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THe seuerall pointes wherein our aduersaries and we doe differ about the [errour 60] Christian Sabboth, are these.
First, the principall exercise of the Sabboth, say they, is for the people to come to the Church and heare Masse, which their abominable and idolatrous sa∣crifice
they make the proper worke of the Sabboth, Catechism. Roman. pag. 649.
THe Sabboth was ordayned for the people to assemble together to heare the word read, Act. 15.21. & preached, and to receiue the Sacramets, Act. 20.7. and to offer vp their praiers: these were the proper exercises of the Sabboth: as for the popish sacrifice of the Masse, we finde no mention at all thereof in Scripture.
[error 61] 2. WE dissent about the rest of the Sabboth: they allow such workes to be done vpon the Sabboth, as shalbe permitted by the Prelates and Ordi∣naries, and such as by long custome haue bene vsed. Bellarm. cap. 10.
WE holde, that as the Lords day was instituted of God, so the manner of celebrating and keeping it holy, is to be learned out of the word, and nei∣ther custome nor authority ought to giue liberty for such workes vpon the Lords day, as are not warranted by the word.
First, we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were: for those things are abolished which appertained to the Iewish Sabboth: First, the prescript of the day. Secondly, the ceremonious ex∣ercises of the Sabboth in the sacrifices and other rites of the Law. Thirdly, the typicall shadowes and significations of their Sabboth, as first it betokened their rest in Canaan; then the rest and peace of the Church by Christ, Hebre. 4.3.5. Fourthly, the strickt and precise rest, wherein Christians haue more liberty then the Iewes had: and againe, they obserued their rest, as being properly and sim∣ply, and in it selfe a sabboth daies duty; but we doe consider it, as being referred to a more principall end: as making of vs more fit for spirituall exercises.
Secondly, we allow these workes to be done: First, opera religiosa or pietatis, the religious workes, and conferring to piety: as the Priestes did slaye the sa∣crifices vpon the Sabboth, and yet brake not the rest of the Sabboth, Math. 12.5. so the people may walke to their parish Church, though somewhat farre off: the Pastor & Minister may goe forth to preach, yea, and preaching is of it selfe a labour of the body, to study also and meditate of his Sermon, to ring the bels to call the people to the Church: all these are lawfull, as being helpes for the ex∣ercises of religion. Secondly, opera charitatis, the workes of mercy are permit∣ted, as to visite the sicke, the Phisitian to resorte to his patient, yea, to shew com∣passion to brute beastes, as to helpe the sheepe out of a pit, Math. 12.11. Third∣ly, opera necessitatis, the workes of necessitie, as the dressing of meat and such like, Math. 12.1.3. Our Sauiour excuseth his Apostles for plucking the eares of Corne, when they were hungry. As for opera voluntaria, workes of pleasure and recreation, we haue no other permission to vse them, then as they shalbe no
lets or impediments vnto spirituall exercises, as the hearing of the word, and meditating therein, and such other: Otherwise they are not to be vsed.
Augustine saith, speaking of the Iewes, who did greatly prophane their Sab∣both, in sporting and dalliance: Melius toto die foderent, quàm toto die saltarēt:* 1.1 It were better for them to digge all day, then to daunce all day: euen so verily, it were better for many poore ignorant people, that vpon the Sabboth giue themselues to drinking, and quaffing, & gaming, if they should goe to plough or cart all the day. But as for other seruile workes, as to keepe Faires and Mar∣kets vpon the Lords day, to trauell themselues, their seruants, and beastes vpon the Sabboth, it is flat contrary to the commaundement of God, and the practise of the Church, Nehemiah 13.16. where there is no extream and vrgent neces∣sitie: so that it is not to be doubted, but that as the keeping of the Lords day is a moral commaundement; so also the manner of the obseruing thereof in sancti∣fying it, and resting therein is morall: the ceremonies of the rest being aboli∣shed, that is, the Iewish strictnes thereof, and the opinion which they had of their rest, as being simply a part of the sanctifying of the Sabboth. But we doe consider it, as referred vnto more principall duties, and obserue it, not as of it selfe pleasing God, but as making vs more fit for spirituall exercises. Contrary to these rules, we acknowledge neither power in Ordinaries, nor priuiledge in custome, to dispence with the sanctification of the Sabboth.
THey affirme that the Apostles altered the sabboth day, from the seaueth day to the eight, counting from the creation, and they did it without scripture, [error 62] or any commaundement of Christ: such power (say they) hath God left to his Church. This then they holde, that the sabboth was changed by the ordinarie power and authoritie of the Church, not by any especiall direction from Christ: thereupon it followeth, that the Church, which (they say) cannot erre, may also change the sabboth to any other day in the weeke, Rhemist. Apoca. 1. sect. 6.
1. THe Apostles did not abrogate the Iewish sabboth, but Christ himselfe by his death, as he did also other ceremonies of the Law: and this the Apo∣stles knew both by the scriptures, the word of Christ & his holy spirite.
2. They did not appoint a new sabboth of their owne authoritie: for first they knew by the scripture, that one day of seauen was to be obserued for euer, for the seruice of God and exercise of religion, although the prescript day accor∣ding to the Law were abrogate: for the Lord before the morall law was writ∣ten, euen immediatly after the creation, sanctified the seauenth day, shewing thereby, that one of the seauen must be obserued so long as the world endured. Secōdly, they knew there was the same reason of sanctifiyng the day of Christs resurrection, and the restitution of the worlde thereby, as of sanctifiyng
the day of the Lords rest, after the creation of the world. Thirdly, they did it by the direction of the spirite of God, whereby they were so directed and gouer∣ned, that although they were fraile men by nature, and subiect to error: yet they could not decline in their writings and ordinances of the Church, from the truth, which assurance of Gods spirite in the like measure the Church hath not: but so farre forth is promised to be led into all truth, as she followeth the rule of truth expressed in the Scriptures. Wherefore the Church hath no autho∣rity to change the Lords day, and to keepe it vpon Munday or Tuesday, or a∣ny other day: seeing it is not a matter of indifferency, but a necessary prescrip∣tion of Christ himselfe, deliuered by the Apostles: for the Lords day began in the Apostles time, and no doubt by their Apostolike authority directed by the spirite of Christ, was instituted, Act. 20.7. Apocal. 1. ver. 10. Neither can there come, so long as the world continueth, so great a cause of changing the Sab∣both, as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued, is perpetuall.
[errour 63] 4. THey affirme that the keeping of the Lords day, in stead of the Iewish Sab∣both, is a tradition of the Apostles, and not warranted by Scripture, Rhe∣mist. Math. 15. sect. 3.
THe obseruation of the Lords day is not deliuered by blinde tradition, but hath testimony of holy Scriptures, 1. Corinth. 16.2. Act. 20.7. Apocal. 1.10. and the obseruation thereof is according to Gods commaundement, not after the doctrine of men, Fulk ibid.
[errour 64] 5. THey teach that the Lords day is commaunded, and likewise kept for some mysticall signification, not onely for the remembraunce of benefites al∣ready accomplished, as of the resurrection of Christ, and the Aduent or com∣ming downe of the holy spirite: but also to betoken vnto vs things to come, as our rest and glory in the kingdome of God, Bellarm. de cultu sanctor. li. 3. ca. 11.
1. WE graunt, that the Sabboth may be so applied, both to call to remem∣braunce things already, as vpon that day done: as the resurrection of Christ, and the descending of the holy Ghost. Some think also that Christ vpon that day was baptized,* 1.2 vpon that day turned water into wine, fed fiue thou∣sand with a few loaues, came vnto his Apostles after his resurrection the dores being shut, and that as vpon this daye he shall appeare to iudgement: but vpon what ground I know not: Certaine it is that vpon this daye Christ
rose againe, and that the holy Ghost came downe then vpon his Apostles. We denye not but that the keeping of the Lords day holy, may fitly bring vnto our remembrance these things: yea and that it may be a type and symbole vnto vs in some sort, both of things spirituall, as to betoken our ceasing and resting from the workes of sinne, Hebr. 4.10. and 1. Pet. 4.1. as also of things to come, as the kingdome of heauen is called a Sabboth, Isai. 66.23.
But we dare not, neither will affirme, that the Sabboth was ordained & con∣stituted for any such end: for the commandement of the Sabboth now to vs is onely moral, not typical or ceremonial, as the Iewish Sabboth was: but looke wherein the Sabboth was moral to the Iewes, so it is kept still: As in these two poynts it was morall to them: first, to be a signe betweene them and the Lord, and to distinguish them from other people, Exod. 31.17. And so also the right keeping of the Lords day is a notable outward marke of difference betweene the Church of God & all others. Secondly, that vpon the Sabboth they should resort together, and heare the lawe read and preached, Act. 15.21. And for this cause, namely, the exercise of religion, are Christians chiefly bound to the Sab∣both. It may (I say) fitly be drawne to resemble heauenly and spirituall things: but that is not any end of the institution. The Iewes had two kind of types, typos factos, and, typos destinatos, types made and applied, and types appoynted and ordained of God to shadowe forth some notable thing: as the Paschall Lambe, was typus destinatus, of our Sauiour Christ, as they were not to breake a bone of the Lambe, so was it accordingly performed in Christ. They had also many types beside, that were not destined to signifie any certaine thing: of such S. Paul speaketh, 1. Corinth. 10, 6, 11. So wee say of the Sabboth, that it is not typus destinatus, it is not instituted for any shadowe or signification, though it may be fitly applied to such an vse.
6. THey say that we are not bound vpon the Sabboth by any peculiar com∣mandement to abstaine from sinne, more then vpon any other day: nei∣ther [error 65] that the internall act of religion appertaineth to the keeping of the Sab∣both, but the external: that any sinne committed vpon the Sabboth is not ther∣by the greater: neither that we are more bound vpon the Sabboth to seeke for internall grace then vpon any other day, Bellarm. lib. 3. cap. 10. propos. 4.
Ans. FIrst, we grant that all sinne, as of theft, adulterie, and the like, are in their owne nature alike, at what time soeuer they are committed, yet they may be made more hainous by the circumstances: as of the place, as sacriledge is greater then common theft, so why not of the time?
Secondly, if that which is no sinne vpon the worke-day, be a sinne vpon the Sabboth, as to digge, to plough, to cart, then that which is a sinne of it selfe, as to
steale, to cōmit adulterie, must needs be greater & more hainous being done vpon the Sabboth: for beside the sinne, he also prophaneth the Sabboth, which is the breach of another commandement. Thirdly, the internall act of religion is properly commanded in the sanctifying of the Sabboth: for it cannot be san∣ctified by the externall act of going to Church, and hearing the word, vnlesse a man be inwardly in the deuotion of his heart prepared for those holy exercises. So inward grace is more sought for vpon the Sabboth, not in respect of that inward desire which we haue vnto them, which ought alwaies to be alike fer∣uent in vs, if it were possible, but because of those outward meanes, of hearing the word, publique prayer, receiuing the Sacraments, which are vpon the Sab∣both: for the which we ought more especially to prepare & examine our selues, Ecclesiast. 4.17. 1. Corinth. 11.28.
Augustine sayth, speaking of the Iewish women: Quanto meliùs foeminae e••∣rū lanam facerent, quàm illo die in neomenijs saltarent: spiritualiter obseruat Sab∣batum Christianus, abstinens se ab opere seruili, id est, à peccato: Tractat. 3. in Iohan. Their women might be better occupied in spinning at home, then in dauncing vpon this day: for a Christian doth spiritually keepe the Sabboth, in abstaining from al seruile worke, that is, from sinne. They then that do obserue the Sabboth onely in externall acts, doe but carnally keepe it.
[error 66] 7. THey hold it a thing vnlawfull for Christians to fast vpon the Lords day, Bellarm. lib. 3. de cultu sanctor. cap. 11.
Ans. FIrst, we grant that this opinion is very ancient, & that in Tertullians time it was receiued in many Churches: and they thought it as vnlawfull to bow the knee vpō the Lords day, Tertul. lib. de coron. Militis. Die dominico ieiu∣nare nefas ducimus, & de geniculis adorare: We count it vnlawfull to fast vpon the Lords day, and to pray kneeling. But the Papists obserue not the one, why then should they binde themselues to the other? Ignatius maketh fasting vpon the Sabboth as great an offence, as the killing of Christ himselfe, Epistol. ad Phi∣lipp. But, I trust, they will not say so.
Secondly, the reasons why fasting is not to be vsed vpon the Lords day, be∣cause the Iesuite setteth downe none, I will supplie out of Augustine: first, Sen∣tio (saith he) ad significandam requiem sempiternam (vbi est verum Sabbatum) relaxationem,* 1.3 quàm constrictionem ieiunij aptius conuenire. I thinke, that to signi∣fie the eternall rest, which is the true Sabboth, libertie rather, then the vrging of fasting doth most fitly agree. But to this we answere, that this signification of eternall rest, is no essentiall part of sanctifying the Sabboth, nor no end of the in∣stitution, as we haue shewed afore, though it may haue such an application: and
therefore this reason proueth not such a necessitie of not fasting vpon the Sab∣both. Secondly, Die dominico ieiunare magnum est scandalum: It is a great of∣fence to fast on the Lords day, because the Manichees made choise of that day to fast in: Per quod factum est, vt ieiunium Sabbati horribilius haberetur, By the which (sayth he) it came to passe, that the fast of the Sabboth was more abhor∣red, Augustin. ibid. But this reason now bindeth not vs, because the name and heresie of the Manichees is now worne out, and therefore there is no feare of a∣ny scandale to arise that way.
Thirdly, we grant that the Lords day is not the fittest time for publique fasts: first, because it is a day of reioycing: so we reade that the people in Nehemiah his time, were forbidden to mourne and weepe, after the lawe was read vnto them by Ezra, because it was a day of ioy and mirth, Nehem. 8.11. Secondly, the day of solemne and publique fasting ought to be set a part from other dayes, and to be proclaimed solemnely, and to be spent wholly in spirituall exercises, euen as the Sabboth, with vacation and rest from other bodily labours, as we may reade, 2. Chronicl. 20.3. Nehem. 9.1. And therefore any day is more fit then the Sabboth, because that is a holy day alreadie vnto the Lord: but when we will humble our selues before the Lord by fasting and prayer, some day would onely for that purpose bee consecrate vnto GOD: that may be as a volun∣tarie sacrifice: whereas wee are bound of necessitie to keepe the Lords day.
But concerning priuate and particular fasts, when men by themselues haue occasion to giue themselues to prayer, whereof S. Paul speaketh, 1. Corinth. 7.5. Such priuate exercises may be better performed vpon the Sabboth, because of the ordinarie exercises of the word, which are notable meanes to kindle and stirre vp true deuotion in him, which at that time will humble himselfe: yea and publike fasts, though not ordinarily, yet whē there is iust occasion, may be kept vpon the Sabboth: as we reade Act. 20.7. how that Paul continued his preach∣ing till midnight: whereof Augustine writeth thus, Necessarius sermo resicien∣di corporis causa interrumpendus esse non visus est profecturo Apostolo: The ne∣cessary preaching of the Apostle, he thought not good, for the refreshing of their bodies to breake off, being readie to depart. We conclude therefore, that it is lawfull to fast vpon the Lords day, though it be not alwaies expedient. And Augustine very well determineth this matter: Ego in Euangelicis, & Apostoli∣cis literis video praeceptum esse ieiunium: quibus autem diebu••••non oporteat ieiu∣nare, & quibus oporteat, praecepto domini, vel Apostolorum non inuen••o de finitum: I finde both in the Euangelicall and Apostolicall writings, that fasting is com∣manded: but vpon what dayes we ought to fast, vpon what we ought not, I doe not finde it defined, Epistol. 86. Wherefore to fast or not to fast vpon the Lords day, or vpon any other, being not determined in scripture, is left as a thing indif∣ferent to the Church of God.
[error 67] 8. THe name Sunday, is an heathenish calling, as al other weeke-daies in our language: some imposed after the names of Planets, as in the Romanes time: some by the name of certaine Idols, which the Saxons did worship▪ which names the Church vseth not, but hath appoynted to call the first day the Domi∣nike, after the Apostle, Apocal. 1.10. the other by the name Feries, vntill the last of the weeke, which she calleth by the old name Sabboth, because that was of God, not by imposition of the heathen, Rhemist. annot. Apocal. 1. sect. 6.
Ans. FIrst, as the name of Sunday, and the rest, is of the heathenish beginning, and therefore were better to be otherwise termed, as the first, second, or third from the Lords day, as the Iewes called their daies from the Sabboth: so your terme of feries, is no lesse heathenish, deriued from the word feria, or feriae, which were so called a feriendis victimis, of striking the heathenish sacri∣fices, as Sextus Pompeius sayth, Fulk. ibid.
2. We haue other names also that might bee reformed, as of our moneths; as March is so called of Mars,* 1.4 Iune of Iuno, Ianuary of Ianus, which were hea∣then goddes: Iuly and August doe beare the names of men: yea, and if wee might bee inuentors of newe names, the termes of Christmas, Michaelmas, Candlemas, should not stand in force, nor any more be vsed, which are as offen∣siue as the rest: for as for the names of heathen Idols, the most part are igno∣rant of them: but the vulgar terme of Masse, is to too well known, & too much loued of many of our countrey men. Now for the name Sunday, which is so great a mote in your eye, if there were no more but that: Augustine sheweth, how it might be fauourably expounded, Dies magni solis celebramus, illius solis, de quo dicit scriptura, orietur vobis sol iustitiae: We doe keepe Sunday holy, namely, of that great Sunne, whereof the scripture speaketh, the Sunne of righteousnesse shall arise.
3. We wish that all these termes might be layd downe, as Augustine sayth, Nolumus, vt dicant, & vtinam corrigantur vt non dicant: We would not haue men so to speake,* 1.5 and I wish they were reformed. But seeing by continuall cu∣stome mens tongues are inured to such termes, let them knowe, that they are vsed onely as ciuill names, to call things by, not for any religion or mysterie in them contained, or signified.
In Psal. ••2. part 1.
August. de tempor. ser. 154.
Epistol. 86.
August. cont. Faust. 18.5.
In Psal. 93.