A SHORT, But clear, discourse, Of the Institution, Dignity, and End of the lordsday.  
Upon Occasion of those words of St. John. I was in the spirit on the lordsday.  
Written by George Hakewill, Doctor in Divinity, and archdeacon of Surrey.  
LONDON,  
Printed by John Raworth, for George Thomason and Octavian Pullen, MDCXLI.   
REVEL. 1. 10. I was in the Spirit on the lordsday. 
THey are the words as ye see of Saint John the holy Evangelist, the blessed Apostle, the beloved Disciple, the glorious Confessor, the soaring Eagle, the son of Thunder, the Divine by an Excellency, and the penman of this most Divine and excellent Book of the Revelation: And here he makes known unto us the place where, the time when, the state in which he was, when the high and deep mysteries of this Book were made known unto him: The place where it was, in the Isle of Patmos, whither by Domitian the Emperor, he was banished for the Word of God, and the testimony of Jesus Christ, as it is in the verse going before my Text: The time when, on the Lord's Day, the best Day of the week, shining among the other days vel●…t inter ignes Luna minores, as the brightest Moon, when she fills-her circle with light, among the other Stars: The state in which himself then was, in the Spirit, in spiritual exercises, in spiritual meditations, and, by means thereof, in spiritual raptures and elevations, in spiritual ex●…asies of the soul, above the ordinary pitch of human condition.  
We have here presented to our consideration these four things. First, That there is a certain time, a certain day, which may deservedly be called, and is indeed the Lord's day. The second, That th●… d●…y here spoken of, is that particular day, and why it is ●…o c●…lled. The third, Is the great privileges, and special prerogatives of this day, beyond, and above all other. The fourth, Is the duties which belong to us upon this day; it is to be in the Spirit, as St. John was; though not in spiritual Trances, yet in spiritual Exercises and Meditations.  
For the first of these, it is certain, most certain, That there is not, nor ever was any Nation under the Cope of Heaven since the first Creation, which acknowledged a Deity, but withal it acknowledged a Divine Worship and Service due to this Deity; and that not only inward in the mind, but outward, in sacred and solemn Rites and Observances, as being both the kindly effects, and lively characters of ●…he in bred Notions and Motions of the Soul: And to this purpose they had not only Temples, and Altars, and Sacrifices, and forms of Invocation, but festival days, set days, or days set apart; as for the public and civil affairs, so likewise for the religious Rites and Ceremonies. And this they had partly from the dictate of reason, which tells us, That every action requires, as a place, so a time suitable thereunto, partly from experience, which teacheth us, That that which is left at random, and hath no day prefixed, is seldom performed as it should be on any day; and partly from those broken remainders of the Image of God left in them, and an imitation of the Church of God, though from it, in the main points of his Worship, they had much degenerated.  
It may be well thought, that the first man created immediately by God himself, even in the state of Innocency, had both a certain place and time for the Worship of his Maker; Howsoever sure it is, that before we read of the fall of man, we read of a Seventh day, blessed and sanctified by God himself, Gen. 2. 3. sanctified, that by man it might be kept holy to his glory; and blessed, that man by keeping of it holy, might receive a blessing from God. When Enos was born of Seth, the son of Adam, it is said, That men than began to call upon the Name of the Lord, Gen. 4. at the last verse: that is (as I take it) to call upon his Name in public Assemblies; for which, no doubt but they had a certain place appointed, lest otherwise men might be disappointed in their meetings: And most like it is that it was the same day which Abel, and Seth, and Adam observed before them, and the rest of the patriarchs after them, that day in which God himself rested, having fully finished the great work of the world's Creation. Etiam ante legem non dubito primis illis patribus doctore Deo, diem hunc solennem, augustum & sacrum fuisse, saith the learned Mercerus. Even before 
in Gen. 2. 3.  the Law I doubt not but this Day by God's teaching, was solemn and sacred to those primitive Fathers. And Peter Martyr, Nec ejus observatio coepit lege 
Loc. Com. c●…s 2. c. p 7.  data in Sina, sed ante celebrabatur; Neither did the observation thereof begin with the giving of the Law in Sinai, but it was celebrated before. Of the same opinion is Rivet, who likewise answers all the 
In 2 ●… Gen. exerci●…. 13.  arguments brought to the contrary, which together with them I the rather embrace, for that before the giving of the Law in Mount Sinai, we have an express and severe charge for the keeping of it in gathering Manna, Exod. 16. and upon that occasion two such miracles showed to ratify and magnify that day, as seldom shall ye read of more remarkable thorough the book of God; whereof the one was, that the Manna fell in great plenty upon all the other days of the week, but upon the Seventh none at all; The other, That being gathered on the Sixth day, it remained sweet till the Seventh, and not so on any other day of the week besides: Either of which miracles were doubtless as great or greater than that fabulous one of Pliny, seconded by some of the Jewish Rabbins, of a River in Judea, which is said to run the six first days of the week, and on the seventh to dry up; so as we shall not need go seek out that River to authorise that day.  
Yet after all this was this very day again for the better observation of it, proclai●…ed in Mount Sinai, and that in a dreadful and glorious manner, Exod. 20. having a more solemn entrance into it, and more weighty reasons to hedge it in and confirm it, than any other of the commandments. And besides, all the rest are negative only, the first of the second Table, and this last of the first Table are affirmative, nay this only is both affirmative and negative, standing in the midst of the two Tables, to show that they both depend upon the observation of it; which I conceive to be the reason that in some passages of Scripture the keeping of the Sabbath day is put for the whole body of God's Worship, and pressed with more earnestness both in the following Chapters of the same book, and in the books following of Moses and the Prophets, than any of the other Precepts; so as till the coming of Christ, and at his coming too, nay, for a while after his death and passion, resurrection and ascension (that the mother Synagogue (as St. Augustine speaks) might be buried with the greater honour) it was d●…ely and constantly observed by the Church of God. But when the fullness of time was come for the abrogation of it, yet the equity of the commandment (which Divines do call the moral part thereof) remaining still in its full strength and vigour, required not only some certain time to be set apart for the public Worship of God, but at least one day in Seven: which is not only the judgement of 
a In Gen. 2. Hom. 18.  Chrysostom, and 
b Loc. Com. Class. 2. cap. 7.  Peter Martyr, and 
c De cult.. Sanct. lib. 3. cap. 11. His accedt Robertus Loeus in effigiatione ●…ua veri Sabbatismi, pag 48.  Bellarmine, and Doctor Fulke, in his answer to the Rhemtsts, commenting upon the words of my Text, and other grave Divines; but of our profound and judicious Hooker, writing purposely against the schismatics of our time, so as we need not suspect him of Puritanism: we are bound (saith he in the 5th Book of his ecclesiastical policy, and seventeenth Paragraph, Touching the manner of celebrating festival days) We are bound to account the sanctification of one day in seven, a duty which God's immutable law doth exact for ever, although with us the day be changed, in regard of a new revolution, begun by our Saviour Christ, yet the same proportion of time, the same proportion of time continueth, which was before by way of a perpetutuall homage, a perpetual h●…age, never to be dispensed withal, nor remitted. Then which, I see not what can be spoken more plainly or more punctually; which is the rather to be marked, for that the Author being a man of admirable learning, and of a deep judgement, and by reason thereof making many doubts to himself, (which the ignorant by reason of their shallow and narrow capacities, hardly discern, and easily swallow) is notwithstanding in the point so positive and peremptory as you see. Whereunto we may add the testimony of our Homilies, allowed to be read in our Churches by public authority, making also one day in the week by the moral part of the commandment to be consecrated; and that not in 
Of the 〈◊〉 and time of prayer. part. 1a.  part, but wholly to heavenly exercises of God's true Religion and Service. And truly this our church's resolution therein to me weighs more than the opinions of many others to the contrary, though I will not censure, much less absolutely condemn them.  
My conclusion shall be, That as the tenth part, ad minimum is God's portion for the fruits of the earth, so the seventh part of his proportion for time: and both of them not only under the levitical Law but under the Gospel; the number of seven is sacred, as Philo in his book de opificio mundi hath learnedly showed; but for proof thereof I will go no further than this very book of the Revelation, wherein we read of Seven Angels, and Seven Trumpets, and Seven vials, and Seven seals and Seven Stars, and Seven Candlesticks, and Seven Churches, and Seven Spirits before the throne of God; all which seems to imply the number to be Mystical and sacred, and consequently most properly due to religious exercises in public, consisting in the sacred Service of almighty God.  
All which notwithstanding, some such are found professi●…g themselves Christians, as Anabaptists and 〈◊〉, who not only deny any set time to be appropriated to God's service, by the law of Christ; but further affirm, that no such time is now by Christians living under the gospel in any sort to be observed: And to this end they wrest those passages of the Apostle Gal. 4. 10. Rom. 14. 5. Col. 2. 16. they wrest them I say, the only scope of the Apostle in those passages being to cry down the Ceremomall use, or Superstitious abuse of days, as well among the Jews as the Gentiles; not to make holy days set apart for God's Service unlawful; nay, it is certain that in other places he m●…kes the●… lawf●…ll, and this day here spoken of in my Text in pa●…ticular, as well by his practice as his precept: w●…ich will appear in my second general part which offers itself in the next place; namely, that t●…e day here spoken of in my Text is that particular day, which is now by us Christians in a speci●…ll manner set apart for the service of God: In the handling whereof we have two things to be considered: first the several names of this day, and then why it is termed the Lord's day.  
This day is sometimes called the Sabbath, sometimes Sunday, sometimes the first day of the week, sometimes the Eighth day, and sometimes the Lord's day, as here in my Text.  
The name of the Sabbath (I must confess) in the ancient counsels or Fathers we shall hardly find applied to this day, unless withal they add Sabbathum Christianorum the S●…bboth of Christians; For when they speak of the Sabbath absolutely, without any addition, they always understand the Saturday the Seventh day, the Sabbath day of the J●…wes, which except it be heedfully observed of those who are conversant in their writings, it may be an occasion of much error and mistake. Which notwithstanding I make no question, but this day may without any just suspicion of Judaism be called the Sabbath: and that for these Reasons. First, because our Saviour himself (as I conceive) hath so called it: pray that your flight be not in the winter, nor 
Ma●…. 24. 20.  on the Sabbath day; where he speaks of the destruction of Hierusilem, which fell out about forty years after his ascension, whereas the Sabbath of the Jews was abrogated by his resurrectio●…, and consequently it cannot well be understood, but of the Sabbath of Christians, the day here spoken of. My second Reason is, for that Sabbath signifying Rest, the word in regard of that signification is appliable to our day, as well as to theirs, it being a day of Rest to us, as well a●… to them: True indeed it is that the Sabbath was so called a day of rest, in a double respect: First because God him●…e upon that day rested from the works of the Creation; and then because they in imitation of God, and by commandment from God were likewise to rest upon the same day; whereas ours cannot be called a Sabbath in respect of the first, that is God's rest; but only in respect of the second, that is our rest. My third reason is, for that our Lord's day succeeded in the place of the Sabbath, and was ordained to the same general end; as our spiritual exercises are called Sacrifices, because they succeed in the place of their Sacrifices, so may our Lord's day not unfitly be termed the Sabbath, because it succeeds in the place of t●…eir Sabbath.  
Secondly, this day here spoken of in my Text is sometimes called Sunday, which though it be a name imposed by the Gentiles, who knew not the true God, giving the names of the seven Planets to the seven days of the week; yet for distinctions s●…ke I see not, but we Christians may without superstition or relation to them call the days of the week by the same names that they did, as well as we do the Planets; or as God himself calls the stars by ●…eathenish names, Ple●…ades, Orion, and Arcturus with ●…is son●…es, Job 38. or as S. L●…ke Acts 28. ●…ells us that the ship of Alexandria in which S. Paul●…ailed had the sign of Castor and Pol●…ux, heathenish Gods: yet it may not be denied, but the primitive Christians who daily conversed among those i●…olatrous Gentil●…s, in de●…station of their Idolatry, for the most part forbore those profane heathenish names; the first day they usually called the Lord's day, and the last 
Vide Hieron. Epist. H●…bid. quest. 4. & Ambros. S●… 61.  the Sabbath, and those between the first and the last, feria sec●…nda, tertia, qu●…rta, quinta, sexta, the second, third, fourth, fifth, & sixth days of the week; though they were not so scupulous, but sometimes they were content to use the names of Sunday too, as witnesseth Eusebi●…s in his fourth book of the life of 
Cap. 19  Constantine, Hunc salutarem di●…m (saith he, speaking of the Lord's day) quem lucis vel Solis appellamus, and so it is called more than once by Justinus Martyr, in his second Apology: And truly considering that upon this day the light was made, which being first dispersed was afterward gathered into the body of the sun, and withal that Christ the sun of righteousness (as he is called Mal. 4. 2.) rose again upon this day, I see not but that we Christia●…s may without any just offence name it Sunday.  
Thirdly, it is sometimes called the first day of the week, thus was it constantly called by the Jews, as being the beginning both of the week and of the world; thus by Moses Gen. 1. 5. thus by all the four Evangelists Math. 28. 1. Mark 16. 2. Luke 24. 1. Io. 20. 1. and again by St. Luke Acts 20. 7. and by St. Paul 1 Cor. 16. 2. nay more than so, amongst all nations, that keep any account of weeks, and months and years, this day is accounted the first day of the week; which without doubt they borrowed either by tradition from the Patriarchs, and so from Adam, or from the writings of Mos●…s, which many of them read. But by the way we are here to observe, that this being the first day of the week cannot possibly be the seventh; one of the seven and the first and chief of the seven it is, but the seventh (if we will follow God's account) it is not, nor cannot be so called: so that what is spoken in the fourth commandment of the Sabbath as the seventh day, I s●…y as 'tis the seventh day, cannot be appliable to this day of ours, except we should make the first and the seventh all one.  
Fourthly, it i●… sometimes called the eighth day; for as it is the first in regard of the week following, so is it the eighth in regard of that going before. Sufficient war●…ā: we have for this name Ioh. 20. 26. where though we read after eight days, yet by the consent of all Divines it is to be understood of the eigh●…h day after Christ's Resurrection, which must needs be the same day of the week with the first day of the week going before: Nos in octava die, quae et prima 
In prolog. in Psalm. expla.  est perfecti Sabbathi, festivitate laetamur, saith S. Hilary: and St. Augustine, Dies octavus qui & primus, speaking of this day in his Epistle to Januarius, the 
Epist. 119.  the same is both the first day and the eighth day; where he likewise tells us, that this day was not unknown to the holy Fathers and Prophets, before the Incarnation of Christ; nam & pro octava Psalmus 
Idem habet Cypri. Epist. 8. Lib. 3.  inscribitur, & octavo die circumcid●…bantur infants, saith he; for both a Psalm is entitled for the eighth, and the eighth day after their b●…rth were children circumcised. And again in his Enarration upon Psal. 89. (or the 90. as we reckon) speaking of the number of Fifteen made up of seven and eight; Quorum primus (saith he) insinuat propter Sabbathi observationem Testam. vetus, secundus Testam. novum propter Domini resurrectionem; whereof the first by reason of the observation of the Sabbath signifies the old Testament; t●…e second the ●…ew Testament, by reason of our Lord's Resurrection: Hinc sunt in Templo quinde. 
Idem habet Hilar. in praefat in ●…salmos salmos.  cim gradus, hence it is that the ascent to the Temple was by fiftee●…e steps, that there are fifteen psalms of degrees, that the flood rose above the highest mount●…ins fift●…en cubits, & si qui●…us aliis locis sacratus comme●…datur hic numerus, and hence it is if this 〈◊〉 number be recommended unto us, in any other places. Whereunto he might have added, that eight persons were saved in the ark, as Saint Peter hath piecisely observed in his first Epistle and 3. cap. and in that respect, in the second chapter of his second Epistle, doth he call N●…h the eighth person.  
Fifthly and lastly, and chiefly, it is called the Lord's day, as here in my Text, and ag●…in, 1 Cor. 16. 1. as Beza in his Annotations on that place tells us, according to an ancient ●…anuscript which himsel●…e both saw and read: where, by the Lord no doubt is understood the Lord Jesus, which was the usual name given him by the Apostles, both whiles he lived, and af●…er his de●…th, all other Lords bein bu●… Underlings, and all Kings but vassals in regard of him; from him they hold their Crown●…, and ●…o him they m●…st bend their knees, and give an account of their kingdoms; To him I s●…y who h●…th on his 
Revel. 19  fest●…re and on his thigh a na●…e written, King of Kings and Lord of Lords, being in his power and Majesty, as far above the greatest Lords on earth, as they are above the meanest of their Subjects.  
Now this day is called the Lord's day, or this Lord's day, because to the honour and service of the Lord it was both observed, and enjoined by his Apostles specially in memory of his resurrection, and that by special order from himself; of three of these, namely that to the honour of the Lord it was observed by his Apostles, and specially in memory of his resurrection, no Christian I think makes any doubt; so as neither of them will need any further proof: two things than remain only to be proved: the one, that this day was not only observed by the Apostles, but by them also enjoined to be observed by the Church: the other, that both this observation and injunction were by special order from the Lord himself.  
To prove that it was by the Apostles themselves enjoined to be observed by the Church, it shall not be requisi●…e to vouch any express precept of theirs; it will be sufficient if by necessary deduction from any such precept it be made clear; neither can we otherwise prove many doctrinal points in controversy, between us and the Church of Rome. Now for such a kind of proof I would go no further than that precept of the Apostle 1 Cor. 16. 1. Concerning the Collection for the Saints, as I have given order to the Churches of G●…latia, even so do ye, upon the first day of the week let every one of you lay by him in store, as God hath prospered him. That the Collection for the poor is here enjoined; it cannot be denied, the words themselves proclaim it; and that this Collection was inseparably annexed to the Lord's Day, because on it the Congregation was assembled; not only this Text, but the ecclesiastical Writers give plentiful testimony: from whence the conclusion in my judgement is clear and fair, That the Lord's Day itself, in which such Collections were made, was consequently by them enjoined; for where two things are inseparably united, he who enjoins the on●…, cannot, but by consequent likewise, enjoin the other: As when God said, Let there be light, if light cannot be ●…ep from heat, it was in effect as much as if he had said, Let there be heat. Thus m●…ch doth Doctor Rivet collect from 
in 2● Gen. ever cit. 13 versus finem.  these words of the Apostle. And thus much, it should seem. Saint Augustine, in his 251 Sermon, de tempore, gathered either 〈◊〉 this, or some other passage of this kind; where he teacheth us, That the Apostles not only obs●…ved this day, but religiosa solennitate habendum sanxerunt, decreed it to be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo●…us in 〈◊〉 〈◊〉 Sab●…mi pag. 47. His c●…usis 〈◊〉 〈◊〉 Apo stol●…, 〈◊〉 ex 〈◊〉 〈◊〉 domin●…um 〈◊〉 〈◊〉 randum statuerent.  kept in a solemn religious manner: from whence we may safely concl●…de, That at leastwise, in his judgement, it was not only their practice, but their precept.  
The other point remaining to be proved, is, That both this p●…actice and precept of theirs, was by order from the Lord himself, and that not only by secret inspiration, but by overt Acts. As the Sacrament is c●…lled t●…e Lords Supper, because it was instituted by t●…e Lord, and that excellent Form of Prayer whic●… he hath left us, the Lord's Prayer, beca●…se it was co●…posed by the Lord; so is this Day called the Lords, because it was ordained by him. He is that son of man, who is Lord even of the Sabbat●…; 
Mar. 2 27.  As he dissolved the Sabbath of the Jews, so he appointed the Lord's day of the Christians to succeed it. New Lords they say, new laws, which in him was verified; new Sacraments, new sacrifices, a new Priesthood, a new Pentecost, a new Sabbath. Thus old things passed away, and al●… things by him became new; and if all other things belonging to his service, then surely the day too, in which this service is solemnly to be performed, that so it might be suitable to his service.  
This blessed day was not only foreseen, and foretold by the Psalmist, but the making of it, by the Lord. This is the day which the Lord hath made, let us rejoice and be glad in it, Psal. 118. 24. where no doubt he prophecies of this very Lord's day here mentioned in my Text; and so have many of the Fathers rightly applied it: and among the rest 
a Hom●…l. in hoc dictum, Omnia mihi tradita sunt a patre.  Athana●…ius, and 
b Epist. 83.  Ambrose, and 
c De resurrect. serm. 5.  Chrysostom; this is the day saith the great S●. 
d Serm. de tempo. 15 ●….  Augustine; in which our Lord was baptised in Jordan; in which he turned water into wine at a wedding feast; in which he blessed five loaves, wherewith he satisfied five thousand men; in which he rose again from the dead; In which he entered into the house where the Apostles were assembled, the doors being shut; in which he sent down the holy Ghost upon them; finally, in which we expect his coming to judgement. Besides all which, Bellarmine in his third Book de cultu Sanctorum, and eleventh Chapter, is confident, that he was also born on the same day, which he proves by the dominical letter of that year, falling just upon the 25th of December. And shall we imagine that on this day he was born, on this day baptised, 
To these Prerogatives, some 〈◊〉, that our Saviour was likewise circum●…i sed on the Lord's day, and that on the same day the star first appeared to the Wisemen. See 〈◊〉 〈◊〉 r●…lig. 2. 4.  on this day wrought his first and greatest miracles, on this day rose again, on this day appeared to his Apostles; and lastly, on this day sent down the holy Ghost upon them (the three last of which are most evident in holy Scripture) and yet had no special design for the sanctifying of this day in a special manner.  
Moreover, it may not be forgotten, that upon this day his Apostles, and in them their successors received from him their Benediction, their Mission, and Commission; Peace be unto you, there is the Benediction, John 20. 19 As my Father hath sent me, so I send you, there is their Mission, vers. 21. And when he had said this, he breathed on them, and saith unto them, Receive the holy Ghost; whose sins ye remit, they are remitted, and whose sins ye retain, they are retained, there is their Commission, vers. 22. 23. And again, his disciples being assembled as before (in all likelihood by his Commandment) for the exercise of religious duties, upon the very same day of the week following, he appears to them again; as for the imparting of other mysteries unto them, so in particular for the ●…rengthning of Thomas his faith, who at his former apparition was absent from that assembly: yea, after this again, before his Ascension he appeared unto them sundry times, by the space of forty days, 
Acts 1 3.  speaking of the things pertaining to the Kingdom of God; and good Divines are of opinion that he still appeared upon the same day; as it is certain that ten days after his Ascension, he sent down the 
Acts 2. 1.  holy Ghost the same day upon his Apostles, being then again assembled, being the first day of the week, and the day of his Resurrection, or the lordsday; on which he also by the Ministry of an Angel imparted these most divine Revelations to St. John; All which should argue, that this indeed was the day, which he had selected and sealed for the religious Assemblies of his Church, in all future ages, even to the world's end. Neither is this my opinion alone, but Saint Cyrill in his Exposition upon 
Lib. 12. c. 58.  Saint John's Gospel, is of the same mind; and Maldonate the Jesuit freely confesseth, that some 
In Ioh. 20. v. 26.  Conjecture may from thence be made, Diem Dominicum aliquam ex Christi voluntate originem habuisse, That the Lord's day had some kind of rise, from the will of the Lord himself: yet because he seeth the Schoolmen take another way, he professeth himself unwilling to forsake their Company: But had he been free to take his own course, no doubt he would easily have found therein somewhat more, than a bare Conjecture.  
Which I am the rather induced to believe, for that Ribera a Bird of the same Feather and Nest, in his Commentaries upon the words of my Text, tells us that Justin Martyr in his second apology to Antoninus the Emperor teacheth, Apostolos a Christo hujus diei celebritatem accepisse, That the Apostles received the celebrity of this day from the Lord himself; which he disproves not, but rather allows; and withal adds, that the Apostles themselves delivered it over, and recommended it to the Church in their Constitutions, as witnesseth Clemens, Lib. 2. cap. 59 & lib. 5. cap. 9 & lib. 7. cap. 31. 37. And herewith accords the great Athanasius in the very entrance of his homily De sement; Anciently saith he, the Sabbath was in greatest request; Sed eam solennitatem Dominus in diem Dominicum transtulit, but the solemnity thereof, the Lord himself hath now put over, and conferred upon the lordsday; and again, in another place, Octavo Sabbathum dissolvit: 
In hoc dictum. Om●…ia mibi, &c. ●…ist, 119.  And to me Saint Augustine in his Epistle to Januarius seemeth to fall in the same way: The Lord's day, saith he, was declared by the Resurrection of the Lord, Et ab illo coepit habere festivitatem suam, not ab illa, but ab illo, from him it began to be made festival.  
To these Ancients might be added, of our own Divines, Doctor Fulk in his answer to the Rhemists on the words of my Text; and Master Perkins not 
Lib. 2. cap. 17.  only in his Exposition of these words, But in his Cases of Conscience; And among foreign Divines, the learned Junius as well in his Lectures ●…pon Gen. 2. 3. as his notes upon Tertullian; in the former of which he saith, that this day was set apart for holy uses, Non humana traditione, sed Christi ipsius observatione & instituto, Not by any human tradition, but by the observation and institution of Christ 
In cap 16. Apol. Piscator eti●…m, Dominicum diem ab ipso Domi●…o insti●…utum, & ad sanctific●…dum m●…ndatum esse affim●…t. in A●…o. 1. 10.  hims●…lf; in the latter, Vt quem Dominus tum resurrectione sui corporis, tum ordinaria Ecclesiae suae synaxi sanctificaverat, ut Cyrillus in Iohan. annotavit: As being the day which the Lord hath consecrated, not only by the Resurrection of his Body, but by the ordinary Assemblies of his Church, as Cyrillus upon Io●…n hath observed.  
The sum of all is this, That the Apostles had not a freedom of choice left to themselves, what day they would set apart for the public exercises of Religion, but what was foretold by the Prophets, what was shadowed before, and under the Law; what they practised, and delivered herein, they received from the Lord: As one of them speaks for 
1 Cor. 11. 23.  all, in another case indeed, yet not improperly appliable to our present purpose: which being so, they doubtless derogate much, both from the honour of the lordsday, and from the Lord himself, the Author thereof, who would make it no better than an human ordination, or at best an ecclesiastical Constitution, framed according to the pattern of the Apostles; and consequently changeable either by the civil Magistrate, as some, or by the Church as others: Whereas the Primitive Christians were so constantly resolved of the immutable fixedness thereof, that they expected his return, to the general judgement upon the same 
Lact. 7. ●….  day, which himself had ordained in all succeeding ages to be kept holy: And therefore they thought they could never sufficiently grace it with the highest titles of pre-eminence, they could possibly devise: which is my third general part, and now presents itself to our view: the notable prerogatives I mean, and special privileges of this day beyond, and above all other.  
As all time, so all days which are a part of time are of the Lord's making: and as a part of time, so are they equal among themselves, as well in Dignity as Duration; but in regard of the end to which, and the use for which they are set apart; so are they distinguished each from the other; which by Syracides 
Ca●…. 33. ●… 78, 79.  is well and truly expressed: why saith he, doth one day excel another, when as all the light of every day in the year is from the Sun? whereunto he maketh answer, By the knowledge of the Lord, they were distinguished, and he altered seasons and feasts; some of them hath he made high-dayes, and hallowed them; and some of them, hath he made ordinary days: And surely, if any day be an high-day, it should in reason be the lordsday. The eminency whereof, it shall not be amiss to consider comparatively in relation to other days: First to the Jewish Sabbath; and then to other days of the week, specially other holidays of the Christians.  
For the first of these, as by the Gentiles the Lord's day was usually called Dies Solis, Sunday; So was the Jewish Sabbath Dies Saturni, Saturns-day, or Saturday; and how much the Sun in bigness exceeds, and excels in brightness and influence, the star by them named Saturn, so much doth the lordsday exceed, and excel the Jewish Sabbath. Their Sabbath was instituted in memory of the Creation; our lordsday of the Redemption of the world: Now for the Creation of the world, God only spoke the word, and it was made; but for the Redemption thereof, the eternal Word, the son of God himself must become incarnate; and by the space of many years, both do, and suffer many things: by means of the Creation, man was entitled to the earthly paradise; by means of the Redemption, to the heavenly: by the Creation he was made a Companion of the Angels; by redemption they are made in some sort his inferiors, being sent forth to minister for their sakes, that shall be heirs of salvation: In the Creation all the other Creatures have their interest together with man; the work of Redemption is proper to him alone: Again, the Jewish Sabbath was renewed in memory of their deliverance from the bondage of Egypt; but our lordsday ordained to be kept holy, in memory of our deliverance from the bondage of Sin and Satan, who held us under in a far more miserable slavery then that of Egypt. Moreover it is by Saint Augustine observed, that the Israelites passed 
Serm. de temp. 154.  safely through the read Sea, not on the Sabbath, but on our lordsday; and both by him and Origen, 
Super ex Hom. 7.  That the Manna fell first, on the first-day of the week, but none on the Seventh: where by the Manna, Origen after his allegorising manner, understands the sweet dew of heavenly Doctrine, and from thence infers, Intelligant judaei jam tunc praelatam esse dominicam nostram judaico Sabbatho, Let the Jews know th●…t even than our lordsday was preferred before their Sabbath.  
Now in relation to the other days of the week, and to other holy-days; This Lord's day shines among them, as doth the dominical Letter clod in Scarlet among the other Letters in the Calendar; or as the sun imparts light to all the other Stars; so doth this day, bearing the name thereof, both Light and Life to all the other days of the week. This day saith Eusebius is, tum vere praecipuus, tum haud 
Devi●…a Con●…tan. p. 4. 18,  dubie primus, of all other days, as truly the principal, as it is undoubtedly the first. Athanasius calls 
In epist. ad ubique Orthodox. in Hom in hoc dillum, am nia mihi tradita sunt.  it Diem sanctissimum, and sanctissimum festum, the most holy day, the most holy festival, attributing unto it both the initiation of the world, and man's regeneration. Ig●…atius in his Epist. to the Magnesians styles it, Reginam & Princ●…m dierum, the Queen and Princess of days; Chrysostom, drem r●…galem, a royal 
Serm. 5. ●…e resurrect.  day; Leo hath written purposely in commendation of it, in his 81. Epistle to Dioscorus. Saint Augustine in sundry Treatises of his, takes occasion highly to extol it; as namely, in his 251. Sermon de tempore, having spoken of some of the most remarkable things which fell out upon this day, His & talibus indic●…is, saith he, Dominica dies extat insignis, By these and such like Characters is the lordsday become renowned: And again, in his 154. Sermon of the same Book, Venerabilis est hic dies qui domin dies, & dies primus atque perfectus est, & dies clarus in quo visa est prima lux, This Lord's day is a venerable day, The first day, a perfect and shining day, in which the light was first seen. Nay, Pererius the J●…suite in his Commentaries upon the work of the first day, having recounted no less than thirteen special Prerogatives thereof; at last he thus concludes, Haec sunt primi illius diei insignia atque ornamenta, quibus ea dies mirabiliter nobilitatur atque decoratur, These are the ensigns and ornaments of this first day, wherewith it is wonderfully ennobled, and garnished: Likewise the Hebrew Author of the Book called Sedar, Olam, Rabath, cap. 7. Recordeth many memorable 
Ex H. Wolphii 〈◊〉. de Temp. lib. 1. cap. 2.  things which were done upon the first day of the week: as so many types that the chief worship of God should (under the new Testament) be celebrated upon this day. As that on this day the cloud of God's Majesty first sat upon his people. Aaron and his children first executed their Priesthood. God first solemnly blessed his people. The Princes of his people first offered publicly unto God. The first day wherein fire descended from heaven. The certainty of these, I leave to the Author to prove; but sure I am, that the Primitive Church, for more than a thousand years after Christ, to express the greatness of their joy upon this day, neither fasted nor kneeled: Nay, Tertullian goes further, in his Book de corona militis, cap. 3. Die dominico jejunare nefas ducimus, & de geniculis adorare, We hold it unlawful upon the Lord's Day, either to fast or to pray kneeling. And Saint Hilary in his Prologue set before his explanation of the Psalms, gives the reason thereof; ne festivitatem spiritualis hujus ●…eatudinis impedirit, lest it might hinder the joy of our spiritual happiness on that day. Look then what the fire is among the Elements, the Eagle among the Fowls, the Whale among the fishes, the Lion among the Beasts, Gold among the other metals, and Wheat among the other Grains; the same is the Lord's Day among all the days of the week; this Day differing as much from the rest as doth that Wax to which the King's great Seal is put, from ordinary Wax, or that Silver upon which the King's Arms and Image ●…re stamped, from Silver unrefined, or in Bullion.  
And for other holy days, it is as far transcendent above them too, as they are beyoud other ordinary days: the other holy days, consecrated by the authority of the Church, and amongst us religiously observed, may not unfitly be resembled to those honourable women spoken of in the 45 Psalm, King's daughters were among thy honourable women, but the Lord's Day ordained by the Lord himself, and from him derived unto us by his Apostles, is as the Queen here standing at the King's right hand in Gold of Ophir, gloriously apparelled; the rest are as waiting-Ladies, she as the Empress, gradiensque Deas superem net omnes: and were they all brought into one Chain, the Medale of this Chain could be no other than the Lord's Day. This was, doubtless, the general a●…d constant opinion of antiquity touching th●…s Day but I know not how it came to pass, that after ages, by insensible degrees, much degenerating from the simplicity of those primitive times, so infinitely multiplied and magnified their holy days beyond all measure and reason, that the Lord's Day began to be slighted, and at last, with many, to be accounted a common holy day, nay, perchance, inferior to some of the Saints; insomuch that with us it had lost, not only the honour due unto it, but the name, by the Apostles imposed upon it. Which, no doubt, a special occasion of that thick cloud of superstition which afterwards over shadowed the face of the Church; and in appearance, the reducing of this day to its original honour and name, would prove the readiest means to restore the Church again to her original lustre and beauty, even in those parts where that cloud is not yet dispelled; as in all likelihood the preserving of that name and honour with us, would likewise serve to preserve that soundness of religion which now by God's blessing we have long enjoyed under three such Princes, as the world in their several kinds, and in succession, cannot show the like. And so I pass to my fourth and last general part, The duties of the Lord's Day, which, in a word, is to be in the Spirit, that is in Sptrituall exercises, as Saint John upon this day was. Though he were then banished into the solitary Isle of Patmos, where he had no means to converse with any Christian, much less to communicate with their Assemblies in religious duties, yet was he present with them in spirit, as Saint Paul was with the Colossians, 
2. 5.  though absent in body, much desiring to be present with them, and joining with them, even in his private devotions. A good lesson for such as cannot have access to the public Congregation, considering they cannot do what they would, yet to do what they may, which is religiously to observe the Lord's Day in their private houses or chambers, in the ship or in the prison, if their condition be such as they cannot come to the Lord's House. This is it which Saint Augustine adviseth, discoursing of the 
Serm. 251.  duties of this day, veniat cuique possibile est & oret in conventu Ecclesiae pro peccatis suis Deum, He who possibly can come, let him come, and in the Church, let him there pray to God for the pardon of his sins; Qui vero hoc non possit saltem in domo sua oret, & non negligat Deo solvere votum & reddere pensum servitutis, but he who cannot come to the Church, let him pray in his house, and let him not neglect the paying of his Vows to God, and the rendering of that service which is exacted.  
Now for such as have free access to the Congregation, these spiritual exercises are either public or private; public, in the Lord's House; private, in our own houses with our families, or in our chambers and closets, in our Gardens, or in the Fields. The exercises to be performed, are confession of our faith and our faults, absolution, thanksgiving, humble and hearty prayer, reading and expounding the sacred Oracles of God, the private readi●…g of the Scriptures or other godly books, the administration and participation of the holy Sacraments, the singing of Divine hymns, meditation and conference, as well touching those things we have read and heard, as touching the wonderful works of God in the Creation, and Government of the world: This is to be in the Spirit, specially if these dutiesbe practised by us in a spiritual manner, that is, if we perform them not faintly or formally, but attentively and devoutly, as knowing that God is a Spirit, and will be worshipped by us in Spirit and Truth, with 
Io. 4. 24.  a perfect heart, and with a willing mind, as the good King David taught his Son Solomon: withal 
2 Chron. 28. 9  we must remember, that works of charity are not to be neglected on this day, they being the marks and effects of the Spirit.  
And that we may the better intend these spiritual works in a spiritual manner, we are still to carry in our minds that this Day is the Lord's Day, and not the devils or ours; and that not a part only, but the whole day is his, the devil's day we make it, if we employ it in sinful acts; our own, if in the servile works of our particular callings, or in bodily recreations, which further not, but hinder the practice of our spiritual duties: For sinful acts, we must be careful that we incur not justly the censure of Tertullian, Siccine exprimitur per publicum 
A●…ol. 35.  gaudium publicum dedecus? Haeccine solennes dies decent quae alios non decent? Malorum licentia pietas erit? Occasio luxur●…ae religio deputabitur? Is our public joy thus expressed by the public disgrace? Shall that be thought to become an holy Day, which doth not become any day? Shall wicked licentiousness be accounted Piety? and occasions of luxury, Religion? If wantonness, if drunkenness, if fighting, if railing, if reviling, if swearing, if cursing be sins on every day, surely much more on the Lord's Day. Saint Jerome likewise in his Epistle to Eustochium, seems much to mislike excessive Feasting and feeding upon these days, as being the occasions of luxury, and consequently of quarrelling and wantonness; Valde absurdum est nimia saturitate velle honorare Martyrem quem scias Deo placuisse jejuniis, It is most absurd to in●…end the honour of that Martyr with excessive Feasting, whom we know to have pleased God with Fasting; and if it can be no honour to the Martyr who lost his blood for the Lord's sake, much less to the Lord, who redeemed the Martyr by his blood.  
Of servile works is that noble Constitution of Leo 
Leo Constit. 54.  the Empe. to be understood. We ordain, according. to the true meaning of the holy Ghost, and of the Apostles thereby directed, that on the sacred Day wherein our own integrity was restored, all do rest and surcease labour; that neither Husbandman nor other, on that day, put their hands to forbidden works; for if the Jews did so much reverence their Sabbath, which was but a shadow of ours, are not we which inhabit the light and truth of grace, bound to honour that day which the Lord himself hath honoured, and hath therein both delivered us from dishonour, and from death? Are not we bound to keep it singular and inviolable, well contenting ourselves with so liberal a grant of the rest, and not encroaching upon that one which God hath chosen to his own honour? Were it not reckless neglect of religion to make that very day common, and to think we may do with it as with the rest.  
Which religious Edict of his, though it were indeed chiefly bent against bodily labour, yet may it well be extended against such pastimes and recreations on that Day, as cannot but withdraw us from the keeping of it inviolable. That unlawful recreations may not be used on that day, no Christian, I think, will deny, since they may not be used on any days; so as all the doubt is touching lawful recreations, whereof some also there are, which I think no man will affirm to be lawf●…lly used on the Lord's Day, as Hawking, Hunting, and the like, which are not unlawful in themselves, but unlawful on that Day because it is the Lord's D●…y: And for other recreations, if bodily labour, which on other days is not only lawfnll, but necessary, be forbidden because it is the Lord's Day, methinks by the same reason, even lawful recreations should be forbidden on the same day, as tending no less to the violating of that Day than bodily labour; If on that Day I may nor sow nor reap, nor carry my Corn, no, not in the most uncertain and catching weather, though it carries a fair show of keeping those precious fruits of the earth from spoiling which God of his goodness hath sent me, shall I presume to use those recreations on that Day, which commonly end in the abuse of those good bl●…ssings? Manlike exercises are, doubtless, very requisite, but co●…sidering the number of other holy days in our Church (under favour be it spoken) I see no necessity of putting them in practice on the Lord's Day, nor of ranking the Lord's Day with-other holy days.  
Some reformed Churches in other parts may perchance give way to the use of them on the Lord's Day, which in them is somewhat the more excusable, because they have none other holy days, though for mine own part I think it better if they had, yet that the very same Pastors of those Churches who admitted or connived at the use of such manlike exercises, as severely cried down effeminate sports on that Day, let one speak for all: If we employ the Sunday, saith Calvin, to make 
In Deut. 5. Serm. 34.  good cheer, to sport ourselves, to go to games and pastimes, shall God in this be honoured, is it not a mockery? Is not this an unhallowing of his Name? And if you please, to Calvin we may add Bellarmin, the great Champion of the Romish Church; who in his explanation of the title of the 91. Psalm, according to their account; which is a Psalm or song for the Sabbath-day thus writes, Errant judaei qui otium Sabbati sibi datum esse existimant ad vacandum convivi●…s & deambulationi; The Jews err in thinking, that the rest of the Sabbath was given them for feasting and walking abroad: wherein he seems to have followed Saint Augustine in his Enarration upon the same passage; who in particular there censureth them for their dancing, holding it more allowable to plough, then to dance upon the Sabbath; Melius est arare quàm saltarc, these be his very 
The same in effect he hath in his Book, De d●…cem Chordis, cap. 3.  words; and then goes on, Illi a bono opere Vacant, ab opere nugatorio non vacant, they rest from honest works, from vain works they rest not: Et Iudaeos imitantur Christiani, saith Bellarmine; and those Christians imitate the ●…ews, who do the like.  
Nay Saint Augustine in another place comes fully 
De tem●…. Scrm. 251.  home to the same point; where speaking of the Lord's day, Ideo Dominicus appellatur, saith he, ut in eo a terrenis operibus, vel mundi illecebris abstinentes, tantùm divinis cultibus serviamus; therefore it is called the Lord's day, that abstaining from earthly labours and worldly pleasures, we may wholly intend God's service: And again, in several places of that Sermon, The holy Doctors of the Church decreed, to transfer all the glory of the Jewish Sabbath upon this day; That what they in figure, the same we might celebrate in Truth; Let us therefore, my brethren, observe the Lord's day, and sanctify it, as to them of old, it was given in charge, touching the Sabbath; From evening to evening ye shall keep my Sabbaths. Let us take care that our rest be not vain, but from the evening of the Sabbath, to the evening of the Lord's Day, being free from all worldly business, Soli divino cultui vacemus, let us only intend the service of God; non foris fabulis, sed intu●… psalmodiae & orationibus studete, Do not spend your time in trifles, and telling of tales abroad, but in singing of Psalms and prayers at home; and do not think unus punctus diei ad Dei officium, &c. only one little part of the day is consecrated to God's Service, and the residue of the day, together with the night, to your own pleasures: Thus Saint Augustine, and with him doth Saint Gregory accord, Dominico 
Epistol. Lib. 11. Ep 3.  die à labore terreno cessandum est, atque omnimodo orationibus insistendum, upon the Lord's Day we are to rest from earthly labour, and wholly apply ourselves to our devotions, that if any sins of negligence have escaped in the six days, they may be done away by our prayers on the day of the Lord's Resurrection. Somewhat more punctual is Ephraim Syrus, Festivitates dominicas honorare studiosè contendite, celebrantes 
Serm. de festis, pag. 10. Edit. Colon. an 1604.  eas non panegyricè sed divinè; non mundanè sed spiritualiter; non instar gentilium sed Christianorum. Quare non poetarum frontes coronemus, non choraeas ducamus, non chorum exornemus: non tib●…is & cytharis auditum effoeminemus, non mollibus vestibus induamur, nec cingulis undique auro radiantibus cingamur, non commessationibus & ebrietatibus dediti simus, verum i●…ta relinquamus iis, quorum Deus venter est, & gloria in confusione ipsorum, Earnestly endeavour to honour the Lord's holy Day, solemnising it not in a pompous, but in a Divine; not in a worldly, but in a spiritual manner; not as the Gentiles, but as Christians: let us not hang up Garlands before our doors; let us not be exercised in dancing, or in the setting forth of plays; let us not effeminate our hearing with piping and harping; let us not be clad with eff●…minate apparel, nor be girt with Girdles shining about with gold; let us not be given to gluttony and drunkenness, but let us leave these things to them, whose God is their belly, and their glory to their shame.  
In the same path with these great Lights of the Church, doth Peter Martyr walk, unum in hebdomada 
Lo●…. come. ●…lass 2. cap. 7.  requisivit in quo reliquis oper●…bus valedicentes uni illi tantum incumberemus, he required one day in the week, in which, bidding adieu to all other works, we should only intend his service. He who gave unto Adam a free liberty to eat of all the other trees in Paradise, r●…served to himself the Tree of the knowledge of good and evil: which served much to aggravate Adam's offence, that having so large a scope to content himself withal, he would, notwithstanding, fall upon the forbidden fruit; which is our case; if having all the days of the week save one granted to our use, we presume to intrude upon that which the Lord hath reserved to himself, for his own use. It is to this purpose worth the observing, that our Saviour, on the very Day of his Resurrection, which was the first day of the week, and ●…ow the Lord's Day, appeared sundry times; in the morning, at noon, and at night, thereby to show, That not a part only, but the whole Day was his; And again on the eighth day following, which was likewise the Lord's Day, he appeared to his Apostles at night, to instruct them, and confirm their faith, thereby to teach us, that even then it ceaseth not to be the Lord's Day. And truly I see not how men can effectually profit by public hearing, who neglect private conference, and meditation after they have heard: Meditation being the concoction of our spiritual Food, without which the soul cannot well be nourished. They who bought and sold in atrio Templi, in the porch, or utmost part of the Temple, thereby profaned the Temple itself and made it a den of thieves, as our Saviour censures them; and I doubt not but he is as tender of this Day, and every part thereof, as of his House, or rather more tender; his House being consecarted to him by men, but his Day, by Himself, to Himself; and besides, in the Primitive Church he was long without an House, but not without a Day from the very first infancy thereof: which hath made me to wonder, that they who are so zealous for the Lord's House, and the Lord's Portion, received by the hand of his Ministers, should not likewise be as zealous for the religious observation of his Day, especially considering that it may give men occasion to suspect, though perchance unjustly, that they pursue their own pomp and profit, in being so hot for the one, and their own ease and pleasure in being so cold for the other. He who stands for the Lord's House, and the Lord's Portion, because it is the Lords, cannot but stand likewise for the Lord's Day, because it is his, his Day, doubtless having as strong a relation to him, as either his House or his Portion, if not a stronger: He who lays sacrilegious hands upon a part of that which is consecrated to the Lord, thereby violates the whole; and therefore were Ananias and his wife stricken with sudden death, because the●… kept back, not the whole, but a part of that money they had received for their Land, and was entirely d●…e to the Lord and his Church; and if we per●…it men to detain from the Lord a part of his Day, let us take heed lest thereby they be the more emboldened to detain part of his Portion, both from him and us.  
The people, God knows, for the most part, are of themselves apt enough to take more liberty than is fit, to take an Ell, where there is but an Inch allowed them; and having once gotten the reins lose, to run away in a full career. And if it be observed, it will appear that more mischiefs have ensued upon public Games on the Lord's Day, than on any other day of the week; nay myself have observed more to have been drowned, who went into the River only to wash their bodies, on the Lord's D●…y, than any other day beside. In Cornwall, not far from Saint Germans, are in a fairplain, certain stones to be seen, which the neighbouring people call the Hurlers, because they stand in that order and distance each from other, as Hurlers use to do; and the current tradition among the inhabitants there, is, that certain Hurlers, for the profanation of the Lord's Day in that exercise, were, by God's Judgement, turned into those stones: which Camden calls a pious error, and so I believe it to be: yet withal from thence I observe the respect, which even in regard of manlike exercises, was born to that Day, and that in the depth of popery, for otherwise such a tradition could not have gotten foot and prevailed among them. Neither do I allege this for want of true examples in this kind, there being many and me norable, which are recorded by others, as well of foreign parts, as our own Country, in which (to the honour be it spoken of the reformed Religion, and our sovereign Princes, the protectors thereof) our Reverend Judges have restrained themselves, and our ordinary carrier's have, by public Authority, been restrained from travelling on the Lord's Day, (though both carry with them the advantage of the public good) to the great comfort of such as without all schismatical humour or peevish affectation of singularity, heartily embrace both the Doctrine professed, and discipline practised in the Church of England; and their hope is that other abuses yet remaining and tending to the profanation of that Day may in good time likewise be reformed, as in some foreign reformed Churches they have lately been.  
Lastly, for our instruction and imitation against the profanation of this Day, as well general counsels, and provincial Synods have bent their Canons, as Emperors, and Kings, and Commonweals their Laws: Such were Con●…tine the Great 
〈◊〉 de vita Const. lib 4. c. 18. 19 23.  (the first Christian Emperor, born in this Island) and Charles the Great, Canutus the Dane, Henry the 6th, and Edward the 6th, three of our most pious Princes, who zealously stood for the religious observation of this Day, as Nehemiah did for the sanctifying of the Jewish Sabbath.  
My Conclusion shall be, That if some bodily recreations on the Lord's Day, for the better sanctifying thereof, be thought requisite, yet under correction, I should conceive them more tolerable in the Pa●…or, who that Day hath spent his spirits in a faithful discharge of his ministerial Function, than in the people; and among the people, rather in tradesmen and Husband men, than in Gentlemen, who for the most part, make every day holiday in following their sports; and in all with these limitations.  
First, That they be in their conscience fully persuaded that the games which they use be not only lawful in themselves, but also in regard of the Day; for whatsoever is not of faith, is sin; that which I 
Rom. ●…4. 23.  think unlawful, or am not persuaded in myself that it is lawful, though in itself it be so, yet to me it is sin; so as it is a safe rule in Divinity, Quod dubitas ne feceris, that which thou doubtest of, do not. The second limitation is, That our Recreations do not tend to the scandal of others; If meat make my 
1 Cor. 8. 13.  brother offend, saith the Apostle, I will eat no flesh while the world standeth, lest I make my brother to offend; and yet may public Recreations one day in the week be more easily be forborn, than meat whiles the world standeth. My third limitation is, That these Recreations tend to the better sanctification of the Lord's Day, in the refreshing of men's spirits, Sanctification being by all Divines confessed to be the principal end thereof, which being laid for a ground, the consequence in my judgement, is unavoidable, That all our actions on that day ought more or less to be directed and squared thereunto, according to that approved rule of the Schools, Tantum destinati s●…mendum, quantum ad finem prodest, so much of the means as conduceth to the end, is to be taken, and no more. I will shut up all with that of the Evangelical Prophet Esay, only changing the 
cap 48. v. 3, 14.  Jewish Sabbath into the Lord's Day, the Sabbath of the Christians; If thou turn away thy foot from doing thy pleasure on my holy Day, and call it a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thi●…e own words: Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the Heritage of Jacob thy father; For the mouth of the Lord hath spoken it.  
God grant that we may so truly serve the Lord by a due observation of his Day h●…re, that we may eternal reign with him hereafter.   

Part of a Speech delivered in the star-chamber, against the opinion of Mr. Traske; By the Right Reverend Father in God, Lancelot, Bishop of Winchester, deceased.  
IT hath ever been the church's 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 Lord's Day presently came in place of it: Dominicus dies Christi resurrectione declaratus est Christianis, & ex illo coepit habere festivitatem suam, saith Augustine; The Lord's Day was by the resurrection of Christ declared to be the Christians Day; and from that very time (of Christ's Resurrection) it began to be celebrated, as the Christian m●…ns festival.  
These two, the Day and the Supper, have the Epithet of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dominicum in the Scriptures, to show Dominicum is a●…ike to be taken in both.  
This for the practice.  
If you will have it in precept, the Apostle gives it, (and in the same word still) that against {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the day of their Assem●…ly; Every one should lay apart what God should move him to offer to the Collection for the Saints, and then offer it: which was so ever in use. That, the day of oblations. So have you it in practice and in precept both.  
FINIS.