pag. 213. the observation of the Lords day among Apostolicall traditions and Saint Augustine proveth it by his former generall In his Ser. p. 24 see also more rule saith the same Father Bishop White Doctor Pocklington saith that Saint Paul had ordered in Galatia and Corinth that his Disciples were to have their meetings on the first day of the week whereunto they submitted themselves and so did saith In pag. 5. he the whole Church of God by their example for ever after He telleth us also that the Apostles and Disciples of Christ thought it fit to appoint and command the day to be kept holy And indeed in the place of 1. Cor. 16. 2. is a plain Apostolicall ordinance which carrieth the force of a Commandment In Gen. 2. 3. on fâ—urth Com. as Piscator noteth and Bishop Hooper which albeit it be about a Collection yet he appointeth it upon the first day of the week And heare for this what the Learned Bishop White saith of this place Although this text of Saint Against Brab 211. Paul make no expresse mention of Church-assemblies this day yet because it was the Custome of Christians and likewise a thing convenient to give almes upon the Church-dayes it cannot well be gainsaid but that if in Corinth and Galatia the first day of every week was appointed to be the day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies This opinion for the Apostolicall tradition as it hath the fuffrage of the ancient so of later writers men very Learned Beza saith it is Apostolicae verae divinâ— traditionis Apostoli In Rev. 1. 10. In Gen. Rhem. on Rev. 1. 10. Hos confes Rom. Catech. on 3. Com. Ielisins fol. 292. Cat. Rom. on 3. precept Bell. Tom 1. de cult sancto li. 3. ca. 10. 11. with others cited by Sprint pag. 13. saith Mercer in Dominicum diem converterunt to wit the Sabbath Hereto agree many Papistes who hold that the Lords day was established by the Apostles and that Jussu Dominico as some say by Christs Commandment And that these places Act. 20. 7. 1. Cor. 16. 1. Rev. 1. 10. do manifestly confirm the same Doctor Heylin acknowledgeth without doubting that the religious observation of this day had the approbation and authority of the Apostles and may very well be accounted amongst Apostolicall traditions Now their authority is no lesse than divine 1. Because they were instructed by Jesus Christ himselfe in all things which he heard from his Father John 15. 15. who gave them Commandments concerning the Kingdom of God by the infusion of his spirit to make them receive the same Act. 1. 2. Secondly For that they had this holy spirit to guide them into all truth John 16. 13. in teaching both for matter Act. 2. 4. 14. and 4. 8. and manner 1. Cor. 2. 13. Act. 2. 4. In answering Adversaries Matth. 10. 20. Mar. 13. 11. Luk. 12. 12. In resolving doubts Act. 10. 19. and 11. 12. In decreeing Canons and judging of Controversies for setling of mens minds in the Church Act. 15. 28. In rebukeing sharply the wicked Act. 13. 9. In ordering matters in the Congregation 1. Cor. 14. 37. with cap. 7. 13. In ordination of Ministers whom they ordained in every Church Act. 14. 23. and these so ordained by them are said to be set over the people by the Holy Ghost Act. 20. 28. no doubt because the holy Apostles were guided by the Holy Ghost in such ordinations yea in their advice about things indifferent they had assistance of Gods spirit 1. Cor. 7. 40. Now then put all these things together can it be imagined that the Apostles observing this day Act. 20. 7. and setting a glorious title upon it Rev. 1. 10. that it can be other than divine they guided herein by the Holy Ghost who ordained also upon this day the first day of the week to prepare for the poor and why on this day because as Bishop White saith it was the Christians weekly holy-day which being as is afore witnessed Apostolicall and the Apostles so in all things guided by the holy Ghost this day must needs be of Divine authority This the Church of Auspurg Act. 7. confesseth that the day was changed by Apostolicall authority directed by the spirit Lastly as it is in these respects of Divine authority so farther also because it hath Jesus Christ the Institutor of it Of which in the next Chapter CHAP. X. It is of divine authority from Christ himselfe THis sacred day is of so divine authority as that by many reasons it may be proved to be appointed by Christ himselfe To hold this is neither a Novelty nor a tenent of singularity Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In frontes Hom. de Semente Wallaeus citeth other Test in his dis de Sab. See Wilâ—et his Synop. Pap. fol. 500. 1. It is no novelty for Justine Martyr saith that the Apostles received it from Christ Athanasius telleth us that the solemnity of the Sabbath was translated unto the Lords day by the Lord himselfe who sheweth at large that it is of Christs institution from the words of Matth. 28. 18. All power is given unto me in heaven and in earth It is said in the constitution of the Emperour Leo that the Lord himselfe did chuse it for his honour 2. It is no singular opinion for it hath the assent of many learned men Junius on Gen. 2. saith it is not by humane tradition sed ipsius Christi observatione instituto Tilenus in Synt. Loc. 44. pag. 276. holds it to bee ab ipso Christo institutus Bishop Andrews in his Sermon on the resurrection pag. 529. saith how can it be the Lords day but that the Lord made it Bishop Lakes in his Sermon on the Eucha saith that Christ did substitute the Lords day in the place of the Jewish Sabbath Doctor Fulk on Rev. 1. 10. affirmeth that it is a necessary prescription of Christ himselfe Of this judgement is Doctor Lindsey Bishop of Brechen in his preface to the assembly at Perth in Scotland and many other Divines And the Arguments to prove it are these following Argument 1. THe day which the Lord made he is the Authour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to advance 1 Sam. 12. 6. so to observe and celebrate Schindelerus in his Dict. De Saâ— circumcis so doth the B. of Ely D. Andr. so Procopius on Gen. 1. Epi. 119. ca 13. ad Ian. Institutor of But this day which is the day of his resurrection Psal 118. 24. is the day which the Lord hath made it is honoured and preferred before other dayes to be observed and celebrated therefore he is the Institutor of it This day Athanasius understandeth of the Lords day the day of his resurrection as doth S. Peter who alleadgeth this Psalme for Christ after his resurrection Act. 4. 10 11. and indeed as the Psalmist
other dayes to be esteemed saith Bellarmine and Tom. 1. de cult sanâ—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 thiâ— 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 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 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. â—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. â—echel de Decâ—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. 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
day were to shew their delight in the Lord count the day honourable to the Lord and learn to expresse self denyall of their own thoughts delights and work Is 58. 13 14. 6. On this day they did not fast Judith 8. 6. but made merry for it was called the day of their gladnesse Num. 10. 10. wherein they might cheerfully refresh themselves and send relief unto the poor after such former duties done towards the Evening but this mirth was for their understanding of the Word Neh. 8. 9 10 11 12. It is true that this holy day to the Lord was the feast of Tabernacles but why they might not now do so on the Sabbath day I see nothing to the contrary For the strict precepts in the Wildernesse were out of date and the Primitive Church who observed our Christian Sabbath in the roome of the Jewish did make a feast after the end of Divine service See for the observation of that Sabbath Philo Judaeus de vita Mosis de vita Contempla De legatione sua ad Cajum Câ—sarem cited by Wallâ—us de Sab. pag. 127. 134. 135. 136. See also Dav. Kimchâ—on Psa 92. cited by Goniarus in his Book de Sab. pag. 81. SECTION XXVII Of Judaizing and true understanding thereof IT pleased some to taxe others of Judaisme concerning the Sabbath day And why of Judaisme know they why Judaisme was from the Jews but the Sabbath was long before this name became peculiar to a single tribe in Israel Judah so called Seeing they fasten as they must Judaisme upon the Jews let us see after this Tribe was separated from the ten tribes of Israel how they did Sabbatize for so we shall behold their Judaisme that we may judge with righteous judgement For the better understanding hereof let us consider the Jews as before Christs coming when he was come and afterwards in the times following Of these we must have a twofold consideration as faultlesse or faulty 1. As Faultlesse this is no Judaizing for in our discourse its taken in ill part They ever held and do hold the fourth Commandment perpetuall and so ought we as is before proved They held the seventh day Sabbath from the Creatâ—on which they had a warrant from God to do till the Resurrection of Christ so farre faultlesse without Judaizing in an ill sense As faulty and thus I. Before the coming of Christ we shall read that they were 1. Observers of the Sabbath in a bare rest from servile work but then doing their own waies finding their own pleasures not delighting themselves in the Lord nor labouring for Self-denyall on that day Of this their Sabbatizing the Prophet Isaiah speaketh who herein laboured to reform them Isai 58. 13 14. 2. Great prophaners of the Sabbath as appeareth by the Prophets complaints Jer. 17. 27. Ezech. 20. 13 16 21 24 and 22. 8. By Gods punishing of them driving them out of their Land as Captives for tbe breach of the Sabbath 2 Chron. 36. 21. as God had threatned Levit. 26. 34 35. By the Story in Nebe 13. 15 18. where Nehemiah telleth them that the prophaning of the Sabbath was the sin of their Fathers and the evill of their captivity befell them for it Now who with us do so Judaize and Sabbatize both these wayes let the world judge II. At Christs coming we may read That the Jews ceasing from such former prophanesse now were become grosly superstitious not allowing such things to be done as might be lawfully done without the breach of the fourth Commandement as in former instances are cleared This foolish superstition our Saviour confuted by word and by his works And therefore none of sound judgement with us do so Sabbatize our onely care is to observe the Commandement as the godly Jews did shewed in the former 26 Section and as the holy rest requireth in keeping the day holy as set apart for holy ends without putting any holinesse in the day it self III. After Christs Ascension and his Kingdome erected the Jews did faulty in their Sabbatizing 1. In observing the Seventh day from the Creation which was at that time out of date and now not to be observed of any Christian if any do these be Sabbatarians and do properly Judaize and not others It s a foul sin to belye and slander men and to brand them with names of reproach falsly 2. In carnally keeping the Sabbath as the Imperiall Edict of Charles the Great doth speak for these kept it in idlenesse in dancing and revelling See Ignatius in his Epistle to the Magn. St. Augustine de consensu Evangelist lib. 2. cap. 77. This Jewish Sabbatizing let those be blamed for who are guilty and the fault be where it is Thus much for the Mosaicall Sabbath FINIS A Large TREATISE OF THE CHRISTIAN SABBATH THE LORDS DAY also now commonly called SUNDAY By Richard Bernard Rectour of Batcombe Wee ought to doe all things for the truth but nothing against it for hee that striveth against the truth striveth against God for God is truth Let every friend of Christ observe the Lords day Ignatius in Ep. ad Magnes In the honour of Christ his Resurrection Clem. Rom. Const lib. 7. cap. 24. LONDON Printed by R. Bishop for Edward Blackmore at the signe of the Angel in Pauls Church-yard The Contents of this Treatise Chapter 1. THe Preface shewing wherein wee generally consent and agree in one Chap. 2. Of the title of Lords day and of the name Sunday Chap. 3. Of the name Sabbath given to this our Lords day or Sunday Chap. 4. Of the Reasons why it may be so called without offence Chap. 5. In what circuit of time this day hath beene kept to wit weekly with the Reason thereof Chap. 6. Of the first day of the week that it is the Lords day and also the seventh day Chap. 7. Of the time when this first day began to be the Lords day and upon what ground Chap. 8. Of the divers opinions concerning the beginning and ending of the Lords day and wherein Conscience may rest it selfe Chap. 9. The authority is divine by which it was established Chap. 10. It is of divine authority from Christ himselfe Chap. 11. Of some Objections which may be made against it answered Chap. 12. That this day cannot be changed Chap. 13. Of the honourable esteeme of this our Lords day and that it is to be preferred before all other festivall dayes Chap. 14. This day is to be kept holy and the whole day too Chap. 15. How this day is to bee kept holy morally as the ancient Sabbath was kept Chap. 16. How our Lords day was kept in the Apostles dayes and the Primitive times Chap. 17. How our Church would have our Sunday kept holy Chap. 18. How Christian Emperours would have it kept by their Imperiall Constitutions Chap. 19. How it was to be kept by the Edicts of Christian Kings in this our Kingdome Chap. 20. How our late Soveraigne King James and now our King
saith it is the day in which wee should rejoyce and bee glad above all other dayes because of his resurrection by which saith S. Augustine Dies Dominicus Christianis declaratus est ex illo habere caepit festivitatem suam Argument 2. WHatsoever in holy writ is said to be the Lords denominatively The altering of the name of the day argueth the Sabbath was altered D. Prideaux pag. 29. that is he the Author and Institutor of As for instance the Lords Supper and the Lords Table because he ordeined it 1 Cor. 11. 20. 10. 21. The Sabbath of the Lord because he commanded it the Temâ—le of the Lord because he appointed it the people of the Lord because he chose them the Lords messengers because he sends them Apostles of Christ because he put them into that office No instance can bee given to shew the contrary But this day is denominatively called the Lords Rev. 1. 10. and so in the first of Cor. 16. 2. as Beza noteth on the same place affirming as I have before delivered it that to explaine the first day he had read in uno vetusto codice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which title is very frequent in the Fathers calling it usually Diem Dominicum the Lords day not by Creation for so every day is his from the beginning nor is it so called by Destination as is the last day 1 Thes 5. 2. as then and yet now a day to come hereafter when our Lords day was then so called by an excellency as also famously at that time knowne in the Church for the Lords day as the day of their solemne assemblies Therefore it is so called by divine institution for divine worship and as it hath Jesus Christ for the Authour and Institutor of it Argument 3. IF God by resting from his work of Creation and his blessing of that seventh day made it an holy day for his solemne set worship and service Then Jesus Christ his resting from the work of redemption and his blessing of this day made it an holy day for his solemne set worship and service For there is the like excellency in the resting of God the Son and the blessing of his day as there was in the resting of God the Father and his blessing of that seventh day Christ his work of the worlds redemption and the renovation thereof the making of all things new a new heaven and a new 2 Cor. 5. 13. earth as was foretold Esa 65. 17. is equall with the Fathers work of Creation and in the rest of the one and of the other can there be no inequallity nor disproportion The Sonnes blessing likewise of this day is of no lesse excellency than the Fathers blessing of that day which blessing of his is not in the particulars expressed but the Sonnes blessing of this day is and that at large in many particulars First by his glorious resurrection by which the Lords day So S. Aug. de Civit. Dei lib. 22. cap. 30. Lt Scr. 15. de verb. Apost became sacred and consecrated to us Secondly by his severall apparitions for confirmation thereof Thirdly by his heavenly instructions Luk. 24. 25. Fourthly by the illumination of their mindes opening their understandings Luk. 24. 45. Fifthly by the inspiration of the holy Ghost Iohn 20. 22. Sixthly by the installation of the Apostles giving them power to binde and loose in heaven and in earth Iohn 20. 28. Seventhly by his mission in great dignity sending them even as his Father had sent him Iohn 20. 21. All which blessings Christ bestowed on them this day before his ascension and afterwards on this day he sent down Act. 2. his holy spirit extraordinarily after a visible manner upon his Apostles made them speak miraculously with new tongues to the amazement of the hearers and on this selfe same day he blessedly converted 3000 soules Act. 2. 41. and so began on this day his Church to be a separated visible Congregation from among both lews and Gentiles Lastly on this day he gave his heavenly Revelation to his beloved Apostle who was in the spirit upon this day to receive the vision Reve. 1. 10. Thus we see how Christ did blesse this day But God the Father by his resting from the work of creation and his blessing of that seventh day made it an holy day for his solemn set worship and service as the Scripture teacheth Gen. 2. 2. and very learned Divines do maintaine for truth Doctor Rivet cyteth 36 by name and their own words In disser de orig Sab. for it to this purpose Therefore Iesus Christ his resting from the work of redemption and his so blessing of this our day hath made it an holy day for his solemn set time of worship and service Argument 4. THat which Christ through the holy Ghost spake by way of Command to be observed that he is the Institutor of this I hope will not be denyed But Iesus Christ by the holy Ghost spake by way of Command that this day should be observed For the things appertayning to the kingdome of God he gave Commandments to his Apostles to be taught and observed Act. 1. 2 3. But the day of Christs resurrection and the worship therein performed as it was in the Apostles dayes and after as may be collected out of the Scripture and out of the writings of Justine Martyr and Tertullian is of those things which do appertaine to the kingdome of God Therefore he commanded it to be observed and so was the Institutor of it Obj. If any object and say that this day was not expressed by Commandment Ans I answer no more are any other of those Commandments which in Act. 1. 2. he is said to give nor any particulars of the things he spake which appertained to the kingdome of God And therefore we cannot seclude this day out of the Commandements given by Christ because not expressed no more than we can deny other things appertaining to the kingdome of God to be commanded because they are not expressely mentioned till it can be proved that the keeping of this day to the honour of Christ in his publicke worship is none of the things which pertaine to the kingdome of God I answer againe that albeit it is not expressed yet must it be comprehended within these Commandements For these Commandements here given Act. 1. 2. are of those which Christ would have his Disciples to teach his people that enter into the Church by Baptisme to observe Matt. 28. 18. 20. Now we finde the Church to observe this day Act. 20. 7. 1. Cor. 16. 2. The Apostle also to be an observer of it with them Act. 20. 7. prescribing duties to them on this day 1. Cor. 16. 1. 2. when they did meet together 1. Cor. 5. 4. and 11. 20. which was on the Lords day as the Syriack hath it as is before noted And the Apostle telleth the Corinthians that the things he wrote unto them were
taken away and David appointed in his stead I am bound by the selfe same Law to honour David Even so is the accommodation of this fourth Commandement Remember the Sabbath day to keep it holy this is the Commandement what day soever it be applyed unto The accommodation is the seventh day is the Sabbath day to keep it holy this the Commandement doth binde us unto as long as the day is unchanged and not taken away But the day being altered yet the Commandement abideth and is of forcâ— when another day is appointed in its roome as is now our Lords day And therefore the Commandement is Remember the Lords day to keep it holy From whence here note that as the taking away of Saul took not away the Commandement of honouring the King and Davids comming in Sauls stead held up the practice of the same Commandement Even so the taking away of the seventh day took not away the authoritie of the fourth Commandement and the bringing in of the Lords day in stead thereof holdeth up the practice of it and by it we are bound to observe this day as the Jewes their day And therefore may we pray as our Church teacheth us Lord have mercy upon us and incline our hearts to keep this Law And that without any Judaizing at all 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 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. â—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 day above all
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 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 anâ—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 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 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. 2â— CHAP. XVI How our Lords day was kept in the Apostles dayes and the Primitive times THe Lords day being knowâ— 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
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 Tâ—esis 46. 43. 45. 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. 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 it s 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 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 fit to doe service and worship unto God without drowzinesse of spirit And in the end of the day to behave our selves so as it may appeare wee have received a spirituall blessing that day and have increased in knowledge and other holy graces in the use of Gods holy ordinance CHAP. IX The authority is divine by which it was established THis our Lords day can have no lesse than divine authoritie for it 1 Whether it bee conceived to bee founded upon the perpetuall equitie of the fourth Commandement as is made manifest in the former Treatise and by that which is said in the first chapter of this Nor is this any new conception in these our now present dayes For of this some began to think 600 yeeres agoe as Doctor Heylin acknowledgeth but no doubt it was before for else how could the whole Church In his Hist o◠the Sabbath pag. 132. of Christ retaine the fourth Commandement in the Decalogue without application to a weekly solemne day seeing the substance of the Commamdenent is concerning the observation of a rest day for his worship and service every week whereto else could they properly and directly apply it and hold the intention of the will of God in giving his said Law And if it have no ground from the Commandement how is it that in our Homily it is said wee have Gods expresse Commandement to keep it and lest the Makers of these Homilies might be thought to mistake they often mention the Commandement now what other this is than the fourth I desire to know And let any tell me in a minde affected with the love of the truth and not in a contradicting spirit how it truly can bee said that the Church of Christ hath kept or rather not broken the said Commandement now these 1600 yeers if it hath not been observed in our weekly Lords day 2 Or whether we take the observation of this day to have its ground from Scripture as well we may for this position that Dies dominicus nititur verbo Dei was publickly maintained by a Doctor at the Commencement in Cambridge in Anno 1603. and by the Vice Chancellour so determined nor was then opposed by any other Doctors nor in the Universitie of Oxford any Antithesis put up against it Neither was there just cause why for is it not called the Lords day Rev. 1. 10. and are not also the Christian meetings mentioned on this day in Act. 20. 7. in 1 Cor. 11. 20 where it is said When yee therefore are gathered together in die Domini nostri on our Lords day as the ancient Syriack Translation hath it Sure it is that long since Clotaire Leg. Aleman tit 39. ap Brisson King of France grounded his Edict about the keeping of this day upon the Law and holy Scripture So Charles the great King of France in Anno 789 had the same ground in his regall Edict saying Statuimus secundum quod in lege Dominus praecepit And likewise Leo the Emperour of Constantinople Constit 54. called Phylosophus in Anno 886 seeking to reforme abuses upon the Lords day in his Constitution declared that what he had in that behalfe determined was secundum quod Spiritui Sancto ab ipsoque institutis Apostolis plaucit according to the minde of the Holy Ghost and of the Apostles instructed by him Now may it reasonably bee thought that such great Princes should without the advice of the Learned Clergy in those dayes lay downe such grounds for their proceedings considering how Charles the Great caused five severall Synods at one time to bee assembled about the same Scripture there is for it and so then held And therefore the keeping of this day is of divine authority 3 Or whether wee understand Divine according to that judicious man the Authour of the Antidote against Sabbath errours That which may bee by humane discourse upon reasons of congruitie probably deduced from the word of God as a thing most conveniently to bee observed by all such as desire unfeinedly to order their wayes according to Gods holy will As also it may be proved from equitie either in the Law of nature or by vertue of divine institution or by some Analogy and proportion which the Lawes given to the Jews so far as reason and equity hold alike or by some probable insinuations thereof in the new Testament whereto adde the continuall practice of the Church for as he saith Lex currit cum praxi then may it be said to be de jure divino Now all these do as he granteth and may fully be proved and easily discerned from that which hath been said in the two former Treatises and what in this is already and shall be delivered in some measure concurre for the observation of the weekly Sabbath and therefore is established upon divine authority 4 Or whether we maintaine it to be an institution Apostolicall as many do it is divine We beleeve saith that Father of our Church Bishop White that the holy Apostles ordained Against Brab pag. 189. the Sunday to be a weekly holy day and he addeth his reason because the primitive Fathers who lived some of them in the Apostles dayes and others of them immediatly after and who succeeded them in the Apostolicall Churches did universally De bap contr Donat. l. 4. c. 23 maintaine the religious observation of this day For saith Saint Augustine Quod universalitertenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur Saint Chrysostome affirmeth On 1. Cor. Hom. 43. it that the Lords day was made a weekly holy day by the Apostles Who saith Bishop White at sometimes observed this day themselves Act. 20. 7. Saint Basill and Isichius numbers Against Brab
the Commandements of God 1. Cor. 14. 37. And it is acknowledged of all that the whole Catholick Church from that time till this day hath duly observed the same Therefore is it one of those things commanded by Christ to be observed and taught by his Apostles which the whole world hath so religiously kept hitherto And it will not bee denied that such an universall religious observation can have any lesse ground for it than the authority of God himselfe being so unanimously kept in all ages for these 1600 yeeres without gaine-saying as our Homily avoucheth very plainely Argument 5. EIther himselfe instituted this day for his publick worship or left it to others to appoint it for that end But he left it not to others Therefore he instituted it himselfe for his publick worship That he left it not to others to institute wee may thus reason 1 God his Father when he had ordained his worship did not leave to Moses nor to Israel his Church to appoint a solemn day for it but he himselfe instituted it Exod. 20. 8. When the Idolaters in Israel Exod. 32. did invent a worship they that invented it instituted a day for it verse 5. Jeroboam devised a worship which when he had done he ordained a day for it 1 King 12. 32. 33. So did Nebuchadnezzar devise an Idoll and a worship for it and appointed the dedication and day of the solemne worship Dan. 3. 2. The miscreant Prophet Mahomet as hee gave a Law and prescribed a worship so hee himselfe instituted his day for the same and did not leave it to the arbitrary will and pleasure of his Worshippers to ordaine and appoint Therefore from all this I conclude unlesse Christ should doe as his Father did and be lesse carefull of a day for the solemnitie of his set worship than the very Idolaters hee must bee the Institutor of this day which we observe to him For it cannot be proved that at any time in any age of the world that any publick worship was ever invented to be observed but the very Authour and Inventor thereof was also himselfe the Institutor of the day for that worship not leaving it to any others will to appoint the same for him 2 If Christ left it to others as to his Apostles then either before his ascension during his abode with them which is absurd to conceit or after his ascension if any doe think so then it will follow that from his resurrection to his ascension the space of six weeks the Church had no set day under Christ publickly to doe him solemne service For the other seventh day hee took away by his lying that whole day in the grave so that if he appointed no other day for it himselfe the Church had then for that space no such day But as I have proved Christ blessed the day of his resurrection and in this space from his resurrection to his ascension the Apostles and Church observed it And therefore he ordeined it and left it not to them 3 Wee are to understand that there are some circumstances about Gods worship which he hath ever reserved to his own authoritie and never left them determinable to any but to himselfe such bee these which doe concurre about the observation of the Lords day The first circumstance of this kinde is that which concerneth the very substance for time of performing of publick worship whether one day in a yeere in a moneth in a week or whether a part or some few houres of the day be to be set apart for his service or the whole day bee his The determination of this time is substantiall and God alwayes appointed the same as the ordaining of the Sabbath day and other holy dayes set apart by God doe manifest The second circumstance is that whereof there is no reason to sway or guide the judgement this way or that way but the will of God must bee needfull to the determining of it Such a circumstance is the proportioning of time and rest on the Lords day for Gods service For if reason could regulate it then should it bee the Law of nature but by his written Law and revealed will hath God ordered it The third circumstance is that which is of universall observation by all which none but God can impose by his supreme authoritie to which all are alike equally subject And such an universall circumstance is this for observation of this day by all Christian people and by the generall consent of the whole Church of Christ in all ages Therefore this day was not left to the Apostles to be determined but appointed by Christ himselfe Undoubtedly Christ would imitate his Father and set a day for his publick worship as he did And can we suppose our Lord Jesus Christ to bee lesse carefull than the Turkish Mahomet or other Idoll Worshippers in ordaining a solemn day for his publick service But if this day which we observe be not of his appointment then have wee none for all other dayes are the ordinances of the Church and observed only by humane authoritie 4 That which the Apostles did observe not only by inspiration but by way of injunction and command from Christ here on earth through the Holy Ghost that hee ordained and left it not to them to ordaine But the Apostles did observe the Lords day not only by inspiration but by way of injunction and commandement from Christ here on earth through the Holy Ghost And therefore he left it not to his Apostles The Minor is thus proved from Act. 1. 2. where it is said that Christ Jesus through the Holy Ghost gave Commandements to his Apostles in which Commandements is included the Lords day as before is proved which Commandement with the rest he gave them through the Holy Ghost that is he in giving them did convey his holy Spirit into them to make them to understand them to retaine them in memory to make conscience to observe them and to teach others to observe them as commanded from him for so much these words through the Holy Ghost import when hee gave them Commandements and spake of the things pertaining to the Kingdome of God So that through the Holy Ghost here is not meant as afterwards the divine inspiration of the Spirit directing them as occasion served to ordaine things expedient and profitable for the Churches of Christ which he himselfe immediately commanded not but left them to them as by the wisdome of his spirit they should be informed But here is to be understood the then operation of his Spirit upon them to receive the Commandemets which at that present in his own person he gave them which they should observe and teach others to observe as his own Commandements and as he himselfe had charged them to doe in Matt. 28. 20. when as here in Acts 1. he was to depart from them and to ascend up to his Father Of other things after Christs ascension the Apostles spake from the
lex de ferrâ—â—s who called the Lords day the religious day and held it to be so honourable and venerable that they forbad all arrests Law-sutes and commanded all Advocates and Câ—yers to be silent also Apparitours of every Judge were inhibited nor had allowed them any pretext private or publick for doing their office on this day The Esterne Emperour Emanuel Comnenus decreed that Anno 1174. all accesse to the Tribunal should be shut up and that no Judge should sit on any cause this day Charles the Great in Anno 789. published his royall Edict saying we doe ordaine according as it is commanded in the Law of God that no man doe servile work on the Lords day in works of Husbandrie in dressing of their Vines Plowing making Hay fencing Grounds grubbing and felling Trees working in Mynes Building planting Gardens Pleading Hunting Weaving dressing Cloth making Garments needle work carding Wooll beating Hemp washing Clothes shearing Sheep but that they come to the Church to Divine Service and magnifie the Lord their God for those good things which on that day he hath done for them This Great Charles forbad also Markers and Law dayes on this day which was confirmed by five Councels which he caused to be gathered Thus we see the care of Emperours 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 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 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 Commandâ—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