The Christian Sabbath Defended, Section 8

The Christian Sabbath Defended · Section 8

p. 168Sect. 8.

Pref.This when I had conſidered, when I had ſeriouſly obſerved, how much theſe fancies were repugnant both to the tendries of this Church and judgments of all kinde of writers and how unſafe to be admitted; I thought I could not goe about a better worke then to exhibite to the view of my deare Countreymen this following Treatiſe delivered firſt, and afterwards publiſhed by the Author in another language. The rather ſince of late the clamour is encreaſed, and that there is not any thing now more frequent in ſome Zelotes mouthes (to uſe the Doctors words) then that the Lords Day is with us licentiouſly yea ſacrilegiouſly profaned, Section firſt. To ſatisfie whoſe ſcruples and give content unto their mindes, I doubt not but this following diſcourſe will be ſufficient: which for that cauſe I have tranſlated faithfully, and with as good propriety as I could; not ſwerving any where from the ſenſe, and as little as I could from the phraſe and letter. Gratum opus agricolis: a worke as I conceave it, not unſuitable unto the preſent times, wherein beſides theſe peccant fancies before remembred, ſome have ſo farre proceeded, as not alone to make the Lords Day ſubject to the Jewiſh rigour; but to bring in againſt the Jewiſh Sabbath, and abrogate the Lords Day altogether. I will no longer detaine the reader from the benefit hee ſhall reape thereby. OnelyOnly I will crave leave for his greater benefit, to repeat the ſumme thereof which is briefely this: Firſt that the Sabbath was not inſtituted in the firſt Creation of the World, nor ever kept by any of the ancient patriarchs who lived before the Law of Moſes: therefore no morall and perpetuall precept as the other are, Sect. 2. Secondly that the ſanctifying of one day in ſeven is ceremoniall onelyonly and obliged the Jewes, not morall to oblige us Chriſtians to the like obſervance▪ Sect. 3. and 4. Thirdly, p. 169that the Lords Day is founded onelyonly on the authority of the Church, guided therein by the practice of the Apoſtles; not on the fourth Commandement (which hee calls a ſcandalous doctrine, Sect. 7.) nor any other expreſſe authority in holy Scripture, Sect 6. and 7. Then fourthly, that the Church hath ſtill authority to change the day, though ſuch authority be not fit to be put in practice, Sect. 7. Fifthly, that in the celebration of it, there is no ſuch ceſſation from works of labour required from us, as was exacted of the Jewes, but that we may lawfully dreſſe meat proportionable to every mans eſtate, and doe ſuch other things as are no hindrance to the publique ſervice appointed for the day, Sect. 8. Sixthly, that on the Lords Day all recreations whatſoever are to be allowed, which honeſtly may refreſh the ſpirits, and increaſe mutuall love and neighbour-hood amongſt us, and that the names whereby the Jewes were wont to call their feſtivalls (whereof the Sabbath was the chiefe) were borrowed from an Hebrew word, which ſignifieth to dance, and to be merry, or make glad the countenance. If ſo, if all ſuch ceremonies as do increaſe good neighbor-hood, then wakes and feaſts, and other meetings of that nature. If ſuch as honeſtly may refreſh the ſpirits, then dancing, wreſtling, ſhooting, and all other paſtimes, not by law prohibited, which either exerciſe the body, or revive the mind. And laſtly, that it appertaines to the Chriſtian Magiſtrate, to order and appoint what paſtimes are to be permitted, and what are not (obedience unto whoſe commands is better farre than ſacrifice to the Idols of our owne inventions) not unto every private perſon (or as the Doctors owne words are) not unto every mans raſh zeale, who, out of a ſchiſmaticall, Stoiciſme (debarring men from lawfull paſtimes) doth incline to Judaiſme, Sect. 8. Adde for the cloſe of all, how doubtingly our Author ſpeakes of the name of Sabbath, which now is growne ſo rife amongſt us, Sect. 8. Concerning which, take here that notable dilemma of Iohn Barkley, the better to encounter thoſe who ſtill retaine the name, and impoſe the rigor.Paren. l. 1. c. ult. Cur porrò illum diem pleri que Sectariorum Sabbatum appellatis? What is the cauſe (ſaith he) that many of our Sectaries call this day the Sabbath? If they obſerve it as a Sabbath, they muſt obſerve it becauſe God reſted p. 170on the day, and then they ought to keepe that day whereon God reſted, and not the firſt, as now they doe, whereon the Lord began his labours. If they obſerve it as the day of our Saviours reſurrection, why doe they call it ſtill the Sabbath, ſeeing eſpecially that Chriſt did not altogether reſt the day, but valiantly overcame the powers of death? This is the ſumme of all; and this is all that I have to ſay unto thee (good Chriſtian reader) in this preſent buſineſſe. God give thee a right underſtanding in all things, and a good will to doe thereafter.

Exam.This Prefacer accounts the opinions oppoſite to his, to be fancies; D. Willet on the contrary, as wee have heard, accounts this Prefacers opinion, maintained by M. Rogers, no better than fantaſies, which ſhall vaniſh, however now for a time they flouriſh; Sure wee are, every plant that our heavenly Father hath not planted ſhall be rooted out. This Prefacer profeſſeth, thoſe whom hee oppoſeth be oppoſite to the tendries of our Church; and indeed, the Author whom D. Willet intimateth, intitled his booke audaciouſly enough, The Catholique doctrine of the Church of England; but D. Willet on the other ſide, wondred, that any profeſſing the Goſpel, ſhould gain-ſay and impugne the poſitions maintained by D. Bownde. And ſure I am, Biſhop Babington, Biſhop Andrewes, Biſhop Lake agreed with them: And it is well knowne to ſome, what the former Archbiſhop of Canterbury profeſſed to the face of M. Broade, when he came to move for the printing of a ſecond book concerning the Sabbath: What Biſhop can our oppoſites name of this Church, whoſe praiſe is among the writers of theſe times, that hath manifeſted his opinion in oppoſition to theſe? As for the judgements of all kinde of writers which he boaſts of, I thinke never came a Divine to take pen in hand to vaunt ſo much, and performe ſo little. As for the unſafe condition of our Tenets which he ſuggeſts, excepting thoſe monſtrous and wild Tenets mentioned by M. Rogers, for which I know no better evidence than his word, and that in very odde manner delivered, I know nothing unſafe, nothing dangerous in any Tenet of ours, who now ſeeme to walke as upon the pinacles of the Temple, and indeed in this reſpect they are like to prove very dangerous to us; yet I would it were not more dangerous p. 171to the Church of God, to be bereaved of ſo many faithfull Paſtors: For, certainly it ſhall be honourable unto them, they cannot ſuffer in a more honorable cauſe than this, in ſtanding for the ſanctifying of the Lords Day in memory of his reſurrection, who that day, being formerly a ſtone refuſed of the builders, was made the head of the corner. For what danger is it to maintaine, that from the Creation the Lord bleſſed the ſeventh day and ſanctified it; and what a ſhamefull courſe is it ſo to expound it as in reference to a time 2000. and 4. or 500. yeeres after, and that in ſpight of the ancient Fathers: And manifeſt reaſon, as appeares by diviſion of time into weekes, even from the creation, and ſo continuing to the time of the Law delivered on the mount Sinai, as appeares by the ſtory of falling of Manna, and the Jewes gathering of it on ſixe dayes; none falling now, being gathered on the ſeventh, as the day on the week whereon God reſted after he had made the world in ſix. What danger in maintaining, that God required from the beginning, and afterwards ſpecified ſo much in the Law, that one day in ſeven is to be conſecrated unto Gods ſervice; and hence to inferre, that if God required ſo much of the Jews under the Law, it were moſt unreaſonable and unconſcionable we ſhould not afford unto him and his ſervice as good a proportion of time under the Goſpel? Thirdly, what danger is there in affirming, that the Lords Day is of Divine inſtitution? Is it not Scripture that calls it the Lords Day? And what day was called the Lords Day before, but the day of the Jewes Sabbath? And hath not our Saviour manifeſtly given us to underſtand, that even Chriſtians were to have their Sabbath, as the Jewes had theirs, as Biſhop Andrewes accommodates the place? Matth. 24.20. And was the reſurrection of Chriſt any thing inferiour to the creation, to give a day unto us Chriſtians; like as Gods reſt from creation, commended that day to the Jewes: Eſpecially conſidering, that a new creation requires a new Sabbath; as Athanaſius delivered it of old; And D. Andrewes of late yeeres, treading in the ſteps of that ancient Father, or rather of all the ancient Fathers: And what danger in maintaining that the Lords Day is entire, and whole to be conſecrated to Divine ſervice; did Auſtin ſpeake p. 172dangerouſly, when he profeſſeth, that thereon we muſt tantum Deo vacare, tantū cultibus divinis vacare; would this Prefacer be content to be found dancing about a May pole, or in a Morrice-dance that day that Chriſt ſhould come in flaming fire, to render vengeance to all them that know not God, nor obey the Goſpel of Chriſt Jeſus? Nay, would hee not feare to rue the danger of his doctrine, when it will be too late to correct it, and all the profaneneſſe that hee hath promoted by this preface of his ſhould riſe up in judgement againſt him; yet now he thinkes he could not goe about a better worke than by this preface & tranſlation to harden them in their profane and impure courſes; all his care at this time, is to prevent ſuperſtition, a wonder it is to ſee how zealous men of his ſpirit are to avoyd and ſhun ſuperſtition. Belike all theſe muſt be cenſured for Zelotes that complaine that the Lords day is with us licentiouſly, yea, ſacrilegiouſly profaned; yet theſe are the times whereof S. Paul prophecied, that men ſhould be lovers of pleaſure more than lovers of God; yet Doctor Prideaux could take liberty to profeſſe of the Jewes, that by their Bacchanalian rites, they gave the world juſt occaſion to ſuſpect that they did conſecrate their Sabbaths unto devils rather than unto Gods ſervice; yet now adayes, they that oppoſe revels on the Sabbath day, are cenſured and condemned of Judaiſme: Neither is D. Prideaux cenſured by way of ſcorne for a zelote in this; but unleſſe wee concurre with this Prefacer, in thinking that the forbidding of dancing in the French Churches hath hindred the growth of the reformed Religion there, and that upon the bare credit of Heylins Geography, wee muſt in ſcorne be termed zelotes. Belike Biſhop Babington by this bold Prefacer, would be cenſured for a zelote, conſidering that on Exodus 16. pag. 122. hve writes in this manner: May not. a good ſoule thus reaſon with himſelfe; This people of his might not gather Manna, and may I ſafely goe to markets, dancings, drinkings, to wakes and wantons, to Beare-baitings and Bul-baitings, and ſuch like wicked profanations on the Lords Day? Is this to keepe the holy day? Can I anſwer this to my God? that gives mee ſix dayes for my ſelfe, and takes but one to himſelfe, of which I rob him alſo? And Biſhop Auſtin too p. 173deſerves to be cenſured a zelote for that which hee writes in his 3. tract. upon Iohn. Obſerve the Sabbath Day, it is rather commanded unto us, becauſe it is commanded to be obſerved in a ſpirituall manner. For the Jewes obſerve the Sabbath day ſervilely unto luxury, unto drunkenneſſe. How much better were it for their Women to spinne Wooll then to dance on that day in their new Moones, and in his 44. tract. The Jewes reſt unto toyes, and whereas God commanded the Sabbath to be obſerved, they ſpend the Sabbath in ſuch things which the Lord forbids. Our reſt is from evill works, their reſt is from good works. For it is better to goe to plow then to dance: but albeit hee be cenſured as a Zelote, yet ſurely there is no colour why hee ſhould be thought to Judaize in this. And let Biſhop Nazianz…ne paſſe under the ſame cenſure with them; who as Dialericus upon the 17. Dominicall after Trinitie Sunday alleageth him, profeſſeth that the ſanctification of the Sabbath conſiſts not in the hilarity of our bodies, nor in the variety of glorious garments, nor in eatings, the fruite wherof we know to be wantonneſſe, nor in ſtrewing of Flowers in the wayes, which we know to be the manner of the Gentiles; but rather in the purity of the ſoule, and chearefulneſſe of the mind, and pious Meditations, as when we uſe holy Hymnes in ſtead of Tabers, and Pſalmes in ſtead of wicked ſongs and dancings. The ſame Dialericus alleageth Pope Gregory out of his 91. booke of his Epiſtles and 3. Epiſtle affirming, That therefore on the Lords Day we ought to reſt from all Earthly worke, and by all meanes inſiſt on prayer, that if ought hath been committed by us negligently on the ſix dayes on the day of the Lords Reſurrection it might be cleared by prayers. And which is yet more, out of Chryſoſtome 5. Homily on Mathew hee ſhewes, how in that Biſhops judgement we ſhould be exerciſed on the Lords Day, in our private Families, thus, When we depart from the Eccleſiaſticall aſſembly, we ought not in any caſe intangle our ſelves in buſineſſes of a contrary nature, but as ſoone as we come home, turne over the Holy Scriptures, and call thy Wife, and thy Children to conferre about thoſe things which have been delivered; and after they have been deepely rooted in our minds, then to proceed to provide for ſuch things as are neceſſary for this life. So anciently is the p. 174pious exerciſe of repeating Sermons commended unto us by this holy Biſhop, which in theſe dayes I have heard to bee cryed downe, by profane perſons, as a cauſe of increaſe of Browniſme. And I willingly confeſſe that when I firſt came to this place, there were no leſſe then tenne that partly had withdrawne themſelves, partly were upon the point of withdrawing themſelves from our Common Prayers; but within a ſhort time there was not one ſuch to be found amongſt us, and ſo wee have continued to this day. But to returne, Ephrem Syrus may goe for a zelote in like manner, who as hee is alleged by Rivetus treating of the Sabbath, exhorts to honour the Lords feſtivities celebrating them not panegyrically, but Heavenly; not ſecularly, but ſpiritually; not like Heathens, but like Chriſtians; and he ſhewes wherein this conſiſts in the words following, Quare non portarum frontes coronemus, let us not hang Garlands upon the frontiſpice of our Gates, non choreas ducamus, let us not leade a dance, non chorum adornemus, let us not by our preſence beautifie any ſuch company; non tibiis auditum effaminemus, let us not effeminate our Eares with their Muſick or with their fidles—Nay as Doctor Prideaux complaines of the Jewes corrupting themſelves to the profaning of their Sabbaths, ſo Polidor Virgil complaines of the like corruptions among Chriſtians on their feſtivalls, lib. 6. cap. 8. not imploying their time in prayer and in the exerciſe of Gods Word; for which cauſe ſuch feſtivalls were inſtituted, but in all manner of evill courſes tending to the corrupting of mens manners; and that herein they imitate Heathens, though of ancient times Tertullian (as hee ſayth) reprehended Heathens for ſuch courſes, as in his Apologeticum, ſpeaking of the holy ſolemnity of their Emperours. Therefore (ſaith hee) Chriſtians are compted enemies to the State, becauſe they doe not dedicate vaine, lying and raſh honors to their Prince. Forſooth it is a great good office, to make bonfiers and dances in publique, and to feaſt in every pariſh, to transforme the City into the habite of a Taverne; Vino lutum cogere, which Junius ſayth was a fruit of their deſperate Luxury, and a ſigne of their madneſſe and fury: he proceedes; to ſtrive who ſhall exceed one another in running about, to doe injuries, to commit impudencies, to provoke unto luſt. p. 175And is the publike joy after ſuch a manner expreſt (to wit) by publique ſhame? O how deſervedly are we Chriſtians to be condemned (he ſpeakes it ironically) who by carrying our ſelves ſoberly, chaſtly, honeſtly, doe oppoſe the vowes made and the joyes expreſſed for the Emperors, to wit, when for their ſober and chaſt and vertuous carriage on ſuch dayes, not concurring with others to the ſame exceſſe of riot, were cenſured as enemies unto their Princes. Yet even in thoſe primitive times the manners of Chriſtians became degenerate, as Baldwin obſerves in his caſes of conſcience, p. 479. and that out of Tertullian, as whom hee obſerves to have complained of it; namely that Chriſtans imitated the manners of the Heathen in this, yea and grew worſe then they, in his booke de Idol. c. 14. O melior fides nationum in ſuam ſectam, quae nullam Chriſtianorum ſolennitatem ſibi vendicat, non Dominicam, non Pentecoſtem; etiam ſi noſſent nobiſcum non communicaſſent, ne Chriſtiani viderentur; nos ne Ethnici pronuntiemur, non veremur. O the fayth of the Nations better then ours towards their own ſect, as who chalenge not to themſelves any Chriſtian ſolemnity, not that of the Lords Day, nor that of Whitſuntide. Had they known it, they would not communicate with us, leſt they ſhould ſeem Chriſtians; we Chriſtians feare not to be accompted Heathens. O what a zelote did Tertullian ſhew himſelfe in this! nay what thinke wee of Leo and Anthemius Emperours; were not they zelotes too in that decree of theirs (alleaged by the former Baldwin)? Dies feſtos majeſtati Altiſſimi dedicatos nullis volumus voluptatibus occupari: undoubtedly they meane hereby worldly pleaſures; ſuch they would have no place on holy feſtivities; and why? but becauſe they accounted thoſe holy feſtivalls profaned thereby. And may not King Iames alſo be cenſured for a zelote in making that proclamation of his for the reformation of abuſes in profaning the Lords Day, at his firſt comming into the Land, to receave this Kingdome as his rightfull inheritance? In the Conference before his Majeſty at Hampton Court, I finde mention made of it by D. Reynolds in this manner: To the former Doctor Reynolds did adde the profanation of the Sabbath day, and contempt of his Majeſties proclamation made for the reforming of that abuſe, of p. 176which he earneſtly deſired a ſtreighter courſe for reformation thereof, and unto this he found a generall and unanimous aſſent. All theſe be like were zelotes. So was his Majeſty alſo that now is, together with all the Lords both ſpirituall and temporall, and the houſe of Commons in that Act made in the firſt yeare of King Charles to preſerve the Lords Day from profanation, wherein are forbidden expreſſely and by name, bearebaiting, bulbaiting, enterludes, common playes, and in generall all other unlawfull exerciſes and paſtimes; and over and above all meetings and aſſemblies or concourſe of people out of their owne pariſhes for any ſports or paſtimes whatſoever; and conſequently no man ought on the Lords Day, goe forth of his owne pariſh to any may-game, or to ſee a Morrice-dance, or dancing about May-poles; and ſeeing the Apoſtle profeſſeth that it is good to be zealous alwayes in a good thing Gal. 4.18. and Chriſt hath died for us to redeeme us from all iniquity, and to purge us a peculiar people unto himſelfe, zealous of good workes, Tit. 2.14. let them in the Name of God be ſuch zelots ſtill; this zeale being a zeale of Gods Glory; and it becomes us to be zealous of his Glory, conſidering how zealous hee is for our good, Eſay 9.7. & Eſay 59.17. Of the ſufficiency of the following diſcourſe, we ſhall by Gods helpe conſider in due time.

But I confeſſe it may be very ſutable to theſe times whereof the Apoſtle prophecied, men ſhould be lovers of pleaſures more then lovers of God, and undoubtedly it will ſuit well with their affections like a ſweete morſell to the epicure which hee roules under his tongue, but all the praiſe is in parting; and I would they would but thinke of that of the Prophet, What will be the end thereof; when wee ſhall give God cauſe to ſay of our Sabbath, as hee ſayd of the Jewiſh, I have hated your Sabbaths. And if there be any ſuch practiſes of Satan on foote, as to bring in the Jewiſh Sabbath, let it be conſidered in the feare of God, what doctrine doth more promote therein; whether that which makes the celebration of the Lords Day Divine, or rather that which makes it merely of humane inſtitution; and who ſeeth not that if it be left to the liberty of the Church, they may bring in p. 177the Jewiſh Sabbath if it pleaſeth them. Though it be notoriouſly untrue, (as may be made to appeare both by Scripture, evident reaſon and authority humane, both ancient and moderne, both Papiſts and Proteſtants) that the Sabbath was not ordained immediately upon the creation; yet were that negative granted; ſince God hath manifeſted in his Law, that he requires one day in ſeven to be ſet apart for his ſervice, it evidently followes, even by the very light of nature, that it were moſt unreaſonable wee ſhould allow him a worſe proportion of time for his ſervice under the Goſpell; that conſequently the obſervation of one day in ſeven is to be kept holy unto the Lord, is now become morall and perpetuall unto the very end of the world; neither was it ever heard, that any man did ſet his wits on worke in deviſing a ceremoniality in the proportion of one day in ſeven. A prefiguration of Chriſt in ſome reſpect hath beene found in the Jewiſh reſt on the ſeventh day of the weeke; but of any prefiguration of ought in Chriſt, by an indefinite proportion of one day in ſeven the world dreamed not of till now; neither doth any man offer to deviſe what poſſibly this might prefigure in Chriſt: As for the third, it cannot be denied, but that Chriſt manifeſted before his death, that his Chriſtian Churches ſhould obſerve a Sabbath as well as the Jewes did; this appeares, Matth. 24.20. Pray, that your flight be not in the Winter, nor on the Sabbath day; and thus Biſhop Andrewes accommodates that place in his patterne of Catecheticall doctrine. It is as manifeſt, that the day of Chriſts reſurrection is called in the Scripture the Lords Day; as manifeſt that not the day of the yeere, but the day of the week, whereon Chriſt roſe, is called the Lords Day, which few take notice of. Likewiſe in the old Teſtament is manifeſt that the Jews Sabbath is called the Lords holy Day. Then the congiuity in reference to the reaſon of the originall inſtitution is moſt exact. For firſt, Chriſt by his reſurrection, brought with him a new creation; and this new creation, as D. Andrewes expreſſeth it, treading herein in the ſteps of the ancients, requireth a new Sabbath; and as the Lord reſted on the ſeventh day from the worke of creation, ſo our Saviour on the firſt day of the weeke from the worke of Redemption: And laſtly, the day p. 178of Chriſts reſurrection, was the day whereon Chriſt the ſtone formerly refuſed by the builders, was made the head of the corner, and of this day the Prophet profeſſeth of old, ſaying, This is the day which the Lord hath made, let us be glad and rejoyce in it; which can have no other congruous meaning but this; this is the day which the Lord hath made feſtivall, eſpecially conſidering the doctrine of Biſhop Lake, which is this; that the worke of the day is the ground of hallowing the day, as is to be ſeene in the inſtitution of all feſtivalls, both Humane and Divine. And I have already ſhewed how abſurd it is, that wee ſhould expect it ſhould be left unto the Church her liberty to appoint it, conſidering the great danger of diſſention thereabouts, and extreme confuſion thereupon; And it cannot be denyed, but this day was eſtabliſhed by the Apoſtles, and that as of authority Divine, as appeares generally by the ancients. Athanaſius profeſſing, that Dominus conſecravit hunc diem; Auſtin, that Apoſtoli ſanxerunt; and Gregory, that Antichriſt, when hee comes into an humour of imitating Chriſt, ſhould command the obſervation of the Lords Day; and Euſebius hath as pregnant a teſtimony to the ſame purpoſe as any; and Sedulius; and that not one of the Ancients, as I know, alleged to the contrary. So that to aſcribe the inſtitution of it to humane authority, that every way were a ſcandalous doctrine, and ſo would the practice be alſo according thereunto. And conſequently the Church hath no authority to change the day, as Doctor Fulke profeſſeth againſt the Rhemiſts: And to ſay the contrary, is to ſay that the Church hath authority to concurre with the Jewes in keeping with them the Saturday, with the Turks, in keeping with them the Friday; yea, that they have authority to divide the dayes of the weeke, one nation taken one day to obſerve, and another another, which is as much as to ſay, that the Church hath authority to be notoriouſly ſcandalous. In the fifth he delivers more truth than in all his preface beſides: we make no queſtion, but that workes of neceſſity and workes of charity may be done on this day, though the proper workes of the day are the workes of holineſſe. I know none that thinkes it unlawfull to dreſſe meat proportionable to a mans eſtate on this day: ſome are of opinion, p. 179that this was not forbidden unto the Jewes; and that albeit to go abroad on that day to gather Manna was forbidden, yet not the preparing or dreſſing of it; though the moſt common opinion of our Divines is to the contrary: Some thinke a greater ſtrictneſſe was enjoyned them in the wilderneſſe than afterward obſerved by them.Neh. 5.18.Neh 5:18 As in the ſtory of Nehemiah it is ſaid, there was prepared for his table daily an Oxe, and five choſen Sheepe; and our Saviours entertainment by ſome on the Sabbath day, doth ſeeme to them to intimate as much; howſoever in after times it came to paſſe that they grew ſuperſtitious this way; As Auſtin obſerves of them in his dayes, that Iudaei ne que occidunt, ne que coquunt. Others who think it was both enjoyned to them, and practiſed by them with greater ſtrictneſſe, conceive that this was by reaſon of the myſterious ſignification, to wit, of ſome exact reſt in Chriſt; this was their ceremoniall reſt; we acknowledge no reſt but morall, which we underſtand in that ſenſe which here is expreſſed in part, and but in part, after a halting manner; For hee profeſſeth, that on the Lords Day we are to abſtaine from ſuch workes as are an hinderance to Gods ſervice, but he delivers this onelyonly of the publique ſervice; as if to ſpend an houre and an halfe in the morning, and an houre and an halfe in the afternoone in Gods ſervice, were enough for the ſanctifying of the day; yet Gerardus the Lutherane obſerves, that God commands the day to be ſanctified, not a part of the day. And let the law of this nation or of any nation of the world be judge between us, whether in caſe one man owe another a dayes ſervice; I ſay, let the world judge, whether in common equity this be to be interpreted of an houre and an halfe in the morning, and an houre and an halfe in the evening, or onelyonly of a part of the day, and not rather the whole day. And what vile courſes are theſe, that men ſhould carry themſelves ſo baſely in diſpenſing unto God the proportion of his ſervice. In the ſixth and laſt place, we have that wherunto all the former diſcourſe is conſecrated, namely, to make way for ſuch profane ſports and paſtimes, which here are gloſed with the cleanely ſtiles of recreations to refreſh the ſpirits, and for the increaſe of mutuall love and neighbourhood amongst us, as if he were aſhamed to ſpeake out, that all this p. 180tends to the countenance of May-games and morricing, and dancing about May-poles on the Lords Day. D. Andrewes, ſometimes Biſhop of Wincheſter,Patterne of Catech. p. 244, 245. on the Con. ſpared not to profeſſe, that vacare choreis, to be at leiſure on that day, for dancing, is the Sabbath of the golden calfe, and hee allegeth Auſtin for it, though hee cannot juſtifie his quotation. Doctor Downeham, Biſhop of Derry, calls ſuch like courſes profane ſports and paſtimes, which more diſtract, and more hinder our workes than honeſt labours; and he cenſures alſo ſuch a Sabbath, calling it, the Sabbath of the calfe, Exod. 23.6.18.19. Biſhop Babington, on Exod. 16. puts a Chriſtian ſoule upon this meditation, Good Lord, what doe I upon the Sabbath day? This people of his might not gather Manna, and may I ſafely gad to faires and markets, to dancings and drinkings, to wakes and wantons, to Bearebaitings and Bulbaitings, with ſuch like wicked profanations of the Lords Day? Are theſe workes for the Sabbath? Is this to keepe the holy day? Can I anſwer this to my God, that gives mee ſix dayes for my ſelfe, and takes but one to himſelfe, of which I rob him alſo? No, no, aſſuredly I ſhall not be able to indure his wrath for theſe things one day, and therefore I will leave them, and regard his holy day hereafter better than I have done. And in his expoſition of the Commandements by way of queſtion and anſwer, p. 44. reproves expreſſely Summer-games on the Lords Day; and in his Examen of conſcience annexed to the fourth Commandement, he ſpeakes againſt going to Church-ales and Summer-games; nay, is it not apparent, that by the very act of Parliament, 1^o Caroli, that to goe out of a mans owne pariſh about any ſports or paſtimes on the Sabbath day, is to profane the Sabbath? For to prevent the profanation of the Sabbath, is that ſtatute made: Now, unleſſe the ſports themſelves be profanations of the Sabbath, it is as evident, that to goe forth of a mans pariſh unto ſuch ſports, is no profanation, any more, than to goe out of a mans pariſh walking, or to conferre in pious manner with a friend, or to fetch a Phyſitian or Surgeon, if need be, or to heare a Sermon. And it is very ſtrange, that wee of the reformed Churches, ſhall juſtifie ſuch liberty on the Lords Day, which Papiſts condemne on their holy dayes; who uſually complaine of p. 181dancing upon ſuch dayes; as Polydor Virgil upon Luke, and Pariſienſis de legibus cap. 4. And of old ſuch courſes have beene forbidden by the decrees of Leo, and Anthemius Emperours; It is condemned alſo in the ſynod of Toledo Can. 23. as Baldwin the Lutheran ſhewes, who alſo writes devoutly againſt ſuch courſes on the Lords Day, and gives this reaſon. For if the labours of our calling are forbidden in the holy day, how much more ſuch recreations? and p. 48. He ſhewed how the Sabbath was profaned by unchaſt dancings and any manner of wantonneſſe; what need I here to make mention of Auſtin; who profeſſeth, and that againſt the Jewes, that it is better to goe to plow then to dance; and that it were better for their Women to ſpin Wooll, then immodeſtly to dance, as they did; yet now a dayes ſuch as oppoſe the ſame courſes, as Auſtin did, are cenſured for Judaizing; thus the World ſeemes to be turned upſide downe. Is it not high time Chriſt ſhould come to ſet an end to it?

Dielericus the Lutherane complaines of the like profanations of the Sabbath too much in courſe amongſt them, in his Analyſis of the Goſpells for the Lords Day. p. 559. and let every Chriſtian conſcience be judge, whether to follow May-poles, May-games and Morrice dancing be to ſanctifie the Sabbath as God commands? if any man ſhall ſay, that the fourth Commandement concerned the Jewes, and not us Chriſtians, hee muſt therewithall renounce the booke of Homilies. For it profeſſeth that this Commandement binds us to the obſervation of our Sabbath, which is Sunday; the words are theſe. So if we will be the children of our Heavenly Father, we muſt be carefull to keep the Chriſtian Sabbath Day, which is the Sunday, not only for that it is Gods Commandement, but alſo to declare our ſelves to be loving children in following the example of our gracious Lord and Father. Then complaining how the Sabbath is profaned; Some uſe all dayes alike— The other ſort worſe: For although they will not travaile, nor labour on the Sunday, yet they will not reſt in holineſſe, as God commandeth; but they reſt in ungodlineſſe and filthineſſe, prancing in their pride, pranking and pricking, poynting & painting themſelves to be gorgeous and gay. They reſt in exceſſe & ſuperfluity, in gluttony p. 182and drunkenneſſe like Rats and Swin: they reſt in brawling and railing, in quarrelling and fighting: they reſt in wantonneſſe, in toyiſh talking, in filthy fleſhlineſſe; and concludes after this manner, ſo that it doth too evidently appeare that God is more diſhonored, and the Divell better ſerved on Sunday, then upon all the dayes of the weeke beſide. And that diſtinction which Calvin makes of the Jewiſh obſervation of the Sabbath, and our Chriſtian obſervation of a Sabbath is, for ought I know, generally receaved of all; and the diſtinction is this; that the Jewes obſerved their Sabbath ſo ſtrictly in the point of reſt, for a myſterious ſignification; but wee obſerve it in reſting from other works ſo farre forth as they are Avocamenta à ſacris ſtudiis & meditationibus, avocations from holy ſtudies, and meditations; now it is apparant that ſports and pleaſures are as ſtrong avocations from holy ſtudies and meditations, as worldly cares; and both equally are noted out to be ſuch as choake the Word, Luk. 8.14. And therefore this day is altogether appointed to this end, even to recreate our ſelves in the Lord; For ſeeing God purpoſeth one day to keepe an everlaſting Sabbath with us, when God ſhall be all in all; to make us the more fit for this even the more meete partakers, of the inheritance of Saints in light, therefore hee hath given us his Sabbaths to walke with him, and to inure our ſelves to take delight in his company, who takes delight to ſpeake unto us as from Heaven in his holy Word, and to give us liberty to ſpeake unto him in our prayers, confeſſions, thankſgivings and ſupplications; on other dayes wee care for the things of this World, on this day our care ſhould be ſpirituall and heavenly in caring for the things of another World; ſo our pleaſures ſhould be ſpirituall on this day;Eſay 58.13.Isa 58:13 If thou ſhalt call the Sabbath a delight, to conſecrate it as glorious unto the Lord. Now have we not as much cauſe to performe this duty under the Goſpell as ever the Jewes had under the Law? And indeed there is no colour of reaſon againſt this, but by affirming that now the ſetting of a day apart for Gods ſervice is left at large to the liberty of the Church; and albeit the Church hath ſet apart the Lords Day for this; yet their meaning herein is no more then this, that they ſhal come to Church p. 183twiſe a day, and afterwards give themſelves to what ſports ſoever are not forbidden them by the Lawes of the Land: ſo that now a dayes wee are free from the obligation to the fourth Commandement, and yet we are taught by the Church aſwell at the hearing of this Commandement as at any other to ſay, Lord have mercy upon us and incline our hearts to keepe this Law; and the booke of Homilies urgeth us to the ſanctifying of our Chriſtian Sabbath (which is Sunday, ſaith the booke expreſſely) and that by vertue of Gods expreſſe Commandement.

And therefore I cannot but wonder at the indiſcretion of this Prefacer, who catcheth after ſuch a ſuperficiall advantage as the denomination of a feaſt amongſt the Jewes, not conſidering how little ſutable it is to the grounds of his Tenet; For by his Tenet, after evening Prayer the Sabbath is at end, the Churches meaning being not any further to oblige them to the ſanctifying of the Lords Day, but to give them liberty to uſe any ſports or paſtimes not forbidden them by the Lawes of the Land. But ſo was not the feaſt of the Jewes ended when they danced; this being but an expreſſion of that joy whereunto the preſent ſolemnity called them; and they ſinned no more herein then David, did when hee danced before the Arke; as wee ſee Ier. 31.12. Therefore they ſhall come and ſing in the height of Sion, and ſhall flow together to the goodneſſe of the Lord for Wheat, and for Wine, and for Oile, and for the young of the flock, and of the heard, and their ſoule ſhall be as a well watered Garden, and they ſhall not ſorrow any more at all. 13: Then ſhall the Virgin rejoyce in the dance, both yong men, and old together; for I will turne their mourning into joy, and will comfort them & make them rejoyce for their ſorrow. 14. And I will ſatiate the ſoule of the Prieſt with fatneſſe, and my people ſhall be ſatisfyed with my goodneſſe ſaith the Lord. And the like wee reade Eſay 30.19. Ye ſhall have a ſong as in the Night, when an holy ſolemnity is kept, and gladneſſe of heart, as when one goeth with a Pipe to come into the Mountaine of the Lord to the mighty One of Iſrael; ſo that if Morricing and May-games and Dancing about May-poles were a ſanctifying of the Sabbath Day in part (as the Lord commands the day to p. 184be ſanctifyed) then indeed theſe ſports were as lawfull on the Lords Day, as the Jewes piping and dancing were lawfull on their feaſts. But that any ſuch piping and dancing were uſed and allowed in thoſe ancient times among the Jewes on their Sabbaths, there is not the leaſt colour of evidence. And it is evident that ſuch ſports put them to leſſe reſt for their bodies, then the workes of their calling; neither is there any better evidence that any ſuch piping and dancing were in uſe amongſt the Jewes while they continued the people of God on every day of their ſolemne feaſts; for two dayes in each of them, to wit, the firſt day, and the laſt, they are commanded to keepe as Sabbaths, whereon they were to have an holy convocation; and thereon they are expreſſely commanded to reſt from all ſervile workes; and I ſhould thinke, the following of naturall pleaſures are to be preſumed as ſervile workes, as the workes of a mans calling.

Laſtly, all recreations are to this end, even to fit us to the workes of our calling; either for the workes of our particular callings, or the workes of our generall callings, as we are Chriſtians; Such ſports, if they fit us for the ſervice of God, were more ſeaſonable in the Morning then in the Evening. If for the workes of our particular calling; then are they inferiour to the workes of our calling, the furthering whereof is their end; and the meanes are alwayes inferiour in dignity unto the end. Now if the more noble workes are forbidden on that day, how much more ſuch as are inferior are forbidden? But it may be ſayd, that mens minds being burthened, and oppreſſed with the former ſervice of the day, therefore ſome relaxatiō is to be granted for the refreſhing of our ſpirits; As much as to ſay, a part of the Lords Day is to be allowed for profane ſports and paſtimes, to refreſh us after wee have beene tired out with ſerving God; can this be ſavoury in the eares of a Chriſtian? ſhould not wee rather complaine of theſe corruptions, and bewaile it before God, then give our ſelves to ſuch courſes as are apt to ſtrengthen it? It is true; ſuch is our naturall corruption, that nothing is more tedious unto us as wee are in our ſelves, then to converſe with God; but ſhould not the conſideration hereof provoke us ſo much the p. 185more to ſtrive againſt it, then give way to the nouriſhing and confirming of it? And hath not our Saviour told us, that not the cares of this World onelyonly, but voluptuous living alſo, is it that choaks the good ſeede of Gods Word, and cauſeth it to become unfruitfull in us? As for the refreſhing of our ſpirits and quickning them, and thereby making us the fitter for Gods ſervice; as in any modeſt exerciſe of the body in private, according to every mans particular diſpoſition, to prevent drowſineſſe and dulneſſe in attending to Gods Word, in praying in ſinging of Pſalmes, I know none that takes any exception againſt it. And as for the authority of the magiſtrate to appoint paſtimes, ſure I am, the high Court of Parliament with us, and that in the dayes of King Charles, hath forbidden every man to come out of his pariſh, about any ſports and paſtimes; a manifeſt evidence that in their judgement the publique proſecuting of ſuch ſports, and paſtimes, is a plaine profanation of the Sabbath; and ſo by this authors profound judgement, they deſerve to be cenſured as inclining to Judaiſme.

Indeed the uſe of the very name of Sabbath is now a dayes carped at; and why? but becauſe it is a ſore offence unto them in their way; for if a reſt from any thing (otherwiſe lawfull in it ſelfe) be required on the Lords Day, it ſeemes moſt reaſonable that a reſt is required from ſports and paſtimes: undoubtedly they have neither reaſon nor authority to except againſt this; For our Saviour uſeth the word even of Chriſtian times, Mat. 24.20. Pray that your flight be not in the winter, nor on the Sabbath Day. Doctor Andrewes, one of the greateſt Prelates of this Kingdome, accommodates this place to the ſame purpoſe. All ceremonies (ſaith hee) were ended in Chriſt; but ſo was not the Sabbath. For Mat. 24.20. Chriſts bids them pray that their viſitation be not on the Sabbath Day: ſo that there muſt needs be a Sabbath after Chriſts death; and by this name hee commonly calls this day wee keepe weekely as holy unto the Lord. The booke of Homilies plainly tells us, that the Sunday is our Sabbath. In the conference at Hampton Court it is ſo called, without any diſlike ſhewed by any one there preſent. And the onelyonly reaſon why p. 186the ancients put a difference in this, not calling it the Sabbath day, but the Lords Day, was this, becauſe Dies Sabbati in Latine ſignifieth the Saturday, which was the Jewes Sabbath. But they generally call us to a reſt on this day, and that moſt exact, as wherein wee muſt Tantum Deo vacare, tantum cultibus divinis vacare, as Auſtin by name, not ſparing to confeſſe that Arare melius eſt quam ſaltare; But Barklay it ſeemes, is of more authority with this Prefacer then Doctor Andrewes, and the Church, yea, and of our Saviour too: yet wee calling it by that name, underſtand no other thing then our Chriſtian Sabbath, and had rather it were generally called the Lords Day; and Doctor Bownde alſo ſtandeth for this denomination, and urgeth it: yet is hee accounted a Sabbatarian by Maſter Rogers, though wee all concurre in this, that thereon wee ought to keepe, and ſanctifie our Chriſtian Sabbath, And Iacobus de Valentia, who was no ſectary in the opinion of Barklay, to diſtinguiſh the Jewiſh Sabbath from ours, calls it Sabbatum legale, and concluſ. 4. hee ſaith that Chriſtiana religio celebrat verum Sabbatum morale in die Dominica. Chriſtian Religion keepeth a true morall Sabbath on the Lords Day; yet I willingly confeſſe, this is the uſuall courſe of Papiſts now a dayes, not to call the Lords Day, ſo much as by the name of our Sabbath. As for Barklays diſcourſe; hee is much fitter to write ſomthing anſwerable to Don Quixot then to reaſon; we doe obſerve the Lords Day, as a Sabbath, not becauſe God reſted that day from the Creation; for our Doctor Andrewes (of ſomewhat more credit with us, and that not onelyonly for his place, but for his ſufficiency, then Barklay) hath delivered it in the Starre Chamber, that It hath ever been the Churches Doctrine, that Chriſt made an end of all Sabbaths by his Sabbath in the Grave. That Sabbath was the laſt of them. And that the Lords Day preſently came in place of it. And againe. That the Sabbath had reference to the old Creation, but in Chriſt we are a new creature, a new Creation, and ſo to have a new Sabbath. And this hee ſayth, is deduced plainly: Firſt by practiſe, then by precept. And this new Sabbath on the Lords Day, wee obſerve, becauſe on that day Chriſt reſted from the worke of redemption, p. 187which was wrought by his death. So that though the Lord began his labours in the worke of Creation on the firſt day of the weeke, yet the Lord Chriſt ſet an end to his labors in the worke of redemption on the ſame day of the weeke. As for Chriſts vanquiſhing the powers of death on that day, to wit, the firſt day of the weeke; the Women that came to the Sepulchre at ſun riſing, found that he was riſen. And what powers are theſe powers of death, hee rhetoricates of? is there any poſitive nature in death that our Saviour had neede to take ſuch paines to overcome them; The Lord himſelfe when hee reſted, he reſted onelyonly from Creation; he that was beſt acquainted with his courſes hath told us ſaying, Pater uſ que hodie peratur, my Father to this day, works ſtill, and I worke with him; yet hee proceeds no farther in the worke of Creation, nor Chriſt being once riſen, in the worke of redemption: S. Iude exhorts us to contend the more earneſtly for the faith, becauſe ſome there were craftily crept in, who otherwiſe were like to bereave them of it: In like ſort wee had never more neede then now to contend for the maintainance of the Lords Day, as our Chriſtian Sabbath, becauſe too many there are whoſe practiſe it is to bereave us of the comfort of it.