions in Courts of Justice, and that no plea is to be holden, no writ of a Scire facias, must beare date on a Sunday, for if it doe, it is an errour: so a Fine levied with Proclamations, if the Proclamations bee made on this day, all of them are held erroneous acts: And all this was for the solemnitie of the day, as also the intent that the people might apply themselves to prayer, and Gods publick Wor­ship and Service. Thus we see the honourablenesse of this day, and the high esteeme thereof, as it hath beene, and still ought to bee in our Kingdome amongst all faithfull Christians.

CHAP. XXI. What Councels and Synods have decreed touching the observation of this day.

IT cannot be, but where Emperours and Kings have taken care for keeping holy the Lords day, they had the judg [...]ment of the godly Divines in their times: But to cleare more this point, let us see what hath by the learned beene decreed concerning this.

The Councell of Carthage decreed to petition the Em­perour then, that there might bee no Shewes, nor other See Dr. Heylin pag. 101. 111. pag. 112. Playes on the Lords day, &c. The Councell held at Aragon, would have no sentence pronounced in any cause on the Lords day. The third Councell at Orleance informeth us, that husbandry, reaping, hedging, and such servile works were prohibited. The Councell at Mascon de­creed, that the day should be kept holy, calling it the Lords day, the day of our new birth, the everlasting day of rest, insinuated unto us, under the shadow of the seventh day or Sabbath in the Law and the Prophets. On this day none were to meddle in Litigious Controversies, in actions or Law Suits, nor prepare his Oxen for daily labour; but to goe to the Church, and there powre out his soule in teares and prayers, celebrate the day with one accord, offer unto God their free and voluntary service, exercise themselves in Hymnes and singing praises unto God, being intent thereon in minde and body, &c. The Councell at Dingulosinum in Bavaria determined, that upon Sunday, every one being intent upon Divine rest, should abstaine from prophane or common businesses. In the Councell of Angiers trades­men were appointed to lay by their labours, and among those the Miller, and the Barber. The Councell at Coleine de­creed, that the people should be diligently admonished, why other holy dayes (but especially the Lords day, which hath beene alwayes famous in the Church from the Apostles time) were instituted (to wit) that all might [Page 171] equally come together, to heare the Word of the Lord, to receive the Sacraments, to apply their mindes to God alone, to be spent only in Prayers, Hymnes, Psalmes, and spirituall Songs. And here were prohibited Playes, Dances, wicked Discourses, filthy Songs, all Luxurie, and Victualling Houses were commanded to be shut up. Concilium Bituriense, exhorteth saying, Let them practice nothing but that which savours of pietie, and there are prohibited prophane Assemblies, ryotous Feasts, Dances, Morices, disguises Stage Playes, and going to Alehouses. Concilium Basiliense, forbad Dice and Tables, and would that such as did walke with chaste eyes, modesty, and gravitie, should not goe to Dancing.

In a Synod held at Friuli, it was decreed, That all Chri­stian men, should with all reverence and devotion, honour the Lords day, and abstaine from all carnall acts, Etiam So S. Augu. in 244. Serm. de tempore, à pro­priis conjugibus, and all earthly labours, and goe to the Church devoutly. A Synode held in Aken or Aqui [...]gra­num 800. yeeres agoe held, that in reverence to the Lords day, it should no more bee lawfull to marry, or bee married. In a Roman Synod under Leo the fourth, it was decreed, that no Market, no not for meat should be kept, and no person should receive judgment on that day. And under Alexander the third, in a Coun­cell of Compeigne it was ordained; that none should bee doomed to death, or condemned to bodily punishment. In a Synod at Coy, it was decreed, that men should doe no servile work, nor take any journey. A Synod at Petricow in Poloniae, forbad Taverne-meetings, Dice, Cards, and such like pastimes, as also instrumentall musick and Dancing.

CHAP. XXII. What Popes, the Canon Law, Archbishops, Bishops, and other learned men, have said concerning the hallowing of this day.

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 [Page 176] 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 the 250 Princes also with fire from heaven; such a judgement was that of Lots wife turned into a pillar of salt, Miriam and Gehezi made leprous: such were also the ten plagues of Egypt on Pharaoh, and many judgements on the Israelites in the wildernesse; and on other in Israel, and Judah afterwards.

Secondly, Mediate judgements, which fall out upon men by some instruments, as by the hand of one man against ano­ther, where one is the death of another: but these are not so deeply laid to heart, as to behold Gods anger therein, as men are bound to do, yet the Scriptures telleth us of such, as Gods very hand in punishing men for sin, as we may read of the falling out of great friends at first the Sichemits and Abime­lech, Iudg. 9. 23. 56, 57. who at length flew one another, God sending an evill spirit between them to render upon their heads their wicked­nes and evill they joyntly committed against the house of Gi­deon. So hapned it with the three Armies of Moab Edom 2 Chr. 20. 22. 23 and Ammon and their gathering together like friends, yet fell out one with another, to the ruine of themselves, and this is attributed to be Gods hand upon them.

Thirdly, Judgements commonly called Casual, which happen not seldome, too many slight, and say, some, tush it was but an accident, as if Gods hand were not in it. When we reade of one killing another at unawares in Num. 35. [Page 177] 22, 23. Deut. 19. 5. that such a one so killed is delivered by God into the mans hand that killed him: Exo. 21. 13. By this kind of way came wicked Ahab to his death, 1 Kings 22. 34. even by a man shooting an arrow at an adventure: So Ahaziah his idolatrous sonne by falling downe through a Lattesse came to his end. 2 Kings 1. 2. and 27000 by the fall a of wall in Aphekr. 1 Kings 20. 30. which no doubt the Lord overthrew and caused to fall upon them to slay them. And we must know that casuall harmes, and death come for sin, so our Saviour tells us, Luk. 13. 4. that they were sinners on whom the Tower of Siloe fell, though others were not to judge them the greatest sinners above all: yea, casuall losses in outward things come for sin. 2. Chron. 20. 37.

Therefore be the judgements of God of any kinde, they are to be taken notice of, and we are to make use thereof, to beware of sin, and to repent least we likewise perish, and not to slight the least casuall harme as most doe: For Moses remembreth the people of Miriam, and our Saviour willed Deut. 24. 9. Luk. 17 32. 1. Cor. 10. his hearers to remember Lots wife: and Saint Paul sets the examples of the punishment of the Israelites before the Co­rinthians, and tells them that these things hapned to them for ensamples, and were written for our admonition. Where­fore what punishments have heretofore fallen out, or now happen amongst us, we are to observe them, and lay them to heart; For saith the Psalmist, All men shall feare and de­clare the work of God, for they shall wisely consider his doing, Psal. 64. 9.

That the abuse of this our sacred Lords day, hath pro­ked Hem. in Mart. 162. in Mark. 28. so in Luk. Ioh. and Acts Concio. 6. 9. &c. God to wrath is aknowledged; Gualter saith, it is not to be doubted, but that the prophanation of the Lords day is not the least cause of the evills and calamities of our age. And Bellarmine confesseth also that the Disorders, Dances, Revells, and the like, on the Lords dayes and other Feastivals, were the occasion of all publick calamities, and judgments, which they suffered; and reckoneth up, famine povertie, pe­stilence, sedition, & concludeth thus in general, all plagues and scourges. Of this sin speaketh our late learned King James, [Page 178] and our now Soveraigne King Charles, in the exhortation added to the books of the two former Fasts, and to this now also, and doe with the reverend Prelates acknowledge that among other sinnes, the not-keeping holy of the Lords day, but polluting it, is the cause of the plague breaking out upon us: yea, our Homily telleth us, that God hath declared himselfe much grieved for the prophanation of this day. This is further acknowledged by many learned men, who have beene speciall observers of the judgements hapning as well in times heretofore, as in our dayes: which may be reduced to the three heads before mentioned.

CHAP. XXIV. Of exemplary judgements immediate from God, against the prophaners of the Lords day.

IN a Councell held at Paris, in Anno 829, 800 yeers agoe, the reverend Bishops there assembled, some by relation, others of their own knowledge, af­firme, that some men following their husbandry, were slaine with Lightning and Thunder, other some pu­nished with a strange convulsion of their joynts, and si­newes, and miserably perished for their dishonouring of so great a day.

Gregorius Turonensis, who lived a 1000 yeeres since, in the end of the fifth Century, or in the very beginning of the sixth, as Bellarmines Chronicle hath it; said, that for the dishonour done to the Lords day in working, fire from heaven, burned both men and houses in the City of Lomages.

Doctor Beard of Huntington, telleth us in his Theatre of Discipul. de tempo. Ser. 117. Gods jugdements how fire from heaven burned up a worldlings Barne, and all the graine in it, for conveying his corne on a Sunday in Sermon time out of the field.

To these may be added many other of the like nature: One would needs, though diswaded by others, ring an Hogge on the Lords day in the morning, but in the ringing, [Page 179] staggered, fell downe, and never spake more, though hee lived eight dayes after.

A great man using every Lords day to hunt in Sermon Thea [...]r. histor. time, had a child by his wife, with an head like a dog with eares, and chaps, and cryed like an hound.

A Grasiers Servant, would needs drive his Cattell on the Lords day in the morning, from the Inne where he lay Saturday night, when he might have stayed in the Inne, but hee was not gone a stones cast from the Towne but fell downe dead suddenly, though before in good health.

A man on the Lords day though intreated to the contra­ry by his wife, would take his Hatchet and Shovell to make an end of his work left before undone: but he was suddenly struck dead in the ditch and so ended his work and life to­gether.

One serving a Writ of Sub paena on another, comming from Gods Service on this day: he after somewords of re­proofe for so doing, and his light answer thereto, dyed in the place without speaking more words.

Certaine disorderly youths would in despite of the Church-wardens ring on this day, but the principall Com­panion, who had gathered them together, was strucken with giddinesse, as if he had been drunk, whilst he was ring­ing, whereof he sickned, and dyed of that sicknesse shortly after.

A scoffer rejoycing at others evils, and the licentious li­bertie which many took upon the Lords day, was strucken with a dead palsey, all over one side, and with blindnesse, and dumbnesse, so as he could neither goe, see, nor speak: and ly­ing thus in miserable paine, died within a short time after the stroke of God upon him.

These few instances may serve for the immediate hand of God upon prophaners of the Lords day. I passe by, how fil­thy drunkards have felt the Lords hand against them on this day.

CHAP. XXV. Of exemplary judgements mediate from God, against the prophaners of the Lords day.

CHristians in name should be Christians indeed, and one further another unto goodnesse, especially on the Lords day, which should bee provoca­tive to good duties, and to the stirring of us up to shew the vertue of Christ his resurrection in us, and our Christian love one to another, as at all times, so chiefly on this day: but where lusts rule and persons are pro­phane, the Lord leaveth them to themselves, to become his instruments to punish their prophanation of this day; as appeareth by these examples.

Some on the Lords day would goe to Bowles (a forbid­den game to the common sort) at which play two falling out, the one threw a bowle at the other, and struck him so on the head, as the bloud issued out, of which blow hee dyed shortly after.

Certaine youthes (contrary to the order in the declarati­on) would goe out of their owne Parish on the Lords day, into another to play at Fives, the Mother of one of these earnestly diswaded him, but goe he would, and returning homewards at night, with his companions, they fell first to justling, after to boxing, so as their bloud being moved one of his fellowes stabbed him in the left side, and so wounded him, as he dyed the next day at night.

At a Wake on the Lords day, among others, two sitting and drinking, till late at night fell out, but at first they were parted a while, after commeth one of them in againe, and seeing the other sitting by the fire, with his back towards him, commeth behind him, and with an hatchet chineth him downe the back, so as his bowels fell out: the cruell murtherer flying, and being hotly pursued, leaped into a river and drowned himselfe.

A wanton Maide hyred on the Lords day, a fellow to go to the next Parish to fetch thence a Ministrell (not war­ranted [Page 181] by the Declaration) that shee, and others might Dance: but that night was shee gotten with child, which at the time of its birth, she murthered, and was put to death for the same, confessing the occasion of her ill hap, to be her prophanation of the Lords day.

Upon a Whitsunday in the afternoone two fellowes meet­ing at the Ball (again not allowed by the Declaration) the one killed the other: Also upon a Lords day in the after­noone, one with much contempt against his Minister, as appeared by his words, would take up Cudgells to play with another (a sport not allowed them) but at the second or third bout, one of his eyes was struck out of his head.

A fellow drunk at the Church-house where he dwelt, on the the Lords day (a foule sin both for the time and place) was the next day, so given over of God, as hee became his owne executioner, and hanged himselfe.

One d [...]posed to revell-rout, without due bounds of pre­scribed order, would in the Church-house keep an Ale on the [...]ords-day and other dayes both night and day without controule: But see the Lords hand, on the Sunday night, his youngest sonne was taken for stealing of a purse out of anothers pocket, while he lay drunk in the Church-house on the board and that week his eldest son was by one stabd to death.

A poore man after hee had heard a good Sermon (as hee said) when he came from the barre unto a Minister, would go to a Revell (an ill name for Christians meeting together) into another Parish, where occasionally falling out with one he killed him; running out of the Church-yard to doe the bloody fact, for which at the next Assisses, he was excu­ted, lamenting his ill hap, that he could not tarry at home.

More instances of quarrelling, fighting, and killing of one another, might bee given to terrifie men from such sinfull wayes, and from such prophanesse of the Lords day; especi­ally consecrated to the laud and honour of Jesus Christ our blessed Lord and Saviour.

CHAP. XXVI. Of examples of casuall judgements against the Prophaners of the Lords day.

OF such like judgements as happen as it were at una­wares, unexpectedly, I have given instances in holy writ: And therefore by the recording of them, God would have us not only to take notice of such, but also to make good use of them, as the Lord shall direct us in wisedome, in charity, and well-mindednesse so to doe.

For it must indeed bee acknowledged that in this sort of judgements the particular application to particular persons for this and that act is not easie, but requireth prudency of circumspection, and carefull observation of all circumstances concurring to make a true use of them in the application to others, though not the like difficult in all, nor yet so hard for the parties upon whom such casuall judgements doe fall, to apply them home to themselves for instruction. And therefore have they beene observed and recorded: Among very many, take these few examples.

Famous and memorable is the fall of the Scaffold in Paris garden, where many were gathered together on the Stowes Chron. Lords day to see the rude sport of Bear-baiting, the fall whereof flew eight persons, and many others were hurt and sore bruised.

A great number gathered on this day to see a Play acted Doctor Beard in his Theatre. in a chamber; the floore fell downe, by meanes whereof many were hurt, and some kild.

Stratford upon Avon was twice on fire, and both times on the Lords day, whereby it was almost consumed, chiefly for prophaning the Lords day, and for contemning the word of God out of the mouth of his faithfull Mi­nisters. These two in­stances are ci­ted by Bishop Bayly.

Teverton, (whose remembrance, saith mine Authour, made his heart to bleed) was twice also almost utterly con­sumed with fire, 400 houses at once in a flame; and in the [Page 183] first fire were about fifty persons consumed; which was for the horrible prophanation of the Lords day, occasioned chiefly by their Munday-market. Of the first judgement they were fore-warned by their Preacher, telling them that some heavy judgement God would bring upon the Towne, as it hapned, not long after his death.

Two brethren on the Lords day in the forenoone came from a Market-towne to an Uncle they had, there to dine; after dinner they took horse againe, but had not gone farre, but one of the horses fell downe dead: who going back againe to their Uncles house, the other horse being put up into the Stable, within an houre or two after died in the place.

One would ride after dinner on the Lords day, about a worldly businesse, which he needed not then to have done; and therefore was diswaded from it, but goe hee would, his way was over a bridge, on which when he came, a puffe of wind blew his hat into the river, which he seeking to re­cover by going into the river, both he and his horse were drowned, nor could he be found till fishes had foulely de­voured his flesh.

The Magdeburgenses report, that a husbandman grinding his corne on the Lords day, the meale was set on fire: And it is knowne to many, that a Millers wife setting her Mill on going, and she busie in her Mill on the Lords day, in the morning the Mill-house fell upon her, and kild her; of which by the fall of a Stone there, but a few dayes, or but a week before, shee had a faire warning given, yet not ma­king good use of it, she there ended her dayes.

Fourteene youths adventuring to play at foot-ball upon the river of Trent on the Sabbath day, when it was, as they thought, hard frozen, meeting together in a shove, the Ice brake, and they were all drowned.

I might here rehearse many more casuall judgements of many sorts, which have hapned upon such as have propha­ned this day. Fires have beene kindled, it not being known how, in time of peoples ryoting on this day, which burnt downe many houses: Some in one place, some in another, [Page 184] on this day some going out to swimme have beene drowned: Some riding to merriments (which commonly neglect di­vine service) have fallen from their horses and broken their necks: More of this kinde might be rehearsed, but let mee conclude with the words of the Authour of the Practice of Piety: If these be not sufficient to terrifie thy heart from the wilfull prophanation of the Lords day, proceed on in thy prophanation, it may bee the Lord will make thee the next example to teach others to keep his Sabbaths better.

CHAP. XXVII. Of objections which may be, or are made against the produceing of Judgements in this case; with answers thereto.

AS mens understanding leadeth them, so are their hearts affected more or lesse, seeme the thing never so dreadfull, or terrifying to our common appre­hensions; as I finde in this particular case. Some reject these and other like relations as fabulous, and so give no credit to them, holding them perhaps for Piae fraudes, as formerly were the Popish legends to move feare in peoples hearts with telling of tales.

These fore-mentioned examples are none such; it is a foule sinne to bely God, nor need his cause any lies to streng­then it: we live now in a clearer light, than to be led away altogether with fabulous relations.

Others, because some of the judgements seeme casuall, and so commonly held in this very respect, make a tush at the al­legation of them: But however some be apprehended as casuall, many being immediate from God, none but the Heathen Philistimes Priests will judge them meere chances: And for such as be casuall, let us consider, that a Sparrow cannot light on the ground without the will, and providence of our heavenly Father. And are the haires of our head numbred? Certainly then, things which seeme most con­tingent, and such acts as these judged so casuall, must needs [Page 185] fall out by the will of God, and the guidance of his speciall providence, and his divine hand. And therefore not to bee lightly passed over with a tush, and slighted as a meere ac­cident without due observation, and use.

Some think, that there is not much heed to be taken of these judgements concerning this day, for that the selfe same may bee found to fall out at other times, and other holy­dayes: And therefore nothing can be concluded more pe­culiarly for this day, than for any other, from these judgements.

No doubt, but it may so happen and fall out, that a Drunkard may fall from his horse and break his neck aswell on any other holy day, as on the Lords day: A Cud­gel-player may on another day be hurt, and have his eye struck out as well as on this day: One may kill another, houses may bee on fire, and men by swimming may bee drowned aswell at other times, as on the Lords day: The like accidents may fall alike at all times; for God though he punish the prophanation of his owne day with his judge­ments, yet he reserves not any speciall judgements to be in­flicted upon Sabbath-breakers, as peculiar to them for that sinne: For if so, men would not thus dispute the case, and sleight the argument; for the judgement would clearely decide the controversie, and put men to silence. But as I have said, the same punishments may light upon all sorts of offenders alike at any time: Neverthelesse, wee may not neglect to take good notice of Gods hand, not only in gene­rall to conceive where such hurts, and harms happen, that there is sinne which hath procured it, upon such persons as vaine, and ill disposed (for we are to judge otherwise of af­flictions on the Godly, which happen upon a Job for triall) but also to endeavour to finde out the sinne in particular in a sober search and godly humility. And thus much must we doe for the work of Conscience, which stirreth not upon an only generality; but upon knowledge of this or that par­ticular sinne applyed home to our selves, upon the breach of some precept: Thus shall we instruct our selves by obser­ving judgements, to take heed of particular sinnes.

Now to finde out the sinne, and the sinner in his sinne, which God pointeth out by his hand upon him.

1 Enquire into the transgression of the Law, for by it commeth the knowledge of sinne, which is the transgressi­on of the Law: upon this ground we cannot misse of the sinne.

2 In the next place, ponder seriously all the concurring circumstances concerning the punishment happening: And here note

1 The notorious qualities of the person upon whom the judgement lights; whether he be a common swearer, drun­kard, fornicator, a despiser of holy duties, or grossely care­lesse of them. 2 What evill he was saying or doing when the punishment befell him. 3 Where hee was, in what place prohibited. 4 His intention discovered to be nought, ungodly, or unjust. 5 How he did, or speake in an evill manner. Lastly, the time is very considerable when any such thing was done, at what time the judgement hapned.

By all these concurring circumstances duely weighed with mature deliberation, the divine hand may be observed very usefully, even in common, and such as be called casuall ac­cidents: As for instance,

A May-pole set up on the Lords day, falleth and killeth one; one is set up upon a holy day in time of divine service, which killeth another, as instances may be given: The first hapneth for the prophanation of the day, because they brake the divine ordinance of God, who hath appointed the obser­vation and keeping holy of the day: The other, for the pro­phane contempt of Gods divine service on that other day. To play at foot-ball on the Sunday, the example is fearfull of fourteene drowned together playing on the ice, for that they prophaned the day: At Chidlington in the edge of Hertford-shire, not farre from Hitchin, upon an holy day a company of fellowes intended a match at foot-ball, some of them were come into the Church, and to call the rest together, one tolled the Bell; presently it began to thunder, and on a sudden was seene a black ball to come tumbling downe a hill neare by, and came directly to the Church, [Page 187] and there flew into the Bell-Free, and first slew him that tolled the bell, then flustred about the Church, and hurt di­vers; and at last did buise in sunder, leaving behinde it a fil­thie stinch like to brimstone. Now albeit this was not on the Lords day, yet were they thus fearefully punished. First, In plotting an unlawfull sport, on that day against the authori­ty of the Magistrate. Secondly, By making the Church, a con­secrated place, their randevouze. Thirdly, by prophanely tol­ing a Bell, the principall use whereof, was to give notice to the people to come and serve God, and not to draw youths to vaine and unlawfull sports. Fourthly and lastly, in purpo­sing to spend the time, dedicated to sacred uses, in their boiste­rous, rude, and harmeful spo [...]ting.

Thus we see how we may take notice of the judgments for breach of the Sabbath, though punishments of the like na­ture, (yea sometimes worse) happen upon other daies. To Conclude this, it is not good to take off our awefull thoughts from Gods hand, upon breakers of the Sabbath, least we grow presumptuous and fall into sinne, and so procure to our selves the deserved judgements which have light upon others: And let us consider, how God threats to destory such Psa. 28. 5. as regard not his workes, and the operation of his hand.

Lastly, some are so farre from having any regard at all to this argument drawne from the judgements of God, as they hold the allegation of them, in this cause, to be impious rash­nesse, impious, and rash presumption, vaine observations, next allied to superstition, yea, a prophane kinde of observa­tion: a strangly presumptuous and dareing manner to perke up into Gods throne, and a taking upon men to reade the darke and divine Characters of the causes of his inscrutable judgements, and an unsufferable arrogancy in such as pro­duce them, making God to beare false witnesse, foolishly triumphing before the victory, with saying, Loe the judge­ments of God, Loe the judgements of the Lord, out of Heaven, making them speake Gods indignation against the propha­nation of the Lords day.

What should move any thus to condemne, and censure [Page 188] such as bring Gods judgements against the prophaners of the Lords day; They may perhaps better know with in them­selves, than they yet have expressed unto others. If any have failed in trueth of Story, or related examples not to purpose (or what if but common, and ordinary, yet true yet may examples be memorable, though common and ordinary; for God makes them so common, because he would not have them forgotten) or that have put Causam, pro non Causa, they are left to answere for themselves. For my part, I sup­pose, without feare of mens fore-mentioned heavie doome, that we may with lowly reverence, and with an holy awe­fullnesse of divine Majesty soberly observe his judgements: and for those Reasons.

First, the Scriptures are full of examples of Gods judge­ments, to teach us to observe them now, as then they were: For whatsoever is written, is written for our learning, ac­cording to the nature of the things left us to read, and un­derstand.

Secondly, Our Saviour Christ minded his Hearers of the destruction of the old world, of Sodome, and of Lots wife to make use thereof for their instruction.

Thirdly, Saint Paul mentioneth fore-past judgements, not 1. Cor. 10. to the Jewes among whom they happened, but to converted Gentiles, the Corinthians: He nameth the sinnes, and then the punishments, and telleth them, that they were written for ensamples, and for our admonition, that we should not doe as they did. If judgements past, serve for this use, are we not to make the same use of judgements present, which dayly happen among us? I doubt not but we may, and ought so to doe.

Fourthly, The holy Psalmist layeth it down as a sin, and threatneth destruction as a punishment, because they regard­ed not, they did not consider, nor understood, as the word Psal. 2 [...]. 5. signifieth, the works of the Lord, nor the operation of his hands; The like doth the Prophet Esai in his time complain Esay. 5. 12. of, they were given to fcastings and wine, and to the Pipe, and other musicall instruments, but they regarded not the work of the Lord, neither Considered the operation of his [Page 189] hands, as many in our times, and especially on the solemne We are taught to magnifie his worke, which men behold. Iob 36. 24. Pro. 21. 11. daies, set apart for Gods worship: At which times, if evills befall any of them, are wee slightly to passe them by? Should we not learne by other mens harmes to take out a lesson for our selves? when the Scorner is punished, the Simple is made wise, saith Salomon.

Fifthly, It is a duty, yea, a grace commended in the God­ly, Esa. 26. 9. 10. that they will learne righteousnes, when they see the judgements of God in the earth: but it is cleane contrary to the wicked, they will not behold the Majesty of the Lord, when he [...] [...]hem, and when they behold others puni­shed, yet they [...]ill not learne righteousnesse. Marke, how the Prophet here [...]dgeth them for wicked, who from judge­ment; on others, and from his favour towards themselves, will not learne righteousnesse.

Sixthly, I have shewed that 800 yeeres ago, how the Re­verend Prelates at the Synod in Paris, laid to heart the feare­full judgements which befell some, for the prophanation of the Lords day: Gualter, as you have heard, durst averre boldly, confidently saying, that it was not to be doubted, that the prophanation of the Lords day, was not the least cause of the evils, and calamities in those times: Bellarmine durst say as much. In the exhortation added to our Fast-Booke, is it not acknowledged, that the plague hapned (a­mong other sinnes) for the polluting, and not keeping holy the Lords day? Learned men from time to time have made Catalogues of such judgements as have hapned upon this day. The Authour of the Practise of Pietie (a book thirty five times reprinted, allowed by authority, and dedicated to our Now Dread Soveraigne, when he was Duke of Yorke, and after when he was Prince of Wales) rehearseth many judge­ments upon Sabbath-breakers, as he calleth them, and is bold in the Conclusion to affirme, that those judgements which he mentioneth may be sufficient unto them (whose hearts are not seared) how wrathfully God is displeased with them, who are wilfull prophaners of the Lords day.

What shall we say of all these Reverend Fathers afore­time, [Page 190] of our Reverend Prelates in their exhortation, of Lear­ned Divines, aswell Papists, as Protestants in their obser­vation of judgments, and applying them for the breach of the Lords day, that herein they were strangely presumptu­ous, that their observation was rash, vaine, and impious, and they in so doing deserved to be censured for insufferable arro­gancy? now God forbid. I presume, the spirit of wisedome will not suffer any moderate minde to think it: nor ever did let any such a condemning censure and deadly doome, passe the pen of any upon them for so doing. Nor indeed, was there cause, nor yet is, if the judgements be wisely ap­plied.

For is it not acknowledged by a learned Opposite, that in some cases, it is lawfull to apply particular judgements to par­ticular sinnes of particular persons? Then why not in this case, if the case be put right, to wit, for the prophanation of the day, and not hailed and drawn to other by-ends, and by-respects, not intended in the production of these judgements? For another learned Opposite saith thus, without all questi­on, (whether the observation of the Lords day stands by ver­tue of Gods immediate precept in the fourth Commande­ment, or otherwise: or onely by Apostolicall, or Ecclesiasti­call Constitution) the prophanation of the day (marke the words) must needs bee a greivous sinne, and powerfully-attractive of Divine vengeance, seeing it is acknowledged by all, that in the prophanation of that day, both Gods precept (as farre as it is morall in the fourth Commandement) is violated, and the authority (which God hath commanded all Christians to obey) is contemned. If then the propha­nation of the day be a greivous sinne, and powerfully-at­tractive of Divine vengeance, when God layeth his hand upon the prophaners of the day, what letteth any sober spirit to apply the judgement?

Gods wayes, are not our wayes, Esa. 55. 8. saith one; true, not in his mercies, of which the Prophet there speaketh; and yet we feare not to apply his mercies to our comfort, and to the comfort of others.

But the judgements of God are unsearchable, Rom. 11. 33. [Page 191] what judgements? such judgements as we speake of? The A­postle speaketh not of the works of his justice for sin, imme­diate, mediate, or casuall, which happen in the sight of men, and are so made manifest, and are not unsearchable. But the Apostle by judgements understandeth the hidden determina­tions of Gods meanes to bring about the manifestation of his justice, and mercy to this and that people, as to the Jews, and to the Gentiles; which made the Apostle to cry out, Oh the depth of the riches of the wisedome, and knowledge of God, &c.

If the sinne be manifest, and the punishment visible, here is not an unsearchable judgement, nor such, his way past finding out. These two places alleadged, that of Esay for judgements of mercies, and this of the Romanes mis-under­stood, and mis-applyed to our matter in hand, do not hinder the applying soberly Gods judgements when they fall out upon men, in their sinfull courses.

Our Saviour sufficiently (will some say) taketh us off from this rash attempt: 1. In the blind mans case, John 9. 2. In the fall of the tower of Siloam, and massacre committed on the Galileans: And 3. the whole booke of Job serves to shew the folly of vaine men.

First, For the place of John 9. concerning the blinde man, there is no application of any judgement by the disciples, they doe only ask him a question, saying, Master, who did sinne, this man or his parents? They knew not the cause, they only supposed, there might be some sin, in the one, or in the other, why the man was borne blinde: Our Saviour answers them, and directeth their thoughts to an higher considera­tion upon the occasion of his healing: but he condemneth them not of any rashnesse as in some other cases he did, when sometimes they asked him a question. This text taxeth not the sober minded for observing sinnes, and applying of judge­ments, when they happen.

Secondly, Concerning, Luke 13. 1, 2, 3, 4. it is to as little purpose: for here some tell Christ of that which befell the Galileans, and our Saviour himselfe bringeth in the fall of the tower: but here is no mention of the peoples apprehending [Page 192] of any sinne, for which they might apply to them the judge­ments: nor doth our Saviour finde fault with them for any such conceit: but hee onely maketh a supposition, if any thought them to bee the greatest sinners aboue all others that dwelt in those places, they erred in so thinking, and taught them the right use thereof, to wit, to repent, least they themselves should perish: This Text is against such as rashly judge such to be the greatest sinners, who perish by either mediate, or casuall judgements; but who doe so judge of those whom God hath punished for prophaning his day? for my part I know none of so presumptuous a spirit: we speak of the sinne, wee apply the judgement, and desire men to make the use thereof, which Christ doth here, to re­pent, that they may not likewise perish; and this we have warrant to doe.

Thirdly, for the whole book of Job, which is said to serve for this purpose, to shew the folly of vaine men, presuming to particularize the foot-steps of the Lord, as if hee proceeded in justice according to our fancies. I answer, all might well have been spared in this matter, for it maketh nothing against the observation, and ap­plication of Gods judgements, against the prophanation of the Lords day. Job was a very holy man, his friends could not convince him of any open crime: and yet for the strange manner of Gods afflicting him, they rashly con­demned him. They reasoned from Gods hand upon him, to make him guiltie of foule offences, which they could not justly taxe him of, for which Elihu reproveth them: But we reason from the sinne, the prophanation of the day, (which is acknowledged a grievous sin) to the punishment, that God is offended, and therefore the sin to be a avoided. In this, is neither folly, nor we vaine men, nor led by fancie, nor doe wee darken counsell by words without knowledge, for Iob 33. 2. which God reproved Job, not Elihu for finding fault with Job; for Elihu his reprehension of Job was sound, and good, Iob 42. 3. against which Job made no reply.

Oh, but yet some may say, if it bee denyed, that either the evill inflicted is a judgement, or that it was for this (to wit, [Page 193] the prophaning of the Lords day) inflicted, wee are forth­with put to shame, and silence.

Sooner said than proved: Can any deny the evill befallen to be a judgement? For the better understanding hereof we must know the word judgement to be taken, two wayes; First, for the extraordinary vindicative Justice, the dread­full revenging hand of God, in his wrathfull vengeance, plaguing some notorions wicked ones, as the Sodomites, Egyptians, Jehoram the son of Jehoshaphat with a rotting disease incurable, so that he stank above ground, and the like; Secondly, for ordinary punishments, which may happen to any, so as the word judgement taken in 1 Cor. 11. 29. where the word translated damnation is [...], judicium, judgement: so also in 1 Pet. 4. 17. it is used for any kinde of punishment which God infflicts upon men for sin: In this later sense the evill befalling the Sabbath-breakers, is a judgement, and a due deserved punishment, as the word is expounded by the learned in Gal. 5. 10. Shall not fire from heaven, thundering and lightning, by which some have been killed, be held a judgement? was not the fall of Paris-gardens Scaffold, which hurt and kild so many, a judgement? These and other evils hapning, such as be before mentioned, have been held to be judgements; and why any should deny them to be so now, they give no reason, nor indeed, can they, if they take the word judgement aright, as in this case some Opposites doe; who affirme that irreligious contempt of Gods ordinances, appointed on this day, by the Church, and law of the Land, may pull down Gods judgements: yea, that if this day were changed into another, there would be as exemplarie judgments of God from heaven against this kinde of ungodlinesse of men, as ever were in any ages upon the Lords day. It is no shame we see to call them judgements.

And we may without shame say that these evils befell them for prophaning the Lords day, and not keeping it holy. Our Church in the Homily, and in the fore-mentio­ned exhortation, the Fathers in that Synod, and learned men have averred as much, whose affirmation may be op­posed to any private mans negation, if we had no reason to [Page 194] strengthen the assertion. But is it not granted that the prophanation of the day is a grievous sin? And doth not the fourth Commandement impose a morall dutie, which is to keep holy the day of rest? The sanctification of the day is imposed upon us, and this are we pressed to remem­ber. Let the day be what it will, appointed by divine au­thoritie, as our Lords day is acknowledged to be, wee are to keep it holy. To keep the day set apart by a divine institution, holy, is the maine substance of the fourth Commandement, and a morall dutie: And therefore the not keeping holy the Lords day, but polluting it, is a sinne, against the fourth Commandement, and the breach of a mo­rall dutie, and therefore for this did the evills befall those, that prophaned the day.

But some will peradventure say, that it was the propha­nation, and irreligious contempt of Gods ordinances ap­pointed upon this day by our Church, and the lawes of [...]he land (sinnes highly provoking Gods wrath) [...] brought such evils upon them.

It may be so, for vaine and prophane enough are [...] persons, with whom the Lord is displeased, who may adde one sinne to another, to the prophaning of the day, an irre­ligious dis-regard of holy duties, with dis [...]bedience to Au­thoritie: but this sinne maketh not the other to [...] no cause of the evills hapning to them, but serveth rather the more to aggravate the other sinne, and so more speedi [...]y to hasten their judgement.

And to this, some, it may be, will adde an other cause, to wit, the licentiousnesse of such, as have bin punished, swar­ving from those dirrections & limitation prescribed to them.

I will not deny this neither, for certaine it is, that almost all the instances which lately have beene given, are of those which have runne out beyond their bounds in the Declaration: and no marvell for such as care not for Gods Commandements, will easily transgresse the limits prescribed by man▪ But yet here is no discord in the assign­ment of the cause of their punishment, the prophanation of the day: for in one and the same action, where God is [Page 195] dis-obeyed, the Church dis-regared, and authority neglected; and for all this together the parties punished, yet the principall cause is the sinne against God: as in this cause it is cleare enough.

Neverthelesse, some cannot peradventure be satisfied with all this, that it is lawfull to apply these judgements to par­ticular persons, except certaine rules be observed herein, such as themselves lay downe for guidance in the same. These rules I will write downe, and then give answer to them as I may. The rules which I finde laid downe for this purpose are these following.

CHAP. XXVIII. Of the serious ponderation of these things.

CHristian Reader, that lovest thine owne soule, lay aside all prejudice in the cause, labour for selfe­deniall, and be in love with the truth: Behold the Primitive times, weigh the records of our Church, the care of Emperours, and Kings, take notice of the Decrees of Councells, and Synods, the judgement of the learned in the Church, both the Ancient and Moderne, the many to the few of a contrary minde, and lay to heart these severall kinds of Gods judgements, by all which we may see, what God, and all good men, would have us to doe, and what to avoid on this day without any Judaizing at all; For we doe not put, as the Jewes did, holinesse in the day, as holy in it selfe, but as a day set apart by divine authority, for holy duties: Nor doe we make our rest holy, but in the use of it requisite to holy performances of the sacred duties of the day: for without cessation from our own profits and pleasures, we cannot apply our selves to Divine Services; and therefore it being both as a meanes to take us off, from the hinderances of holy duties, as also a furtherance [Page 221] to the exercises of holinesse, which on this day are publick­ly and privately to be performed, we presse the keeping of a Rest: If we be well understood, I suppose none would say, wee did Judaize, nor call us by the new reproachfull name of Sabbatarians: we hold no more for restraint, than holy men have done in former ages. Doctor Heylin doth tell us that the fifth and sixth Centurie were fully bent to give the Lords day all fit honour, not only in prohibiting all unlawfull pleasures, but in commanding a forbearance of some lawfull businesses, such as they found to be most hinderance to religious duties. S. Augustine long before, allowed on the Lords day no wandring about woods, and In Serm. de tempo. 251. fields, with noyse and clamours, no telling of tales, no playing at dice, nor dancing on this day: yea, he findes fault, that whilst they rested from a good work, the work of their calling, they rested not from vaine and trifling works, as if (saith he) one time of the day were set apart to the Service of God, and the rest of the day and the night, to their owne pleasures. Tertullian, before him telleth us, how holily the Sabbath was kept after the breaking up of the Congregation, as before hath beene delivered. And it is worthy to be marked out of Doctor Heylin, though he make mention of recreations, cap. 3. pag. 84. & cap. 4. pag. 123. in his Historie of the Sabbath; yet hath he not produced any one testimonie of any one Father for the now conceit of Christian libertie concerning recreations, of which he saith, after dinner until Evening Prayer, and after Evening Prayer untill the time of Supper, there is no question to be made, but all were practised, which were not prohibited: But had there beene proofes, hee surely would have produced one Father or other for them. But come we now to our Oppo­sites, See before Mr. Brerewood. and see what they say for us without Judaizing, and insteed of all the rest, I take only here the learned, Bishop White, who saith thus, so farreforth as secular labour, and Pag. 226. 227. 261. pastime, or recreation, are impediments to sacred and religi­ous duties publick or private to bee performed upon holy dayes, they are to be avoided, and abstinence from them must be used according to the equitie of divine law, and the [Page 222] precept of the Church, otherwise they are sacrilegious (ci­ting Cyrill for his purpose) because they are meanes to robbe God of his honour, and to hinder the spirituall edifi­cation of Christian people; and because abstinence from la­bour, and from recreation upon the holy day is subservient to the exercise of religious duties; and on the contrary, se­cular labour, and pastime, are impediments thereunto, and if they be acted at such times, as the precept of God, and the Church prohibit, they are prophanations of Gods holy day: The same learned Father in another place in his book against Braborn, saith, that because the Lords day, and other holy dayes are devoted to the Service of God, and ap­pointed to the exercise of religious and spirituall duties; Chri­stian people are to perferre their religious offices of those dayes before their wordly pleasures, and profit, and the more observant they are hereof, the more they please God, if other actions of their life, be sutable to their devotions: yea, he saith further (and so much as we may say, and no more) that devout Christians, who are so piously affected, as that upon the Lords day, and other holy dayes, they doe resolve to sequester, and retire themselves from secular bu­sinesses, and ordinary pleasures and delights, to the end they may more freely attend the service of Christ, and apply their mindes to spirituall and heavenly meditations, are to be commended, and encourged: For the doing thereof, is a work of grace, and godlinesse, pleasing and acceptable to God: for which he quoteth, Col. 3. 2. Joh. 6. 27. Object. Let none say, that flesh and blood cannot apply it selfe so holily, an whole day together: Answ. For, first, flesh and blood shall not inherit the kingdome of heaven, 1 Cor. 15. 50. Secondly, we must strive to doe by grace, what wee cannot doe by nature, else we shall never doe at any time true service to God, ac­cording to any of his Commandements. Thirdly, God must not loose his right of service from us, because we have pro­cured to our selves wretched natures, soone weary of all spi­rituall duties. Fourthly, lazie servants can hardly undergoe any labour, much lesse to hold out a day, yet the awe they beare to their earthly Masters maketh them to doe it: so [Page 223] 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 glor [...] we can possibly, in our love to him, and most solemnely shew it forth to the further [Page 224] 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 l [...]rge d [...]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 [Page 225] 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, [Page 226] 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 [Page 227] 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 [Page 228] 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 [Page 229] 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 thank­fulnesse to the uttermost of our power, withall our hearts, mindes, soules, and strength, to serve him, and to take the benefit of such times, as bee set apart for his glroy, and wor­ship, and to be taken up therein with spirituall delight in such service to the Lord our God. For grace is more binding by the Gospel upon the regenerate, than the Law can bee forceable upon naturall men: If therefore the Law doth not admit of idle sports on the Sabbath, then much lesse the Gospel, which doth more enlarge our hearts with the love of Christ, and more forceably takes us off from making any provision for the flesh, to fulfill the lusts thereof, if in truth it be powerfully in us.

6 All sports, and pastimes on the Lords day are to be for­borne, whilst the lawfulnesse and unlawfulnesse is in questi­on by the most judicious and greatest Divines at home and abroad, and the same not decided for lawfull, by any of the Fathers, Councells, or Synods, but rather held un­law [...]ull: for in such a case to forbeare is safe without sin, but [Page 230] if any one shall sport, play, or use pastimes, on this day, must either side with the one sort, or with the other, and yet unresolved, because the controversie stands undetermined by some indifferent Umpire, or he doth presume of his own knowledge, to be able to judge in such a doubtfull case, to lead his conscience to doe such things, which is both too high a conceit, and very dangerous, or else is daringly over­bold in love to sports and pastimes to follow his pleasure and will, whilst his conscience must needs remaine in suspence and doubting, which is no little sinne, Rom. 14. 23. and is no small signe, that such a one is a lover of pleasure more than a lover of God, in that he dareth to attempt the woun­ding of conscience, and the breaking off of his sweet peace between God and him, by so short a time of carnall de­lights: For acts in doubtfull cases cannot be without sinne, and to sport with sinne is folly, which without pardon is the soules deadly wound, and destruction of the whole man.

7 Nothing is more warrantable to be done on this day, and on this our day under the Gospel, than was on their day under the Law; understanding the Law in its originall, and set apart from the accessory precepts added thereto, and durable only for a time. But under the Law, no sports or pastimes for corporall pleasure were allowed on their Sab­bath day; and therefore to be forborne on this day: For, concerning sports on their Sabbath, wee read not in any place of the old Testament, either for allowance or practice thereof. Indeed, we read in Exod. 32. 6. 18, 19. of eating, drinking, and rising up to play, singing, and dancing; but it was upon a day made for the service of the golden Calfe, and honour thereof, but condemned by S. Paul 1 Cor. 10. 7. and greivously punished by the command of Moses, Exod. 32. 28. we also read (but when there was no King in Israel, Iudg. 17. 1. & 18. 1. & 19. 1. & 21. 25. and when every one did that which seemed good in his owne eyes) that the daughters of Shilo, on a Festivall day of the Lord, came out in dances, Quod erat, saith Peter Martyr on this place, Die Festo abuti: Neither doe wee read, that it was a mixt dancing of men and women together, as our [Page 231] dances pleaded for commonly be, contrary to all the in­stances in holy writ. We may also heare what that learned Bishop White telleth us, how the Rabbins out of the Page 138. Talmud affirme, that it was permitted yong people to re­create and sport themselves upon some part of the Sabbath, with running, leaping, or dancing, provided that it bee in honour of the Sabbath: Note this well, then not for meere ☜ corporall recreation, as our youths use their sports. But what credit can be given to these late Rabbins? For it is well knowne, that the Jewes in the time of the Fathers, be­came prophaners of their Sabbaths, by revelling, and the like, as learned Doctor Prideaux witnesseth; and therefore their example not to be imitated or regarded.

8 Needlessely to doe on the Lords day, what may (if out propably) hazard sinning, and so the provoking of God to anger, is a great presumption that the hearts of such are not possessed with that holy feare, which maketh men ever jea­lous of their doings, lest peradventure they should at any time offend God. But for such to sport on the Lords day, as have vigour, strength, and health, to expresse the bodies acti­vity in their pleasurable delights (for of such the controver­sie only is) it is needlesse, whether you respect their bodies, or their mindes, and spirits. And therefore of such are sports to bee forborne this day.

1 They are not needfull for the body: If the body hath lost any strength by weekly labour, stirring sports, and pastimes which are commonly performed with violent mo­tion, cannot repaire the lost strength. First, they are not the ordinary meanes appointed by God for recovery thereof, but wholsome food, quiet rest, moderate sleep, good physick, and the like, as the cause shall require. Secondly, sports, and pastimes are commonly so violently pursued, as mens bodies grow thereby the more weary, and so in stead of re­payring, decay their strength. Thirdly, for ordinary and common refreshment, for the reviving of the body to returne with more lightsomenesse and alacrity to work, God hath given the painfull labourer rest and sleep in the night, for eve­ry dayes labour a nights rest, for six dayes, six nights, as in [Page 232] his wisdome he thought fit; and sufficient, according to that in the Psal. 104. 22. 23. Man works on the day, and rests at Evening. But now for bodily strength, if weakned by la­bour in the weeke before, to refresh it for the weeke follow­ing, a man hath first the Saturday night, then the whole Sunday from servile labour, and lastly Sunday night, two nights and a day for corporall rest, so that to an healthy body apt for labour recreations, sports, and pastimes this day are needlesse, for if every nights rest in the week day can by Gods blessing preserve strength, recover the decay of it, and make it apt for new labour, then much more two nights and a day, if we pray for a blessing thereon. Fourthly, The per­sons addicted to sporting may be reduced to three sorts, either to industriously-painfull, or to slack-handed, idle and lazy in worke, or to the holy day persons, such as either have little or nothing to doe, living idlely like Droanes in an Hive upon the sweat of other mens brows, inordinate livers not worthy to eat: These last neede no recreations but rather a whip for correction. The second sort are either rich mens children, 2 Thess. 3. (not wearied with worke whose labour is rather a loytering than painfull diligence) or slouthfull servants; sports, and pastimes to these two rather increase in them idlenesse than a will to work, for these commonly are they which follow most after sports: And experience telleth us, that such as most love pleasure, are the least takers of pains, the greatest Loy­terers, and the laziest work-men, and labourers. The third sort which get hardly their living with the sweat of their brows, poore men, and their poore children crave qui­et rest, and not painfull pastime. For sports are often perfor­med with greater labour of the body than the work of a mans vocation. Rest is best for these; and sporting, and pastime needlesse in respect of their bodies.

2 They are not needfull for the minde and spirit: For what good can sports, gameing, and pastime, afford man in this respect on this day, after he hath been in Gods house? Can they sharpen his desire to returne more chearefully to delight in holy duties? It is impossible, and the clean con­trary is found by experience in such as turne the Sabbaths [Page 233] holy rest, and their time, which should be for meditation, into pleasureable recreations.

They cannot this day set an edge on, nor sharpen the spi­rit to make the body more vivacious, chearfull, and lively to goe about a mans calling, trade, art or profession, in the week following.

1 Sports and pastimes on one day have no such vi­gour and force to hold up the spirits for an after dayes worke.

It is the nights rest, and not the sporting on the Lords day, that doth it.

2 They are not seasonable recreations on this day, to quicken the spirits by them: For seasonable recreations is in labouring time, and is to be intermixt betweene labour, and labour, for to refresh the wearinesse of the spirits, to returne speedily againe to labour. Recreation is, or should be, as a baite to a Traveller, a bit, and away, as a whetting to a Mowers sithe to cut afresh, or as an houres sleepe in the day time, short and sweet, to a wearied man, that must hold to his work: But the Lords day is not the time of Labour, but of rest: There is a rest a night before, there is a rest on the day, and the nights rest following: What needs then recreation in the time of so much rest, when recreation hath ever relation to labour, and not to ease.

3 There is no cause of the dulling and blunting of the spirits on this day, that there should need sports, and pastimes for recreation: For if the spirits be wearyed this day, it is one of these waies following.

1 Either with bodily labour about worldly businesse, which ought not to be done, which rather men should with tears bewaile, than leaving labour to runne to sports for re­creation.

2 Or with the rest of the body in doing nothing, but ei­ther standing idlely, sit chatting, or lying asleep like beasts, and so become drowzie, or lazie.

Because most persons ignorant of the heavenly use of an holy rest, know not how to bestow the time, but either about the world, or about pleasures, when they are out of the [Page 234] Church. But the well instructed know how to spend it bet­ter, and if slouthfull drowsinesse should take hold on them, they know how to stirre their bodies by walking, and in walking to meditate on Christ and his benefits alone, or to have some to conferre with, or to goe else alone to prayer, or having a family to instruct them, and so shake of their slouth, and not by gaming, sporting, and playing.

3 Or else the spirits are dull by going to the Church, and there continuing for the time: If this be alledged;

1 I aske, how long are such persons in the whole dayes space at the Church? In some Parishes (and too many of them) one houre in the forenoone, and lesse in the after­noone, or an houre and halfe in the forenoone, and as much in the afternoone, and grant to the utmost in the whole day, three houres and a halfe, or foure houres, and that also at divided times, with a long pause betweene, perhaps of three or foure houres. Can foure houres in and about Christs Service and Worship, in twenty foure, dull and weaken the spirits of any, which carry the name of Christians, and have any life of saving grace in them?

2 I aske againe of these lovers of pleasures, first, whether they come soone to Church, and are at the begin­ning, and so abide to the end? Secondly, while they stay there, doe they not sleep? or doe they not sit idlely gazing about? or are they not carryed away with many by­thoughts? If so, as too true, can they then plead the dulling of their spirits by so staying sinfully in the Congregation, drawing neare with their bodies, but in soule and heart be farre from God?

3 I aske them, are they indeed devout Worshippers, and attentive hearers? and doe they so understand them­selves, that they know what they have beene doing, what they have reaped thereby? then surely they cannot depart away dull in spirit, but bee glad of that they have heard, Act. 13. 48. Neh. 8. 12. glorifying the word of the Lord, and so depart away with joy, because they have understood the words declared to them. Neither is it possible, that they should be so possessed with such prophane dotage and folly, that they should [Page 235] think (if they found any dulnesse in hearing) that sporting and playing, gaming, and pastime, to be the meanes to re­move such spirituall dulnesse, and to recover their spirits to a more chearfull and quicker attendance to Gods word, with joyfulnesse of minde and heart in the use of Gods or­dinance? So to think is both without religion, and also void of very reason it selfe.

Therefore from hence, and from the substance of all that hath beene said, I conclude, that on this day, sports, games, and pastimes, are needlesse, and to be forborne.

And here I end, praying thus for my selfe and others.

Oh Lord have mercy upon us, and incline our hearts to keep thy Law; And this our sacred day, to the ho­nour of thy Sonne our Lord Jesus Christ: And from Judaizing and Pagani­zing; And from all prophanesse good Lord de­liver us.