T.B. HIS POSITIONS CONCERNING THE SUNDAY, OR LORD’S-DAY.

Thes.1. The religious observation of this day, is not commanded Christians by the fourth Precept of the Decalogue, Exodus 20:8. Remember the Sabbath day to keep it holy.

Thes.2. The weekly keeping holy the Sunday, or Lord’s-day, is not Commanded in the New Testament by any written Law of Christ himself, or of his holy Apostles.

Thes.3. It cannot be proved by any evidence of Scripture, that the holy Apostles themselves in all Churches planted by them, did constantly and perpetually keep holy this day: but it is impossible to demonstrate, that either themselves or their immediate successors, or colleagues, observed it, or commanded it to be observed in any Church, according to the rule of the fourth Commandment.

Thes.4. It is superstition, and voluntary religion, *: (according to the definition of superstition, delivered by the Puritans) to impose the necessary and perpetual observation of the Sunday, upon the Christian Church.

ANSW. TO THE FIRST POSITION.

Thes.1. The keeping holy the Sunday of every week, is not commanded by the fourth Precept of the Decalogue, expressly, formally, or literally.

Reasons. The day expressly, formally, and in particular enjoined in the fourth Commandment, is *. *: *, that Sabbath which is properly styled the weekly Sabbath-day, in the Law, and in the Prophets, and in the New Testament. 2 The day commanded in that Law is, *, *. Illa dies, ipsa septima dies , that day of the week, that very day, in actu signato, & in actu exercito, which God passed his Law upon, and upon which, both he himself rested, after six days action in creating the great opifice [work] of the World, Genesis 2:1.2. Exodus 20:11. And that very day of the week, on which the Israelites rested from servile works, after six days’ previous labor. Exodus 20:9. That seventh day, which God blessed, and sanctified it *, Genesis 2.3. Exodus 20:11. *. Sanctificavit illam.

It was that day of the week, in which no Manna fell, in the desert, nor could be found, when some of the people went out to gather, Exodus 16:27. It was the day of the week, on which the Israelites might neither bake nor seethe, Exodus 16:23. Nor kindle any fire, throughout their habitations. Exodus 35. Nor carry any burdens, nor bring them in by the gates of Jerusalem, Jeremiah 17:21. The only day on which to gather any sticks, or do any servile work was capital, Exodus 31:13 & Chap.35:2 Numbers 15.32.36.

Lastly, it was the very day of the week concerning which, the Pharisees, so often bequarrelled our Savior in the Gospel: and the Disciples plucked the ears of Corn to eat, Matthew 12:1. and Christ taught the people in the Synagogue on that day, Mark 6:2. Luke 4:16. The Apostles likewise, Acts 13:14.42.44. & Chap.17:2.

H.B. The fourth Commandment saith not: Remember the seventh day to sanctify it: but remember the Sabbath, whatsoever it be, to sanctify it.

R.B. Light of faith.p.147. The Commandment saith not, The Lord blessed the seventh day: but the Lord blessed the Sabbath day, be it the seventh, or the first day of every week.

Answ. It seemeth by this doctrine, that it had been lawful, by the fourth Commandment, for the Jews and Israelites, to have made any day of the week, their ordinary Sabbath: and these dogmatists are not afraid to make the Holy Ghost a liar, who teacheth in most clear and express terms, that God Almighty blessed and hallowed the very seventh day, on which himself rested, and none of the other six days, to wit, In that peculiar manner, which is mentioned, Exodus 20:11.

Thes.2. T.B.His second Position, (namely: The Lord’s day, is not made a weekly Sabbath, by any written Law of Christ, or of his Apostles) must be granted, until his Puritan adversaries represent unto us some written Law of Christ, and his Apostles affirming the contrary. But they can find no such Law in the four Evangelists, nor in the Acts of the Apostles, nor in the Epistles of the holy Apostles, or in the Book of Revelation: nor in any other authentic record, nisi in scrinio pectoris sui.

R.B. Light of faith. p.149. The change of the day is easily proved to be divine: it is called in the Scripture The Lord’s-day, Rev.1:10. as the holy supper of the Eucharist is called the Lord’s Supper, 1 Corinthians 11:20. (It was) first instituted by the LORD, and in its use referred to the LORD, for who could change the day of the Sabbath, but he that is Lord of the Sabbath, that is, CHRIST, Mark 2:28.

The practice of our Savior, and the Apostles who appeared on this day and held their assemblies on this day, convinceth it sufficiently to be commanded by our Lord and Savior, John 20:19.26. Acts 2:1. & Chap.20:7. 1 Corinthians 16:2. and reasons strong and many may be given.

The Commandment that a seventh part of our time be consecrated to God, is moral: therefore the institution of the Lord’s-day, could not be deferred one whole week: for the Jews’ Sabbath, in respect of the determination thereof, to the seventh-day was abrogated de jure , in Christ’s death: if it were deferred to the Apostles’ ordination (though then also it were divine, for they had the Spirit of Christ) yet the Church, must have been left destitute of a Sabbath for a time, and only nine precepts, to have stood in force, for that space.

Answ. R.B. His main Proposition in this passage is: The change of the seventh day to the first day, is divine. But if this man will prove his conclusion, he must not discourse and dictate, but demonstrate, that the change of the old Sabbath into the Lord’s-day, according to all the qualities, and circumstances thereof, to wit, strictness, and duration of resting from worldly labor, and necessary, and perpetual obligation hereunto, is of divine institution.

R.B. Argument 1. The Name LORD’s-day, proveth divine institution, etc.

Answ. The name Lord’s-day, proveth that this day had relation to Christ, by reason it was the first day of his Resurrection: and if it were dedicated to the service of Christ, by the Apostolical Church, this will not prove that it should be the Sabbath of the fourth Commandment, but a Christian Holy- day. And the Lawful ordination of the church, may give the name Lord’sday, to an Holy-day: as well as Episcopal laying on of hands, may make one which was a Layman, be called a Priest or Minister of our Lord Jesus Christ.

R.B. Argument 2. None could change the day but Christ, who is Lord of the Sabbath.

Answ. None could do this by power of excellency, or original authority: but the Bishops and Pastors of the Church, being appointed rulers by Christ, might do this by delegate and derivative power, and by virtue of their commission. For the Temple of Jerusalem, and the Synagogues of the Jews in ancient times were principally the Lord’s: yet the Rulers of the Church had power to change them into other Christian Oratories, and time and place, are much of a quality.

R.B. Argument 3. Our Savior’s apparition on this day, convinceth it to be commanded, etc.

Answ. If it convinceth it to be commanded, then it proves demonstratively that it is commanded: but how can this man make his illation good, viz.

Our Savior appeared the first day of the week to his disciples: Ergo, he ordained the first day of the week, to be the Sabbath of the fourth Commandment?

For our Savior appeared to his Disciples and to others, by the space of forty days, Acts 1.3. He appeared on the working-day at the Sea of Tiberias, when his Disciples were a fishing, John 21:1,2. And his most solemn apparition among all the rest, was that which happened on Ascension Thursday, Luke 24:50. Acts 1:9. 1 Corinth.15:6.

It is therefore a voluntary assertion, and impossible to be made good, that our Savior’s apparition upon the Sunday, or first day of the week, contained a Commandment or a divine Precept, to make that day the Sabbath of the Decalogue.

R.B. Arg.4. The holy Apostles held Assemblies on this day: Ergo, They ordained it to be a perpetual Sabbath, in place of the Sabbath of the Fourth Commandment.

Answ. We believe that the holy Apostles ordained the Sunday, to be a weekly Holy-day, because the Primitive Fathers, who lived some of them in the apostles’ days, and others of them immediately after, and who succeeded them in apostolical Churches, did universally maintain the religious observation of this day. But it cannot be proved out of the Scripture, either that the Apostles constantly observed this day in all Churches: Or that they commanded every Christian Church to observe it:

Or that they commanded any one Church to observe it, according to the old rule of the fourth Commandment.

Lastly, the Apostles, and likewise many successors of the Apostles, for many ages, at least three hundred years. kept Holy the Saturday of every week in some Churches, as well as the Sunday: But they kept neither of these days by continual resting from secular labor, according as the Law of the fourth Commandment obliged the Jews. Read before, pag.71, etc.

R.B. The Commandment that a seventh part of our time be consecrate to GOD, is Moral. Now the legal Sabbath, in respect of the determinate day, was De jure, abrogated in CHRIST’s death. If Therefore CHRIST had not ordained the Sunday Sabbath, there should have been no Sabbath day in being: And consequently, one Commandment often, had been lost.

Answ. These new Masters commonly beg the question in the grounds of their Arguments, and take that as granted, which can never be proved. For there is no commandment of GOD, simply and perpetually Moral, obliging all mankind to consecrate an even seventh part of his time to the service of GOD. The general divine Moral Law, requireth man to yield to GOD, a competent and convenient time, etc. but the quantity and measure of time, whether a fifth, a sixth, or seventh, or tenth part, this comes not within the command of any Divine Law, which is simply, entirely, and perpetually Moral.

But if a seventh part of time were commanded, Let us hear a convincing reason, taken out of the natural Moral Law, why one seventh day should be necessary, rather than a seventh week, or a seventh month? And if a seventh day, why rather the Sunday, than the Friday? If a reason be given for the Sunday, from congruity, because of our Savior’s Resurrection: This reason is not grounded on the old Law Moral, but upon the Gospel: And the reason is not forcing, for as Sunday was the day of Resurrection, so Friday was the day of Passion: And if we should proceed according to natural reason, the day of Christ’s Passion being every as blessed a day, in respect of man’s redemption, as the day of Resurrection, it merited on even terms, the honor, of being made an ordinary Holy-day.

Now whereas this pure man is afraid, that the Sabbath must quite have been lost, if Christ at an instant had not created a new one: First, it hath been formerly declared, that the equity of the fourth Commandment is perpetual, and therefore this Commandment could not be lost in respect of any thing in it, which is purely and entirely Moral. Secondly, If the obligation of the old Sabbath was abrogated at the instant of Christ’s death; And there might be no vacancy of a Sabbath, without decaying the just number of the ten commandments: Then surely, part of Good-friday, and Saturday, must begin the new Sabbath, and not the Sunday.

But leaving this blunderer in a labyrinth out of which, he and his adheres, will not easily free themselves: I will now return to my first Adversary, and examine his two last positions.

T.B. It cannot be proved, by evidence of Scripture, that the Apostles observed two Sundays, successively one after another: but there is not one sentence in any part of the new Testament, that they observed the Sunday, according to the rule of the fourth Commandment.

Answ. 1. It is very probable, and Saint Chrysostome affirms it: That in the Churches of Corinth, and of Galatia, the Lord’s Day was made a weekly Holy-day by the Apostles, (for they principally governed those Churches at this time) 1 Corinthians 16:1,2.

But it is not necessary to demonstrate out of Scripture, that the Apostles ordained the Sunday a weekly Holy-day: The practice of the Primitive Church immediately, and then successively after the Apostles’ decease, argues this. For it could not possibly have come to pass, that all and every Apostolical Church, throughout the universal world, should so early, and in the beginning of their plantation, have consented together, to make the Sunday a weekly Service-day: unless they had been thus directed by their first founders, the holy Apostles themselves. Secondly, Saint Augustine his gold rule is: Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum est, non nisi authoritate Apostolica traditum rectissime creditur. That which the universal Church hath in all ages held and maintained, if it appear not that the same was first of all decreed by Synods, or Councils: is verily believed to have been delivered by the authority of the holy Apostles.

But the universal Church, before the decrees of any general or national Councils, made the Sunday or Lord’s-day, a weekly Festival day.

Therefore, the observation thereof, entered into the Christian Church by Apostolical authority and constitution.

T.B. Thes.4. It is superstition and will-worship, to impose the necessary and perpetual observation of the Sunday, or LORD’s day, upon the Christian World.

Answ. This position is formerly confuted, pag.95,96,97. whither I refer my Reader. And for a conclusion of this passage of T.B. which is grounded upon a Disciplinarian dictate: to wit, all moral and religious actions not commanded, are unlawful, etc. These conclusions are confectary.

First, that a great number of things and actions indifferent, are excluded from being external materials in Religion, or in the exercise of other moral virtues, because they are not commanded.

Secondly, If nothing may lawfully be done but what is commanded in Scripture, then the believers who sold all their possessions, etc. Acts 4.34.

And the holy women, Mark 14:6. John 12.3. were offenders.

Thirdly, It amuseth me to consider the iniquity and hypocrisy of Puritan Leaders: For they maintain that the Precepts of the Church concerning Ceremonies, gesture, habit, ornament, etc. in the exercise of religion, are unlawful for want of a Divine written precept: And they themselves make many actions deadly sins, which are no where condemned in holy Scripture, neither are repugnant to any other just law: As to kneel at the holy Communion, to bow the body, or uncover the head in honor of CHRIST, at the name J E S U S: For a rich young widow, to marry without the consent of her Puritan Pastor, etc.

OBSERVATIONS OUT OF THE HOLY SCRIPTURES, AND OUT OF THE ANCIENT FATHERS, CONCERNING THE LORD’S DAY.

Observation the first, Touching the appellations or Titles, by which this Day was called.

This Day, was the first day in the week of prime Creation, Genesis 1:5. In the beginning, GOD created heaven and earth, etc. GOD said, let there be light, etc. And GOD called the light Day, and the darkness Night: So the evening and the morning were the first day.

In the holy Gospel, this day is styled,*, the first day of the week following, Matthew 28:1. Mark 16:2. John 20:1. Likewise Acts 20:7. 1 Corinthians 16:2.

But the Graecians and Romans called this day Sunday: *. Diem solis: by reason of the special influence and predominance of the planet of the Sun on that day: and the idolatrous Pagans and Jews worshiped this creature, supposing some divine Power to be in it. 2 Kings 23:5. Job 31:6. Jeremiah 43:13. Ezekiel 8:16. Deuteronomy 4:19.

The holy Fathers at the first, and some Christian Emperors afterwards, styled this day Sunday.

Justin. Mart. Apolog.2. *, etc. We Christians celebrate our solemn religious assemblies, upon the Sunday, being the first day of the week, in which God made separation betwixt light and darkness.

Tertul.Apolog.cap.16. Diem solis latitiae indulgemus: We Christians make the Sunday, a day of spiritual rejoicing.

Cod.Just.li.3.Tit.12. Venerabilis dies solis: the venerable or much honored Sunday.

Hereupon, partly by reason, Christians, devoted the Sunday of every week to their religious offices: and because likewise their custom was to worship Christ, bowing, and looking towards the East, The Pagans supposed they had made the Sun their God.

But the Gentiles were deceived concerning Christians, for the reason wherefore they styled their weekly service-day, Sunday, was to honor Christ, who is the Sun of righteousness, Mal.4:2. Enlightening every one that cometh into the world, John 1:9. and who by his triumphant resurrection, caused the heavenly light of verity and grace, to appear in a full luster, to them which sat in darkness, and in the shadow of death.

Ambros.Serm.61. Dies solis vocatur, quia Sol justitiae Christus ortus est, ut homines saeculi illuminet. This day is called Sunday, because Christ the Son of righteousness, arose from death to life upon this day, to enlighten the children of the world.

Gaudent. Brixian. d.Pasch.obs.Oportebat solem justitiae Christum, etc. It behoved Christ the Son of righteousness, with the fair and pleasing light of his Resurrection, to dispel the gross darkness of the Jews: and the frozen cold of the Gentiles: and to reduce all things that were clouded with the black veil of confusion, by the Prince of darkness, into the state of prime tranquillity.

OF THE NAME *, THE LORD’S-DAY.

The common and usual religious appellation, which the Primitive church gave to this day, was *, Dominicus dies, the Lord’s-day, which signifieth a day, both devoted to the honor and service of the Lord Christ: and likewise a day which was much honored by the glorious resurrection of Christ from the dead.

T.B. pag.li.52. saith as followeth: The name, Lord’s-day, is but new, and put upon Sunday, but since Christ: & that many years too since Christ.

But this is affirmed without any ground of truth at all: for the antiquity of this name appeareth by the Revelation of S. John, Chap.1:10. I was in the Spirit on the Lord’s-day. And that the day, thus styled by S. John was the Sunday, appears by the Fathers, of which some lived in this Apostle’s days, and some immediately after: and all these with a general and common vote, make the Lord’s-day in the Revelation, to be the Sunday.

Ignatius ad Magnes. Omnis Christi amator Dominicum celebret diem: let every friend and servant of Christ, celebrate, or keep holy the Lord’s-day, being a day consecrate to the honor of CHRIST’s Resurrection. Id.ad Philip. *, etc. if any one shall keep a fast upon the Lord’s-day: or upon the Sabbath-day, etc.

We read it thus styled in the Canons of the Apostles cap.65. In Clemens Romanus, Constit. li.7.cap.31. & 37. It is constantly thus named in all the Fathers, in the Councils, in Imperial Laws and Edicts, in Histories, and in all manner of Tractates.

Clem. Alex. strom.li.5.ca.6. Dionysius of Corinth in Eusebius Eccles.hist.li.4.ca.22. Melito of Sardis. Tertullian. Cyprian. Origen: and after these successively every one of the Fathers.

OF THE NAME SABBATH, WHETHER THE ANCIENT FATHERS, DID USUALLY STYLE THE LORD’S-DAY, THE SABBATH-DAY.

H.B. Gospel and Law reconciled, p.56. first we observe, that they (ancient Fathers) ever did use to call the Lord’s day by the name of the Sabb.

Aug.c.Adamant.c.15. Observamus Sabbatum, hoc est, dominicam, in signum nempe aeterni Sabbati. We observe the Sabbath, that is, the Lord’s-day, for a sign of the eternal Sabbath. The same Augustine in his 95.sermon De Tempore, etc. And elsewhere upon those words, Matthew 24:20: Pray that your flight be not in the winter, or on the Sabbath-day, etc.

Answer 1. I have diligently searched into antiquity, and observed in the Fathers their forms of speech, when they treat of the Lord’s-day: and I find it far different from the usual language of the Fathers, to style the Lord’sday, the Sabbath: and that they by the name Sabbath, either understand the old legal Sabbath, taken away by Christ: or the spiritual and mystical Sabbath, which was typed and represented by the Sabbath of the fourth Commandment.

And when the ancient Fathers distinguish and give proper names, to the particular days of the week, they always style the Saturday * Sabbatum, the Sabbath: and the Sunday, or first day of the week dominicum, the Lord’sday.

Ignatius ad Magnes. Next after the Sabbath-day, let every friend of Christ observe the Lord’s-day, etc. Ambros. d.sacram.li.4.c.6. upon the next day being the Sabbath: and after that, on the Lord’s-day, I will treat of the order, to be the two holy days of the week, the Sabbath, and the Lord’s day, the Arians held their assemblies, without the City. Clem. Romans Ap. cons. memory of the Creation: and the Lord’s-day, in honor of Christ his Resurrection. Aug. Epist. 86. Either let us be Christians, and keep holy the Lord’s-day: or else turn Jews, and keep the Sabbath. for no man can serve two Masters. 2 The ancient Fathers, very often, by the word Sabbath, understand the mystical Sabbath, which was represented by the legal Sabbath, to wit, Resting from the vile works of sin, and resting in Christ by confidence in his grace: and the eternal rest of heaven, which the righteous shall enjoy after this life. Tertul.c.Jun.c.f. We must keep our Sabbath, not only upon the seventh day, but throughout the whole course of our life. There is a carnal circumcision, and a spiritual: and there is likewise a temporal Sabbath, and an eternal. Origen. in Numbers hom.23. In the old Sabbath they might carry no burdens, nor kindle fire, etc. Now there is an heavy burden of sin, and the fire of evil concupiscence, which must be avoided, not upon Festivals only, but on every day of our life. And as the Jews might not upon their Sabbath-day, remove out of their places of rest: So we Christians must not depart out of the spiritual resting-place of our souls, namely, verity, righteousness, holiness, etc. Irenaeus li.4.c.30. The old Sabbath instructed people to serve God (spiritually) throughout the whole day, or age of their life. Chrys. in Matthew 11. What need hath he of the Sabbath, who all the days of his life observes a solemn feast, abstaining from malignity and sin, and living virtuously? August. in Joan.tract.3. A Christian abstaining from the servile lusts and works of sin, observeth a spiritual Sabbath, etc. The same is delivered, by other of the Fathers, Athan. d.Sab.& Circumcis. Basil.in Esaiam, vision 2. Greg.Nyssen. d.Resurrect.serm.1. Ambros. in Evang.Luc.ca.13. Hieron.in Esa.c.58. & in Ezech.20. Cyril.Alex. d.Adorat.l.17. & in Esa.li.5. & in Ioan.l.4.ca.51.

Epiphan. li.1. Haeres.5. & Haeres.66.Numbers 85. Machar. Hom.35.

Procopius in Esa.c.58. Isidor. Hispal.d.officiis,li.1.cap.24.

Greg.Mag.mor.l.5.c.22. & in Regist.l.II.Epist.3. Anastas. Sinaita in Hexam.lib.7. 3 The ancient Fathers exhort Christian people, to keep the foresaid spiritual Sabbath, by resting from sin, throughout their whole life: and speaking of the Lord’s-day, and of other festival days, they persuade with special care to make those days a spiritual Sabbath, that is, on these days to abstain from sin: And in this respect Origen styleth the Holy-days of the Church, observed in his times, Spiritual Sabbaths, giving this appellation to the Feasts of Easter, and Whitsuntide, in the same sense, as he doth to the Lord’s-day. From whence it appeareth, that according to the doctrine and style of the Primitive times, the Lord’s-day was no other wise accounted the special Sabbath of the fourth Commandment than the other solemn festivals of the Christian Church.

H.B. Formerly cited, tells us, That the Fathers did ever use to call the Lord’s day, by the name of the Sabbath: and he produceth Saint Augustine for a witness.

Answ. His first testimony out of this Father, is: c.Adamant.Manich.cap.15. where he setteth down certain words of his own, not found in Saint Augustine: to wit, Observamus Sabbatum, hoc est, Dominicum, We observe the Sabbath, to wit, The Lord’s day: But Saint Augustine hath no such words, neither delivereth he any thing sounding to that purpose.

For, His words are, Nos quoq & Dominicum diem, & Pascha solenniter celebramus, & quas-libet alias Christianas dierum festivitates: Sed quia intelligimus quo pertineant, non tempora observamus, sed quae illis significantur temporibus. We also solemnly observe the Lord’s day, and Easter, and all other Christian Holy-days: but because we understand whereunto the same belong (that is, their spiritual end) we observe not the times themselves, but the things signified unto us, at those times. And speaking of the Sabbath of the fourth Commandment, he addeth: Sabbati quietem non observamus in tempore: sed signum temporale intelligimus, & ad aeternam quietem quae illo signo significatur, aciem mentis intendimus. We observe not the Sabbath day’s rest, according to time: but understanding whereunto that temporal rest served, we direct the consideration of our mind, to the eternal rest, which was signified by the Sabbath day’s rest. 2 H.B. Also hath dealt in like manner, with Saint Augustine, in his second allegation: for this Father commenting upon our Savior’s words, Matthew 24:20. saith as followeth: Surfeiting and drunkenness, drown and oppress the mind with carnal mirth and luxury: and this wickedness is signified by the Sabbath (concerning which, Christ said to His Disciples, Pray that your flight may not be upon the Sabbath) because this was, and now also is, the wicked custom of the Jews, to overflow in voluptuousness, by reason they are ignorant of the spiritual Sabbath. Now the spiritual Sabbath, whereof the unbelieving Jews were ignorant, was not the Lord’s day: but the denying of ungodliness and worldly lusts all a man’s life. 3 In the third testimony, which H.B. citeth out of this Father, there is nothing spoken concerning the Lord’s day: but Saint Augustine delivers only the form of observing the spiritual Sabbath of Christian mortification, and sanctification, which is performed by resting from sin, and doing the works of holiness, throughout the whole course of a man’s life: and comparing the third Aegyptian plague, and the precept of the old Sabbath, he saith, That unquiet men, who refuse to keep the Sabbath, that is to say, which will not apply their minds to the study of good works, and to reading and prayer, are like unto those small flies, which troubled the Aegyptians.

Now before I conclude this Observation, concerning the names and appellations, which are given to this Christian Holy-day, in the Scripture, and by the Ancient Fathers: I desire the Reader to observe the perverse disposition of our novel Sabbatarians. For they will not permit that the Communion Table shall be named an Altar, no, not by an allusion or similitude, because it is not so called in holy Scripture: And because the Romists have been superstitious in their doctrine and practice concerning the Mass: and because of the peril of Idolatry.

But again, on the other side, they style the Lord’s day, the Sabbath day: although this name is not given it in holy Scripture: Or by any of the godly Fathers of the Church: And although the Sabbath, and the Lord’s day, are so different, as that one is legal, and the other Evangelical: And notwithstanding the peril of Jewish superstition, and the heresy of Judaizants.

OBSERVATION THE SECOND, CONCERNING THE LORD’S DAY.

In the Primitive Church, this Day was highly esteemed and had in honor.

First, It was graced with a name of dignity, to wit, *, the Lord’s Day, which is, the LordCHRIST His Day. For this name *, is derived of *, which is appropriate to our SaviorCHRIST, both in regard of the dignity and excellency of His Person: and because of the greatness and largeness of His Dominion: And in respect of His bounty towards the members of His mystical body, Acts 4.36 John 20:13.28 Apoc.17.14. and Chap.19:16.

Now things and persons, which are named the Lord’s, are sacred and venerable, in an high degree. The grace of our Lord, etc. Romans 16:24.

The Spirit of the Lord. 2 Corinthians 3:17. The beloved of the Lord.

Romans 16:8. The glory of the Lord. 2 Corinthians 3:18. The Word of the Lord. 1 Timothy 6.3. The Cup of the Lord. 1 Corinthians 11:27. Convivium Dominicum, The Lord’s Banquet. Tertul.lib.2.ad V xar. The Church, or House of the Lord, *. Cyril. Hierosol.Catech.18. The body of our Lord, *. Athanas. ad Epictet. The Scripture of the Lord, *. The Word of the Lord, fourth Commandment. The Lord’s people, *. In Clemens Alexandrinus.

Secondly, But besides the title, and appellation, the Fathers of the ancient Church, speak most honorably of this Holy-day.

Saint Ignatius the Martyr, who lived in the holy Apostles’ age, and was S.

John’s Disciple, maketh it, *. The Queen, the Princess, the Lady paramount among the other weekly days.

Eusebius in the life of Constantine the Great, lib.4.cap.18. styleth it, *. In truth, and in very deed, the principal, and the first. Saint Chrysostome calleth it A royal Day. Greg. Nazian. Orat.43. saith it is, *, *, higher than the highest, and with admiration wonderful above the other days. Saint Basil. *, the first fruits of days. Saint Hierome in Mark 16. The Lord’s day is better than other common days, and than all Festivals, new Moons, and Sabbaths of Moses’ Law.

Saint Augustine applies the words of the Psalm unto it: namely, This is the Day which the Lord hath made, let us be glad, and rejoice in it. Psalm 118:24.

Thirdly, Saint Augustine de Temp. Serm.251. Leo Epist.8. Isidor.Hispal.de off.Eccles.lib.1. cap.24. Venerable Beda, de ordinat feriar.Pasch. etc. have noted, many prerogatives belonging to this day: among which these ensuing are principal: The Creation of the whole matter of the world: The forming of light: The Creation of Angels: The falling of Manna: The Resurrection of CHRIST from the dead: The descending of the Holy Ghost, in cloven and fiery tongues, upon the holy Apostles and primitive Church.

Conclusion. It appeareth by that which is delivered in this observation, that the Ancient church, had the LORD’s day in very high esteem and veneration, and the principal motive both of the honor given to the Day, and likewise of the religious observation thereof, was the Resurrection of CHRIST from the dead.

The Lord’s day (saith Maximus Taurinensis) is venerable, and a solemn day among us Christians, because, like the Sun-rising, and dispelling infernal darkness, CHRIST the Sun of righteousness shined forth unto the world by the light of his Resurrection.

Saint Augustine, the seventh day is ended, the Lord was buried: a return is made to the first day, the Lord is raised: The Lord’s Resurrection promised us an eternal day, and it did consecrate unto us the Lord’s Day.

OBSERVATION THE THIRD, CONCERNING THE LORD’S DAY.

The Lord’s Day began to be observed for a weekly Holy-day in the Christian Church, in the Apostolical age, and whiles some of the holy Apostles were living. 1 . The Apostles themselves, at some times, observed this Day, for it is written, Acts 20:7. The first day of the week, the Disciples being come together to break bread, Paul preached unto them, etc. 1 Corinthians 16:1.

Concerning the gathering for the Saints, even as I have ordained in the Churches of Galatia, so do ye also: 2 . Every first day of the week, let every one of you put aside by himself, and lay up as GOD hath prospered him, that then there be no gatherings when I come. Now although this Text of S. Paul, maketh no express mention of Church-assemblies on this day: Yet because it was the custom of Christians: And likewise it is a thing convenient to give alms upon the Church-days: It cannot well be gain-said, but that if in Corinth, and Galatia, the first day of every week was appointed to be the day for alms and charitable contributions: The same was also the Christians’ weekly Holyday for their religious assemblies. Read Saint Chrysostom in the margin, etc.

But howsoever it was in the first times of the Apostles ; immediately after them, it is apparent that Christian people made the Lord’s day of every week an ordinary Holy-day, for the exercising of religious duties, to wit, common and public prayer, reading and preaching GOD’s word, and for celebration of divine mysteries.

Ignatius ad Magnes. *. After the Sabbath, let every friend of Christ make the Lord’s day a solemn Festival.

Justin. Mart. Apol.2. upon the Sunday *, a common assembly both of Citizens, and of Rural people is held, etc.

Tertul. Apolog.cap.39. (upon that day) we Christians meet together, in the common assembly, etc. For although Tertullian nameth not Sunday or the Lord’s day, in this chapter of his Apology: yet in the 16. chapter going before, and De idolatr.cap.14. he sheweth that the Sunday or Lord’s day, was a weekly time for public religious offices: and that the honoring of this Day, by making it an ordinary Festival, was one reason, for which the Pagans imagined Christians to have been worshipers of the Sun.

Clemens Romans Const. Ap. li.2.cap.63. We Christians assemble ourselves with much diligence, upon the Lord’s-day, to praise God, etc.

S. Basil. d. spir.sanct.27. numbers the observation of the Lord’s-day, amongst Apostolic traditions. Likewise, Isichius in Leviticus 51:2.ca.9. and S.Augustine his general rule. De Baptism.c.Donatist.li.4.cap.24. proves it to be so.

A DECLARATION OF THE RELIGIOUS OFFICES AND ACTIONS, WHICH WERE PERFORMED IN THE COMMON ASSEMBLIES, UPON THE LORD’S-DAY.

1 Common Prayer, supplication, and thanksgiving, were made and offered to GOD and CHRIST, according to the holy Apostles’ rule, 1 Timothy 2:1.2. 2 The Scriptures of the Old & New Testament, were read distinctly in the native language of the Hearers: or in such a language as the auditory understood. 3 After the solemn reading of the holy Scripture, * the Bishop or chief Pastor of the Church, preached a Sermon to the auditory, wherein he exhorted them, to the belief of such things as they had heard read: and to the obedience of the holy duties, and the imitation of the godly examples, which had been read unto them out of the Scriptures. 4 The holy and mysterious Eucharist, was celebrate, and the sacrifice of praise and thanksgiving being offered up unto God, for his rich grace, represented and exhibited in this Sacrament: The mystical signs of Bread and Wine, after their blessing, were distributed by the hands of the Deacons, to all and every one present: and also they were sent and carried unto them, which by reason of sickness, or other just occasion, were absent from the public assembly. 5 Grievous sinners and offenders, namely Fornicators, Adulterers, Sorcerers, etc. and Heretics, and such as in time of persecution had denied the faith: schismatical persons, who disturbed the peace and unity of the Church, were put to open penance: and the censures of the Church, whereof excommunication was principal, being a prejudgement of God, and a forerunner of eternal perdition, were solemnly published and pronounced. 6 S. Paul’s rule concerning alms and charitable relief, of the poor and afflicted servants of Christ: and especially of such, as were in bonds, or in servitude, or other oppression, for the testimony of the Lord Jesus, was duly observed in the Christian Church, upon the Lord’s-day. 7 Christians observed a Love-feast, or feast of charity, called *: partly to help and comfort the poor: partly for the mutual consolation of their whole body: also hereby to cherish and increase, amity, charity, one with another: and that in those afflictive times of persecution, they might understand each other’s danger, necessity, loss, etc. and receive advice and counsel, etc.

Saint Paul toucheth upon these Feasts, 1 Corinthians 11. and likewise Saint Jude in his Canonical Epistle, ver.12. Tertullian describeth this Christian Feast, Apol.c.39.n.6. Origen, c. Cels. l.1. Concil. Gangr. ca.11. Chrys. in Epist. ad Corinth.Hom.27. 8 Lastly, Ordination of Bishops, Priests, and Deacons, was usually performed upon the Lord’s-day. Leo Mag. ad Dioscorum. Episc. Alex.

Ep.81.cap.1.

OBSERVATION THE FOURTH, CONCERNING WORLDLY LABOR, AND NEGOTIATION UPON THE LORD’S-DAY.

The Law of the fourth Commandment enjoined the Jews and Israelites, a total resting and cessation, from labor and secular negotiation upon the Sabbath, by the space of a natural day, that is, from the vespers of the sixth day, until Sun-setting of the seventh day, Leviticus 23:32. From even to even, shall ye celebrate your Sabbath. And during this space of time, all servile labor was prohibited, and all common or civil work, except only such, as was necessary for the preservation of man and beast, and for God’s own service.

But the Evangelical Law imposeth no such Commandments of total abstinence, from secular labor, or from civil actions, during the space of a natural day: either upon the old Sabbath day, or upon the Sunday, or upon any other day of the week:

The Christian Church, upon reasons formerly declared, makes the first day of the week a solemn festival day: and servile labor, and secular negotiation, is by the precept of the Church, prohibited upon this day: not because of the letter of the fourth Commandment, or because such labor is vicious or sinful, and of the same quality with blasphemy, adultery, and theft: but so far forth only, as the same is an impediment, to such religious and Evangelical duties, as are commanded to be performed, upon the Lord’s-day, by the precept of the Church: and so far forth also, as labor or secular actions do hinder Christian people, or withdraw them, from the service of Christ, and from spiritual actions, necessary to their religious edification.

Now this is confirmed in manner following. 1 In the New Testament we read of no prohibition, or negative precept concerning abstinence, and cessation from secular actions, upon the Lord’s day, more than upon other days: et quod non prohibetur ultro permissum est: That which is not prohibited is freely permitted, saith Tertullian. 2 The Catholic Church for more than six hundred years after Christ, permitted labor, and gave license to many Christian people, to work upon the Lord’s-day, at such hours, as they were not commanded to be present at the public service, by the precept of the Church.

During the first 300. years after Christ, the Church lived in persecution, and Christians were not free to abstain from labor, upon the Lord’s day, or upon the other days, for great multitudes of them were bondmen to Pagan Masters: many were compelled to labor in Mines, and in Galleys, and to toil and drudge, at all times, when their cruel Lords commanded them. And we cannot find in the whole Ecclesiastical story, that Christian people did make it a matter of religion to forbear worldly labor upon any day of the week, when they were commanded the contrary by their Lords: neither were any tormented or made martyrs, merely for this reason, That they refused to work, or labor or travel upon the Lord’s-day: But if this had been a sin of the same quality with blasphemy, Adultery, and theft, they would rather have endured the misery which cruel tyrants could have laid upon them, than wilfully to have transgressed a prime divine moral Law.

After the three hundred years, when Constantine the Great, by his imperial power, maintained Christian religion, and among many other religious constitutions, ordained the weekly observation of the Lord’s-day: Rural people had liberty to labor in their fields and Vineyards, and none of all the holy Fathers of the Church, living in those days, or many years after reproved the same, or held it a profane thing.

In S. Hierome’s days, and in the very place where he was residing, the devoutest Christians did ordinarily work upon the Lord’s-day, when the service of the Church was ended. For this Father in his Epitaph, or Funeral Oration of Paula reporteth, as followeth:

The (Lady) Paula her self with all the Virgins and Widows, who lived at Bethlehem, in a Cloister with her, upon the Lord’s-day, repaired duly to the Church, or House of God, which was nigh to her Cell: And after her return from thence to her own lodgings, She her self, and all her company fell to work, and every one performed their task, which was, the making of clothes and garments, for themselves and for others, as they were appointed.

In Gregory the Great his time, it was reputed Antichristian doctrine, to make it a sin, or thing unlawful to work upon the old Sabbath-day, or upon the Sunday, or Lord’s-day.

In after times, both in the East and West, in France, in Great Britain, both in the days of Saxon and Danish Kings: rural works and labor: and other civil and secular negotiations, were prohibited and restrained, upon the Sunday or Lord’s-day, and upon other Festival days. And this restraint was made, both by Regal and Imperial Laws, and likewise by Episcopal Synods.

Read the quotations in the Margin.

Novel. Leon. ca.54. Statuimus quod spiritui sancto, ab ipsoque institutis placuit, ut omnes in die sacro, quoque nostra integritas restaurata est, a labore vacent: neque Agricolae, neque quicquam in eo alii, illicitum opus aggrediantur. Si enim qui umbram quandam atque figuram observabant, tantopere Sabbati diem venerabantur, ut ab omni prorsus opere abstinerent, quomodo qui gratiae lucem, ipsamque veritatem colunt, hos eum diem, qui a Domino honore ditatus est, nosque ab exitii dedecore liberavit, non venerari par est?

Impp. Ludovic. & Lothar. Concil. Paris. 1.cap.50. Judaeis carnalibus moris est, Sabbatum carnaliter observare: Christianorum porro religiosae devotionis (quae ut creditur ex Apostolorum Traditione, imo Ecclesiae authoritate descendit) mos inolevit, ut ob memoriam Dominicae resurrectionis, diem dominicum venerabiliter atque honorabiliter colant, quoniam eo die Deus lucem mundi condidit: eo die Christus a mortuis resurrexit, eo die paracletum Spiritum sanctum Apostolis misit de Coelis, eo die Manna pluit de Coelo. Haec & hiis similia liquido ostendunt, hunc diem caeteris diebus celebriorem, & venerabiliorem esse debere. Proinde nobis visum est, ut primum Sacerdotes, cunctique fideles summopere procurent, ut tanti diei debita observatio, religiosaque devotio, devotius exhibeatur. Quapropter specialiter & humiliter a Sacerdotibus Imperialis Majestas flagitanda est, ut ejus a Deo ordinata potestas, ob honorem et reverentiam tanti diei, cunctis metum incutiat, ne in hac sancta & venerabili die, mercatus & placita, & Ruralia quaeque opera, nec non & quaslibet Corrigationes ullius conditionis homines, facere presumant quoniam dum haec agunt, & decus Christianitatis obfuscant, & nomen Christi blasphemantibus, locum amplius blasphemandi attribuunt: decet igitur ut eo die Christianus, Divinis laudibus, & non ruralibus operibus vacet.

Carol. Mag. Turon. Concil.3.cap.40. Interdicatur ne mercata & placita usquam fiant in die Dominico. Quapropter oportet omnes Christianos a servili opere, in laude Dei & gratiarum actione, usque ad vesperam perseverare. Ansegisiis.li.1.cap.139.d. Francor.leg.

Carolus magnus in constitutionibus suis prohibet, ut mercatus die Dominico nullo loco habeatur.

Concil. Mariscon. 2. Can.1. Custodire debemus diem Dominicam quae nos denuo peperis, & a peccatis liberavit. Nullus vestrum litium fomitibus vacet, nullus causarum actiones exerceat, nemo sibi talem necessitatem exhibeat, quae jugum jumentorum cervicibus imponat. Estote omnes hymnis & laudibus Dei, animo corporibusque intenti: Si quis vestrum proximam habeat Ecclesiam, properet ad eandem, & ibi Dominico die, semetipsum precibus lachrymisque afficito. Sint oculi manusque vestrae, toto illo die ad Deum expansae. Ipse enim est dies requietionis perpetuus: ipse nobis per septimae diei umbram insinuatus noscitur, in lege, & Prophetis. Iustum igitur est, ut hanc diem unanimiter celebremus, per quam facti sumus quod suimus.

Cabilonens. Concil. ca.18. Instituimus ut in ipso Dominico die ruralia opera, id est, arare, messes metere, exactus facere, vel quicquid ad ruris culturam pertinet, nullus penitus praesumat.

Turonens. Synod. Sub Carol.m.ca.40. Interdicatur ne mercata, & placita usquam fiant in die Dominica, qua oportet omnes Christianos a servili opere, in laude Dei, & gratiarum actione usque ad vesperam perseverare.

Arelatens. Concil. Sub Carol. magno. Ne in Dominicis diebus publica mercata, neque causationes, neque disceptationes exerceantur: & penitus a rurali & servili opere cessetur, hiis solummodo peractis, quae ad Dei cultum & servitium pertinere noscuntur.

Antisiodereni. Concil.cap.16. Non licet die Dominico boves jungere, vel alia opera exercere.

Moguntiac. Concil. Sub Carole.m.cap.37. Omnes dies Dominicos cum omni veneratione decrevimus observari, & a servili opere abstinere: & ut mercatus in eis minime sit, nec placitum ubi aliquis ad mortem vel poenam judicetur.

Rhemens. Synod. Sub. Carolo.m.cap.35. Vt diebus Dominicis secundum domini praeceptum, nulla opera servilia quilibet perficiat: nec ad placita conveniat, nec etiam donationes in publico facere praesumat, neque mercata exerceat.

Concil. Dingfeld. apud Aventin. Annal.li.3. Die festo Solis, otio divino intentus prophanis negotiis abstineto. Qui hoc die vehiculariam aut hujusmodi operam fecerit, jumenta ejus publica sunto. Si contumax perrexerit, in servitutem redigatur.

De observatione diei Dominica ex antiquis legibus & Synodis Anglo-Saxonum, etc.

Ex Ina Regis Occid.Saxon. ll.c.3.Circa An.688. Si servus operetur die Solis per praeceptum Domini sui, liber sit, & solvat Dominus mulctae nomine 30.s. Sin injussu Domini operetur, corium perdat (ii. flagelletur) vel flagellationem pretio redimat. Si liber ea die operetur, non mandante Domino amittat libertatem, & in Sacerdotem poena duplex esto.

In ll. Aluredi magni, Regis Angl.An.Dom.876. Cum Guthurno Danorum Rege primo editis, et in foedere Edovardi Regis filii Aluredi magni cum eodem Gutburno postea confirmatis, sez. circa An.Dom.912.Cap.7.sic habetur sub tit. De operibus in die festo.

Dein in textu.

Qui in die Solis mercaturam egerit, mercem ipsam foris facito, & praeterea fi is Danus fuerit, 12. (nummi) oras, Anglus vero 30. sol.

Liber, si in quavis festa die operatus sit, vel libertate sua exuatur, vel legis violatae mulctam (quam Latislite vocant.) Servus corium perdat, vel hoc pretio redimat. Si Dominus servum suum ad aliquid operis in die festo cogerit, legem violaram apud Danos subeat, apud Anglos mulctam constitutam.

Cap.9. Nemo sceleris reus (siqua vitari possit) in festivitate diei Solis afficiatur morte, ni in fugam se conjecerit vel repugnaverit: comprehensus autem teneatur, donec festivitas diei pertransierit.

In ll. Regis AEthelstani.Cap.24. Nulla mercatura sit in die Solis: si quis hanc fecerit mercem foris facito, & etiam 30. solidis eluito.

In ll. Eadgari Regis, Cap.5. Circa An.Dom.966. Vnumquemque diem Solis quisque festum celebrato, ab hora nona diei Saturni (id est, tertia pomeridiana) usq; ad diluculum diei Lunae, sub ipsa mulcta in Iudiciali libro designata. Quamlibet etiam diem Missalem prout indicta fuerit a Sacerdote, & indicta insuper jejunia omni cum religione unusquisque observato.

In Canuti ll. Ecclesiast.Cap.14. Circa An.Dom.1026. Festa & jejunia quisquis observato, diei Solis celebritatem a nona (.i. hora tertia post meridiem) diei Saturni, usque in diluculum diei Lunae, & alias omnes Missales dies prout fuerint imperati.

Et Cap.15. Mercaturam etiam in die Solis & secularem quamlibet concionem (nisi magna provocante necessitate) strictius inhibemus ; & a Venatione mundanisque omnibus operibus unusquisq; sedulus acquiescat.

Et in ll. ejus secularibus, Cap.42. Nemo sceleris reus (siqua vitari possit) in festivitate diei Solis afficiatur morte, etc. totidem omnino verbis ut hic superius in Foedere Aluredi & Gutbruni, Cap.9. [This paragraph is partially smeared, almost beyond recognition.] Ed.Cons.tir.an.1054.(in suis quae extant legibus) nihil aliud de diei Dominicae observatione statuit, quam (ut caeteri dies omnes Ecclesiae) pace sua regia fungeretur: hoc est, ut immunis esset a fori jurgiis & secularibus aliis vexationibus, unde in Cap.3. ait, Ab adventu Domini usque ad octabis Epiphaniae, pax Dei & sanctae Ecclesiae per omne regnum. Similiter a septuagesima usq; ad octabis Paschae. Item ab ascensione Domini usq; ad octabis Pentecostes. Item omnibus diebus quatuor semporum. Item omnibus Sabbatis ab hora nona, & tota die sequenti usq; diem Lunae. Item vigiliis Sanctae Maria, Sancti Michaelis, etc. Item omnibus Christianis ad Ecclesiam causa orationis euntibus, pax in eundo & redeundo sit eis, etc. Haec eadem in ll. Gullelmi Conquest.

In Concilio Cloveshoviae sub Cuthbarto Archiepis. Daroberniae, An.Dom. 747.

Cap.14. De honore & observatione Dominici diei.

Quarto decimo statuitur loco: ut Dominicus dies legitima veneratione a cunctis celebretur, sitque Divino tantum cultui dedicatus, omnesq; Abbates & Presbyteri isto sacratissimo die in suis Monasteriis atq; Ecclesiis maneant, missarumq, solemnia agant, omissisq; extorioribus negotiis ac saecularium conventibus atq; itineribus, nisi inexcusabilis quaelibet causa urgeat religiosae conversationis, ac bene vivendi normulam de sacrae Scripturae eloquiis subjectis famulis praedicando insinuent. Sed & hoc quoq; decernitur quod eo die sive per alias festivitates majores, populus per Sacerdotes Dei ad audiendum Verbum Dei conveniat, Missarumq; sacramentis ac doctrinae sermonibus frequentius adsit.

Inter Canones Egberthi Archiepiscopi Eboracensis. Circa An.Dom.784.

Cap.3. Item ut omnibus festis etc diebus Dominicis unusquisq; Sacerdos Evangelium Christi praedicer populo.

Infra sub titulo de Sabbato.

Deus Creator omnium creavit hominem in sexta feria, & in Sabbato requievit ab operibus suis, & sanctificavit Sabbatum propter futuram significationem passionis Christi & quietis in sepulchro.

Non ideo requievit quia lassus esset, qui omnia sine labore fecit, cujus omnipotentia non potest lassari, & sic requievit ab operibus suis ut non alias creaturas quam antea fecerat postea fecisset. Non fecit alias creaturas postea, sed ipsas quascunq; fecit omnianno, usq; in finem seculi facit. Homines creat in animabus & corporibus, & animalia & bestias sine animabus. Omnis anima hominis a Deo datur, & ipse renovat creaturas suas, sicut Christus in Evangelio ait; Pater meus usq; modo operatur, & ego operor. Christus pro nobis passus est in sexta aetate [mundi? blurred] in sexta feria, & reformavit perditum hominem passione sua, & operatis miraculis suis requievit in sepulchro per Sabbatum, & sanctificavit Dominicum diem resurrectione sua. Nam Dominica dies prima dies saeculi est, & dies resurrectionis Christi & dies Pentecostes, & ideo sancta est, & nos ipsi debemus esse spiritaliter Sabbatum Sabbitizantes, id est, vacantes ab operibus servitutis, id est, peccatis, quia qui facit peccatum servus est peccati. Sed quia non possumus esse sine peccatis, caveamus in quantum possumus & emendemus quicquid peccaverimus, demus bona exempla subditis nobis, & corrigamus nosmet ipsos & subditos, & exhortemur ad meliora jugiter. Amen.

Circa An.Dom.1009. In Concilio AEmanensi Pambritannico Regis Ethelredi edicto ab Archiepiscopis AElfeago Dorobern. & Vulstano Eboracensi, etc. celebrato.Cap.15.

Festivitatem diei Solis & ad eandem quicquid pertinet, serventius quisq; observato. A mercaturis & conventibus populi (puta secularibus & forensibus) a Venatione etiam & mundanis operibus in sancta illa die sedulus abstineto. Haec propemodum verbatim: sed in exemplo istius Concilii perantiquo ita exhibetur: Dominicae sollemnia diei cum summo honore magnopere celebranda sunt, nec quicquam in eadem operis agatur servilis; Negotia quoq; secularia, quaestionesq; publicae in eadem deponantur die.

With the former Lawes and Edicts of Princes: and the Canons of Councils, our national Laws and Statutes, and the precepts and Canons of our Church, accord very exactly, concerning abstinence from secular affairs, and the religious observation of the Lord’s-day, and of other Holy-days.

And we consent likewise with the Catholic Church, concerning the freedom of Christian people, from the rigorous servitude of the Judaical Law: and the Statutes of our Nation, and our Canons, and our Homilies permit necessary work, (the forbearance whereof, would bring notorious detriment, upon some part of Sundays and Holy-days.)

Our Homily saith: This Commandment doth not bind Christian people so straitly as it did the Jews, touching the forbearing of work and labor in time of great necessity.

Q. Eliz. Injunct.20. All Parsons, Vicars, and Curates, shall teach and declare unto the people, that they may with a safe and quiet conscience, after their common Prayer in time of Harvest, labor upon the Holy and Festival days, and save that thing which GOD hath sent. And if for any scrupulosity or grudge of conscience, they should abstain from working upon those days, that then they should grievously offend and displease GOD.

King Edward 6. Injunct. All Parsons, Vicars and Curates, shall teach and declare unto their Parishioner, that they may with a safe and quiet conscience in time of harvest, labor upon the Holy and Festival days, and save that thing which GOD hath sent. And if for any scrupulosity, or grudge of conscience, men should superstitiously abstain from working upon those days, that then they should grievously offend and displease GOD.

The Statute of King Edw.6.An.5.&6.c.3. Provided always, and it is enacted by the authority aforesaid, that it shall be lawful to every husband-man, etc.

And in ancient times, the like was permitted.

OBSERVATION THE FIFTH, CONCERNING THE LORD’S DAY.

Abstinence, or resting from secular labor and negotiation, and likewise from Pastime and Recreation upon the Holy-day, are considerable, Either according to their Relation to the Religious offices of the day: Or as they concern the temporal welfare, comfort, delight, profit, and necessity of man.

So far forth, as secular labor, and pastime, or recreation are impediments to sacred and religious duties, public or private, to be performed upon the Holy-days, they are to be avoided, and abstinence from them must be used, according to the equity of divine law, and the Precept of the Church:

Otherwise they are sacrilegious, Because they are means to rob GOD of His honor, and to hinder the spiritual edification of Christian people.

The eating of certain kinds of meats, was sinful under the Law, because of a legal prohibition: But under the Gospel, the eating of all kinds of wholesome meats is lawful, Unless the same be done intemperately, or contrary to the Precept of the Church or State, commanding abstinence and fasting: In like manner, working and laboring upon the old Sabbath day, was a sin under the Law, because of GOD’s positive precept: But under the Gospel, it is no sin to work or labor upon any day of the week, but then only, when the doing thereof is an impediment to spiritual and religious offices, which by the general commandment of the Holy ghost, and by the subordinate precept of the Church, are to be performed upon the Holy-day.

And for this cause the Church of GOD prohibiteth them: And this Precept of the Church hath a two-fold obligation: The one arising from the quality of the object, or things prohibited; For because abstinence from labor, and from recreation upon the Holy-day, is subservient to the exercise of Religious duties: And on the contrary, secular labor and pastime are impediments thereunto: Therefore, although in their proper quality they are not evil, yet the use of them, is to be forborn, at such times and hours of the day, and in such manner, as the Precept of the Church commandeth.

The second obligation of the Precept of the Church, ariseth from the authority of the commanders: For the Bishops and Pastors of the Church, are by office, Stewards, and subordinate Rulers, in the House of God, having authority from CHRIST not only to feed His flock with wholesome doctrine: but to govern the same with holy precepts and Canons in matters of decency, order, and edification. And it is the duty of Christian people to obey them, Hebrews 13:17.

Also Kings and Princes are the Lord’s Vice-regents, Psalm 82:6. to govern and command His people, Not only in matters concerning human society, But also in things concerning or appertaining to Divine Religion.

And it hath always been the honor of Religious Monarchs, to confirm and ratify the godly precepts and Canons of the holy Bishops and Pastors of the Church, by their regal and imperial authority: As appeareth by Constantine the Great, and by Theodosius, Marcianus, Charlemagne, Lewis, Lotharius, etc.

Now the holy Apostle commandeth obedience to Royal authority in things honest, religious, and just, and that, for conscience’ sake, Romans 13:5. for when they command Duties of this quality, Per illos jubet Christus: The supreme Law-giver Himself, which is the Lord Christ, is the Prime Commander, Proverbs 8:15.

CONCERNING RECREATION UPON THE HOLY-DAYS.

By Recreation we understand, Sports, Pastimes, Music, playing at some kinds of games, and bodily exercises, etc. used to refresh the body and mind of Man, after labor and serious actions.

Recreations are of two sorts or kinds: 1. Honest and Lawful: 2. Vicious and unlawful.

Honest and lawful recreation is such, as neither is vicious, in respect of the matter and quality of the object: neither is accompanied with any evil circumstances. Vicious objects are such, as be morally evil in quality: as excessive drinking, profane, obscene, or scurrilous speaking, prodigal or fraudulent playing or gaming, etc.

Evil circumstances, are undue and unseasonable time: undecency in respect of place, persons, habit, or gesture: relation to some vicious end: excessive and immoderate action, disobedience to Laws and superior authority, etc.

Thes.1. All kinds of recreations, which are of evil quality in respect of their object: or which are attended with evil and vicious circumstances, are unlawful, and to be refrained upon all days, and at all seasons. But if they be used upon the Lord’s day, or on other Festival days, they are secrilegious, because they rob God of his honor, to whose worship and service the holy day is devoted: and they defile the souls of men, for the cleansing and edifying whereof, the Holy-day is deputed.

Thes.2. Recreations honest and moderate, such as are neither vicious in quality or circumstances, may Lawfully be permitted, and exercised upon some part of the Christian Holy-day.

Argument 1. Recreations of this quality, are prohibited by no just Law: either Divine, Ecclesiastical, or Politic: and therefore they are not sins, because sin is the transgression of some just Law, according to the definition thereof, in holy Scripture, 1 John 3:4. Matthew 15.3. Romans 2:23. & Chap.7:7. James 2:11. and according to the Fathers, and all the Doctors of the Church.

Unless therefore the opposers of such recreations, be able to demonstrate, that they are prohibited, or repugnant to some just Law, the same are not vicious or sinful, and they may lawfully be permitted by superiors, and exercised by subjects, and inferiors, upon the Holy-day.

Argument 2. Secular and corporal labor, may lawfully be used, upon some part of God’s Holy-day: namely so far forth as the same is not an impediment, to the religious Offices of the day.

Therefore honest and moderate recreation, may likewise be permitted and used. 1 The Antecedent is proved in manner following: 1 No just Law, Divine, Ecclesiastical, or civil, doth totally prohibit the same. 2 Many cases of urgent necessity require this: for the welfare of man himself, and of many creatures is preserved thereby. 3 In the time of the Old Law, the same was lawful in many cases, Matthew 12:11, etc. 4 The Apostolical Primitive Church permitted this, and all the School Doctors, and the Canonists: and worthy Divines of our own part teach the same. 2 The sequel and consequence of the Argument is builded upon this reason.

Secular and toilsome labor, upon the legal Sabbath, was literally and expressly prohibited, both in the fourth Commandment of the Decalogue, and also in sundry other passages of Moses his Law, and in the Prophets: and that with great severity. Exodus 31:14. and Chap.35:2.