the Apostles with an unusual elegance â—f speech to captivate their auditours to the obedience of the Gospel and to prognosticate these rare gifts which being heated with the fire of divine zeal should fecundate and sublimate the succeeding Church but when was this unusual illapse and descent of the holy spirit Why it was on the first day of the week to put a fairer print upon the seal of our Christian Sabbath A blessed bargain was here made between Heaven and Earth 3. Scientiae lumen est et author spiritualis intelligentiae Bern. To triumphing Saints was given the corporal presence of Christ to militant Saints was sent the visible efflux of the spirit surely that cannot hut be a holy day wherein the holy Ghost came down And this is another indelible mark of honour which Christ hath fixed on the first day of the week Concludimus ergo diem hunc primum septimanae ab Apostolis Sabbatho fuisse institutum et ecclesiae commendatum non tantùm potestate ordinariâ qualem omnes pastores habent sed potestate singulari tanquam ab iis qui in universam Christi ecclesiam irspectionem habuerunt et quibus tanquam extraordinarâ—is ministris Christi concreditum est ut fideles essent Wal. our Christian Sabbath this was his royal gift when he came to heaven such a princely largess such a glorious donation as was never given before but when God gave his own Son God so loved the world that he gave his Son John 3. 16. And Christ so loved the world that he gave his Spirit And as Christ was given according to the fullness of the Promise so was the holy Ghost given And Christs resurrection and the spirits descention were both upon the first day of the week On this day then the Church was visited from on high the promise of the Father was sent Acts 1. 4. The blessed spirit came the Disciples were assembled thousands were converted as a hansel of the spirits power and a fruit of the spirits descent and why was the Church assembled on that day why the holy Ghost descended why preaching why conversion and administration of Sacraments why the promise of Christ accomplished and all on this very day But still to declare the will and ordinance of Christ blessing and sanctifying this day to the Church and so marking it out for solemn and weekly worship as a day in all its prerogatives superlative to all other dayes the day of our Saviours resurrection by which we are justified the day of the holy Ghosts descention by which we are sanctified The learned Twisse observes That Dies dominicus est Traditio vere Divina et ab Apostolis spiritu dictante instituta Beza as at the first the holy Ghost descended on the Apostles upon our Sabbath day so stili the same spirit descends ordinarily on the same day upon his faithful Ministers in the dispensation of the Word and administration of the Sacraments and in the puting up of prayers to the most high for the sanctifying and edifying the body of Christ even the Church of God The day of Christs Ascension he departed from the Apostles as touching his presence corporal but on the day of Pentecost Christ came down upon them as touching his presence spiritual and so be doth still in our Sabbath exercises though not in an extraordinary manner yet no less effectually to the edification and sanctification of our souls And here I cannot omit a rare speech of the incomparable Bishop of Armagh At the time of the Passeâ—â—eâ— saith he Christ our Passeover was sacrificed for us 1 Cor. 5. 7. and lay in his grave the whole Sabbath following so on the morrow after the Sabbath when the sheaf of the Bishop Vsher in his Learned Letter to Dr. Twisse p. 91 92. first fruits was offered to God Christ arose from the dead and became the first fruits of them whâ— slept many dead bodies of the Saints who sâ—ept arising likewise after him from whence was the count taken of the seven Sabbaths or fifty dayes and uâ—â—n the mâ—rrâ—w after the seventh Sabbath which was our Lâ—rds dâ—y was that famâ—us feast of weeks the day of Pentecost Numb 28. 2. spoken â—f Acts 2. 1. Vpon which day the Apostles having Exod. 34. 22. themselves reâ—eived the first fruits of the spirit begâ—t three Jam. 1. 18. thousand sâ—uls by the word of Truth and presented them as Rev. 4. 14. the first fruits of the Christian Church to God and unto the 1 Cor. 15. 20. Lamb And from that time forward doth Waldensis note Mat. 27. 52 53. That the Lords day was observed in the Christian Church and was suâ—stituted in the place of the Jews Sabbath Thus far Sicut pascha typus eâ—â—t Christi sic panâ—s â—â—â—mi sunt typus Christianorum eorum scil innocentiae pâ—râ—tatis Alap the famous Vsher And to wind up this particular the Holy Ghost being sent down among the Disciples in an eminent manner was the special benediction of this day to such solemn assâ—mblies to teach them and the succeeding Church when and on what day they should more especially expect the sweet illapses and effectual descents of Gods holy and most blessed spirit The Lords day was kept and sanctified by the practice of the hâ—ly Apostles Now the blessed Apostles were men intimately Praecipua regiminis ecclesiastici cura Apostolis deputata est quorum unus quisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deinde speciali authoritate ad ecclesiam cujus fâ—ndamenta jacere Apostolicae dignitatis est ex prâ—miscâ—â omniâ— gâ—ntiâ—m multitudiâ—◠〈◊〉 Christus eâ—s misit 〈…〉 sp s gratiâ abâ—ndâ—nte ad ministerium sibi à domino commendatum erant instructissimi ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritatem Evangelii praedicarent acquainted w th the secrets of Christ being most of them trained up in his School and personally conversant with him after his Resurrection besides they had immediate inspiration from him and authâ—ritative mission to manage the publick affairs of the Church Our Saviour gave them their credentials to preach in his name and to act as his substitutes as if he himself had been personally present John 20. 21. Luke 10. 16. Mat. 28. 19 20. 2 Cor. 5. 19 20. Neither doth this extend only to verbal preaching but to visible preaching also I mean their practice at least in things Evangelical Moral and of general and perpetual concernmâ—nt to the Churches of Christ otherwise why is their practice propounded as a pattern Phil. 3. 17. Phil. 4. 19. 1 Cor. 11. 2. 1 Thes 2. 14. Now these blessed Apostles met for solemn worship on this day our Christian Sabbath so Acts 20. 7. And upon the first day of the week when as the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight Now the full discussion and ventilation of this solemn text will give
Lords people and their delights in it betray them to be the true Disciples of Jesus Exod. 31. 13 17. Ezek. 20. 12. Christ and wearing this Livery they travel to Canaan leaving the miscreant and mistaken world to read their own doom in Sabbath-prophanation Not many years since the strict keeping of the Lords day was the note of a Puritan but always in the Church of Christ it was the good note of a good Christian There is a prudential end of the Sabbath viz. To preserve unity in the Church There is nothing more adorns Non habet dei charitatem qui non diligit ecclesiâ— unitatem Aug. and beautifies the Church then its sweet consent and harmonious unity Rents are the deformities of a Garment and Schisms the wounds of the Church which both weaken it and make it despicable Augustine used to say He hath nothing Quantum facinus est ecclesiae corpus dilaniare et dilacerare contentionibus et vixis ecclesiae unitas turbatur Zanch. of the love of God who loves not the unity of the Church The people of God are but one flock Luke 12. 32. One body Eph. 1. 21 22. One building Eph. 2. 11. And Divisions are the untiling and shaking of this house the scattering of this flock the wounding and piercing of this body But nothing more conduceth to the cementing and uniting of the Church of Christ then the Identical observation of a day for Divine worship that on the same day all the Habemus unum Dominum unam fidem quid restat ut tot vinculis alligati immò uniti antemus colamus et servemus hanc spiritus unitatem prayers of the whole Church should meet at the same Port and all their sighs should blow to the same harbour nay all their singing of Psalms should make up the same Quire that the universal flock and people of God should at the same time be bending their knees to the Almighty lifting up their hands to heaven and be unanimously engaged in the same acts of holy worship All this speaks the strength and excellency of the Christian Church As the death of Christ is the same price and ransom so his Resurrection authorizeth Deus pluris facit preces in ecclesia quà m domi factas non ob locum sed ob considerationem multitudinia fidelium Deum communi consensiâ— invocantium Riv. the same day for worship to all his Saints and to all Christian professors in the world that all who own the Gospel may with one accord at the same time meet in their addresses to the Throne of grace Should one part of Gods Church observe one day for Divine worship and a second part another day another part a third season this double inconveniency would arise First This would be a perpetual fountain of Controversies and feuds in the Church of Christ and his seamless Coat should be rent and torn jars more then Corinthian 1 Cor. 1. Psal 87. 2. Exod. 14. 7. Jude 5. 28. 21. would disturb the peace of Sion each party strugling to put the fairest character upon its own observation There would be more than twins striving in the womb of the Church and in such digladiations and contests the Spouse of Christ should not escape woundings and scars of hurt and disgrace How did that needless Controversie about the observation of Easter tear the Eastern from the Western Church and made the gap so wide that the Chariots of the most malicious enemies might have drove in at the breach much more controversies about the weekly day of divine worship would beget implacable factions and Armies divided are as good as routed Secondly Should several dayes be weekly observed by several parts of the Church some of these would fall in and be co-incident with the Jewish or the Turkish Sabbath or else with the solemn dayes of the Paynims and Heathens Eph. 4. 3. which would be an unhappy blending that Satans proselytes and Idolatrous worshippers and Christs Disciples Corporibus licet divisi et disparati sâ—mus mente tâ—mâ—n et animâ—â— conjuncti uniti et quasi unum simus Alap should all keep the same day for a festival and send up their different notes at the same time which would be a very distastfull miscellany and confusion For the prevention of these inconveniencies the Lords day is the Churches weekly jubilee that the followers of the Lamb might serve their dear Jehovah in the unity of the spirit and in the bond of peace all observing the same day in the same worship to the same God There is a spiritual end of the Sabbath And this as Hospinian observes is the most sublime and seraphical end On Finis tertius Sabbati ejus otii est sublimior est verè spiritualis atque adaeternam hominis salutem propior acâ—edit Hospin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Magn. the Sabbath the soul takes its flight towards heaven pursues life and salvation and is upon the wing towards its center above The Sabbath day is our transfiguration day then more especially we are upon Olivet with Jesus Mat. 17. 1 2 3 c. It was a worthy saying of Reverend Bishop Joseph Hall not long since deceased Gods day saith he calls for an extraordinary respect The Sun arises on this day and enlightens it yet because the Sun of Righteousness arose upon it and gave a new life to the world on it and drew the strength of Gods moral precept unto it therefore justly do we sing with the Psalmist This is the day which the Lord hath made c. Now let me forget the world and in a sort my self and deal with my wonted thoughts as great men use who sometimes in their privacy forbid the accesses of all Visitants Prayer Hearing Meditation Reading Preaching Singing are the proper businesses of this day and we dare not bestow the time of this day on any work or pleasure but what is heavenly Let Superstition be hated on the one hand and Prophaneness on the other but we shall find it more hard to Est Sabbâ—tum spirituale quo à corruptae cornis nâ—strae operibus feriamur ac deum in nobis operari sinimus Gerar. offend in too much Devotion but most easie to offend in Prophaneness Indeed the whole week is sanctified by this day and according to our care of this day will be the blessing on the rest thus far this Holy and Learned man The Jewes call the Sabbath the secret of the living Lord and some give the reason because God keepeth a perpetual rest in himself and we observing an holy rest we become most like to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not another reason be annexed Because the pious soul is then in secret with God transacting the affairs of another Psal 25. 14. world and enjoying that secret delight which the world knows not of and feeding on that hidden manna which Job 23. 12. is the dainties of
may arrive at the Nobility of those Bereans who searched the Scriptures whether what the Apostles delivered were consonant and agreeing to them or no Acts 17. Acts 17. 11. Ignorantia negloctus dei ô quantum malum est et in quot et quanta mala Gentilâ—â— per hanci ignorantiam inciderint Alap 11. By constant reading on the Sabbath morning we come acquainted with the body of the Scriptures and so are fitted to entertain particular truths which may be delivered in publick by the Minister Well read Lawyers easily understand particular cases Ignorant persons like Children take in what ever is in the spoon whether Sugar or Poyson An ignorant Auditory wholly depends upon the conscience of the Minister and blind-fold grasp all with an implieit faith they drink in all which is delivered and so most probably the dregs at the bottom But our preparatory reading in private will enable us the more to judge and discern of publick Gospel discoveries Secondly Nor is it a small advantage that Gods word should take livery and scizin of our hearts in the beginning Quo semel est imbuta recens servâ—bit odorem testa diu of the Sabbath and so accommodate our hearts for future Ordinances Vessels retain the sent of the first liquor The Summer much follows the quality of the Spring Conversing in our closets and families with Gods word will much conduce to a spiritual frame of heart The tracing of a Chapter or two in the morning at home will mould the heart to a sweeter compliance with Christ in his Ordinances The reading of the Law made Josiah weep 2 Chron. 34. 27. and then he was flexible for every good purpose Thirdly Theophylact hath an excellent argument to this purpose One great end of the Sabbath saith he is to give Lex homines praecipit in Sabbatum quiescere ut lectioni vacent homines Theoph. us respit for the reading of the Scriptures which is meant not onely of the publick reading in the Church but also of private reading at home the Gospel being nothing else but Christ opened and expanded to study Christ is the purport not onely of our publick but private devotion To read the Scriptures then is one duty which must take up our private leisure on the morning of a Sabbath Fourthly The Lord Christ and his Apostles in alledging Mat. 21. 13. the places of the Old Testament do generally say That it is written or as it is written in the Book of the Psalmes or Luke 20. 42. this was spoken by the Prophet Isaiah Now how much Acts 1. 20. shame will befall us if when the Minister alledgeth Scripture Acts 2. 16. quotations we may say of the word as they did of the Holy Ghost they had not so much as heard whether there be an Holy Ghost or no Acts 19. 2. So we never read of such a Text we never met with such a Scripture we never were acquainted with such an example as is cited by the Preacher This might discolour our faces with blushes of shame and regret It was a sharp redargution of our Saviour which he gave to the Jewes when he remitted them to search the Scriptures John 5. 39. they making their Scriptural knowledge the greatest of their boast and ostentation And indeed to be a stranger to the Oracles of God neither becomes our interest nor our profession And Fifthly In this the Disciple must not be greater Cultus ipse publicus quà m maximè solennitèr est celebâ—andus et postulat necessariò illâ— exercitia Scripturum lectionis meditationis precum c. Quibus paratiores simus ad publicum cultum ut ille etiam in nobis verè efficax reddatur Ames then the Master On the morning of the week day He preached the word John 8. 2. And in the morning of the Lords day we should read it which as he did dictate we must survey if he was early in the dispensation of it it well becomes us to take the dawnings of the Sabbath for its perusal and lection let us take the dropings of this honey-comb at the first effusion And thus much for those Duties which are incumbent upon us in the morning of a Sabbath before we associate with the Assembly of Gods people We must dress our inward as well as our outward man before we come to the Congregation CHAP. XXVII How we must demean our selves in the Publick Assembly on the Holy Sabbath HAving thus performed our Morning Exercises in private Psal 84. 1 2 Psal 122 1. Psal 87. 2. how chearfully should we repair to the Publick Assemblies and draw nigh to the publick Ordinances on this acceptable day of grace and salvation when Christ Isa 2. 2 3. Psal 42. 4. sits in state scattering treasures of grace among hungry and thirsty souls who are poor in spirit and wait for spirituall Almes David admired the amiableness of Gods Tabernacles Deus pluris facit preces in Ecclesiâ quà m domi factas non ob locum sed ob considerationem multitudinis fidelium deum communi consensu invocantium Riv. Psal 84. 1. and he longed for the Courts of God rejoycing when they said to him Let us go to the house of the Lord Psal 42. 4. And the Prophet Isaiah speaking of Gospel times seems to foretell the disposition of Gospel Saints Many people shall go and say Come let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us his wayes and we will walk in his paths Isa 2. 2 3. And the Apostle adviseth us by no means to forsake the assembling of our selves together as the manner of some is Heb. 10. 25. whom he brands with reproof and reproach Publick Ordinances they are our spiritual Exchange our holy Mart our heavenly Fairs where we buy up and fit our selves with all heavenly Commodities In these seasons we store our selves with grace knowledge and comforts which may abundantly serve us till the revolution of another Sabbath It was once the sad complaint of the Church That the wayes of Sion did mourn because none came to her Assemblies Lam. 1. 4. The want of publick Ordinances might put a Nation in sack-cloath they being the badge of the Church and the glory of the Kingdome Indeed holy duties in private they are of great use and have their blessing But publick Ordinances are the chief work of the Sabbath It is worthy our observation that the Sabbath and publick service are by God himself both joyned together Ye shall keep my Sabbaths saith God and reverence Ezra 10. 1. my Sanctuary Luke 19. 30. The Sabbath and the Psal 68. 26. Sanctuary are coupled as being twins of happiness Every thing is beautifull in its Season Private duties are beautiful Numb 10. 3. and are in season every day But publick Ordinances are never so lovely and beautifull never so much in their full sea as upon Gods
Jer. 5. 14. us then fully in the strength of Christ Phil. 4. 13. resolve Psal 119. 105. when we come to Ordinances the Word shall be a Fire to our dross a Curb to our passions Musique to our ear A Purge to our corruptions a Light to our feet a Card and Acts 17. 18. Compass to our conversations Some hear and deride the Acts 7. 54. Word Some hear and storm at the Word Some hear and Mark 6. 20. onely admire at the Word But let us hear and both admire and reform so hear as to set our dyall according to the Sun of the word And as many as walk according to this Rule Gal. 6. 16. the peace of God shall be upon them and the whole Israel of God Let us take heed of wandring thoughts in holy Ordinances It is storied of Bernard that when he came to the Church Luke 10. 37. door he would say Stay there all my earthly thoughts Let us go and do so likewise When we approach to holy Ornances let us say stay behind me all my secular imaginations all my worldly cares all my vain and impertinent thoughts we are now going to meet with God on the Gen. 22 5. Mount Vain thoughts in holy Worship they are as weeds in the Garden or those painted plants in the Corn which hinder the springing up of the blessed seed of the Word Indeed they are like Thieves who dog us to do us a mischief either to steal away the comforts of the Word or to wound and burden Conscience or to keep the heart in an hurry till Christs message be delivered and the blessed opportunity be over These vain thoughts in Ordinances are the flyes in the ointment the motes in the eye of the soul and the spots in the feast of an Ordinance But here we will first find out the disease and then apply the Remedy All our wandring thoughts in holy Ordinances They are open and offensive to Gods eye They cannot creep so sliely Deus totus oculus est et minima videt Aug. Heb. 4. 12. Jer. 4. 14. Oculus Dei simul universa cernentis non abdita locorum non parietum septa secludunt Non soâ—ùm ei acta et cogitata sed agenda et cogitanda sunt cognita Aug. and closely through the mind but God fully observes them certainly takes notice of them and as surely is angry at them 1 Chron. 28. 9. Gods eye is more peculiarly upon us in holy Worship Beggars crowd not into the Presence-Chamber Vain thoughts what are they but the raggs of the mind the emblems of our nakedness and poverty and shall these thrust in when we are in the Presence-chamber of the infinite Majesty God sees all these Vagrants and shall we converse with him with Concubines in our bosomes How often is it repeated Christ knowing their thoughts Mat. 12. 25. Luke 5. 22. Luke 11. 17. Luke 6. 8. which doth alarm us to keep our thoughts pure especially in the Divine Presence when God meets us in holy Worship And let us seriously consider Christ who is now the Spectatour shall be the Judge of our thoughts and imaginations Impertinent and vain thoughts they very much discompose and distract Duty they are like a broken string in an Instrument which makes the Musique harsh and unpleasant They are the inward noise of the mind which so much disturbs Isa 29. 13. us that we cannot heed with that attention nor pray with that devotion as doth become us As if Musique should be brought into the Room and play while we are hearing a Will read we cannot apprehend one clause in it distinctly and to any purpose such swarmes of inconvenient thoughts hinder the ear from listning to and the heart from fastning upon God in holy Worship they are like Tobiah and Sanballat who hindered the building of Jerusalem What confusion must there be if the Minister speak Nehem. 4. 2. and the Spirit speak and our worldly hearts speak all at the same time whom shall we hear God usually comes in the still Voyce when the ear bends and the heart waits 1 King 19. 12. silently at the door of Salvation Vain thoughts in holy Ordinances they are sinful irregularities the spawn of the Serpent they do not onely disturb but stain our duties They are breaches of Divine Command Prov. 4. 23. When we are in Ordinances we Nocturnas et diurnas excubias collocemus invigilando cordi Cartw. are not onely to thrust out enemies but to keep out wanderers If we watch our hearts we must not onely resist Satan from his attempts but reject foolish thoughts from their intrusion their company being our crime Indeed a careless hearer flings all open and lets in light vain worldly wanton all ranks and degrees of sinful thoughts and imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captivum ducentes omnem intellectum Syr. Surely it must be a great sin that when in holy duties our hearts should be Gods inclosure we should make them a Common for all beasts of prey to graze upon And how can we bring every thought in obedience to Christ according to Command 2 Cor. 10. 5. When our hearts in a duty are like open Cages for every thoughts to flye out and perch upon any vanity it meets with Our thoughts in duty must not sport and like the Bees run from one flowre of pleasure to another of worldly affairs and so skip over to another of ordinary occurrences and think to suck sweetness from them In Gospel opportunities our 1 Cor. 6. 20. Quòd non caput non pedem non manum petit Deus illud eâ—us sapientiae est consentaneum quippe cordis possessione omnia corporis mem bra sibi addicta et devota habebit Cartw. thoughts are not our own but they are under Authority and must be staked to the spiritual business they are now about they must be confined to Truth to Christ to sacred Counsels and holy instructions which are now in handling and the suggestions of Gods Word which are now laid before them And how can we be said to give God our hearts according to that Command Prov. 23. 26. if our thoughts are tossed too and fro in a loose vagary when we are in Communion with God To give God our hearts is a gift never so rational so necessary so seasonable as when we are in holy duties then this donative is like ripe fruits blown Roses like those Commodites which bear the greatest price So much of the thoughts as wanders from God so much of the heart is estranged and it must be so for Isa 29. 13. thoughts are onely the hearts emissaries And it is very remarkable Mal. 3. 8. that those thoughts which are good in themselves yet if impertinent to the duty in hand viz. prayer hearing receiving c. they are sinfull and irregular As a Limner who eyes the hangings in the Room the fret-work in the
the spring of all irreligion Every flowr the beast feeds upon we have the sweetness of it in the milk and so all those truths we insinuate into the hearts of our Families in a chatechistical way we shall find in their behaviours and carriages The cost we bestow on our Gardens we find in the spring and then the sweetness of the Rose and the beauty of the Tulip will court both our eye and our smell so in this case our pains in chatechizing will be found in the towardliness of the youth of our Families and if we would turn our houses into little Churches chatechism must be Col. 4. 15. the chiefest consecration But if we lay aside this successful duty Ignorance will overgrow the Family and then a cloud of ignorance will easily melt into a shower of profaneness The darkness in the head will turn into darkness 1 Câ—r 2 8. in the deed and our Family may not love Christ probably because they do not know him Well instructed are usually well governed Families Let something then of the Sabbath Evening be spent and employed in this influentiall Duty CHAP. XXXV Singing of Psalmes is the Musique of a Sabbath THe Feast of a Sabbath is not to want the musique of a Ephes 5 19. Psalm The Lords day saith the Psalmist Psalm 118. Revel 5. 11. 24. is a day which the Lord hath made we will rejoyce and be glad in it And Psalms are the ecchoes of joy the hearts Revel 4. 11. melody the Saints tuning his Hallelujahs When we sing Revel 5. 13. Psalms we seem to joyn issue with the 24 Elders mentioned in the Revelation and with the Quire of Angels the Psalm 100. 2. subject of whose Song is the Lord and the Lamb who sit 2 Sam. 23. 1. upon the Throne David was not onely the great King of Judah but the sweet Singer of Israel and he did not onely 1 Chron. 13. 8 compile his psalms for the Church but himself did sing Nehem. 12. 27. forth his Songs to the Lord nay the whole body of the Judg. 5. 3. people of Israel though they cannot be Psalmists they Psalm 30. 4. will be joyous in the praises of the Lord 1 Chron. 13. 8. The wall of the City was not dedicated without singing Psalm 147. 1. much more the worship of the Temple was not celebrated without the same method of praise thanksgiving Singing is the commanded mirth of Mountains Isa 44. 23. It is the Exultation of the Earth Isa 49. 13. It is the pleasant triumph of Saints Isa 51. 11. It is the Trophie of Victories Exod. 15. 21. It is the Musique of Israels Quire 1 Chron. 16. 9. And then surely it is the joyful melody of Gods holy day Gods praise is much set forth by singing and all varieties joyn in consort The trees of the Wood 1 Chron. 16. 33. The sphears of the Heavens Isa 44. 23. The Kingdomes of the Earth Psalm 68. 32. The Saints in their greatest numbers Psalm 149. 3. The Saints in their greatest straights Isa 26. 19. The Saints in their greatest flight Isa 42. 10 11. The Saints in their greatest deliverances Zeph. 3. 14 15. The Saints in their greatest necessities Isa 52. 9. Isa 54. 1. The Saints in their greatest plenties Isa 65. 14. Jer. 31. 12. How comely then doth singing divine praise to the divine Majesty befit the holy day of God And we are to take notice that Psalms are not onely calculated 1 Cor. 14. 26. for the publick Congregation but likewise for private Col. 3. 16. families There must be a Quire in our houses Our Loquitur Apostoâ—us non tantum de publicis in ecclesiâ cantatis hymnis sed etiam de privatis Dr Jun. children like the lesser birds must sing the praises of the Creatour Our servants must understand the chief service in singing forth thanksgivings to the Lord and Governours of Families must be guides of the Chore they must be Presidents in this complacential service Tertullian tells us That the Christians in the Primitive times had their meetings before day to sing to Jesus Christ so sweet was this Duty to Christiani habuere caetus antelucanos ad canendum Christo et Deo Tertul. Lib. â—0 Epist 97. Hymnipro sympanis sumantur Psalmodia pro flâ—gitiosis cantibus Naz. Niceph. lib. 13 cap. 8. Ruffin Histor lib. 10. cap. 9. them and reputed so necessary Eusebius mentions some Hymnes which the Christians in the early times of the Gospel used to recite and sing forth And Nepos compiled many of these divine Songs for the service of Dyonisius and his Brethren Plinius secundus though an Heathen makes mention of Christians singing of Psalms to their great praise in his Epistles to the Emperour Trajan Gregory Nazianzen much presseth the singing of Psalms and Hymns upon Christians in their solemn days for the avoidance of fidling Instruments and of light and jocular songs And as if psalms were not onely the discharge of our duty but the confutation of the errours of others Chrysostom commanded Psalms to be sung in the night for the suppression of the Arrian Heresie Basil as Ruffin attests commanded the people to meet for the pouring out of their prayers and singing of Psalms The Eastern Church from the time that the Mos cantandi in Orientâ—li ecclesiá jam inde ab Apostolis est observatus Dr. Jun. Sun of Righteousness arose in the East did propagate the use of singing of Psalms and Hymns to successive Generations Nor was the Western Church defective in praising and practising of this sweet and reviving Duty Holy Ambrose so zealously pressed this duty of singing of Psalms that he would not allow times of persecution a sufficient reason to intercept it But the Empress Justina raging against Plebs in ecclesiá excubâ—bat et tum psalmi et hymni cantabantur secundum morem in Orientalium partium ut populus reficeretur c. him He commanded the common people to lye in the Church and there sing Psalms and Hymns according to the practice of the Oriental Christians that they might not be sensible of any sorrow or tediousness and this custom prevailed in after-times and was scattered into other places the Churches in other parts imitating this worthy practice And Paulinus testifies that the same excellent Ambrose brought Hymnes and Psalms to be sung in publick in the Churches of Millain and this practice overspread almost the whole Western Per omnes penè Occidentis provincias manasse resert Paulin. Church Paulin. in Vit. Ambros And if you ask what Psalms were sung in those Early dayes of the Church Augustine informeth us The Psalms of David Aug. confes lib. 10. cap. 33. And Theodoret joyns in the same assertion Theodor Hist lib. 2. cap. 24. And these Oracles were warbled forth with a lively and sweet voyce that the truths which were sung did seem to get a new life by the tune as
may graciously smile and lift up the light of his countenance upon thee Moaning Ephraims are pleasant Children Meditate on Gods works Thou mayest see the glory of a Creation through a prison grate or within the curtains of a sick bed thou mayest contemplate on the Sun when thou doest not see it that emblem of Gods power and the worlds glory The Stars shine as bright to meditation in the day as in the night and we may take an intellectual when we do not take an ocular view of them Meditate on the state of the Church to rejoyce in it or to grieve at it The Jews in Babylon could weep savourily in the remembrance of Sion when they did consider its present Psal 137. 1 2. calamity and its former glory Every Christian should Psal 122. 6. be of a publick spirit and lay the case of Sion to heart either for tears or triumphs When nothing of the Church is Isa 62. 6 7. in thy eye much of it should be in thy thoughts Much of Psal 137. 5. piety is discovered in sympathy It was one of Israels great offences they had not a fellow-feeling of the afflictions of Amos 6. 6. Joseph The Prophet adviseth those who make mention of the Name of the Lord to give him no rest till he make Jerusalem a praise in the earth Isa 62. 6 7. When thou art alone on a Sabbath and thy condition necessitates thee to it let the many thoughts of Sion keep thee company and be thy congregation to joyn with Meditate on the attributes of God Those glorious beams can shine into the darkest and most solitary dungeon as well as into the most solemn assembly Think of Gods power in creating a world his justice in burning of a Sodom his wisdome in contriving a way for mans redemption his love in John 3. 16. sending his Son to dye for sinners his faithfulness in making and keeping his Covenant Such heavenly meditations might sweeten a prison might mitigate a distemper might alleviate Psal 104. 34. the severity of service or slavery and might comfort thy soul on Gods blessed day in the greatest recluse and solitariness Spend some time of this solitary Sabbath in conversing with the Scriptures The Bible is the most delightful companion Rom. 3. 2. Omnia mea mecâ—m porto Bias. in the want of all others the Saint with these Oracles may say with the Philosopher I carry all my estate with me Caesar so prized his Commentaries that being enforced by the Egyptian Army to leap into the Sea he did swim with one hand and held up the Book of his Commentaries in the other his life and his book should both perish together Our Bible is the most seraphick Commentary upon Gods love and Josh 1. 8. mans heart God commanded Joshua to meditate day and night in this sacred volume Indeed the Scriptures they are a hive of sweetness to delight the soul a choice treasure Psal 19. 10. to enrich the soul more then necessary food to support the Job 23. 12. soul The sword of the spirit to defend the soul a transcendent Eph. 6. 15 17. Paradise to consolate and refresh the soul Every truth in the Scriptures is brighter then a star every promise Rom. 13. 12. in the Scriptures is richer then a Mine every threatning in Heb. 4. 12. the Scriptures is sharper then a sword every offer of grace contained in the Scriptures is more valuable then a world therefore in thy lonely Sabbaths say with the Psalmist O how I love thy Law It is my meditation all the day Psal Facit Scriptura consolationes per exempla quae narrat per promissiones praemia quae offert His nos consolatur inspem beatitudinis excitat erigit 119. 97. And this converse with sacred writ will be a good prognostick of success and happiness It is reported of Queen Elizabeth that in her great afflictions in her sister Queen Maries reign she was much conversant in the holy word and as the word of God sweetned her soul so the Providence of God smiled on her condition for after the flight of a very few years she wore the Diadem of this Nation flourished many years in the throne of her Royal Progenitours Fill up this solitary Sabbath with the Collection of former experiences David when he was kept waking in the night Psal 77. 3. he remembred God his thoughts were taken up with that In concilio Parisiensi hoc facinus Patribus dolori fuit quòd licet dies dominicus à quibusdam dominis venerando custodiri vide batur a servis tamen eorum servitio pressis per rarò debito honoâ—e â—â—li invenâ—râ—tur divine object When thou art kept from the solemn assemblies by a sick bed or a close prison or a sharp Master Remember thy experiences which thou hadst of old 1. All thy providential mercies as the Psalmist recounts his promotion that God took him from a sheepfold to a throne and at such a time advanced him to the Soveraignty of the best people in the world Psal 78. 70 71. Then remember thou the additions God hath made to thy Estate or to thy Family thy escapes from imminent dangers thy often deliverances c. Experiences of divine love receive new life from meditation and serious recollection 2. All thy seasonable mercies The Psalmist comfortably Concil â—aris relates That when his Father and his mother forsâ—â—k him Dâ—o sunt quae sâ—ntertiae gratâ—â—m dignitâ—tâ— coâ—ciâ—iant 〈…〉 si 〈…〉 ad 〈…〉 rationâ—m accommodetur Cartw. then God did take him up Psal 27. 10. Then the rare providences of God are most rare and remarkable and to be noted with an Higgaion Selah As words so favours in season are like apples of Gold in pictures of Silver Prov. 25. 11. The season is the emphasis of every mercy Even at the red Sea Psal 106. 7. This amplified Israels sin they offended even at the red Sea where they were crowned with a stupendious and seasonable deliverance Cast thy eye back in thy solitary Sabbaths upon those mercies which were eminent for their season Health after sickness supply in wants rescue from temptations from sinful or destructive company when thy soul was pluckt out of the snare Ah how sweet was water to a thirsty Samson deliverance to the poor Jews when their destruction was signed and sealed Such pleasing recollections would abundantly sweeten a solitary Sabbath 3. Thy unexpected mercies those loving-kindnesses which thou didst not think of nor pray for which thy want did not proclaim nor thy moans pursue An Angel cometh Acts 10 3. Luke 1. 26 27. to Cornelius in his prayers when he looked not for him Happily many mercies have befallen thee which like Gabriel to the Virgin Mary have brought not onely good but unexpected news On a solitary Sabbath view over thy unlookt for mercies which were returns of love without a
Nobis jam quoniam Christus adveniens expiavit universam terram Omnis locus est Oratorium Aug. Countreys in so many various situations for so the variation would be endless and so incongruous and useless to set them down in the word but it is not so in respect of solemn time or a solemn day for divine worship for here in the Lord may easily appoint a particular day to be observed according to the rising and setting of the Sun proportionably throughout the whole world And so the Church of God in all Ages have observed the same Precinct of time viz. The Lords day for the solemn worship of the most high But these familistical spirits have not only their argumentative pleas but they can bring Scripture too as Satan will never want a text of Scripture to varnish over an errour and put a good face over an evil opinion especially since he fought a duel with Christ himself by the dint of the sword of the spirit which is the word of God Eph. 6. 17. And there are three texts of Scripture which they usually urge for the Mat. 4. 3 4 5 6 7. support and confirmation of this wilde fancy I shall examine them severally and see what strength is in them Object 1 The first text is Rom. 14. 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he regardeth it not This therefore argueth our Christian liberty in respecting all dayes alike which are not discerned but only by command of the Magistrate say these familists of the Church say the Rhemists but of neither Isli homines abutuntur Scriptur is et abâ—iis concludunt quod non est concludendum Zanch. saith Mr. Fulk but of the Commandment of God only and so this place might be answered But as Zanchy saith of these Enthusiasticks They know how to abuse Scripture Answ 1 Therefore to shew the vanity of their Allegation it is replyed this Text speaks of indifferent things which may be observed or not observed without sin or impiety Things adiaphorous and indifferent are properly the subjects to act our liberty in they may be fastned or loosned as we please they are De adiaphoris hîc agit Apostolus et intentio corum qui fuerunt imbelles fiebat exâ—â—sabilis Par. only the garbs and modes of Religion which may be left off without offence the highest pretence to them is only decency which is subject to a variety of opinion to think it or not think it so Bishop Davenant vehemently decries the necessity of holy dayes some of these indifferent things and saith they are of a mutable nature and as they are enjoyned so they may be abolished by humane Authority Non est statuendum ecclesiam Christianam oliquâ necessitate astringi ad immotam festorum dierum observationem sed statuendum est dies hosce humanâ authoritate constitutos et eadem posse tolli et mutari Dav. But now to put the Lords day into the account of such indifferencies is an errour of the highest nature putting an ecclipse upon Christs Resurrection the glory of which is celebrated and commemorated every first day of the week which the Apostle John calls Rev. 1. 10. the Lords day Such an opinion would put dross into this gold and embase it with a sinful allay To suppose the observation of the Lords day a thing indifferent what need then of the Apostolical practice to be our President the general observation of the Church to be our incentive the Decrees of Councils and Constitutions of godly Princes to be our encouragement the universal Tenent and consent of Professors in all ages down to this very day without any heats of dividing disputes without disgusts of separating Sects to be our enforcement to the holy keeping of it Never was any thing indifferent so warmed in the bosom and so warranted by the obedience of all Christians in every Century and besides this no man will deny but it is convenient nay necessary It is to be remembred that the Apostle in this text Rom. 14. 6. Speaketh only of things indifferent not in their nature only but also so left to us as in regard of their use Esnath Parre therefore not indifferent that some particular day be set apart for solemn worship For 1. Hereby our selves our servants our cattel have rest which is one end of the Sabbath 2. Hereby faith and good manners are furthered and we are built up by publick prayers reading and preaching of the word 3. Hereby the love and joy of Christians is increased through the mutual beholding one of another as Hierome observes 4. Hereby the poor have opportunity to receive the Gospel other dayes being taken up in the works of their Callings to get a mean livelihood and a poor maintenance for themselves and families 5. Hereby the glorious Mysteries of God are opened and discovered to the people and those inestimable benefits we enjoy in and by Christ are unravelled to poor and precious Aug. ad Januar Epist 118. 119. souls This Pearl of price the Lord Jesus is principally shewn in its brightness and excellency on his own blessed day How many beams and rayes of invaluable use shine forth from Sabbath observation It is therefore no indifferent evil to reckon this day an indifferent thing 2. The Apostle in this text speaks of Ceremonial dayes Hieron Comment in Epist ad Galat. which is evident by joyning these dayes with those meats which were Ceremonially clean or unclean And it is readily acknowledged that it was a weakness in some to think Alià s sc Judaeus judicat diem alium prae alio esse festum et sanctiorem alià s sc Gentilis alitèr sentit Hieron themselves bound to certain Ceremonial dayes as well as to abstain from certain Ceremonial meats But will it hence follow it is a part of our Christian liberty to abandon all dayes as Ceremonial and that it is a part of the weakness of Christians to observe any day under the Gospel This hath not any face of reason for it from this Scripture wherein the Apostle doubtless speaketh of Ceremonial not moral dayes as our Christian Sabbath most assuredly is The ancient Fathers as Origen Ambrose Primasius Oecumenius Anselm understand the Apostle to speak of fasting Verum quia Apostolus praecedentibus et sequentibus agit de festis â—â— de delectu ciborum Hinc melius hic dies non ad festos sed ad dies jejunii referat Chrysost Jon. 4. 6. from meates on certain dayes which were peculiar dayes of abstinence and Calvin Bullinger Beza Olevian Piscator Erasmus Lyra nay the very Rhemists themselves construe this text of Jewish Ceremonial dayes and of Ceremonial observances This Scripture then being so understood as it must be it no way imports or includes the blessed Lords day practiced in the New Testament by Apostolical Authority Thus the text urged to patronize
conformity to the fourth as to any other Commandement And thus this Commandement partakes of the same Honours and Prerogatives with the three before it and the six after it And how comes it then that it should be worse metal than the rest and be embased with a notion of a Law and elementary Ceremony Chrysostom and Theophylact observe that in the time of Moses onely the Tables of stone were in the Ark and that afterwards in the time of the Prophet Jeremy Aarons Rod and the Pot of Manna were put in And Catharinus saith That in the time of Moses all the forementioned Particulars were in the Ark but in the time of Solomon there were onely found the two Tables of stone upon which were written the ten Commandements However it is still the Tables of stone were in the Ark to shew that in all times God was tender of his Decalogue where the fourth Commandement was placed Surely such providential care would never have attended the wing of a flying Ceremony This fourth Commandement will further commence moral if we take notice of the motives by which it was enjoyned The first Commandement hath but one reason annexed to it the third Commandement hath but one reason appendant Filius qui honorat pâ—renâ—es licet cite moriatur tamen diu vixit Nâ—m tempus est mensura non otii sed operis et actienum non malarum sâ—d bonarum to it the fifth Commandement but one reason to reinforce it Nay the second Commandement hath onely two reasons to engage obedience to it But now in the sourth Commandement the Lord goes beyond all this and binds with a threefold Cord which cannot easily be broken for God setteth down three reasons as so many forcible and pregnant motives to induce or rather to inforce obedience not onely to command the excellency but to shew the necessity of keeping this Commandement Abulens 1. God shews us the equity of the Command If man may have six days surely God may have one 2. God shews us the Presidency of himself he goes before Vatab. in Gen. 2. 3. us in Sabbath-rest and this blessed Pattern is a strong Argument for imitation Jun. in Gen. 2. 3. 3. God intimates to us it is a blessed day besides the blessings of other days by the Law of Nature this day hath Peter Martyr in Gen. 2. 3. a peculiar blessing of holiness it is a day of divine munisicence wherein God featrers his Diamonds his choicest blessings Bulling in Roman among his obedient Worshippers And was not the fourth Commandement a standing Rule of conformity Hospin de Origin what need the twisting of so many Arguments and why doth God more consult mans practice in the pressing of this Templ lib. 2. cap. 14. than any other Commandement Surely Gods jealously least it should be violated shews not onely the eminency of this Precept but its abiding morality Divines generally conclude That the substance of the fourth Commandement lies in this Clause viz. Remember the Sabbath-day to keep it holy and this is the preceptive part Quod naturale est putà diem septimum quemlibet deo sacrum esse illud quidem permanet Jun. For the other three parts of the Commandement viz. The Directive six days shalt thou labour but the seventh is the Sabbath of the Lord thy God Nay the argumentative part For in six days the Lord made Heaven and Earth and rested the seventh day And the benedictive part Therefore the Lord blessed the seventh day and hallowed it all these onely inforce the Command but the summe and substance of the Command lies in the first clause Remember the Sabbath-day to keep it holy And shall not the keeping of a Sabbath to God be moral and perpetual The spending of a seventh part of every week in holy service and spiritual worship shall not that be standing and permanent Doth not the necessity of our Bodies require a seventh days rest and the Exigence of our Souls a holy rest Surely we will not sink below the dregs of Paganism who Recordare diei sabbati ut sanctifices illum Haec verba sunt ipsa praecepti quarti moralis sub stantia Zanch. had their set times of sacred solemnity to their Idol Gods And the Church of Christ in all Ages had its Sabbath when it was most clouded with Superstition and Idolatry the Sabbath was never suspended by any Emperors Edict nor Excommunicated by any Popes Bull Sion never wanted her Sabbaths when she lay in her lowest ashes Surely then to keep a Sabbath to God is most fully and entirely moral and this is as Zanchy saith The substance of the fourth Commandement the other part of it being taken up either in explication how we must observe it or in reason and argumentation why we must observe it Or in motive and insinuation that we must observe it It is a blessed day and blessings are the greatest courtship to the Soul And in one of the Homilies of the Church of England we meet with Homil. of time and prayer these words By the fourth Commandement we ought to have a time as one day in a week and this appertaineth to the Law of Nature as a thing most godly most just most needful for the setting forth of the glory of God and therefore ought to be retained and kept of all Christians Thus the Church of England layes down this as a fundamental that every seventh day not in order but in number be consecrated to God The fourth Commandment hath all the Characters of a moral law 1. It is not reversed or repealed in the Gospel for though the old Sabbath be reversed yet the Commandment for 〈◊〉 day in seven is not and indeed why should it 〈…〉 the whole Decalogue is Gods royal law Jamâ—◠〈…〉 the golden rule of our obedience 2. It is ratified in the Gospel and that many 〈…〉 1. In general together with the Decalogue 〈…〉 〈…〉 Whosoever shall break one of the least of these Commandâ—â—nt and teach men so shall be called the least in the King 〈◊〉 Heaven Now the fourth Commandment is one of theâ—â— commands which it is so dangerous to break and 〈◊〉 late 2. By the designation of the Lords day of the same number 〈…〉 c. 11. of the same use and profit which is a real ratification of this law 3. This law of the Sabbath is neither weak nor unprofitable but exceeding useful for the ends for which it was first intended which was the glory of God the good of souls and the preservation of Religion It was the speech of a Learned man Let any man shew me in this law either weakness 〈…〉 or unprofitableness I yield and bid it vanish but it hath and will have as much strength and force as any Law can have from the Author Consent Multitude Custom and express approbation of all Ages Profit it hath too and hath been preserved without any mans
seven grounded on the moral equity of the fourth Commandement which is perpetual and inalterable 3. Our seventh day being indeed the eighth from the Creation but one of the seven in the week and this is built on Divine Right having analogy in the Old and insinuations Gâ—oria aeterni regis gloriosa suâ resurrectione emicans primatum cum religime diei dominicae concessum voluit sanctos retinere Sedul demonstrative in the New Testament with the universal practice of the Church in all ages Thus we have traced the Divine Right of the Lords day which appears clear and orient to every unprejudiced eye We will now pursue it to all ages and here will come in a full concourse of witnesses to attest the Honour and Authority of it Our Christian Sabbath is confirmed by all laws not only by divine law as hath already been largely proved but by Die dominico nihil agendum nâ—si deo vacandum nulla operaâ—io in eâ die agatur nisi tantum hymnis et Psalmis et caâ—â—ticis spiritualibus dies illa transigatur Linw. Canon law Linwood the Canonist tells us That we are to do nothing on the Lords day but to be at leisure for God No work must be done on that day but singing of Psalms chaunting of Hymns and warbling forth spiritual Songs to the praise and glory of our dear and blessed Redeemer Spiritual work best becomes this sacred day Nay the Canon law takes so much notice of our blessed Sabbath that many learned men have fastned it upon the Authority of the Canon law So Cajetan Thomas Aquinas Turrecremata Scotus Tabiensis Navarrus and many others Panormitan saith That all the Canonists who write of Festivals teach that the Lords day is Aquin. 2da 2dae quest 122 Turrec cap. 1 de consecrat Dist 3. Wal. de sacramental lib. 16. Scot lib. 2. de instit quest 4. Tabiens in verbo dominic num 2. carefully to be observed and sanctified in Cap. pronunciandum de Sab. And if the Canon law lay claim to the institution of the Lords day much more to the confirmation and establishment of it In the Decretals of the Church then we find our Christian Sabbath both owned and honoured And indeed in the whole body of the canon Law the law for Sabbath-observation must needs be the head and most eminent constitution Our Christian Sabbath hath been established by the Civil law Constantine the first Christian Emperour who thought Euseb de vitâ Constant lib. 4. cap. 18. Constantinus legem tulit ut die dominico omnes ab obeundis negotiis vacarent Sozom. lib. 1. cap. 8. the chiefest and most proper day for the Devotion of his Subjects was the Lords day thus declared his pleasure and enacted That every one who lived in the Roman Empire should rest on that day weekly which is instituted to our Saviour and to lay aside all businesses and wholly on that day to attend the Lord. An excellent Pattern here is for Princes On the Lords day say the Imperial Constitutions The whole minds of Christians and Believers should be busied in the worship of God Leo the Emperour follows the steps of his Predecessour L. Omnes cap. de Feriis Constantine and makes this remarkable sanction It is our will saith he according to the meaning of the Holy Ghost and of the Apostles by him directed that on the sacred day wherein we were restored to our integrity all men should rest themselves and surcease from labour for if the Jews did so much reverence their Sabbath which only was a shadow of ours are not we which inhabit light and the truth of grace obliged to honour that day which the Lord hath honoured and therein delivered us from dishonour and death Are not we bound to Leo Constit 54. God lib. 3. tit 12. de feriis et Justinian lib. 3. tit 12. keep it singularly and inviolably and sufficiently contented with a liberal grant of all the rest and not encroaching on that one which God hath chosen for his service nay were it not a retchless slighting and contemning of all Religion to make that day common and so think we may do thereon as we did on others A most excellent and truly imperial law fit to be written upon the Gaâ—es of every City upon the doors of every House upon the thoughts of every Christian And this law the Reverend Hooker takes notice of with a just emphasis of Hooker Eccl. Polit. lib. 5. sect 72. p. 385. praise and commendation as being a seasonable corrosive of former remisness in the Empire the Lords day before being in an exinanition by neglect and want of due severity by degrees fainting into contempt and disregard The Emperour Theodosius a most worthy Prince enacted That Cod. Theod. An. 384. peoples minds should be wholly bent to the service of God and that all Theatres and Cirques should be shut up on the Lords day and that no law-suit or pecuniary affairs should pollute that day that no officers of the Exchequer should be molested by any persons addressing themselves to them Nullus die solis spectaculum praebeat nec divinam venerationem consectâ solennitate confundat Theodor. on that holy and venerable day Such care did this excellent Prince take for the observation of our blessed Sabbath And that famous and renowned Charles the Great An. Dom. 789. published his Royal Edict saying We do Ordain according as it is commanded in the law of God that no man do servile works upon the Lords day but that they come to Church to divine worship and magnifie the Lord their God for those good things which on that day he Grat. Valent. Cod. Theodos lib. 15. Tit. 5. Lex 5. hath done for them Here we may hear the victorious Emperour justly called the Great not onely clearly acknowledging the Divine institution but likewise strictly commanding the Divine observation of the Lords day And the Emperour Ludovicus Pius the good Son of a Noble Father viz. Charles the Great enacts this Constitution It Ludov. Pius leg Eccles lib. 6. cap. 202. addit cap. 9. is our pleasure That all the faithful do reverently observe the Lords day in which the Lord rose again for if Pagans for the memory and reverence of their Gods do celebrate certain dayes and the Jews do devoutly observe their Sabbath how much more ought this Day to be honourably observed and celebrated of Christians Let not Christians upon this holy day attend upon Fables c. but let Believers do so that all may know such to be true Christians Thus still the same strain of spiritual and holy zeal runs in the Acts and Edicts of these worthy Potentates And the prosperous Justinian the great Compiler of the Civil Laws and therfore the body of them is called Justinians Code when he was Emperour of Constantinople Justinian Cod. lib. 15. tit 5. he enacted this savoury and rare Constitution On