A Century of Sermons, Sermon 2
A SERMON UPON THE Church Feſtivals.
PSAL. cxviii. 24.
This is the day which the Lord hath made, we will rejoyce and be glad in it.
THE Subſtance of Religion is to fear God, and to praiſe him. The Circumſtances thereof are to perform this in fit time and place, and to do all things belonging to his Worſhip decently and in order. It is for the ſutableneſs of time that I continue my Meditations upon this Text, for there are many things which are but accidentary to the main, and yet of ſuch forcible conſequence, that nothing can ſtand without them. So opportunity of time is ſuch a forcible annexion to the performance of Divine Service, as no external thing is more available. The ſweet tongue of Muſick would be unpleaſant if it kept not time, ſo the Chriſtian Melody which we make to God would want the grace and delight that is in it, if days and times were not ſolemnly and prudently divided, to call holy Aſſemblies together for the work of the Lord. If I ſpeak of time like a Naturaliſt, it is but the meaſure of the continuance of things that have a being given unto them, and it neither works in them any real effect, nor is it ſelf capable of any. But paſſing it by in this low regard, and taking it in hand Theologically, ſo the hours which are appointed to preſent our reaſonable Sacrifice in the Houſe of the Almighty, are of ſuch great conſideration to the furtherance of Piety, that they are woven into Religion like ſinews into the body, neither can we ſpend our time more profitably than to ſpeak of time, as it is to be referred and allotted to the glory of him that made all time.
But that I may leave no part of my Treatiſe naked, but cover that which I ſhall run through with ſome portion of my Text, I muſt put you to call to mind what I delivered in general in two Sermons, that theſe words excel both in the Letter, and in the Spirit. In the Letter they are part of a Pſalm, which was ſung for Davids ſake, and for that Feſtival, which the People kept to God, for his Inauguration, when he was made King over Iſrael. In the Spirit they reach to Chriſt (as David in moſt of his Pſalms had more regard to Chriſt than to himſelf) and that with two interpretations. By ſome the whole Age of the Goſpel is entituled the day of Chriſt; for through the Goſpel the terrours of Sin, and Death, and Hell are broken, and we are comforted on every ſide to rejoyce and be glad. By others, among all Evangelical days the Feaſt of the Reſurrection is pickt out by way of eminency; for never did the Sun ſhine upon any day, wherein we had more cauſe to triumph and be joyful, than when the Son of God, having been crucified for our ſins, did riſe from death the third day to conquer mortality and corruption, that we might live forever. Theſe Points being diſpatcht in their proper ſeaſon, what is left to be handled? Two things of great moment, Beloved: Firſt, the Reſurrection of Chriſt did not only ſanctifie that one day wherein he roſe, but occaſion was taken from thence to ſanctifie the firſt day of every Week to the Lord, becauſe Chriſt roſe on the firſt day. Hence I am your debtor to ſhew how this, and every Sunday is the day which the Lord hath made, and we muſt rejoyce and be glad in it. Secondly, Foraſmuch as an holy day was appointed that all Iſrael might worſhip Jehovah for that precious benefit that ſo good a King, as David was, reigned over them, therefore the Ordination of Feſtival days to profeſs thankſgiving for the high and excellent works of God becometh the Church for ſo good a ſanction, and becometh the righteous to be joyful in them. Then of the Lords day for our ordinary Aſſemblies in Gods Houſe, and of holy Feſtivals for our extraordinary Aſſemblies, theſe are the matter of my enſuing Diſcourſe, which I will follow upon the touchſtone of truth, and for the benefit of your edification. Concerning the day which we keep weekly in the name of the Lord I muſt ſpeak of it two ways, in reference to Gods making, and our rejoycing, in reference to the Divine Sanction, and out Sanctification. The Divine Sanction of the day muſt be traverſed in four Points: 1. What ground we have for keeping the Lords day in the fourth Commandment, 2. What ground we have for it from the Reſurrection of Chriſt. 3. What ground we have for it in the Goſpel from the Precept of Chriſt or his Apoſtles. And 4. What ground we have for it from the practiſe of the Apoſtles, and from the practiſe of the Church in all ages. In this piece of a Sermon I will deliver you my mind upon this Controverſie, which now adays makes voluminous diſputes.
Firſt, It is manifeſt that the Fourth Commandment hath another air and Conſtitution in it than the other Nine. Thoſe Nine being conſonant to the light of natural reaſon, ſo that they bind the Conſcience without a Law-giver; this is neither principle or neceſſary concluſion of natural reaſon, in ſuch a clear manner, as that a judicious man ſhall be forced upon underſtanding the terms to yield aſſent unto it. And I wonder that any one ſhould ſtumble ſo groſly to ſay that it is natural Law to keep every ſeventh day, that is, the laſt day, or the firſt day of the Week holy, when the diſtribution of time into Weeks is arbitrary, and not natural. This Commandment therefore having a compoſition in it diverſe from the reſt, it hath ſomewhat in it particular to the ſtate of the Jewiſh Synagogue, and ſomewhat that binds the Chriſtian Church: For it doth not ſtand for a Cypher in the two Tables at this time, as if the force of it were expired, but there is ſomewhat in it which is Moral, and obligeth mankind unto the end of the world. The enforcement of the ſeventh day in ſtrict and Sabbatical reſt is out of date, as well as the reſt of the Pedagogical Ordinances of Moſes. But there is this Kernel within the ſhell, that holy Aſſemblies are for ever to be called together at fit and convenient times to praiſe the Lord; nay further, reaſon and gratitude cannot imagine a more fit and convenient time than the conſtant ſolemnizing of a Seventh day; nay, than the conſtant obſervation of this Seventh day, the firſt day of the Week. Therefore I determine, that we ground the keeping of the Lords day upon the fourth Commandment, not upon the Letter of it, for that were Jewiſh, but upon the natural equity, or moral contents of it. We recede from the Letter as much as can be; for they reſted, and we work on their Sabbath, but to reſt on the ſeventh day, and to work on the ſeventh day cannot flow out of the ſame Statute. For the moral equity, we give all diligence to obey it: and he that rejects the Lords Day, or violates it, tranſgreſſeth the Fourth Commandment, becauſe though neither that day there mentioned, nor the determination of a Seventh day is abſolutely commanded, yet it is deduced out of it by conſequence. It is enough to have general and common Rules for Eccleſiaſtical Orders of time and place under the liberty of the Goſpel. And God gives us the light of diſcretion to draw out ſpecial rules at what time, in what place, with what Decorum and Order to meet together; and if the governance of this diſcretion be not obſerved, the Spirit of the Lord is diſobeyed. The Lord hath not given over his intereſt in our time, but that we muſt allot ſome days and hours to his Service, as it were for the redemption of all our time which is due unto him. Neither hath he given us a vagrant liberty to ſerve him when we will, but the out-goings of the Morning and Evening muſt praiſe him, and we muſt often throng together at ſolemn times to worſhip him. To go further, though the Commandment hath not prefixt us a day, for it prefixt no definite day but the Sabbath to the Jews, yet it hath given us light what ought to be done by way of prudent Conſtitution, viz. that we of the Evangelical Kingdom ſhould grievouſly ſin, if we did not voluntarily devote as much time to the honour of God as the Jews were bound to do. And then ſince the Lord did enforce why that day was enjoyned to them, it was the day wherein the Lord did reſt from his work, and it was moſt pious that they ſhould remember the benefit of the Creation: This doth unavoidably ſuggeſt unto us, that no day of the ſeven is fitter for our celebration than Sunday, or the firſt day of the Week, when Chriſt roſe from the dead, he having diſpatcht all the works of exinanition, and given us manifeſt aſſurance and joy for our eternal redemption.
And ſo I fall into the next member propounded: what ground we have for keeping this day weekly to the ſervice of God in the Reſurrection of Chriſt? Some, what have been heedleſs in their aſſertions, have confidently delivered, that the Lords day is clearly inſtituted in the work of Chriſts Reſurrection; nay, that the Reſurrection did apply and determine the Sabbath of the Fourth Commandment to the Lords day. Theſe go ſo far that all proof and reaſon forſakes them. It is true, that our Saviours victorious riſing from the dead was a good occaſion which the Church took to celebrate this day, but that act of his riſing from the dead was not inſtead of a Law to appoint the day. They are not the works of God, but his words that inſtitute Laws; and where there is no Imperative act of the Law-giver, there can be no Law to bind. In ſix days the Lord made heaven and earth, and all things therein, and reſted the ſeventh day, yet that Ceſſation of God from his works had not made that ſeventh day in every week holy to the Jews, without his pleaſure ſignified to keep it. So the Reſurrection of the Lord doth not make the Lords day a ſolemn day for Divine Service in all our Generations by a compulſory Statute, unleſs it were ſaid in the Goſpel (and ſo it was never ſaid) you ſhall keep the firſt day of the Week holy in honour of the Reſurrection. Without ſome imperative word or ſentence to declare Gods pleaſure we cannot deduce a Law. And if the Reſurrection of itſelf, without a Precept annexed, had exalted it to be an holy day, St. Paul would never have agreed with them that eſteemed all days alike, Rom. xiv. Out of this perverſe zeal to make a rule out of Chriſts works without a Precept, ſome would not be baptized till the age of thirty years, becauſe Chriſt was baptized no ſooner. Others ſtood nicely upon it that Orders of Prieſthood were to be given to none before that age, and for no other cauſe, but becauſe he preach'd no ſooner: Infinite fancies would be multiplied if theſe ways were allowed for good Divinity. It is ſafe and true to ſay, that the day is kept congruouſly, but not neceſſarily for the Reſurrection ſake. And ſurely, the Primitive Church could have made choice of no day of the Week more proper and convenient for the Religious Worſhip of God in honour of that principal Article of our belief, and the corner ſtone of all the reſt. Ignatius calls every Sunday, Ep. ad Mag. Ep. 119. c. 43.foreign, the Reſurrection day. St. Auſtin ſays, Dominicus dies Chriſti reſurrectione declaratus eſt, & ex illo coepit habere feſtivitatem ſuam. Words which will bear no other conſtruction, howſoever ſome do torture them, but thus, that the Lords day is publiſhed by Chriſts Reſurrection, and from thenceforth began to be a Feſtival. De verb. Apoſt. Ser. 15.And again, Domini reſuſcitatio conſecravit nobis Dominicum diem, & promiſit nobis aeternum diem; The reſuſcitation of Chriſt hath conſecrated for us the Lords day, and doth promiſe us an eternal day; yet there is no Imperative Edict from heaven to make it ſo, but the light of holy diſcretion did guide the Church to appoint it ſo.Ser. 154. de Temp. St. Auſtin hath cluſtered together many other admirable works of God done upon the firſt day of the Week, in which God did make his firſt Creature of Light; In which the Iſraelites went through the Red-Sea upon dry Land; In which Manna did firſt fall from heaven; In it was the firſt miracle of water turned into Wine; Of the five loaves and two fiſhes; In it Chriſt was baptized, roſe from the dead, appeared often to his Diſciples, ſent down the Holy Ghoſt, and wherein we expect that at the laſt day he will come to judgment: But the Reſurrection is pre-eminent above all things elſe that hapned in it, and that bleſſing, though it do not ratifie a Law, yet it is the occaſion why this day is Weekly celebrated. But I muſt tell you that one Analogy is ill proſecuted by ſome, though it be vulgar in mens Writings. That the Lords reſt muſt be ſanctified on what day ſoever it falleth (that is not true, unleſs there be a Law to enforce it) therefore as the Sabbath was held holy when God reſted from the works of the Creation, ſo Sunday muſt be kept holy, wherein the Son of God after his riſing from the Grave reſted gloriouſly from the work of our Redemption. That laſt clauſe is falſly preſumed, for he made perfect our Redemption at his death, and the price was paid for our ſins, not by his Reſurrection, but by his Sacrifice on the Croſs, and then he gave up the Ghoſt, and ſaid, It is finiſhed. The day of the Paſſion therefore,John. 19.30. if you reſpect it as a reſting from ſatisfying for our ſins, deſerved to be made a continual Holy day, but it was not meet to be kept with joy. And mark it I pray you, that we honour the day of his riſing every Week rather than that of his ſuffering, not becauſe it is a better day, or the day of his reſt, for he reſted in the Grave, and did ſpend his Reſurrection day in much action, but becauſe it is the firſt day unto the Church of joy and gladneſs. And a chief ingredient in an holy day dedicated to God, is to rejoyce and be glad.
I proceed to the third thing to be inquired into, what ground we have to keep the Lords day from any Precept mentioned in the Goſpel, either delivered by Chriſt himſelf, or by his Apoſtles. Certainly, it never proceeded out of our Saviours mouth to appropriate this deſigned day to his honour; and we muſt take heed to thruſt Laws upon him of our own invention which he never impoſed. If ſuch a thing had come from him, no time had been fitter to expreſs it than when the Phariſees cavilled at his Diſciples for plucking the Ears of Corn on the Sabbath day, Mat. xii. Then he might have retorted, that the obſervation of the Sabbath was expiring, but he would conſtitute the firſt day of the Week to be the heir of the Sabbath. Yet our Lord was ſo far from ſuch a motion, that whereas he reproved the Phariſees with much indignation, Mat. v. and vi. Chapters, for their lax and diſſolute interpretations of many moral Laws, he corrects them often in the Goſpel for being ſo ſtrict in the rigid performance of the Sabbath, which he would never have done if it had totally conſiſted of moral duties. But about the definite appointment of a day Chriſt is ſilent, for his Precepts in the New Teſtament are altogether touching ſpiritual worſhip. And ſays St. Paul, Carnal ordinances were impoſed upon the Jews until times of reformation, Heb. ix. 10. Nay, whereas the Jewiſh Sacraments were nicely tied to days; as the Child muſt be circumciſed on the Eighth day, and the Paſchal Lamb muſt be eaten on the Fourteenth day of the Firſt Month, theſe Ceremonies being expired, and Chriſt giving new Sacraments in their place, Baptiſm and the Lords Supper, no days are punctually preſcribed for the uſe of them, but in all Ages it hath been left to the liberty of the Church, and that liberty hath been uſed piouſly and prudently without all manner of Scandal. For there are no particular Laws for Circumſtantial obſervations of what time, and place, with what Garments, with what Liturgie of Prayers. The reaſon is, Chriſt hath called us to liberty, and we are not hedged in ſuch ſtreights as the Jews were.
Yet if the right of the day be founded in any Apoſtolical Precept, it is all one as if it were the immediate voice of God, for they had the Spirit of Chriſt, and they had his Commiſſion, Mat. xxviii. 20. Go and baptize all Nations, teaching them to obſerve whatſoever I have commanded you. If they have taught us any thing this way, it is commanded by Chriſt. Now in all the Epiſtles Apoſtolical there is but one place that hath any ſeeming to ſpeak Imperatively, 1 Cor. xvi. 1. Concerning the collection for the Saints, as I have given order to the Churches of Galatia, even ſo do ye. Ʋpon the firſt day of the Week let every one of you lay by him in ſtore, as God hath proſpered him, &c. Here is foreign, a Conſtitution from St. Paul; but about what? Not for Church Aſſemblies to meet together on the firſt day of the week. He doth not ſay, when you are together give to the poor, but let every one lay ſomewhat by him. And that, imports that they were to deduct ſomewhat from their gains in their private Family, Apud te repone, & domum tuam fac Eccleſiam; lay by your Alms at home, and make your own houſe the Church, ſays St. Chryſoſtome. But admit that this were a ſolemn day, as I will not ſtand in it but it was, as well for religious Aſſemblies, as for charitable Contributions, yet St. Pauls foreign, the order he took was for Alms, and not for appointment of the Lords day, that muſt come in by way of Practice, of which I ſhall ſpeak by and by, and not by way of Precept. Shall I conclude then that no Commandment can be found in the New Teſtament which will reach to the impoſition of this day? Not ſo neither. It is enough if we have general warranty for it, though not particular. The Church hath ratified it to be kept holy in all Ages. And Chriſt hath confirmed their act to be moſt obligatory, He that heareth you heareth me, and he that deſpiſeth you deſpiſeth me. None can appoint a day but God by way of excellency, or original authority, but the Fathers of the Church being appointed Rulers by Chriſt, may do this by delegate and derivative authority, and by vertue of their Commiſſion. It is as ſlender as a ruſh to object, that the Lord is the immediate founder of that holy time, becauſe it is called the Lords day. If it be Gods own immediate aſſignation, point it out. Neither is there any impediment, but that the Church may give the name Lords day to any holy day, as well as a Biſhops Conſecration of ſome fair ſtructure may cauſe it to be called the Lords houſe, or as the laying on of his hands may make one that is a Lay-man be called a Miniſter of our Lord Jeſus Chriſt. But you will ſay, it were a faſter tye to hold, that the Injunction is immediately from God, then mediately from the Church. Beloved, Saul was appointed a King immediately from God, and Hezekiah came not ſo to the Crown as Saul did, but by ſucceſſion of bloud. Yet were not the People as much ſubject in conſcience to Hezekiah as to Saul? I trow they were. So Aaron was called by God to be the High Prieſt; Zadok was put into the place by Solomon, he reigning under God. And was not Zadok to be obeyed in his Prieſthood as well as Aaron? It is a common, but a dangerous error, to think that pious Ordinations are but weak and impotent, if they be conveyed by the mediation of the voice of the Church. Whereas if they be convenient means to the better fulfilling of the Commandment of God, they are ſubordinate to the Divine Law; nay, they are incorporate into it, and become ſacred and venerable. And remember, that the Compoſers of them are ſacred Perſons, and authorized to that Office by the inſpiration of the Holy Ghoſt, and the Commiſſion of Chriſt.
The laſt Member of our enquiry is, what ground we have for ſanctifying this day in the name of the Lord, from the practice of the Apoſtles, and from the practice of the Church in all Ages. And this tenure, as I conceive, will prove ſo ſtrong, that it will make it not only a firm Eccleſiaſtical Sanction, but alſo a Divine Inſtitution. There are manifeſt footſteps, that the Apoſtles were occupied in Sacred Offices upon this day, that is uncontroulable. The firſt day of the Week, the Diſciples came together to break bread, that is, to celebrate the Supper of the Lord, and Paul preached unto them, Acts xx. 7. I know that Paul taught every day of the Week ſometimes, Acts xix. 9. But this preaching, joyned with the breaking of bread, and that eye which the Church in all Ages hath caſt upon this place, as a pattern fit to be followed, it makes it eminent and remarkable. Again, the firſt day of the Week being ſigned out in the Churches of Corinth and Galatia for relieving the poor, it may well be inferred that it was the practice of the Apoſtle and Apoſtolical men, to exerciſe Religious duties upon that day, then the day was graced with this name of dignity, to be called foreign, the Lords day, Rev. x. 10. For though it may be put off, that the recurrent day wherein Chriſt roſe is called by St. John the Lords day, yet that evaſion is taken off, becauſe Apoſtolical men, who no doubt did keep the ſound form of words, did uſe the very ſame word while the Apoſtles were living, and immediatly after. Ignatius, whoſe felicity it was to be St. Johns Scholar, ſays he, foreign. let every one that loves Chriſt keep the Lords day holy. And as he ſpeaks ſo did all others that were near his age. The practice of the Apoſtles is ſo pregnant for it in Scripture, that all the Fathers of the neareſt times unto them call it their Inſtitution, and Tradition. So doth Irenaeus, St. Baſil, and a multitude of the ſame rank. To put this Point home, becauſe it eſpecially concerns the Doctrine which I have in hand, it may be truly oppoſed, that the practice of the Apoſtles doth not always make a neceſſary Imperative Law. Sometimes it binds, as when we find them frequently joyn Faſting with Prayer, and where we meet with their ſtrict Diſcipline, that they delivered up obſtinate offenders to Satan, and caſt them out of the Church, but elſewhere their practice draws on no abſolute neceſſity, but leaves us to our prudent liberty, and ties no harder, as appears by their Colledges of Widows to waſh the Saints feet, by their Feaſts of Charity, &c. For whereas St. Paul ſays, That which you have heard and ſeen in me, that do, Phil. iv. 9. It is a Commiſſion that they may imitate him in any thing he did, for he did nothing but things lawful, yet it infers it not to be neceſſary to do all things as he did. As a Phyſician may ſay to his Patient, eat whatſoever you ſee me eat, which is ſpoken by way of warrant, not of neceſſary obſervation. Well then, ſince the practice of the Apoſtles ſometimes leaves us at liberty to follow them, ſometimes preſſeth the duty upon us, and we muſt do as they did, how ſhall we know the one from the other? In my ſmall reading I could never find it cleared yet; but you ſhall have my opinion of it:De Baptiſm. contr. Donat. l. 4. c. 24. It is a rule in St. Auſtin, Quod univerſa tenet Eccleſia, nec Conciliis inſtitutum, ſed ſemper retentumeſt, &c. Whatſoever is not defined by any General Council, and yet is practiſed by the whole Church, it hath been delivered from hand to hand by the Apoſtles. Here I take the hint, that ſome things were delivered by the Apoſtles for order and decency ſake, which were but temporary, agreed only to ſome times and ſome places, and every Church receiv'd them freely, with their own liking: but whatſoever is derived from their Exemple, and is diſpread over the whole Church, and hath continued in all Ages; ſo hath the obſervation of the Lords day, that was at firſt grounded in the practice of the Apoſtles not to be received indifferently, but to be admitted as a Divine Inſtitution. Now I ſum up the Orthodox Truth, as I take it, by what right and tenure we keep the Lords day holy. 1. Not by virtue of the Letter of the fourth Commandment, but by the natural equity, and moral contents of it, and reaſonable conſequences deduced out of it. 2. The glorious act of Chriſts riſing from the dead did not conſtitute the firſt day of the week to be a day of perpetual ſanctification, but upon good congruity the Church took occaſion from thence to celebrate this day unto the Lord. 3. There are no expreſs imperative words in the New Teſtament immediately to command it, but in general principles, that we are to obey our Rulers in all things. 4. and laſtly, It is eſtabliſht in the practice of the Apoſtles, and ſo uniformly received in all Ages, that it is moſt probable they purpoſed it not for an Eccleſiaſtical Sanction which is alterable; but for a Divine Inſtitution, which is perpetual and unalterable.
This labour which is paſt hath been ſpent about this Day in reference to Gods making, that which follows is upon the ſame Subject in reference to our own rejoycing, we will rejoyce and be glad in it; that is, God hath ſanctified the day, and we will ſanctifie it, that is, God hath ſanctified it by ordeining it to ſacred uſe, and we muſt ſanctify it with an holy gladneſs, imploying it chiefly in religious converſation. We muſt ſeparate it from profane uſes to divine, we muſt meet in holy places, we muſt come together about holy purpoſes, hearken to holy things, and this muſt be our chief delight, that we keep Holy-day to the Lord. Attend the time therefore with all chearfulneſs and diligence, which ſummons us to appear in the Houſe of God: 'tis religionis diſcendae & introducendae medium, the only and moſt available means to keep Religion in life and being. Our ſins are very grievous I confeſs, and there is much unjuſt communication in the world; we do not deal uſually as between Brother and Brother, but as between faithleſs Infidels and utter Adverſaries; but to what extremity would our ſins wax, if we did not pray to the Lord in his good day to guide us with a good conſcience all the week after? Mark therefore that the fourth Commandment is ſet in the midſt of the Decalogue, in the end of the firſt Table, and before the beginning of the ſecond, as if it were the common nerve of Religion; take away this, and we ſhall neither know the duties of the one Table, or of the other, either to God or our Neighbour. It is very meet therefore, and our bounden duty, that we ſhould every one ſet forth a large ſhare of this Day to the honour of God in Publick Aſſemblies; not for a ſpurt of time, and then apply our ſelves to other affairs; as Chriſt bid us go every day into our ſecret Chamber to praiſe the Lord; but according to the appointment both of God and the Church, the beſt part of the day muſt be ſurrendred up to the uſe of Prayer and Preaching, that God may have both his Morning and his Evening Sacrifice, to declare his truth in the morning, and his faithfulneſs in the night ſeaſon, as David ſays. And therefore I have noted it to my ſelf how in every Age for at leaſt 600 years after Chriſt, Godly Biſhops did lengthen out Service by little and little, to keep us the longer at Church. At firſt there was but an Epiſtle and Goſpel read, and the Lords Prayer ſaid, and then they went to the Communion: then the reading of the Pſalms was added, then certain Leſſons out of the Old and New Teſtament; then came in the Litany, then the Confeſſion with divers Collects of Prayers. And our own Church above all others draws out the Service with the Ten Commandments. Some there are that complain we ſpend not the Lords day totally or ſufficiently in the Houſe of Sanctification, and yet with the ſame breath they will complain of long Prayers, and will of purpoſe decline Cathedral Churches, and never come at them, becauſe Divine Service is continued there an hour longer at leaſt than in Parochial Congregations. But how can time be better ſpent than in this Holy Temple, that commands all time? The Sabbath was made for man under the Law, and the Lords day is made for man under the Goſpel; yet it is called the Lords day, and not mans: it is made for man, that is for the inſtruction of the Soul, and the refreſhing of his Body; but it is his day to whoſe honor it is ſet apart, for the ſpiritual worſhip of Chriſtians in all days, much more in this, is terminated to God.
And I ſpeak it with gladneſs, that it is a good ſign that the fire of Religion burns within our breaſts, when we devote our ſelves ſo much to pious Exerciſes on Sunday, that a great number are loth to hear of external joy and gladneſs. The more obſervant we are of this time the more we pleaſe God, if other actions of our life be ſuitable to that Profeſſion. It is a careful ſtrictneſs, that we will not accept of all that indulgence which Chriſt hath given us: and yet it is St. Pauls mind, that we ſhould ſtand faſt to that liberty to which Chriſt hath called us: and that truth may not be prejudiced I muſt tell you, that in the opinion of all learned men of all Churches throughout the World, excepting a few among our ſelves, joy and gladneſs are allowed for a portion of this day. And that when God is ſanctified in our holy Aſſemblies at Morning and Evening, the remainder may be diſcreetly and ſoberly diſpenſed withall. Remember what I ſaid, that the day wherein Chriſt ſuffered being pretermitted, the day wherein he roſe from the dead was ſelected for the weekly ſeaſon of Divine Service, not becauſe his Reſurrection was a greater Benefit to us than his Paſſion,Apol. c. 16. but becauſe it was the Feaſt of Joy, Diem Solis laetitiae indulgemus, ſays Tertullian; we ſet apart Sunday for gladneſs and chearfulneſs, meaning that one uſe of that day was to refreſh us after toil, yet God being firſt ſerv'd with all due attendance: for Recreations, when they keep you from the Houſe of God, are not only vain, but ſacrilegious. In the moſt ancient Church, if any profeſt to laſt on this day, or to put on the weed of ſorrow, he was excommunicated: In the laſt Canon of the Nicene Council all Chriſtians are exhorted to ſtand praying on this day, and not to kneel, becauſe it betokened affliction and humiliation. It was never denied but that it might harmleſly be divided between ſanctity and harmleſs pleaſure. This would never be ſtumbled at, if you would but mark, and how can you chooſe but mark it? that Sabbatical reſt was a yoke upon the neck of the Jews, a bodily exerciſe, which in all the Goſpel is never urg'd upon us, who are only taught that perfect way of Spiritual Worſhip: therefore Sunday ſucceeds the Sabbath in point of ſanctification which is ſpiritual; not in point of vacation, which is bodily and ceremonial. Our day is not figurative, as theirs was, and therefore requires no ſuch nice prohibitions of that wherein no internal holineſs can be placed; and it is all one to tie Chriſtians to the ſtrict reſt of the Jews, as to their ſtrict day. Sanctification and Joy are the contents of this day, which we are to caſt our eye upon. Inchoatur ſanctificatione, porficitur glorificatione, we begin in ſanctification, we ſhall end in glorification: it is a day which will bring us to that day which is not divided by light and darkneſs; but it is all light fitting our perpetual joyes for evermore.
And now I could wiſh that the hour were to begin again, being to ſpeak of Feſtivals or Holidays, for our extraordinary Aſſemblies, I have ſpoken of them heretofore, as they do carry the outward countenance of that joy which remaineth for us in Heaven: as they are the agnition of great Benefits received, and as they are fair Landmarks to teach unlearned people the principal Articles of Faith: this was a prelibation of this point of Doctrin, and that which the time will give me leave to add more, will not be ſo much as to cloy you: for I will but touch upon three things. 1. What days may be allowed for Feſtivals. 2. Why they may be allowed. And 3. upon what a baſis they are to be diſallowed. For the firſt, it is nothing ſo with any Feſtivals that I ſhall name, as it was with the Lords day; that is founded in the practice of the Apoſtles, and he is a ſorry Divine, qui neſcit facere legem de prophetis, that cannot frame a Law out of godly practice. But no other Holydays can claim their Example.Lib. 5. Hiſt. c. 1. Says Socrates, it was the purpoſe of the Apoſtles not to enact Laws for the celebration of Feaſts, but to give us leſſons for the inſtruction of a godly life, and for piety. Only the Feaſt of Eaſter was kept ſolemn while ſome of the Apoſtles were living, yet that hath no evidence in Scripture, as Sunday hath, but in humane Hiſtories of good approbation; nay the whole preceding week before Eaſter was ſtrictly obſerved, not with ceſſation of bodily labour, but to call Chriſtians to Church upon every day, ſo that the day of Chriſts Paſſion was religiouſly ſolemnized, and likewiſe the day of the Inſtitution of his laſt Supper, immediately before the memory of his Paſſion. The next grand Peaſt that was anciently honour'd over all the Church, as appears in Tertullian, was Whitſunday or Pentecoſt: yea in all the 50 days between Eaſter and Whitſunday ſolemn Service was celebrated (without ceſſation from labour) no faſting, no kneeling upon their knees all that time. Halleluia was ſung Morning and Evening: And Aſcenſion-day was peculiarly dignified by it ſelf; and this held till the year 466. at which time Claudianus Mamercus, Biſhop of Vienna in France, did begin Rogation week, or the Supplication of three faſting days, to deſire God to bleſs the Fruits of the earth, then ſprouting up, and of a ſudden all the world did like his cuſtom, and follow it. Neither Ignatius, Juſtin Martyr, Irenaeus, or Tertullian ſpeak of Chriſtmas-day, that I can tell of: but Theophilus Biſhop of Ceſarea doth in his Paſchal Epiſtle, and ſo doth St. Cyprian, ſo that in likelihood it was kept about the year 200: and long before Conſtantine's days; that the Tyrant Maximinus knew, for he burnt the Chriſtians in their Churches upon the Feaſt of the Nativity, as Maximinus ſays:Lib. 7. So that the five Feaſts of Eaſter, Whitſunday, Chriſtmas, the Paſſion and Aſcenſion were moſt anciently kept before Conſtantine's Reign, while the Church was under perſecution, and had no leiſure to invent ſuperfluity of Ceremonies. Theſe are kept, and no others, by the Lutheran Churches, as I find in Chemnitius; by the Palatinat Churches, as I find in Paraeus; Super Rom. c. 14.by the Low-Country Churches, as I find in Rivetus; by the Churches of Scotland, brought in by the pious care of King James 1618. the Churches of Geneva are a little ſingular, and obſerve none but the Feaſts of Eaſter and Chriſtmas: the Churches of Helvetia acknowledg the five great Feaſts, as appears by Hoſpinian. Yet moreover after the year 300 the Feaſt of Chriſts Circumciſion grew famous, eſpecially in Alexandria; and the Feaſt of the Epiphany was moſt gloriouſly hallowed in Conſtantinople.
Theſe are dutifully reteined in our Church, together with his Preſentation in the Temple and his Annunciation by the Angel Gabriel. We do likewiſe praiſe God publickly upon other days, upon the Feaſts of the Apoſtles and Evangeliſts, and all Saints not named. We keep the Memory of St. Stephen the Martyr, one for all and the Memory of the bloud which the Innocents ſhed for Chriſt: We celebrate John the Baptiſts Nativity, for the Scripture ſays many ſhall rejoyce at his birth. Finally, we ſolemnize a day to God in the name of Michael the Archangel, to give thanks for the protection of all the holy Angels: Art 15.and herein the Bohemian Churches accorded with us, as I ſee in their Confeſſion: yet theſe Ordinances we uphold, becauſe they are beautiful to Religion, and contein nothing repugnant to faith and good manners, not by any long antiquity, as I was able to ſpeak for the former Feaſts: For Polydor Virgil was moſt unadviſed when he wrote,Lib. 6. de Inv. rerum, c. 8. that theſe Feaſts were kept from the Apoſtles times: one diſtinction is to be ruminated upon, that there were ſome hundreds of years paſt between the keeping of ſuch Feaſts in Private places, and univerſally over all the Church. Where any Apoſtle or Saint flouriſht in his life, or ſeal'd the Faith with his death, that particular Place or City did celebrate his Feſtival, Euſeb. lib. 4. c. 14.it gain'd no further, as very anciently the Biſhop of Smyrna wrote, that Polycarpus his day was at hand, and he would call the people together to celebrate it devoutly. For the univerſal acceptance of them in all Churches, the moſt will acknowledg that it began at the ſooneſt in the ſixth Age under Gregory the Great, but with the beſt ſearch that I can make, I cannot perceive that Publick Holidays were kept in the names of Peter and Paul, Andrew and John till in the Ninth Age, at a Council gathered at Mentz by Charles the Great; and ſome Feſtivals dropt in ſtraglingly long after, as in the names of St. Thomas, St. Bartholomew, and St. Luke in the Twelfth Age; ſo that it is no great antiquity which upholds thoſe Saints dayes, but theſe reaſons following.
Firſt, that we may give thanks that the Church had ſuch examples, and be ſtirred up to the imitation of their vertue.
2. As the Scripture hath not commanded ſuch days, ſo it hath not forbad them: and in things honeſt and laudable we muſt obey them that are ſet over us in the Lord.
3. A ſolemn Faſt may be proclaim'd to avert Gods Judgments, Joel ii. 15. and if God allow a meeting of reſt upon ſome new occaſion of a doleful event, will he not permit piety to triumph with joy and gladneſs, when the whole race of mankind doth or may participate the benefit?
4. As there is nothing repugnant in Scripture, ſo there is ſomething very conſonant to it: For though the Jews were directed like Children in all their Ceremonies, yet the whole Nation being delivered from the Plot of Haman, Eſther and Mordecai ordained a Feaſt in memory of it, Eſth. ix. 21. and we muſt not think they meant to make it a Merry-wake, but a time to praiſe God. In the Jewiſh Ritual they had a ſet Service for it, as one ſays: and it is vainly put off, that this was a Divine Law, and not an Eccleſiaſtical, becauſe it is entred into the Scripture. For do they find that God ſent word by any Prophet? no ſuch thing: Mordecai ſuggeſted it, Eſther ſollicited it, Ahaſuerus a Heathen King ratified it, and ſo it went current with the People. Again, Jo. x. 22. our Saviour went up to Jeruſalem to keep the Feaſt of the Dedication; and was not that Feaſt a voluntary Sanction of the Synagogue? it muſt be confeſt: for when Antiochus had profaned the Altar of the Temple, 1 Mach. iv. Judas Machabeus inſtituted a perpetual Feaſt toward the end of November to dedicate it again unto the Lord. The principal grudg of ſome wrangling men is againſt the Feaſts of the Saints, not againſt the Feaſts of Chriſt, and that becauſe they have been Idolatrouſly abuſed in the Church of Rome: their common Maxime is adiaphora non neceſſaria horrendâ idololatriâ polluta ſunt abolenda. I will explain them. Things neceſſary to Religion, though abuſed are not to be aboliſht, as the Word and Sacraments, but adiaphorous things abuſed with no leſs than Idolatry muſt for ever be laid aſide: and theſe have cauſed Pilgrimages upon opinion of merit, Invocation of Saints, Worſhip of Reliques. This foundation is falſe; for by this ſlight the Devil would blow up all our Ceremonies, and we ſhould not have one left: Our Churches muſt be pluckt down, and the Bells hang no longer in the Steeple, for they have been exorciſed, and baptized. I yield that a Ceremonious Ordinance polluted with Idolatry is to ceaſe, if the abuſe can not be taken away; as Hezekiah could not ſtop the people from worſhipping the brazen Serpent; but when manifeſted good comes, and evil is but ſuſpected, the former wrong being redreſt, what equity is there to caſt it off.
I ſhould fight with many other ſuch objections, but want of time will part that fray, and I ſhall meet with them all to the capacity of the underſtanding, by ſhewing upon what abuſes Holy-days are to be diſallowed. 1. It is impious to inſtitute them immediately to the honor of the Saints. Some of the Children of our own Mother have ſcandalized us for that fault, and yet Card. Bel. doth acquit us: but we cannot acquit him, for he delivers it roundly, that the honour of the day doth immediately and terminatively belong unto the Saints: but we enſtile the day by their name for their memorial ſake as ſome called their Moneths by the names of their Emperors, but in thoſe days we do only worſhip God. 2. It is very lewd to employ them to vanities. Interludes, idleneſs, and not the ſervice of God: take heed the Lord do not ſay I will turn your Feaſts into mourning. Siccine exprimitur publicum gaudium, per publicum dedecus? ſays Tertulliam. 3. To abound with exceſſive number of Holy-days is a fault likewiſe, it cannot conſiſt with charity to lay ſo many injunctions and burdens upon mens conſciences: It made St. Auſtin cry out, Tolerabilior eſſet Judaeorum conditio, the Jews were leſs vexed with Obſervations than Chriſtians. Clemangis complained of the exceſſive number in the Roman Church, and eſpecially that they read the Legends of Saints upon thoſe days, and not the Scriptures. Numeroſitas feſtivitatum cives decet non exules, ſays one, his meaning is, to keep many Holy-days was fitter for Heaven than for Earth. 4. As a needleſs multiplication, though for good Saints, and good occaſions is bad, ſo to appoint them for falſe Saints and bad occaſions is ten times worſe: their Corpus Chriſti day inſtituted by Ʋrban IV. an. 1264. upon a forg'd Miracle is moſt diſallowable, they carry the Hoſt in Proceſſion to have a Creature adored. A ſolemn day is kept by them for the Aſcenſion of the Bleſſed Virgin into heaven, which hath no probable Author till Damaſcens time in the year 800. There's another a great deal later for her Immaculate Conception, as if ſhe were ſanctified in the womb, and had no original ſin. Some are conſecrated to Saints that for ought we know never were, as Chriſtopher Hypolitus: ſome to ſuch as never were Saints, as Ignatius Loyola the Founder of the Jeſuits, a man compounded of nothing but vain-glory, diſſimulation, and ſubtlety. Canus their own Biſhop could ſay we honour the memory of divers for Saints on earth, whoſe ſouls are tormented in hell. 5. It is a great tyranny to teach that they immediately bind the conſcience, whereas they bind only mediately as coming from the lawful Magiſtrate; they bind for good order ſake, and to avoid ſcandal, and no otherwiſe: If they bound immediately, why are ſome ancient Feaſts quite put down, as ſolemnizing the 50 days between Eaſter and Whitſuntide. Laſtly, To thruſt many abuſes together, our Adverſaries pleaſe themſelves in bodily reſt, and going gaudily, in opere operato without faith and repentance. Let there be holineſs within, or it is a folly to keep holy-day without: they think God gives more grace at ſuch times than other; that their prayers are ſooner heard at ſuch times, that the Devil flies from them at thoſe ſeaſons, which muſt proceed from this Tenet, harſh in the very words, that there is a ſanctity inherent in this day: whereas the Church cannot make a day holy in it ſelf, but per metonymiam adjuncti, in regard of thoſe duties which we are to perform to God: Holineſs becometh Gods Houſe, holineſs becometh his People. And God grant we may ſo order our days here, that we may ſing with the Angels, Holy, holy, holy Lord God of Hoſts, which was, and is, and ſhall be for evermore. AMEN.