very evill Author Therefore as the Iews did by the festivall solemnitiâ— of their Sabbath rejoyce in God that created the world as in the Author of of all goodnesse so they in hatred of the maker of the world sorrowed and wept and fasted on that day as being the birth-day of all evill And whereas Christiâ—â—â— men of sound heleefe did solemnize the Sunday in a joyfull memorie of Christs resurrectioâ— so likewise at the selfe same time such Hereticks as denyed the resurrection did contrary to them that held it and fasted when the rest rejoyced For the expressing of which two last heresies Ignat. it was that he affirmed with such zeale and earnestnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one did fast either upon the Lords day or the sabbath except one sabbath in the yeare which was Easter Eve he was a murderer of Christ So he in his Epistle ad Philippenses The Canons attributed to the Apostles Can. 65. take notice of the misdemeanour though they condemne it not with so high a censure it being in them onely ordered that if a Clergie-man offended in that kinde he should be degraded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any of the Laitie they should be excommunicated Which makes me marvell by the way that those which take such paines to justifie Ignatius as Baroniuâ— doth in Ann. 57. of his Grand Annales should yet condemne this Canon of imposture which is not so severe as Ignatius is onely because it speakes against the Saturdayes fast Whereof consult the Annales Ann. 102. Now as Ignatius labours here to advance the sabbath in opposition of those hereticks before remembred making it equally a festivall with the Lords day so being to deale with those which too much magnified the sabbath and thought the Christians bound unto it as the Iews had beene he bends himselfe another way and resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not keep the Sabbath in a Iewish manner in sloth and idlenesse for it is written that he that will not labour shall not eate and in the sweat of thy brows shalt thou eate thy bread But let us keepe it after a spirituall fashion not in bodily ease but in the studie of the law not eating meat drest yesterday or drinking luke-warme drinks or walking out a limited space or setling our delights as they did on dancing but in the contemplation of the works of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after we have so kept the sabbath let every one that loveth Christ keep the Lords day festival the resurrection day the Queene and Empresse of all dayes in which our life was raised againe and death was overcome by our Lord â—nd Saviour So that we see that he would have both dayes observed the Sabbath first though not as would the Ebionites in a Iewish sort and after that the Lords day which he so much magnifieth the better to abate that high esteeme which some had cast upon the Sabbath Agreeable unto this we finde that in the Constitutions of the Apostles for by that name they passe though not made by them both dayes are ordered to be kept holy one in memoriall of the Creation the other of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. of which more hereafter 3 And so it was observed in the Easterne parts where those of the dispersion had tooke up their seats and having long time had their meetings on the Sabbath day coâ—ld not so easily be perswaded from it But in the Westerne Churches in the which the Iews were not so considerable and where thoseâ— hereticks before remembred had beene hardly heard of it was plainly otherwise that day not onely not being honoured with their publicke meetings but destinate to a setled or a constant fast Some which have looked more nearely into the reasons of this difference conceive that they appointed this day for fasting in memory of Saint Peters conflict with Simon Magus which being to be done on a Sunday following the Church of Rome ordained a solemne fast on the day before the better to obtaine Gods blessing in so great a businesse which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a generall and received opinion but then he addeâ— Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it onely for a fable As for Saint Austin he conceives the reason of it to be the severall uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to passe saith he that some especially the Easterne people Adrequiem significandam mallent relaxare jejunium to signifie and denote that rest did not use to fast where on the other side those of the Church of Rome and some Westerne Churches kept it alwayes fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleepe of death But as the Father comes not home unto the reason of this usage in the Easterne countries so in my minde Pope Innocent gives a likelier reason for the contrary custome in the Westerne For in a Decretall by him made touching the keeping of this Fast Coâ—cil Tom. â— he gives this reason of it unto Decentius Eugubinus who desired it of him because that day and the day before were spent by the Apostles in griefe and heavinesse Nam constat Apostolos biduo isto in moerore fuisse propter metum Iâ—daeorum se occulâ—isse as his words there are The like saith Platina that Innocentius did oâ—daine the Saturday or Sabbath to be alwayes fasted Quod tali die Christus in sepulchro jacuisset quod discipuli ejus jejunassent In Innocent Because our Saviour lay in the grave that day and it was fasted by his disciples Not that it was not fasted before Innocents time as some vainely thinke but that being formerly an arbitrary practiâ—e only it was by him intended for a binding Law Now as the African and the Westerne Churches were severally devoted either to the Church of Rome or other Churches in the East so did they follow in this matter of the Sabbaths fast the practice of those parts to which they did most adhere Millaine though neere to Rome followed the practice of the East which shewes how little power the Popes then had even within Italie it selfe Paulinus tels us also of S. Ambrose Invâ—ta Ambâ—os that he did never use to dine nisi die sabbati Dominicâ— c. but on the Sabbath the Lords day and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome hee used to doe as they there did submitting to the orders of the Church in the which hee was Whence that so celebrated speech of his Cum hiâ— sum nonjejuno sabbato cum Romae sum jejuno sabbato at Rome he did at
by Epiphanius that howsoever it was not so in the Isle of Cyprus which it seemes held more correspondence with the Church of Rome than those of Asia Expos. fidei Cathol 24. Yet in some places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to celebrate the holy Sacrament and hold their publicke meetings on the Sabbath day So as the difference was but this that whereas in the Easterne and Westerne Churches severall dayes were in commission for Gods publike service the Lords day in both places was of the Quorum and therefore had the greater worship because more businesse 6 They held their publike meetings on the Sabbath day yet did not keepe it like a Sabbath The Fathers of this learned age knew that Sabbath had beene abrogated and profest as much The Councell of Laodicea before remembred though it ascribe much to this day in reference to the Congregations then held upon it yet it condemnes the Romish observations of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not fit for Christians â—aith the 29. Canon to Iudaize and doe no manner of worke on the Sabbath dayes but to pursue their ordinarie labours on it Conceive it so farre forth as they were no impediment to the publike meetings then appointed And in the close of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any should be found so to play the Iewes let them be Anathema So Athanasius though he defend the publike meetings on this day stands strongly notwithstanding for the abrogation of the Iewish Sabbath Not on the by but in a whole discourse writ and continued especially for that end and purpose entituled De Sabbato circumcisione One might conjecture by the title by coupling of these two together what his meaning was that he conceived them both to be of the same condition And in his homily De semente he tels us of the New-moones and Sabbaths that they were vshers unto Christ and to be in authoritie till the master came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Master being come the Vsâ—er grew out of all imployment the Sunne once risen the lampe was darkened V p. 1. chapt 8. Two other of the Fathers which have said as much and whereof we have spoken in a place more proper adde Nanianz Orat. 43. S. Cyril of Hierusalem Cat. 4. and Epiphanius in the confutation of those severall hereticks that held thâ— Sabbath for a necessary part of Gods publike worship and to be now observed as before it was Of which kinde over and above the Ebionites and Cerinthians which before wee spake of were the Nazaraei in the second Century who as this Epiphanius tells us differed both from the Iew and Christian. First from the Iew in that they did beleeve in Christ next from the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they still retaine the law as Circumcision and the Sabbath and such things as those And these I have the rather noted in this place and time as being so Saint Austine tels us Cont. Cresconium l. 8. the Ancestors or Originall of the Symmachiani who held out till this very Age and stood as much for Sabbaths and legall ceremonies as their founders did whereof consult S. Ambrose preface to the Galatians Now as these Nazarens or Symmachiani had made a mixt religion of Iew and Christian Narianz Orat. 19. so did another sort of heretickes in these present times contrive a miscellanie of the Iew and Gentile Idols and sacrifices they would not have and yet they worshipped the fire and candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Sabbath also they much reverenced and stood upon the difference of uncleane and cleane yet by no meanes would be enduced to like of Circumcision These they called Hypsistarij or rather so those doughty fellowes pleased to call themselves Adde here that it was counted one of the great dotages of Appollinaris and afterwards of all his sect viz. that after the last resurrection every thing should be done againe Baâ—il epl 74. according to the former law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we should be circumcised and observe the Sabbath and absteine from meates and offer sacrifice and finally of Christians become Iewes againe Then which saith Basil who reports it what can bee more absurde or more repugnant to the Gospel By which it is most plaine and certaine that though the Christians of the East retained the Saturday for a day of publicke meeting yet they did never meane it to bee a Sabbath reckoning them all for heretickes that so observed it 7 Next let us looke upon the Sunday what they did on that For though it pleased the Emperour by his royall edict to permit workes of husbandry in the Country and manumissions in the Citties on that sacred day yet probably there were some pure and pious soules who would not take the benefit of the declaration or thinke themselves beholding to him for so injurious and profane a dispensation This we will search into exactly that so the truth may be discovered And first beginning with the Councell of Eliberis a Towne of Spaine in the beginning of this Age it was thus decreed Si quis in civitate positus Can. 21. per tres dominicas ecclesiam non accesserit tanto tempore abstineat ut correptus esse videatur If any inhabitant of the Citties absent himselfe from Church three Lords dayes together let him be kept as long from the holy Sacrament that he may seeme corrected for it Where note Si quis in civitate positus the Cannon reacheth unto such onely as dwelt in Citties neere the Church and had no great businesse those of the Country being left unto their husbandry and the like affaires no otherwise than in the Emperours Edict which came after this And in the Councell of Laodicea not long after Can. 29. which cleerely gave the Lords day place before the Sabbath it is commanded that the Christians should not Iudaiâ—e on the Sabbath day but that they should preferre the Lords day before it and rest thereon from labour if at least they could but as Christans still The Canon is imperfect as it stands in the Greeke text of Binius edition no sense to be collected from it But the translation of Dionysius Exiguus which he acknowledgeth to be more neere the Greeke then the other two makes the meaning up Diem dominicum praeferentes ociari oportet si modâ— possint And this agreeably both unto Zonar as and Balsamon who doe so expound it and saw no doubt the truest and most perfect copies Thus then saith Zonaras It is appointed by this Canon that none abstaine from labour on the Sabbath day which plainely was a Iewish custome and an anathema layed on those who offend herein In Canon Conc. Laoâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c but they are willed to rest from labour on the Lords day in honour of the resurrection of our Lord and Saviour But here we must observe that the
THE HISTORY OF THE SABBATH IN TWO BOOKES BY PET. HEYLYN DEVT. 32. 7. Remember the dayes of old consider the yeeres of many Generations aske thy Father and hee will shew thee thy Elders and they will tell thee LONDON Printed for Henry Seile and are to bee sold at the Signe of the Tygers-head in Saint Pauls Church-yard 1636. TO THE MOST HIGH AND MIGHTIE PRINCE CHARLES By the Grace of God King of Great Brittaine France and Ireland Defender of the Faith c. Most dread Soveraigne YOur Maiesties most Christian care to suppresse those rigours which some in maintenance of their Sabbath-Doctrines had pressed upon this Church in these latter dayes iustly deserves to be recorded amongst the principall Monuments of your zeale and pietie Of the two great and publike enemies of Gods holy Worship although prophanenesse in it selfe be the more offensive yet superstition is more spreading and more quicke of growth In such a Church as this so setled in a constant practise of Religious Offices and so confirmed by godly Canons for the performance of the same there was no feare that ever the Lords Day the day appointed by Gods Church for his publike service would have beene over-runne by the prophane neglect of any pious duties on that day required Rather the danger was lest by the violent torrent of some mens affections it might have beene ore-flowne by those superstitions wherewith in imitation of the Iewes they began to charge it and thereby made it farre more burdensome to their christian Brethren than was the Sabbath to the Israelites by the Law of MOSES Nor know wee where they would have staid had not your Maiestie been pleased out of a tender care of the Churches safetie to give a checke to their proceedings in licencing on that day those Lawfull Pastimes which some without authority from Gods Word or from the practise of Gods Church had of late restrained Yet so it is your Maiesties most pious and most Christian purpose hath not found answerable entertainment especially amongst those men who have so long dreamt of a Sabbath day that now they will not be perswaded that it is a Dreame For the awakening of the which and their reduction to more sound and sensible counsailes next to my duty to Gods Church and your sacred Maiestie have I applyed my selfe to compose this Story wherein I doubt not but to shew them how much they have deceived both themselves and others in making the old Iewish Sabbath of equall age and observation with the Law of Nature and preaching their new Sabbath doctrines in the Church of Christ with which the church hath no acquaintance wherin I doubt not but to shew them that by their obstinate resolution not to make publication of your Maiesties pleasure they tacitely condemne not onely all the Fathers of the primitive times the learned Writers of all Ages many most godly Kings and Princes of the former dayes and not few Councels of chiefe note and of faith unquestionable but even all states of Men Nations and Churches at this present whom they most esteeme This makes your Maiesties interest so particular in this present Historie that were I not obliged unto your Maiestie in any neerer bond than that of every common Subiect it could not be devoted unto any other with so iust propriety But being it is the Worke of your Maiesties servant and in part fashioned at those times which by your Maiesties leave were borrowed from attendance on your sacred person your Maiesty hath also all the rights unto it of a Lord and Master So that according to that Maxime of the civill Lawes Quodcunque perservum acquiritur id domino acquirit â—uo Institut l. 1. tit â— 5. 1. your Maiestie hath as absolute power to dispose therof as of the Author who is Dread Soveraigne Your Majesties most obedient Subject and most faithfull Servant PET. HEYLYN A PREFACE To them who being themselves mistaken have misguided others in these new Doctrines of the Sabbath NOt out of any humour or desire of being in action or that I love to have my hands in any of those publike quarrels wherewith our peace hath beene disturbed but that posteritie might not say we have beene wanting for our parts to your information and the direction of Gods people in the wayes of truth have I adventured on this Story A Story which shall represent unto you the constant practise of Gods Church in the present busines from the Creation to these daies that so you may the better see how you are gone astray from the paths of truth and tendries of Antiquity and from the present judgement of all Men and Churches The Arguments whereto you trust and upon seeming strength whereof you have beene emboldned to presse these Sabbatarian Doctrines upon the consciences of poore people I purpose not to meddle with in this Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have beene elsewhere throughly canvassed and all those seeming strengths beate downe by which you were your selves misguided and by the which you have since wrought on the affections of unlearned men or such at least that judged not of them by their weight but by their numbers But where you give it out as in matter of fact how that the Sabbath was ordained by God in Paradise and kept accordingly by all the Patriarkes before Moses time or otherwise ingraft by nature in the soule of man and so in use also amongst the Gentiles in that I have adventured to let men see that you are very much mistaken and tell us things directly contrary unto truth of Story Next where it is the ground-worke of all your building that the Commandement of the Sabbath is morall naturall and perpetuall as punctually to be observed as any other of the first or second Table I doubt not but it will appeare by this following History that it was never so esteemed of by the Iewes themselves no not when as the observation of the same was most severely pressed upon them by the Law and Prophets nor when the day was made most burdensome unto them by the Scribes and Pharisees Lastly whereas you make the Lords day to be an institution of our Saviour Christ confirmed by the continuall usage of the holy Apostles and both by him and them imposed as a perpetuall ordinance on the Christian Church making your selves beleeve that so it was observed in the times before as you have taught us to observe it in these latter dayes I have made manifest to the world that there is no such matter to be found at all either in any writings of the Apostles or monument of true Antiquity or in the practise of the middle or the present Churches What said I of the present Churches so I said indeed and doubt not but it will appeare so in this following Storie the present Churches all of them both Greeke and Latin together with the Protestants of what name soever being farre different both in their Doctrine
Easter 〈…〉 to the Lords day without much opposition of the Easterne 〈◊〉 6 what Iustin Martyr and Dionysius of Corinth have left us of the Lords day with Clemens Aleraâ—drinus his dislike thereof 〈…〉 the Christians of these Ages used to pray standing on the Lords day and the time of Pentecost 8 what is recorded by Tertullian of the Lords day and the assemblies of the Church 9 Origen as his master Clemens had done before dislikes set dayes for the Assemblie 10 Saint Cyprian what hee tells us of the Lords day and of the reading of the Scriptures in Saint Cyprians time 11 Of other holy dayes established iâ— these three first Ages and that they were observed as solemnely as the Lords day was 12 The name of Sunday often used by the primitive Christians for the Lords day but the Sabbath never CHAP. III. That in the fourth Age from the time of Constantine to Saint Augustine the Lords day was not taken for a Sabbath day 1 The Lords day first established by the Emperour Constantine 2 What labours were permitted and what restrained on the Lords day by this Emperours Edict 3 Of other holy dayes and Saints dayes instituted in the time of Constantine 4 That weekely other dayes particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the congregation 5 The Saturday as highly honoured in the Easterne Churches as the Lords day was 6 The Fathers of the Easterne Church crie downe the Iewish Sabbath though they held the Saturday 7 The Lords day not spent wholly in religious exercises and what was done with that part of it which 〈◊〉 left at large 8 The Lords day in this Age a day of Feasting and that it hath beene alwayes judged haereticall to hold fasts thereon 9 Of recreations on the Lords day and of what kind those dancings were against the which the Fathers inveigh so sharpely 10 Other Imperiall Edicts about the keeping of the Lords day and the other holy dayes 11 Of publike Orders on the Lords day and the other holy â—ayes at this time in use 12 The infinite difâ—erences between the Lords day and the Sabbath CHAP. IV. The great improvement of the Lords day in the fift and sixt Ages make it not a Sabbath 1 In what estate the Lords day stood in Saint Austins time 2 Stage-playes and publicke shewes prohibited on the Lords day and the other holy dayes by Imperiall Edicts 3 The base and beastly nature of the Stage-playes at those times in use 4 The barbarous and bloody qualitie of the Spectacula or Shewes at this time prohibited 5 Neither all civill businesse nor all kinde of pleasures restrained on the Lords day by the Emperour Leo as it is conceived 6 The French and Spaniards of the sixt Age begin to Iudaize about the Lords day and of restraint of husbandrie on that day in that Age first made 7 The so much cited Câ—non of the Councell of Mascon proves no Lords day Sabbath 8 Of publike honours done in these Ages to the Lords day both by Prince and Prelate 9 No Evening Service on the Lords day till these present Ages 10 of publike orders now established for the better regulating of the Lords day meetings 11 The Lords day not more reckoned of than the greater Festivals and of the other holy dayes in these Ages instituted 12 All businesse and recreation not by Law prohibited are in themselves as lawfull on the Lords day at on any other CHAP. V. That in the next 600. yeeres from Pope Gregory forewards the Lords day was not reckned of as of a Sabbath 1 Pope Gregories â—are to set the Lords day free from some Jewish rigours at that time obtruded on the Church 2 Strange fancies taken up by some few men about the Lords day in these darker Ages 3 Scriptures and miracles in thâ—se times found out to justifie the keeping of the Lords day holy 4 That in the â—udgement of the most learned in these sixe Ages the Lords day hath no other ground than the authoritie of the Church 5 With how much difficultie the people of these westâ—rne parts were barred from following their husbandrie and Courts of Law on the Lords day 6 Husbandry not restrained in the Easterne parts untill the time of Leo Philosophus 7 Markets and Handy-crafts restrained with no lesse opposition that the Plough and pleading 8 Severall casus reservati in the Lawes themselves wherein men were permitted to attend those businesses on the Lords day which the Lawes restrained 9 Of divers great and publike actions done in these Ages on the Lords day 10 Dancing and other sports no otherwise prohibited on the Lords day than as they were an hindrance to Gods publike service 11 The other holy dayeâ— as much esteemed of and observed as the Lords day was 12 The publicke hallowing of the Lords day and the other holy dayes in these present Ages 13 No Sabbath all these Ages heard of either on Saturday or Sunday and how it stood with Sâ—turday in the Easterne Churchesâ— CHAP. VI. What is the judgement of the Schoole-men and of the Protestaâ—tâ— and what the practise of those Churchâ—â— in this Lords-day â—usinâ—sse 1 That in the judgement of the Schoole-men the keeping of one daâ— in seven is not the morall part of the 4. Commandement 2 as also that the Lords day is not founded on divine authority but the authority of the Church 3 A Catalogue of the holy dayes 〈◊〉 up in the Councell of Lyons and the new doctrine of the Schooles â—ouching the naturall sanctitie of the holy dayes 4 In what estate the Lords day stood in matter of restraint from labour at the Reformaton 5 The Reformatiours finde great fault both with the said â—ew doctrine and restraints from labour 6 That in the iudgement of the Pâ—otestant Divines the â—â—â—ctifying of one day in seven is not the morall part of the 4. Commandement 7 As also that the Lords day hath no other ground on which so stand than the authority of the Church 8 And that the Church hath power to change the day and to transferre it to some others 9 What is the practise of the Roman Lutheran and chiefly the Calvinian Churches on the Lords day in matter of devotion rest from labour and sufferance of lawfull pleasure 10 Dancing cryed doâ—ne by Calvin and the French Churches not in relation to the Lords day but the sport it selfe 11 In what estate the Lords day stands in the Easterne Churches and that the Saturday is observed by the Ethiopians as the Lords day is CHAP. VII In what estate the Lords day stood in this Isle of Britaine from the first planting of Religion to the Reforâ—â—tion 1 What doth occurre about the Lords day and the other Festivals amongst the Churches of the Brittans 2 Of the estate of the Lords day and the other holy dayes in the Saxon Hepâ—arâ—hie 3 The honours done unto the Sunday and the other holy
instruction and true pietie So he or rather out of him Eusebius But here by Philo's leave we must pauâ—e a while This was indeed the custome in our Saviours time and when Philo lived and he was willing as it seemes to fetch the pedigree thereof as farre as possibly hee could So Salianus tells him on the like occasion Videtur Philo Iudaeorum morem in synagogis disserendi antiquitate donare voluisse quem à Christo Apostolis observatum legimus Annales An. 2546. n. 10 The same reply wee make to Iosephus also who tells us of their lawmaker that he appointed not that they should onely heare the Law once or twice a yeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Ap. 2. Deut. 6. 7. but that once every week we should come together to hear the laws that we might perfectly learn the same Which thing saith he all other Law-makers did omit And so did Moses too by Iosephus leave unlesse we make a day and a yeare all one For being now to take his farewell of that people and having oft advised them in his exhortation to meditate on the words that he had spoken even when they tarried in their houses and walked by the way when they rose up and when they went to bed he called the Priests unto him and gave the Law into their hands and into the hands of all the Elders of Israel Verse 31. 9. And hee commanded them and said Verse 10. At the end of every seven yeares in the solemnity of the yeare of release at the Feast of Tabernacles Vers. 11. when all Israel is come to appeare before the Lord their God in the place that thou shalt choose thou shalt reade this Law before Israel in their hearing that they may heare and that they may leâ—rne and feare the Lord your God and observe all the words of this Law to do them Vers. 12. This was the thing decreed by Moses and had beene needlesse if not worse in case hee had before provided that they should have â—he Law read openly unto them every Sabbath day So then by Moses order the Law was to be read publickly every seventh yeare onely in the yeare of release because then servants being manumitted from their bondage and Debtours from their Crediâ—ours all sorts of men might heare the Law with the greater cheerfulnesse and in the Feast of Tabernacles because it lasted longer then the other Festivals and so it might be read with the greater leasure and heard with more attention and then it was but this Law too the booke of Deâ—teronomy This to be done onely in the place which the Lord shall choose to be the seat and receptacle of his holy Tabernacle not in inferiour Townes much lesâ—e petite Villages and yet this thought sufficient to instruct the people in the true knowledge of Gods Law and keeping of his testimonies And indeed happy had they been had they observed this order and decree of Moses and every seventh yeare reade the Law as he appointed they had then questionlesse escaped many of those great afflictions which afterwards God brought upon them for contempt thereof That in the after times the Law was read unto them every Sabbath in their severall Synagogues is most cleere and manifest as by the testimony of Philo and Iosephuâ— before related and by sufficient evidence from the holy Gospel But in these times and after for a thousand yeares there were no Synagogues no publick reading of the Law in the Congregation excepting every seventh yeare onely and that not often Sure I am not so often as it should have beene So that in reference to the people we have but one thing onely to regard as yet touching the keeping of the Sabbath which is rest from labour rest from all manner of worke as the â—aw commanded and how farre this was kept and how farre dispensed with we shal see plainly by the story The private meditations and devotions of particular men stand not upon record at all and therefore we must onely judge by externall actions 5 This said and shewne we will passe over Iordaâ— with the house of Israel and trace their foot-steps in that countrey Ios. 4. 19. This happened on the tenth day of the first moneth or the moneth of Nisan forty dayes after the death of Moses Ann. 2584. That day they pitched their tents in Gilgal And the first thing they did was to erect an Altar in memoriall of it that done to circumcise the people who all the time that they continued in the wildernesse as many as were borne that time were uncircumcised The 14. of the same moneth did they keepe the Passeover 5. 10. 12. and on the morrow after God did cease from raining Mannah the people eating of the fruits of the land of Canaan And here the first Sabbath which they kept as I conjecture was the day before the siege of Hiericho Ios. 5. which â—abbath probably was that very day whereon the Lord appeared to Iosuah and gave him order how he should proceed in that great businesse The morrow after being the first daâ— of the week they began to compasse it as the Lord commanded the Priests some of them bearing the Arke Ios. 6. some going before with Trumpets and the residue of the people some before the Trumpetters some behinde the Arke This did they once a day for sixe dayes together But when the seventh day came which was the Sabbath they compassed the Towne about seven times and the Priests blew the Trumpets and the people shouted and they tooke the Citie destroying in it young and old man woman and children I said it was the Sabbath day for so it is agreed on generally both by Iewes and Christians One of the seven dayes be it which it will must needs be the Sabbath day and be it which it will there had been work enough done on it but the seventh day wheron they went about seven times and destroyed it finally was indeed the Sabbath For first the Iews exprâ—sly say it that the overthrow of Iericho fell upon the Sabbath and that from thence did come the saying Qui sanctificari jussit sabbatum is profanarijussit sabbatum So R. Kimchi hath resolved on the 6. of Iosuah In Ios. 6. qu. â— The like Tostatus tels us is affirmed by R. Solomon who addes that both the falling of the wall and slaughter of that wicked people was purposely deferred In honorem sabbati to adde the greater lustre unto the sabbath Galatine prooves the same out of divers Rabbines L. 11. c. 10. this Solomon before remembred and R. Ioses in the Book called Sedar Oleâ— and many of them joyned togethâ—◠〈…〉 Beresith ketanna or lesser exposition on the 〈…〉 Genesis they all agreeing upon this Dies sabbaâ—â—erâ—â— cum fuit praeliâ—m in Hiericho and againe Non capta fuit Hiericho nisi in sabbato That certainly both the battell and the execution fell upon the
Lords day was 12 The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never 1 WE shewed you in the former Chapter what ever doth occurre in the Acts and Monuments of the Apostles touching the Lords day and the Sabbath how that the one of them was abrogated as a part of the Law of Moses the other rising by degrees from the ruines of it not by authoritie divine for ought appeares but by authoritie of the Church As for the duties of that day they were most likely such as formerly had beene used in the Iewish Synagogâ—es reading the Law and Prophets openly to the Congregation and afterwards expounding part thereof as occasion was calling upon the Lord their God for the continuance of his mercies and singing Psalmes and Hymnes unto him as by way of thankfulnesse These the Apostles found in the Iewish Church and well approving of the same as they could not otherwise commended them unto the care of the disciples by them to be observed as often as they met together on what day soever First for the reading of the law In Ios. hom 15. Origen saith expresly that it was ordered so by the Apostles Iuâ—aicarum histooriarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informes us To this was joyned in tract of time the reading of the holy Gospell and other Evangelicall writings it being ordered by S. Peter that S. Marks Gospell should be read in the Congregation Hist l. 2. 15. as Eusebius tells us and by S. Paul 1. Thes. ca. ulâ— v. 17. that his Epistle to the Thessalonians should be read unto all the holy brethren and also that to the Colossians to be read in the Church of the Laodiceans as that from Laodicea Ca ulâ— v. 16. in the Church of the Colossians By which example not onely all the writings of the Apostles but many of the writings of Apostolicall men were publickly read unto the people and for that purpose one appointed to exercise the ministerie of a Reader in the congregation So antient is the reading of the Scriptures in the Church of God To this by way of Comment or application was added as we finde by S. Pauls dirâ—ctions the use of prophecie or preaching 1 Cor. 14. â— 3. interpretation of the â—criptures to edifying and to exhortation and to comfort this exercise to be performed with the head uncovered 1. Coâ— 11. 4. as wel the Preacher as the hearer Every man praying or prophecying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publicke prayers also for the Congregation the Priest to offer to the Lord the prayers and supplications of the people and they to say Amen unto those prayers which the Priest made for them These to conteine in them all things necessarie for the Church of God which are the subject of all supplications 1. Tim. 2. prayers intercessions and giving of thanks and to extend to all men also especially unto Kings and such as be in authoritie that under them we may be godly and quietly governed leading a peaceable life in all godlinesse and honestie For the performance of which last duties with the greater comfort it was disposed that Psalmes and Hymnes should be intermingled with the rest of the publicke service which comprehending whatsoever is most excellent in the booke of God and being so many notable formes of praise and prayer were chearfully and unanimously to be sung amongst them And thereupon S Paul reprehended those of Corinth 1. Cor. 14. 26. in that they joyn'd not with the assemblie but had their psalmes unto themselves Whereby it seemes that they had left the true use of psalmes which being so many acclamations exultations and holy provocations to give God the glory were to be sung together by the whole assemblie their singing at that time being little more then a melodious kinde of pronuntiation such as is commonly now used in singing of the ordinarie psalmes and prayers in Cathedrall Churches And so it stood till in the entrance of this age Ignatius Bishop of Antiochia one who was conversant with the Apostles brought in the use of singing alternatim course by course according as it still continues in our publicke Quires where one side answers to another some shew whereof is left in Parochiall Churches in which the Minister and the people ansâ—er one another in their severall turnes To him doth Socrates referre it Hist. li. 6. â— 8. and withall affirmes that he first learn't it of the Angels whom in a vision he had heard to sing the praise of God after such a manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it And where Theodoret doth referre it to Flavianus and Diodorus Priests of Antiochia Hist. l. 2 c. 24. during the bustlings of the Arian Hereticks In Dâ—maso and Platina unto Damasus Pope of Rome Theodoret is to be interpreted of the restitution of this custome having beene left off and Platina of the bringing of it into the Westerne Churches For that it was in use in Ignatius time who suffered in the time of Trajan and therefore probablie began by him as is said by Socrates is evident by that which Plinie signified to the selfe same Trajan where he informes him of the Christians Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dioere secum invicem c. Their greatest crime said he was this that at a certaine day but what that day was that he tells not they did meet together before day-light and there sing hymmes to Christ as unto a God one with another in their courses and after binde themselves together by a common Sacrament not unto any wicked or unjust attempt but to live orderly without committing robberie theft adulterie or the like offences 2 Now for the day there meant by Plinie it must be Saturday or Sunday if it were not both both of them being in those timeâ— and in those parts where Pliny lived in especial honour as may be gathered from Ignatius who at that time flourished For demonstration of the which we must first take notice how that the world as then was very full of dangerous fancies and hereticall dotages whereby the Church was much disquieted and Gods worship hindred The Ebionites they stood hard for the Iewish Sabbath and would by all meaneâ— have it celebrated as it had beene formerly observing yet the Lords day as the Christians did in honour of the resurrection of our Lord and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius tells Hisâ— l. 3 c. â— 3. The like saith Epiphaâ—ius of them l. 1. Haeres 30. n. 2. And on the other side there was a sort of Hereticks in the Easterâ—e parts whereof see Irenaeus li. 1. ca. 20. 21. 22. 23. 24. 25. who thought that this world being corruptible could not be made but by a
fomer plaine-song the adding of particular restrictions as occasion was which were before conteined though not plainely specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we finde not any one who did observe it as Sabbath or which taught others so to doe not any who affirmed that any manner of worke was unlawfull on it further than as it was prohibited by the Prince or Prelate that so the people might assemble with their greater comfort not any one who preached or published that any pastime sport or recreation of an honest name such as were lawfull on the other dayes were not fit for this And thereupon we may resolve aswell of lawfull businesse as of lawfull pleasures that such as have not beene forbidden by supreme authority whether in proclamations of the Prince or Constitutions of the Church or Acts of Parliament or any such like declaration of those higher powers to which the Lord hath made us subject are to be counted lawfull still It matters not in case we finde it not recorded in particular termes that wee may lawfully apply our selves to some kinde of businesse or recreate our selves in every kinde of honest pleasure at those particular houres and times which are leâ—t at large and have not beene designed to Gods publicke service All that we are to looke for is to see how farre we are restrained from labour or from recreations on the holy dayes and what authority it is that hath so restrained us that wee may come to know our dutie and conforme unto it The Canons of particular Churches have no power to doe it further then they have beene admitted into the Church wherein we live for then being made a part of her Canon also they have power to binde us to observance As little power there is to be allowed unto the declarations and Edicts of particular Princes but in their owne dominions onely Kings are Gods Deputies on the Earth but in those places onely where the Lord hath set them their power no greater than their empire and though they may command in their owne estates yet is it extra sphaeram activitatis to prescribe lawes to nations not subject to them A King of France can make no law to binde us in England Much lesse must wee ascribe unto the dictates and directions of particular men which being themselves subject unto publicke order are to bee hearkned to no further then by their life and doctrine they doe preach obedience unto the publicke ordinances under which they live For were it otherwise every private man of name and credit would play the tyrant with the liberty of his Christian brethren and nothing should be lawfull but what he allowed of especially if the pretence be faire and specious such as the keeping of a Sabbath to the Lord our God the holding of an holy convocation to the King of heaven Example we had of it lately in the Gothes of Spaine and that strange bondage into which some pragmaticke and popular men had brought the French had not the councell held at Orleans gave a checke unto it And with examples of this kinde must we begin the story of the following Ages CHAP. V. That in the next six hundred yeares from Pope Gregory forwards the Lords day was not reckoned of as of a Sabbath 1 Pope Gregories care to set the Lords day free from some Iewish rigours at that timeâ— obtruded on the Church 2 Strange fancies taken up by some about the Lords day in these darker ages 3 Scriptures and Miracles in these times found out to justifie the keeping of the Lords day holy 4 That in the judgement of the most learned in these six ages the Lords day hath no other ground then the authority of the Church 5 With how much difficulty the people of these times were barred from following their Husbandry and Law-dayes on the Lords day 6 Husbandry not restrained on the Lords day in the Easterne parts untill the time of Leo Philosophus 7 Markets and Handicrafts restrained with no lesse opposition then the plough and pleading 8 Severall casus reservati in the Lawes themselves wherein men were permitted to attend those businesses on the Lords day which the lawes restrained 9 Of divers great and publicke actions done in these ages on the Lords day 10 Dancing and other sports no otherwise prohibited on the Lords day then as they were an hinderance to Gods publicke service 11 The other holy dayes as much esteemed of and observed as the Lords day was 12 The publicke hallowing of the Lords day and the other holy dayes in these present ages 13 No Sabbath all these ages heard of either on Saturday or Sunday and how it stood with Saturday in the Easterne Churches 1 WEe are now come to the declining ages of the Church after the first 600. yeares were fully ended and in the entrance on the seaventh some men had gone about to possesse the people of Rome with two dangerous fancies one that it was not lawfull to doe any manner of worke upon the Saturday or the old Sabbath it a ut die Sabbati aliquid operari prohiberent the other ut dominicorun die nullus debeat lavari that no man ought to bathe himselfe on the Lords day or their new Sabbath With such a race of Christned Iewes or Iudaizing Christians was the Church then troubled Against these dangerous doctrines did Pope Gregory write his letter to the Roman Citizens Epl. 3. l. 11. stiling the first no other then the Preachers of Antichrist one of whose properties it shall be that he will have the Sabbath and the Lords day both so kept as that no manner of worke shall be done on eyther qui veniens diem Sabatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must doe no manner of worke on the Lords day is a marke of Antichrist And why should Antichrist keepe both dayes in so strict a manner Because saith he he will perswade the people that he shall die and rise againe therefore he meanes to have the Lords day in especiall honour and hee will keepe the Sabbath too that so he may the better allure the Iewes to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quâ—s lavari appetit hoc fieri nec reliquo quolibeâ— die concedimus c. If any man desires to bathe himselfe only out of a luxurious and voluptuous purpose observe this wellâ— this we conceive not to be lawfull upon any day but if he doe it onely for the necessary refreshing of his body then neither is it fit it should be forbidden upon the Sunday For if it be a sinne to bathe or wash all the body on the Lords day then must it be a sinne to wash the face upon that day if it be lawfull to
be done in any part why then necessity requiring is it unlawfull for the whole It seemes then by Saint Gregories doctrine that in hot weather one may lawfully goe into the water on the Lords day and there wade or swimme either to wash or coole his body as well as upon any other Note also here that not the quality of the day but the condition of the thing is to be considered in the denominating of a lawfull or unlawfull act that things unlawfull in themselves or tending to unlawfull ends are unfit for all dayes and that what ever thing is fit for any day is of it selfe as fit for Sunday Finally he concludes with this Dominicorum vero die a labore terreno cessandum est c. We ought to rest indeede on the Lords day from earthly labours and by all meanes abide in prayers that if by humane negligence any thing hath escaped in the sixe former dayes it may be expiated by our prayers on the day of the resurrection This was the salve by him applied to those dangerous sores and such effect it wrought upon them that for the present and long after we finde not any that prohibited working on the Saturday But at the last it seemes some did who thereupon were censured and condemned by another Gregory of that name the seventh Damnavit docentes nonâ—licere die Sabbati operas facâ—re as the Law informes us De consecratione distinct 3. cap. Pervenit But this was not till Anno 1074. or after almost 500. yeares after the times where now we are As for the other fancie that of not going to the Bathes on the Lords day it seemes he crushed that too as for that particular though otherwise the like conceits did breake out againe as men beganne to entertaine strange thoughts and superstitious doctrines about this day especially in these declining Ages of the Church wherein so many errours both in faith and manners did in fine defile it that it was blacke indeed but with little comlinesse The Church as in too many things not proper to this place and purpose it did incroach upon the Iew much of the ceremonies and Priestly habit in these times established being thence derived so is it not to be admired if in some things particular both 〈◊〉 and Synods beganne to Iudaize a little in our present businesse making the Lords day no lesse rigidly to be observed than the Iewish Sabbath if it were not more 2 For in the following Age and in the latter end thereof when learning was now almost come to its lowest ebbe there was a Synod held at Friuli by the command of Pepin then King of France a towne now in the territorie of the State of Venice The principall motive of that meeting was to confirme the doctine of the holy Trinity and the incarnation of the word which in those times had bin disputed The President thereof Paâ—linus Patriarke of Aquilegia Anno 791. of our Redemption There in relation to this day it was thus decreed Diem dominicum inchoante noctis initio i. e. vespere Sabbati quando signum insonuerit c. Wee constitute and appoint that all Christian men that is to say all Christian men who lived within the Canons â—each should with all reverence and devotion honour the Lords day beginning on the evening of the day before at the first ringing of the bell and that they doe abstaine therein especially from all kinde of sinne as also from all carnall acts Etiam a proprijs conjugibus even from the company of their wives and all earthly labours and that they goe unto the Church devoutly laying aside all suites of Law that so they may in love and charitie praise Gods name together You may remember that some such device as this was fathered formerly on Saint Austine but with little reason Such trimme conceits as these had not then beene thought of And though it be affirmed in the preamble to these constitutions nec novas regulas instituimus nec supervacuas rerum adinventiones inhianter sectamur that they did neither make new rules or follow vaine and needlesse fancies Sed sacris paternorum Canonum recensitis folijs c. but that they tooke example by the antient Canons yet looke who will into all Canons of the Church for the times before and he shall find no such example For my part I should rather thinke that it was put into the Canon in succeeding times by some misadventure that some observing a restraint ab omni opere carnali of all carnall acts might as by way of question write in the Margin etiam a proprijs conjugibus from whence by ignorance or negligence of the Collectours it might be put into the text Yet if it were so passed at first and if it chance that any be so minded and some such there be as to conceive the Canon to be pure and pious and the intent thereof not to be neglected they are to be advertised that the holy dayes must be observed in the selfe same manner It was determined so before by the false Saint Austine And somewhat to this purpose saith this Synod now that all the greater festivalls must with all reverence be observed and honoured and that such holy dayes as by the priests were bidden in the Congregation Omnibus modis sunt custodienda were by all wayes and meanes to be kept amongst them that is by all those wayes and means which in the said Conon were before remembred In this the Christian plainely outwent the Iew amongst whose many superstitions Ap. Ainsw in Ex. 20. 10. there is none such found true indeede the Iewes accounted it unlawfull to marrie on the Sabbath day or on the evening of the Sabbath or on the first day of the weeke lest say the Rabbins they should pollute the Sabbath by dressing meate Conformably whereunto it was decreed in a Synod held in Aken or Aquis granum Caâ— 17. Anno 833. nec nuptias pro reverentia tantae solennitatis celebrari visum est that in a reverence to the Lords day it should no more be lawfull to marrie or be married upon the same The Iewes as formerly wee shewed have now by order from their Rabbins restrained themselves on their Sabbath day from knocking with their hands upon a table to still a child from making figures in the aire or drawing letters in the ground or in dust and ashes and such like niceties And some such teachers Olaus King of Norway had no question met with Anno 1028. For being taken up one Sunday in some serious thoughts and having in his hands a small walking sticke he tooke his knife and whitled it as men doe sometimes when as their mindes are troubled or intent on businesse And when it had beene â—old him as by way of jest how he had â—respassed therein against the Sabbath he gathered the small chippes together put them upon his hand and set fire unto them Vt viz. in se
certainely devout and therefore the lesse question to be made but that the holy dayes were employed as they ought to be in hearing of the Word of God receiving of the Sacraments and powring forth their prayers unto him The sixt generall counsell holden at Constantinople appointed that those to whom the cure of the Church was trâ—sted should on all dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially on the Lords day instruct the Clergie and the people out of the holy Scripture in the wayes of godlinesse I say the Clergie and the people for in these times the Revenue of the Church being great and the offerings liberall there were besides the Parish Priest who had Cure of soules many assisting ministers of inferiour Orders which lived upon Gods holy Altar Somewhat to this purpose of preaching every Sunday yea and Saints dayes too in the Congregation we have seene before established in the Councell at Mentz Anno 813. So for receiving of the Sacrament whereas some would that it should be administred every day singulis in anno diebus as Bertram hath it lib de corp sangu Christi Rabanus Maurus who lived 824 leaves it as a thing indifferent advising all men notwithstanding De Sermon proprietaâ— l 4 10. in case there be no lawfull let to communicate every Lords day Quotidie Eucharistiae communionem percipere nec vitupero nec laudo omnibus tamen dominicis diebus communicandum hortor sitamen mens in affectu peccandi non sit as his words there are And whereas this good custome had beene long neglected it was appointed that the Sacrament should be administred every Lords day Can. 2â— by the Councell at Aken Anno 836. Ne forte qui longe est a sacramentis quibusest redemptus c least saith the councell they which keepe so much distance from the Sacraments of their redemption be kept as much at distance from the fruition of their Salvation As for the holy dayes or Saints dayes there needed no such Canon to enjoyne on them the celebration of the Sacrament which was annexed to them of course So likewise for the publicke prayers besides what scatteringly hath beene sayd in former places the Councell held at Friburg Anno 895 hath determined thus Conc. Friburiens Can. 26. Diebus dominicis sanctorum festis vigilis orationibus nisistendumest ad missas cuilibet Christiano cum oblationibus currendum that on the Lords day and the festivalls of the Saints every Christian was to be intent upon his devotions to watch and pray and goe to Masse and there make his offering It s true the Service of the Church being in the Latine and in these times that language being in some Provinces quite worne out and in some others growne into a different dialect from what it was that part of Gods worship which was publicke prayer served not so much to comfort and to â—dification as it should have done As for the outward adjuncts of Gods publicke service on the Churches part the principall was that of Musicke which in these Ages grew to a perfect height We shewed before that vocall musicke in the Church is no lesse antient than the liturgie of the Church it selfe which as it was begunne in Ignatius time after the manner of plaine-song or a melodious kinde of pronunciation as before was sayd so in S. Austins time it became so excellent that it drew many to the Church and consequently many to the faith Now to that vocall musicke which was then in use and of which formerly we spake it pleased the Church in the beginning of these Ages to adde instrumentall the organ being added to the voyce by Pope Vitalian Anno 653 almost 1000 yeares agoe and long before the aberration of the Church from its pristine piety And certainely it was not done without good advise there being nothing of that kinde more powerfull than melody both vocall and instrumentall for raising of mens hearts and sweetning their affections towards God Not any thing wherein the militant Church here on Earth hath more resemblance to the Church in heaven triumphant then in that sacred and harmonious way of singing prayse and Allelujahs to the Lord our God which is and hath of long beene used in the Church of Christ. 13 To bring this Chapter to an end in all that hath beene sayd touching the keeping of the Lords day wee finde not any thing like a Sabbath either in the practise of the Church or writings of particular men however these last Ages grew to such an height in restraint of labours on this day that they might seeme to have a minde to revive that part of the fourth Commandement Thou shalt doe no manner of worke upon it For where they tell us of this day as before was sayd that it was taken up by custome on the authority of the Church at most on Apostolicall tradition this makes it plaine that they intended no such matter as a Sabbath day though that the Congregation might assemble in the greater numbers and men might joyne together in all christian dueties with the greater force it pleased the Church and principall powers thereof to restraine men from corporall labours and binde them to repaire to the house of God Or if they did intend the Lords day for a Sabbath day its plaine they must have made more Sabbaths than one day in seven those holy dayes which universally were observed in the Christian Church being no otherwise to be kept than the Lords day was and those increasing in these Ages to so great a number that they became a burden to the common people Nor is it likely that being once free from the bondage of the Iewish Sabbath they would submit themselves unto another of their owne devising and doe therewith as the Idolaters of old with their woodden gods first make them and then presently fall downe and worship them Rather they tooke a course to restraine the Iewes from sanctifying their Sabâ—ath and other legall festivals as before they used Statutum est de Iudoeis in the 12 Councell of Tolledo Anno 681 Can. 10. Ne Sabbata coeterasque festivitates ritus sui celebrare praesumant and not so onely Sed ut diebus dominicis ab opere cessent but that they should refraine from labour on the Lords day also Of any Sabbath to be kept in the Christian Church some few might dreame perhaps such filthy dreamers as Saint Iude speakes of but they did onely dreame thereof they saw no such matter They which had better visions could perceive no Sabbath but in this life a Sabbath or a rest from sinne and in the life to come a Sabbath or a rest from misery Plainely Rupertus so conceived it as great a Clerke as any in the times wherein hee lived which was in the beginning of the twelfth Century Nam sicut signum circumcisionis incâ—rnationem c. For as saith he the signe of Circumcision foreshewed the incarnation of our Lord and
French do delight in dancing Dallingâ—â—â—â—ew â—f Fâ— hath beene no small impediment unto the generall entertainment of the reformed Religion in that kingdome So great is their delight therein and with such eagernesse they pursue it when they are at leisure from their businesse that as it seemes they do neglect the Church on â—he holidayes that they may have the more time to â—ttend their dancing Vpon which ground it was Ap Bocheâ—â— and not that dancing was conceived to be no lawfull sport for the Lords day that in the Councell of Sens Ann. 1524. in that of Paris Ann. 1557. in those of Rhemes and Touts Ann. 1583. and finally in that of Bourges Ann. 1584. dancing on Sundayes and the other holy dayes hath beene prohibited prohibited indeed but practised by the people notwithstanding all their Canons But this concernes the French and thâ—ir Churches onely our Northerne Nations not being so bent upon the sport as to need restraint Onely the Polish Churches did conclude in the Synod of Petricow before remembred that Taverne-meetings drinking-matches dice cards and such like pastimes as also musicall instruments and dances should on the Lords day be forbidden But then it followeth with this clause Praesertim eo temporis momento quo concio cultus divinus in templo peragitur especially at that instant time when men should be at Church to heare the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise then as they were a meanes to keepe men from Church Probably also they might be induced unto it by such French Protestants as came into that countrey with the Duke of Anjou when he was chosen King of Poland Ann. 1574 which was foure yeares before this Councell 11 As for the Churches of the East being now heavily oppressed with Turkish bondage we have not very much to say Yet by that little which wee finde thereof it seemes the Lords day keeps that honour which before it had and that the Saturday continues in the same regard wherein once it was both of them counted dayes of feasting and both retained for the assemblies of the Church First that they are both dayes of feasting or at the least exempted from their publicke Fasts appeares by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De instituâ— Graâ—c c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday which wee call the Lord day they do both eat oile and drinke wine even in Lent it selfe whereas on other dayes they feed on pulse and drink onely water Then that they both are still retained for the assemblies of the Church Id. c. 17. with other Holy-dayes hee tells us in another place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that for the Lords day and the Saturday and the other Festivals they use to goe unto the Church on the Eve before and almost at midnight where they continue till the breaking up of the Congregation For the Egyptian Christians or Cophties as we call them now Travels l 2. it is related by G. Sandys that on the Saturday presently after midnight they repaire unto their Châ—rches where they remayne well nigh untill Sunday at noone during which time they neither sit nor kneele but support themselues on Crutches and that they sing over the most part of Davids Psalmâ—s at every meeting with divers parcels of the old new Testament He hath informed us also of the Armenians another sort of Easterne Christians that comming into the place of the Assembly on Sunday â— the afternoon he found one sitting in the middest of the Congregation in habit not differing from the rest reading on a Bible in the Chaldaean tongue that annon after came the Bishop in an hood or vest of black with a staffe in his hand that first he prayed and then sung certaine Psalmes assisted by two or three after all of them â—inging joyntly at interims praying to themselues the Bishop all this while with his hands erected and face towards the Altar That service being ended they all kissed his hand and bestowed their Almes he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts Festivals he dismissed the assembly The Muscovites being neer unto the Greeks once within the jurisdiction of the Patriark of Constantinople partake much also of their customes They count it an unlawfull thing to fast the Saturday Gagvinus de Mâ—scovit which shewes that somewhat is remayning of that esteeme in which once they had it and for the Holydayes Sundayes aswell as any other they doe not hold themselues so strictly to them but that the Citizens and Artificers imâ—ediatly after Divine Service betake themselues unto their labourâ— and domesticke businesses And this most probably is the custome also of all the Churches of the East as holding a Communion with the Church of Greece though not subordinate thereunto from the which Church of Greece the faith was first derived unto these Muscovites as before was said and with the faith the observation of this day and all the other holydayes at that time in uâ—e As for the Country people as Gaguinus tells us they seldome celebrate or obâ—erve any day at all at lest not with that care and order as they ought to doe saying that it belongs onely unto Lords and Gentlemen to keepe Holydayes Last of all for the Habassines or Ethiopian Christians though further off in situation they come as neere unto the fashions of the ancient Graecians Of them wee are enformed by Master Brâ—rewood out of Damiani Enquiries c. 23. that they reverence the Sabbath keeping it solemne equally with the Lords day Emend Temp. lib. 7. Scaliger tells us that they call both of them by the name of Sabbaths the one the first the other the later Sabbath or in their owne language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Iudi or the Iewes Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens De Script Eâ— câ— in Clem. which indeed frequently doe presse the observation of that day with no lesse fervour then the Sunday Of this we have already spoken And to this Bellarmine was induced the rather because that in this Country they had found autority and were esteemed as Apostolicall Audio Ethiopes his Constitutionibus uti ut vere Apostolicis ea de causa in erroribus versari circa cultum Sabbati diei Dominicae But if this be an errour in them they have many partners and those of ancient standing in the Church of God as before was shewne As for their service on the Sunday they celebrate the Sacrament in the morning early except it be in the time of Lent when fasting all the day they discharge that duty in the Evening and then fall to
what is appertaining to the law of Nature Now it pertaines unto the law of Nature that for the times appointed to Gods publicke worship we wholy sequester our selves from all worldly businesses Id. ib. naturale est quod dum Deum colimus ab aliâ—s abstineamus as Tostatus hath it and then the meaning of the Homilie will be briefely this that for those times which are appointed by the Church for the assembly of Gods people we should lay by ouâ— daily businesse all worldly thoughts wholy give our selves to the heavenly exercises of Gods true Religion and Service But to encounter them at their own weapon it is expressely said in the Act of Parliament about keeping holy dayes that on the dayes and times appointed as well the other holy dayes as the Sunday Christians should cease from all kinde of labour and only wholy apply themselves to such holy workes as appertaine to true Religion the very same with that delivered in the Hamilie If wholy in the Homilie must bee applied unto the day then it must bee there and then the Saints dayes and the other holy dayes must bee wholy spene in religious exercises When once we see them doe the one wee will bethinke our selves of doing the other As for the residue of that Homilie which consists in popular reproofes and exhorâ—ations that concernes not us in reference to the point in hand The Homilies those parts thereof especially which tend to the correction of manners and reformation of abuses were made agreeable to those times wherein they were first published If in those times men made no difference between the working day holy day but kept their faires and markets and bought and sold and rowed and fâ—rried and drove and carryed and rode and iourneyed and did their other businesse on the Sunday as well as on the other dayes when there was no such need but that they might have tarryed longer they were the more to blame no doubt in trespassing so wilfully against the Canons of the Church Acts of Parliament which had restrained many of the things there specified The Homilie did well to reprove them for it If on the other side they spent the day in ungodlinesse and filthinesse in gluttony and drunkennesse and such like other crying sinnes as are there particularly noted the Prelates of the Church had very ill discharged their duetie had they not tooke some course to have told them of it But what is that to us who doe not spend the Lords day in such filthy steshlinesse what ever one malicious Sycophant hath affirmed therein or what is that to dancing shooting leaping vauâ—ting may-games and meetings of good neighbourhood or any other recreation not by law prohibited being no such ungodlie and filthie Acts as are therein mentioned 7 Thus upon due search made and full examination of all parties we finde no Lords day Sabbath in the booke of Homilies no nor in any writings of particular men in more then 33 yeeres after the Homilies were published I find indeed that in the yeere 1580 the Magistrates of the Cittie of London obtained from Queene Elizabeth that playes and enterludes should no more bee acted on the Sabbath day within the liberties of their Cittie As also that in 83. on the 14 of Ianuary being Sunday many were hurt and eight killed outright by the suddaine falling of the Scaffolds in Paris-garden This shewes that Enterludes and Beare-baitings were then permitted on the Sunday and so they were a long time after though not within the Cittie of London which certainely had not beene suffered had it beene then conceived that Sunday was to bee accounted for a Sabbath But in the yeere 1595 some of that faction which before had laboured with small profit to overthrow the Hierarchy and government of this Church of England now set themselves on worke to ruinate all the orders of it to beaâ—e downe at one blow all dayes and times which by the wisdome and authority of the Church had beene appointed for Gods service and in the steed thereof to erect a Sabbath of their owne devising These Sabbath speculations and presbyterian directions as mine Authour calls them they had beene hammering more then ten yeeres before though they produced them not till now and in producing of them now they introduced saith hee a more then either Iewish or Popish superstition into the Land Rogers in preface to the Articles to the no small blemish of our Christian profession and scandall of the true servants of God and therewith doctrine most erroneous dangerous and Antichristian Of these the principall was one Doctor Bound who published first his Sabbath Doctrines Anno 1595 and after with additions to it and enlargements of it Anno 1606. Wherein he hath affirmed in generall over all the booke that the Commandement of sanctifying every seaventh day as in the Mosaicall decalogue is naturall morall and perpetuall that where all other things in the Iewish Church were so changed that they were cleane taken away as the Priesthood the sacrifices and the Sacraments this day the Sabbath was so chaÌ„ged that it still remaineth p. 91 that there is great reason why we Christians should take our selves as straitly bound to rest upon the Lords day as the Iewes were upoÌ„ their Sabbath for being one of the morall Commandments it bindeth us as well as them being all of equall authority p. 247. And for the Rest upon this Day that it must be a notable and singular Rest a most carefull exact and precise Rest after another manner than men were accustomed p. 124. Then for particulars no buying of Victuals Flesh or Fish Bread or Drinke 158. no Carriers to travaile on that Day 160. nor Parkmen or Drovers 162. Schollers not to studie the liberall Arts nor Lawyers to consult the Case and peruse mens Evidences 163. Sergeants Apparitours and Sumners to be restrained from executing their Offices 164. Iustices not to examine Causes for preservation of the Peace 166. no man to travaile on that Day 192. that Ringing of more Bells than one that Day is not to be justified p. 202. No solemne Feasts to be made on it 206. nor Wedding Dinners 209. with a permission notwithstanding to Lords Knights and Gentlemen hee hoped to finde good welcome for this dispensation p. 211. all lawfull Pleasures and honest Recreations as Shooting Fencing Bowling but Bowling by his leave is no lawfull pleasure for all sorts of people which are permitted on other dayes were on this Day to be forborne 202. no man to speake or talke of Pleasures p. 272. or any other worldly matter 275. Most Magisterially determined indeed more like a Iewish Rabbin than a Christian Doctor Yet Iewish and Rabbinicall though his Doctrine were it carried a faire face and shew of Pietie at the least in the opinion of the common people and such who stood not to examine the true grounds thereof but tooke it up on the appearance such who did judge
restraint from labour Nay of the two it is more ancient For in his time Tertullian tells us that they did diem solis laetitiae indulgere devote the Sunday partly unto Mirth and Recreation not to Devotion altogether when in an hundred yeeres after Tertullians time there was no Law or Constitution to restraine men from labour on this day in the Christian Church 14 Yet did not his most excellent Majestie finde such obedience in some men and such as should have beene examples unto their flockes as his most Christian purpose did deserve there being some so setled in the opinion of a Sabbath day a day not heard of in the Church of Christ 40 yeeres agoe that they chose rather to deprive the Church of their paines and ministerie then yeeld unto his Majesties most iust Commands For whose sakes specially next to my duetie unto God my Soveraigne and the Church my Mother I have employed my time and studies to compose this Historie that they may see therein in briefe the practise of Gods Church in the times before them and frame themselves to doe thereafter casting aside those errours in the which they are and walking in the way which they ought to travaile Which way when all is done will bee via Regia the Kings high way as that which is most safe and of best assurance because most travailed by Gods people Our private pathes doe leade us often into errour and sometimes also into danger And therefore I beseech all those who have offended in that kinde to lay aside their passions and their private interests if any are that way misguided as also not to shut their eyes against those truths which are presented to them for their information that so the King may have the honour of their due obedience the Church the comfort of their labours and conformable ministery For to what purpose should they hope to be ennobled for their sufferings in so bad a cause that neither hath the doctrine of the Scripture to authorize it or practise of the Church of God the best Expositour of the Scripture to confirme and countenance it or to bee counted constant to their first Conclusions having such weake and dangerous premisses to support the same since constanâ—y not rightly grounded is at best but obstinacy and many times doth end in heresie Once againe therefore I exhort them even in Gods name whose Ministers they are and unto whom they are to give up an account of their imploiment and in the Kings Name whom as Gods deputie they are bound to obey not for wrath only but for conscience sake and in the Churches name whose peace they are to studie above all things else and their owne names lastly whom it most concernes that they desist and goe not forwards in this disobedience lâ—st a worse mischiefe fall upon them For my part I have done my best so farre to give them satisfaction in the present point so farre forth as the nature of an Historie would permit as they might thinke it no disparagement to alter their opinions and desert their errors and change their resolutions since in so doing they shall conforme themselves unto the practise of Gods Church in all times and Ages The greatest victorie which a man can get is to subdue himselfe and triumph over sinne and errour I end De Civit. Dei I. 22. c. 30. as I began in S. Augustins language Qâ—ibus hoc nimium vel quibus parum est mihi ignoscant quibus satis est non mihi sed Demino mâ—cum congratulantes gratias agant Let such as shall conceive this Treatise to bee too little or too much excuse my weakenesse And as for those whom it may satisfie in the smallest measure let them not unto mee but to God with mee ascribe all the honour to whom belongs all praise and glory even for ever more Pibrac Quadr. 5. Ne va disant ma main a faict cest oeuure Ou ma vertu ce bel oeuure a parfaict Mais dis ainsi Dieu par moy l'oeuure a faict Dieu est l'Autheur du peâ— de bien que i'oeuure Say not my hand this Worke to end hath brought Nor this my vertue hath attain'd unto Say rather thus this God by mee hath wrought God's Author of the little good I doe FINIS
daies by the Saxon Monarchs 4 Of publicke actions civill Ecclesiasticall mixt and military done on the Lords day under the first sixe Norman Kings 5 New Sabbath doctrines brâ—ached in England in King Johns reigne and the miraculous originall of the same 6 The prosecution of the former Story and ill successe therein of the undertakers 7 Restraine of worldly businesse on the Lords day and the other holy dayes admitted in these times in Scotland 8 Restraint of certaine servile workes on Sundayes holy dayes and the Wakes concluded in the Councell of Oxon under King Henry 3. 9 Husbandrie and legall processe prohibited on the Lords day first in the reigne of King Edward 3. 10 Seâ—â—ing of Woollon the Lords day and the solemne Feasts forbidden first by the said King Edward as after Faires and Markets generally by King Henry 6. 11 The Cordwainers of London restrained from selling of their wares on the Lords day and some solemne feasts by King Edward the 4. and the repealing of that Law by King Henry the 8. 11 In what estate the Lords day stood both for the doctrine and the practise in the beginning of the Reigne of the said King Henry CHAP. VIII The Story of the Lords day from the reformation of Religion in this Kingdome till this present time 1 The Doctrine of the Lords day and the Sabbath deliuered by â— sâ—vâ—rall Martyrs conformably unto the judgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament â—o have no other grâ—â—nd than the authoritie of the Church 3 The meaning and occasion of that clause in the Common-Prayer Booke Lord have mercy upon us c. repeated 〈…〉 end of the fourth Commandement 4 That by the Queenes Injunctions and the first Parliament of hâ—r reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies delivered about the Lords day and the Sabbath 6 The 〈◊〉 and substance of that Homily and thâ—t it proves no Lords day Sabbath but the contrary 7 The first originall of 〈…〉 Sabbathâ—speculaâ—ions in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and other effects thereof 9 What care was taken of the Lords day in King James his Reigne the spreading of the former doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foot and of King Iames his Declaration about lawfull sports on the Lords day 11 What tracts were writ and published in that Princes Reigne in opposition of the Doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made in the Reigne of our dread Soveraigne now being and the misconstruing of the same his Majestie reviveth and enlargeth the Declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History An Advertisement to the Reader touching the Errata THat the Errata of this Booke are gâ—â—wne unto so great a number is neither novum crimeâ— nor in auditum We may with farre 〈…〉 complaine thereof than we can amend it yet for the present I have taken the best care I could although not to prevent yet to correct them Such as are meâ—â—ely literall or no impediment to the sense are left unto the Readers care and ingenuity The rest thâ— Greeke alone excepted which both for accent and for letter hath beene exceeding much mistaken are here collected to thy â—and and are these thâ—t follow viz. PART 1. P. 8. l. 14 r. I deny not p. 9 l. 17 r. narratione p. 10 l. 34 r. posaivâ—â— p. 13. l. 10 r. Ames p. 16. l. 25. for which r. what p. 19. l. 4. r. wherein Bodinus p. 21 l. 2 r. multa p. 23 l. 17 r. palliate their p. 27 l. 29 del saith p. 3 r 1 32 r. Sâ—bbatizasse p. 32 l. 22 r. which doth p. 37 r. present p. 57 l. 36 r. dictated p. 76 l. 31 r. notes it of every moneth p. 83 l. 13 r. weekes p. 94 l. 8 for one r. on the. p. 95 l. 34 r. against Marcion p. 104 in marg r. In â—â—ta sua p. 114 l. â—8 r. dedicated p. 121 l. 26 r. Common-wealth p. 135 l 37 for the other r. those p. â—39 r. Issâ—char p. 147 l. 3â— yet was it not p. 161 l. 5 r. Tamuz p. 177 l. 5 r. Load PART 2. Epistle l. 2. r. part p. 12 l. 7 for as it is r. who as 〈◊〉 ls p. 13 l. 5 r. 〈◊〉 Christus p. 23 l. 9 del ancient p. 27 l. 37 r. from whom it seemes p. 47 l. 21 r. decretory ib. l. 25 r. neither for the. p. 49 l. 9 r. 〈◊〉 ib. 17 del Buâ— p. 57 l. 5 r. the old use in p. 58 l. 5 for nor r. now ib. l. 34. r. instituted by ib. l. 35 r. in those p. 62 l. 13 r. as not to p. 66 l. 29. r. intituled p. 69. l. 1. for evill r. civill ib. 11 r. runnes ib. 19 20 for care many r. ceremony p. 71 del up p. 73 l. 22 r. on wednesdayes p. 74 l. 31 â— Iudaisme p. 75 l. 1 r. faire p. 76 l. 11. for Romish r. Iewish ib. l. 23 r. contrived ib. 34 for Two r. To. p. 82. l. 17 for or read on ib. 28 r. followers p. 88 l. 1 r. discreet behaviour p. 91 l. 10 for Easter r. Earth p. 101 l. 10 r. possessed ib. l. 23 r. fift Centurie p. 107 l. â— r. whereas thaâ— p. 112 l. 34 del that p. 116 l. 4 r. wholly p. 130 l. 31 for true r. it s true p. 144 l. 34 r Oviedâ— p. 147 l. 20 r. Chartres p. 175. l. 33 r. Ryveâ— p. 224 l. 13 r. envying p. 226 l. 9 for now in r. now at the first p. 230 l. 37 r. clause p. 253 r. on the lewes p. 255 l. 35 r. the Musicians head p. 258 l. 31 r. with as much violence p. 260 l. 4. for or r. on p. 263 l. 11. r. goe backe a little p. 265. l. 35. r. 560. THE HISTORY OF THE SABBATH THE FIRST BOOKE From the Creation of the World to the destruction of the Temple BY PET. HEYLYN EXOD. 31. 15 16. Wherefore the children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations it is a signe betweene mee and the children of Israel for ever LONDON Printed for Henry Seile and are to bee sold at the Signe of the Tygers-head in Saint Pauls Church-yard 1636. THE HISTORY OF THE SABBATH CHAP. I. That the SABBATH was not instituted in the beginning of the World 1 The entrance to the worke in hand 2 That those words Genes 2. And God blessed the seventh Day c. are there delivered as by way of anticipation 3 Anticipations in the Scripture confessed
commemorated in holy Scripture as when God sent out his Disciples by two and two when he chose twelve Apostles and left foure Evangelists But these things it were needles to suggest to you who have so many times beene lessened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop your eares against such follies Saint Augustine also though hee had descanted a while upon the mysteries of this number De Civil Dei l. 11. c. 31. yet he cuts off himselfe in the very middle as it were Ne scientiolam suam leviter magis quam utiliter jactare velle videatur lest hee should seeme to shew his reading with more pride then profit And thereupon he gives this excellent rule which I could wish had beene more practised in this case Habenda est itaque ratio moderationis gravitatis ne forte cum de numero multum loquimur mensuram pondus negligere judicemur Wee must not take saith hee so much heed of numbers that wee forget at the last both weight and measure And this wee should the rather doe because that generally there is no rule layd downe or any reason to be given in nature why some particular numbers have been set apart for particular uses when other numbers might have served why Hiericho should be rather compassed seven times then sixe or eight why Abraham rather trained three hundred and eighteene of his servants then three hundred and twenty or why his servant tooke ten Camels with him into Padan Aram and not more or lesse with infinite others of this kind in the Law Leviticall Yet I deny not but that some reason may be given why in the Scripture things are so often ordered by sevens and sevens viz as Iustin Martyr tels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Râ—spons ad qu. 69. the better to preserve the memory of the Worlds Creation Another reason may be added which is by this inculcating of the number of seven unto the Iewes to make that people who otherwise were at first averse from it as before I noted continually mindfull of the Sabbath Numerum septenarium propter Sabbatum Iudaeis familiarem esse In Esaiae 4. was the observation of Saint Hierom. To draw this point unto an end It is apparant by what hath before been spoken that there is no Sabbath to be found in the beginning of the World or mentioned as a thin done in the second of Genesis either on any strength of the Text it self or by immediate ordinance and command from God collected from it or by the law and light of nature imprinted in the soule of man at his first creation much lesse by any naturall fitnesse in the number of Seaven whereby it was most capable in it selfe of so high an honour which first premised we shall the easier see what hath been done in point of practice CHAP. II. That there was no SABBATH kept fromâ— the Creation to the Floud 1 Gods rest upon the seventh day and from what hee rested 2 Zanchius conceit touching the sanâ—tifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the same by the Angells in Heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that he kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that hee kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall 1 HOw little ground there is whereon to build the originall of the â—abbath in the sâ—cond of Genesis wee have â—t large declared in the former Chapter Yet wee deny not but that Text affords us a sufficient intimation of the equity and reason of it Oâ—igen câ—ntra Ceâ—s l. 6. which is Gods rest upon that day after all his works that hee had made Not as once Celsus did object against the Christians of his time as if the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. like to some dul artificer was weary of his labours and had need of sleepe for he spake the word onely and all things were made There went no greater labour to the whole creation then a dixit Dominus Therefore Saint Austin rightly noteth Dâ— Gen. ad lit l. 4. c 14. nec cum creavit defessus nec cum cessavit refectus est that God was neither weary of working nor refreshed with resting â—he meaning of the Text is this that hee desiâ—ted then from adding any thing de novo unto the World by him created as having in the six former dayes fashioned the Heaven and Earth and eveâ— thing in them contained and furnished them with all things necessary both for use and ornament I say from adding any thing de novo unto the World by him created but not from governing the same which is a worke by us as highly to be prized as the first creation and from the which God never resteth Sabbaths and all dayes are alike in respect of providence in reference to the universall government of the World and Nature Hom 23. in Num. Semper videmus Deum operari Sabbatum nullum est in quo Deus non operetur in quo non producat Solem suum super bonos malos No Sabbath whereon God doth rest from the administration of the World by him created whereon hee doth not make his Sun to shine both on good and bad whereon he raines not plenty upon the sinner and the just as Origen hath truly noted Nor is this more then what our Saviour said in his holy Gospell I worke saith he and my Father also worketh Contra Fausâ—um Man l. 16. â— 6. A saying as saith Saint Austine notes at which the Iewes were much offended our Saviour meaning by those words that God rested not nec ullum sibi cessationis statuisse diem and that there was no day wherein he tended not the preservation of the creature and therefore for his own part he would not cease from doing his Fathers businesse ne Sabbatis quidem no though it were upon the Sabbath By which it seemeth that when the Sabbath was observed and that if still it were in force it was not then and would not be unlawfull unto any now to look to his estate on the Sabbath day and to take care that all things thrive and prosper which belong unto him though he increase it not or adde thereto by following on that day the workes of his daily labour And this according to their rules who would have Gods example so exactly followed in the Sabbaths rest who rested as we see from creation onely not from preservation So that the rest here mentioned was as before I said no more then a cessation or a leaving off from adding any thing as then unto the World by him createdâ— Vpon which ground hee afterwards designed this day for his holy Sabbath
that so by his example the Iewes might learne to rest from their Worldly labours and be the better fitted to meditate on the workes of God and to commemorate his goodnesse manifested in the Worlds Creation 2 Of any other sanctification of this day by the Lord our God then that he rested on it now and after did command the Iewes that they should sanctifie the same we have no Constat in the Scriptures nor in any Author that I have met with untill Zanchies time Indeed hee tels us a large story of his owne making how God the Sonne came down to Adam and sanctified this first Sabbath with him that hee might know the better how to doe the like Ego quidem non dubito c. I little doubt saith he De creat â—aminis l. 1. ad finem I will speake onely what I thinke without wrong or prejudice to others I little doubt but that the Sonne of God taking the shape of man upon him was busied all this day in most holy conferences with Adam that he made known himselfe both to him and Eve taught them the order that he used in the Worlds creation exhorted them to meditate on those glorious works in them to prayse the Name of God acknowledging him for their Creatour after his example to spend that day for ever in these pious exercises I doubt not finally saith hee but that hee taught them on that day the whole body of divinity and that he held them busied all day long in hearing him and celebrating with due prayses their Lord and God and giving thankes unto him for so great and many benefits as God had graciouâ—ly vouchsafed to bestow upon them Which said he shuts up all with this conclusion Haec est illius septimi diei benedictio sanctificatio in qua filius Dei una cum patre spiritu sancto quievit ab opere quod fecerat This was saith hee the blessing and sanctifying of that seventh day wherein the Sonne of God together with the Father and the Holy Ghost did rest from all the workes that they had made How Zanchie thwarts himselfe in this See n. 5. wee shall see hereafter Such strange conceptions though they miscarry not in the birth yet commonly they serve to no other use then monsters in the works of nature to be seen and shewne with wonder at all times and sometimes with pitie Had such a thing occurred in Pet. Comestors supplement which he made unto the Bible it had been more tolerable The Legendaries and the Rabbins might fairely also have been excused if any such devise had been extant in them The gravity of the man makes the tale more pittifull though never the more to be regarded For certainly had there been such a weighty conference between God and Man and so much tending unto information and instruction it is not probable but that we should have heard thereof in the holy Scriptures And finding nothing of it there it were but unadvisedly done to take it on the word and credit of a private man Non credimus quia non legimus was in some points Saint Hieroms rule and shall now be ours 3 As little likelihood there is that the Angels did observe this day and sanctifie the same to the Lord their God yet some have been so venturous as to affirme it Sure I am Torniellus saith it Annal. d. 7. And though he seem to have some Authors upon whom to cast it yet his approving of it makes it his as well as theirs who first devised it Quidam non immerito existimarunt hoc ipso die in Coelis omnes Angelorum choros speciali quadam exultatione in Dei laudes prorupisse quod tam praeclarum admirabile opus absolvisset Nay he and they who ever they were have a Scripture for it 38. 4 6. even Gods words to Iob Where wast thou when I laid the foundations of the earth when the morning starres sang together and all the sonnes of God shouted for joy Who and from whence those Quidam were that so interpreted Gods words I could never finde and yet have took some pains to seek it Sure I am Saint Austin makes a better use of them and comes home indeed unto the meaning Some men it seemes affirmed that the Angels were not made till after the sixe dayes were finished De Civit Dei l. 11. c. 9. in which all things had been created and he referres them to this Text for their confutation Which being repeated he concludes I am ergo erant Angeli quando facta sunt sydera facta autem sunt sydera die quarto Therefore saith he the Angels were created before the Starres and on the fourth day were the starres created Yet Zanchius and those Quidam be they who they will fell short a little of another conceit of Philos De vita Mosis lib. 3. who tels us that the Sabbath had a privilege above other dayes not onely from the first Creation of the World though that had beene enough to set out the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even before the Heavens and all things visible were created If so it must be sanctified by the holy Trinitie without the tongues of men and Angels and God not having worked must rest and sanctifie a time when no time was But to return to Torniellus however those Quidam did mislead him make him think that the first Sabbath had been sanctified by the holy Aâ—gels yet he ingenuously confesseth that saâ—ctifying of the Sabbath here upon the earth was not in use till very many ages after Annal d 7. not till the Law was given by Moses Veruntamen in terris ista Sabbati sanctificatio non nisi post multa secula in usum venisse creditur nimirum temporibus Mosis quando sub praecepto data est filiis Israel So Torniellus 4 So Torniellus and so farre unquestionable For that there was no Sabbah kept amongst us men till the times of Moses the Christian Fathers generally and some Rabbins also have agreed together Which that we may the better shew I shall first let you see what they say in generall and after what they have delivered of particular men most eminent in the whole story of Gods Booke untill the giving of the Law And first that never any of the Patriarkes before Moses time did observe the Sabbath Iustin the Martyr hath assured us Dial. cum Tâ—yph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the righteous men saith he and such as walked before the Lord were either circumcised or kept the Sabbath untill the severall times of Abraham and Moses And where the Iewes were scandalized in that the Christians did eat hot meats on the Sabbath dayes the Martyr makes reply that the said just and righteous men not taking heed of any such observances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtained a notable testimony of the Lord himselfe Adv haeres l. â— c. 30. So Irenaeus
kept the Sabbath nor any other Ordinances of the Law of Moses So Irenaeus speaking before of Circumcision and the Sabbath placeth this Enoch among those Lib. 4 cap 30. qui sine iis quae praedicta sunt justificationem adepti sunt which had beene justified without any the Ordinances before remembred Tertullian more fully yet Adv. Iudaeos Enoch justissimum nec circumcisum nec sabbatizantem de hoc mundo transtulit c. Enoch that righteous man being neither Circumcised nor a Sabbath-keeper was by the Lord translated and saw not death to be an Item or instruction unto us that we without the burden of the Law of Moses shall be found acceptable unto God Hee set him also in his challenge as one whom never any of the Iewes could prove Sabbati cultorem esse to have been a keeper of the Sabbath Eusebius too who makes the Sabbath one of Moses institutions De Demonstr l. 4. c 6. hath said of Enoch that hee was neither circumcised nor medled with the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that hee lived more like a Christian than a Iew. The same Eusebius in his seventh de praeparatione and Epiphanius in the place before remembred affirme thesame of him as they do of Adam Abel Seth and Enos and what this Epiphanius saith of him that hee affirmes also of his sonne Methusalem Sâ—al de Emâ—â—d Temp l 7. Therefore nor Enoch nor Methusalem ever kept the Sabbath It s true the Aethiopians in their Calendar have a certain period which they call Sabbatum Enoch Enoch's Sabbath But this consisteth of seven hundred yeares and hath that name either because Enoch was borne in the seventh Century from the Creation viz. in the yeare six hundred twenty two or because he was the seventh from Adam It s true that many of the Iewes and some Christians too have made this Enoch an Embleme of the heavenly and eternall Sabbath which shall never end 〈◊〉 in Geâ— 4. because he was the seventh from Adam and did never taste of death as did the six that went before him But this is no Argument I trow that Enoch ever kept the Sabbath whiles hee was alive Note that this Enoch was translated about the yeare nine hundred eighty seven and that Methusalem died but one yeare onely before the Floud which was 1655. And so farre we are safely come without any rub 9 To come unto the Floud it selfe to Noah who both saw it and escaped it it is affirmed by some that he kept the Sabbath and that both in the Arke and when he was released out of it if not before Yea they have arguments also for the proofe hereof but very weake ones such as they dare not trust themselves It is delivered in the eighth of the Booke of Genesis that after the return of the Dove into the Arke Noah stayed yet other seven dayes before he sent her forth againe Vers. 10 12. What then This seemes unto Hospinian to be an argument for the Sabbath In historia diluvii columbae ex arca emissae septenario dierum intervallo ratione sabbati videntur So hee and so verbatim Iosias Simler in his Comment on the twentieth of Exodus But to this argument if at the least it may be honoured with that name Tostatus hath returned an answere as by way of prophecie In Gen. 8. He makes this Quaere first sâ—d quare ponit hic quod Noâ— expectabat semper septem dies c. Why Noah betwixt every sending of the Dove expected just seven dayes neither more nor lesse and then returns this answere to it such as indeed doth excellently satisfie both his own Quaere and the present argument Resp. quod Noah intendebat scire utrum aquae cessassent c. Noah saith he desired to know whether the waters were decreased Now since the waters being a moyst body are regulated by the Moone Noah was most especially to regard her motions for as she is either in opposition or conjunction with the Sunne in her increase or in her wane there is proportionably an increase or falling of the waters Noah then considering the Moone in her severall quarters which commonly we know are at seven dayes distance sent forth his Birds to bring him tydings for the Text tels us that he sent out the Raven and the Dove foure timeâ— And the fourth time the Moon being then in the last quarter when both by the ordinary course of nature the waters usually are and by the will of God were then much decreased the Dove which was sent out had found good footing on the earth and returned no more So farre the learned Abulensis which makes cleere the case Nor stand wee onely here upon our defence For wee have proofe sufficient that Noah never kept the Sabbath Vbi supra Iustin the Martyr and Irenaeus both make him one of those which without circumcision the Sabbath were very pleasing unto God and also justified without them Tertullian positively saith it that God delivered him from the great water floud Adv. Iudaâ—â—â— nec circumcisum nec sabbatizantem and chalengeth the Iewes to prove if any way they could sabbatum observasse that he kept the Sabbath Eusebius also tels us of him that being a just man and one whom God preserved as a remayning sparke to kindle piety in the World yet knew not any thing that pertained to the Iewish Ceremony De demonstr l. 1. c 6. not Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any other thing ordained by Moses Remember that Eusebius makes the Sabbath one of Moses Ordinances Finally Epiphanius in the place before remembred ranks Noah in this particular with Adam Abel Seth Enos and the other Patriarchs 10 It s true that Ioseph Scaliger once made the day whereon Noah left the Arke and offered sacrifice to the Lord to be the seventh day of the week De Emendâ—â— Temp. l. 5. 28. Decembris feria septima egressus Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolavit Deo saith his first Edition Which were enough to cause some men who infinitely admire his Dictates from thence to have derived a Sabbath had hee not changed his minde in the next Edition and placed this memorable action not on the seventh day but the fourth I say it might have caused some men for all men would not so have doted as from a special accident to conclude a practice Considering especially that there is no ground in Scripture to proove that those before the Law had in their Sacrifices any regard at all to set times and dayes either unto the sixt day or the seventh or eighth or any other but did their service to the Lord I mean the publick part thereof and that which did consist in externall action according as occasion was administred unto them The offerings of Cain and Abel for ought we can informe our selves were not very frequent The Scripture tels us that it was
fell the Temple of the Iews and with it all the ceremonies of the Law of Moses Demonst. l. 1. c. 6 Since when according as Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not lawfull for that people either to sacrifice according to the law or to build a Temple or erect an Altar to consecrate their Priests or anoint their Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or finally to hold their solemne assemblies or any of their Festivals ordained by Moses 8 For that the sabbath was to end with other legall ceremonies is by this apparant first that it was an institute of Mosos and secondlly an institute peculiar to the Iewish Nation both which we have alredy proved and therefore was to end with the law of Moses and the state of Iewrie Fathers there be good store which affirme as much some of the which shall be produced to expresse themselves that we may see what they conceived of the abrogation of the Sabbath And first for Iustin Martyr it is his chiefe scope and purpose in his conference with Trypho Dial. cum Trypâ—on to make it manifest and unquestionable that as there was no use of circumcision before Abrahams time nor of the Sabbath untill Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—o neither is there any use of them at this present time that as it tooke beginning then so it was now to have an end Tâ—rtullian in his argument against the Marciâ—â—â—â—es draws out this conclusion Adv. Marc. l 2. Ad â—empus praesentis cause necâ—ssitatem convaluisse non ad perpetui temporis observationem that God ordained the Sabbath upon speâ—iall reasons and as the times did then require not that it should continue alwayes Hom. de Sab. circum S. Athaâ—â—siâ—s thus discourseth When God saith he had finished the first creation he did betake himselfe to rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and therefore those of that creation did celebrate their Sabbath on the seventh day But the accomplishment of the new-creature hath no end at all and therefore God still worketh as the Gospell teacheth Hence is it that we keepe no Sabbath as the antients did expecting an eternall Sabbath which shall have no end That of S. Ambrose Synagoga diem observat ecclesia immortalitatem comes most neare to this Epist. 72. l. 9. But he that speakes most fully to this point is the great S. Austin what he saith shall be delivered under three severall heads First that the Sabbath is quite abrogated Tempore gratiae revelatae observatio illa Sabbati quae unius diâ—i vacatione figurabatur ablata est ab observatione fidelium The keeping of the Sabbath is taken utterly away in this time of Grace De Gen. ad lit l. 4. c. 13. See the like ad Boniâ—ac l. 3. Tom. 7. contr Faust. Man l. 6. c. 4. Qu. ex N. Test 69. Secondly that the Sabbath was not kept in the Church of Christ In illis decem praeceptis excepta sabbati observatione dicatur mihi quid non sit observandum a Christiano de sp lit c. 14. What is there saith the Father in all the Decalogue except the keeping of the sabbath which is not punctually to be observed of every Christian. More of the like occurres â—e Genesi contr Manich. l. 1. c 22. contr Adimant ca 2. Qu. in Exod. l. 2 qu. 173. And thirdly that it iâ— not lawfull for a Christian to observe the sabbath De Vâ—◠〈◊〉 c. 3. For speaking of the law how it was a pâ—edagogue to bring us unto the knowledge of Christ he addes that in those institutes and ordinances Quibus Christianis uti fas non est quale est sabâ—atum circumcisio sacrificia c. which are not lawfull to be used by any Christian such as are the sabbath circumcision sacrifices and such other things many great mysteries were contained And in another place Quisquis diem illum observat sicut litera fonat Dâ— Sp. l. â— c. 14. carnaliter sapit Sapere autem secundum carnem mors est He that doth literally keepe the sabbath savours of the flesh but to savour of the flesh is death Therefore no sabbath to bee kept by the sonnes of life 9 No Sabbath to be kept at all We affirme not so We know there is a Christian Sabbath a Sabbath figured out unto us in the fourth Commandement which every Christian man must keepe that doth desire to enter into the rest of God This is that Sabbath which the Prophâ—t Isaiah hath commended to us Blessed is the man that keepeth the sabbath from polluting it Quid autem sabbatum est quod praecipit observandum c. What sabbath is it saith S. Hierome that is here commanded The following words saith he will informe us that keeping our hands from doing evill This is the sabbath here commanded Si bona faciens quiescat a malis if doing what is good we do rest from sinne Nor was this his conceit alone the later writers of expound it The Prophet in this place saith Ryvet In Dâ—â—â—log thus prophecies of the Chruch of Christ Blessed is the man that keepeth the sabbath from polluting it and keepeth his hands from doing any evill Vbi custodire sabbatum in Ecclesia Christiana est custodire manus suoâ— Ã malo And in these words saith he to keepe a sabbath in a Christian Church is onely to preserue our hands from doing evill The like spirituall sabbath doth the man of God prescribe unto us in the 58. Chapter of his booke If thou turne away thy foot from the sabbath Verse â—3 14. from doing thy pleasure on my holy day c. not doing thine owne way nor finding thine owne pleasure nor speaking thine owne words then shalt thou delight thy selfe in the Lord and I will cause thee to ride upon the high places of the earth c. What saith S. Hierome unto this It must be understood saith he spiritually Aliâ—quin si haec tantum prohibentur in sabbato In loâ—â—m ergo in aliis sex diebus tribuit ur nobis libertas delinqueâ—di For otherwise if those things above remembred are prohibited onely on the sabbaths then were it lawfull for us on the other dayes to follow our owne sinfull courses speake our owne idle words and pursue our owne voluptuous pleasures which were most foolish to imagine And so saith Ryvet too for the moderne writers Perpetuam ab omnibus operibus nostris vitiosis cessationem c. In Decalog That everlasting rest from all sinfull works which is begun in this life here and finished in the life to come is signified and represented by those words of Isaiah ca. 58. They therefore much mistake these Texts and the meaning of them who grounding thereupon forbid all manner of recreations and lawfull pleasures on their supposed sabbath day as being utterly prohibited by Gods holy Prophet M â—â—mon ap Aiâ—s in Ex 20. The Iews did thus
abuse this Scripture in the times before and made it an unlawfull matter for any man to walke into the fields or to see his gardens on the sabbath day either to marke what things they wanted or how well they prospered because this was to do his owne pleasure and so forbidden by the Prophet But those that understand the true Christian sabbath apply them to a better purpose as was shewed before And for the Christian sabbath what it is and in what things it doth consist besides what hath beene said already wee shall adde something more from the ancient Fathers If any man saith Iustin Martyr that hath beene formerly a perjured person Dial. â—um Tâ—yphon a deceiver of his Neighbours an incontinent liver repents him of his sinnes and amends his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man doth keepe a true and holy Sabbath to the Lord his God See to this purpose also Clemens of Alexandria Strom. l. 4. So Origen Trâ—ct 19 in Math. Omnis qui vivit in Christo semper in sabbatis vivit That man whose life is hid with Christ in God keeps a daily Sabbath See to that purpose Hom. 23. in Numbers Hâ—m â—5 Macarius tells us also that the Sabbath given from God by Moses was a Type onely and a shadow of that reall Sabbath Hom. 39. in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by the Lord unto the soule More fully Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What use saith hee is there of a Sabbath to him whose conscience is a continuall feast to him whose conversation is in Heaven For now we feast it every day doing no manner of wickednesse but keeping a spirituall rest holding our hands from covetousnesse our bodies from uncleannesse What need we more The Law of righteousnesse containes ten Commandements The first to know one God the second to abstaine from Idols the third not to prophane Gods Name Hom 49. in Maâ—h 24. the fourth Sabbatum celebrare spirituale to keepe the true spirituall Sabbath c. So hee that made the Opus imperfectum on Saint Matthews Gospell Saint Augustine finally makes the fourth Commandement De conven 10. pâ—aec 10. pâ—aâ—arum so farre as it concernes us Christians to be no more then requies cordis tranquillitas mentis quam facit bona conscientia the quiet of the heart and the peace of minde occasioned by a good conscience Of any other Sabbath to bee looked for now the Fathers utterly are silent and therefore we may well resolue there is no such thing 10 Yet notwithstanding this the Iewes still dote upon their Sabbath and that more sottishly and with more superstition farre then they ever did A view wherof I shall present and so conclude the first part of this present argument And first for the Parasceves or their Eues Buxdorfius thus informes us of their vaine behaviour Die Veneris singuli ungues de digitis abscindunt c. On Friday in the afternoone they pare their nailes and whet their knives Synag Iuâ—â— c. 10 and lay their holyday-clothes in readinesse for the reception of Queen Sabbath for so they call it and after lay the cloth and set on their meat that nothing be to be done upon the morrow About the evening goes the Sexton from door to door coÌ„manding all the people to abstain from work and to make ready for the Sabbath That done they take no worke in hand Onely the women when the Sunne is neere its setting light up their Sabbath-lamps in their dining roomes and stretching out their hands towards them give them their blessing and depart To morrow they beginne their Sabbath very early and for entrance thereunto array themselues in their best clothes and their riâ—hest jewels it being the conceit of Rabbi Solomon that thâ— memento in the front of the fourth Commandement was placed there especially to put the Iewes in minde of their holy-day Garments Nay so precise they are in these preparations and the following rest that if a Iew go forth on Friday and on the night falls short of home more then is lawfull to be travailed on the Sabbath day there must he set him down and there keepe his Sabbath though in a Wood or in the Field or the high-way side without all feare of winde or weather of Theeves or Robbers without all care also of meat and drinke Periculo laâ—ronum praedonumque omni penuria item omni cibi potusque neglectis as that Authour hath it For their behaviour on the Sabbath and the strange niceties where with they abuse themselues he describes it thus Id. cap. 11. Equus aut asinus Domini ipsius stabulo exiens froenum aut capistrum non aliud quicquam portabit c. An horse may have a bridle or an halter to leade not a saddle to lead him and hee that leadeth him must not let it hang so loose that it may seeme hee rather carrieth the bridle then leads the Horse An Henne must not weare her hose sowed about her legge They may not milke their Kine nor eat any of the milke though they have procured some Christian to doe that worke unlesse they buy it A Taylour may not weare his Needle sticking on his sleeve The lame may use a staffe but the blinde may not They may not burthen themselues with Clogges or Pattens to keepe their feet out of the durt nor rub their Shooes if foule against the ground but against a wall nor wipe their durtie hands with a cloth or Towell but with a Cowes or Horses tayle they may do it lawfully A wounded man may weare a plaster on his sore that formerly was applyed unto it but if it fall off hee may not lay it on anew or binde up any wound that day nor carry money in their purses or about their clothes They may not carry a fanne or flap to drive away the Flies If a Flea bite they may remoove it but not kill it but a Lowse they may yet Rabbi Eliezer thinkes one may as lawfully kill a Camell They must not fling more Corne unto their Poultry then will serve that day lest it may grow by lying still and they be said to sowe their Corne upon the Sabbath To whistle a tune with ones mouth or play it on an instrument is unlawfull utterly as also to knocke with the ring or hammer of a doore or knocke ones hand upon a table though it be onely to still a childe So likewise to draw letters either in dust or ashes or on a wet board is prohibited but not to fancie them in the aire With many other infinite absurdities of the like poore nature wherewith the Rabbins have beene pleased to afflict their brethren and make good sport to all the World which are not either Iewes or Iewisâ—ly affected Nay to despight our Saviour as Buxdorfius tells us they have determined since that it is unlawfull to lift the Oxe or Asse out of the ditch which in the
taske to be performed onely on the sabbath dayes and therefore doubt we not but that all dayes equally were taken up for so great a businesse So when he sent out his Apostles to preaâ—h the kingdome of God he bound them not to dayes and times but left all at libertieâ— that they might take their best advantages as occasion was and lose no time in the advancing of their Masters service Now as in this he seemed to give all dayes the like prerogative with the sabbath so many other wayes did he abate that estimation which generally the people had conceived of the sabbath day And howsoever the opinion which the people generally had conceived thereof was grounded as the times then were on superstition rather then true sence of pietie yet that opinion once abated it was more easily prepared for a dissolution and went away at last with lesse noise and clamour Particulars of this nature we will take along as they lâ—e in order His casting out the uncleane spirit out of a man in the Synagogue of Capernaum on the Sabbath day his curing of Peters wives mother and healing many which were sicke of divers diseases on the selfe same day being all works of marvellous mercy and effected onely by his word brought no clamour with them But when he cured the impotent man at the poole of Bethesda Ioh. 5. and had commanded him to take up his bed and walke then did the Iews begin to persecute him and seeke to slay him And how did he excuse the matter Hom. 23. in Numer My Father worketh hitherto saith he and I also worke Oâ—tendens per haec in nullo seculi hujus Sabbate requiescere Deum à dispensationibus mundi provisionibus generis humani Whereby saith Origen he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of mankinde and therefore neither would he intermit such a weighty businesse in any reference to the Sabbath Which answer when it pleased them not but that they sought their times to kill him he then remembreth them how they upon the sabbath used to circumcise a man Ioh. 7. and that as lawfully he might do the one as they the other This precedent made his disciples a little bolder then otherwise perhaps they would have beene Matth. 12. Pulling the eares of corne and rubbing them with their hands and eating them to satisfie and allay their hunger Li 1. â—aeâ—es 30. n. 32. which Epiphanius thinks they would not have done though they were an hungred had they not found both by his doctrine and example that the Sabbath did begin to be in it's declination For which when he and they were joyntly questioned by the Pharisees he choaks them with the instances of what David did in the same extremitie when he eate the shew-bread and what the Priests did every sabbath when they slew the sacrifices In which it is to be considered that in these severall defences our Saviour goes no higher then the legall ceremonies the sacrifice the shew-bread and the Circumcision No argument or parallell case drawne for his justification from the morall law or any such neglect thereof on the like occasions Which plainly shews that he conceived the sabbath to be no part or member of the morall law but onely to be ranked amongst the Mosaicall ordinances Luk. 6. â— It happened on another Sabbath that in the synagogue he beheld a man with a withered hand Hom de Semente and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athan notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in deâ—iance as it were of all their malice and informing humour His healing of the woman which had beene crooked 18. yeares and of the man that had the dropsie one in the synagogue the other in the house of a principall Pharisee are proofe sufficieÌ„t that he feared not their accusatioÌ„s Ioh. 9. But that great cure he wrought on him that was born blinde is most remarkable to this purpose First in relation to our Saviour who had before healed others with his word alone but here he spit upon the ground and made clay thereof and anointed the eyes of the blinde man with the clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. Hâ—â—res 30. â— â—2 but to mould clay and make a plaster was questionlesse a worke so saith Epiphanius Next in relation to the patient whom he commanded to go into the poole of Siloam and then wash himselfe which certainly could not be done without bodily labour These words and actions of our Saviour as before we said gave the first hint to his disciples for the abolishing of the Sabbath amongst other ceremonies which were to have an end with our Saviours sufferings to be nailed with him to his Crosse and buried with him in his grave for ever Now where it was objected in S. Austins time why Christians did not keepe the Sabbath since Christ affirmes it of himselfe that he came not to destroy the Law but to fulfill it the Father thereto makes reply that theâ—efore they observed it not Coâ—t Faust. l. 19. c. 9. Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled what ever was intended in that Law by calling us to a spirituall rest Lib. 1 â—aer 30 â— 32. in his owne great mercie For as it is most truly said by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the lesse and temporall Sabbath was a type and figure which had continued till his comming by him commanded in the law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius 3 Neither did he or his disciples ordaine another Sabbath in the place of this as if they had intended onely to shift the day and to transferre this honour to some other time Their doctrine and their practise are directly contrary to so new a fancie It 's true that in some tract of time the Church in honour of his resurrection did set apart that day on the which he rose to holy exercises but this upon their owne authoritie and without warrant from above that we can heare of more then the generall warrant which God gave his Church that all things in it be done decently Hom. de Semeâ—â—re and in comely order This is that which is told us by Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the resurrection Hom. 3. de Penteâ—osâ— So Maximus Taurinensis Dominicum diem ideo solenâ—em esse quiain eo salvatur velut soloriens discussis infernorum tenebris luce resurrectionis emicueriâ— That the Lords day is therefore solemnely observed because thereon our â—aviour like the rising Sunne dispelled the clouds of hellish
darknesse by the light of his most glorious resurrection â—p 119. The like S. Austin Dies Dominicaâ— Christianis resurrectione Domini declaratus est ex 〈◊〉 cepit habere festivitatem suam The Lords day was made knowne saith he unto us Christians by the resurrection and from that began to be accounted holy See the like lib. 22. de Civit. Dei c. 30. serm 15. de Verbis Aâ—stoli But then it is withall to be observed that this was onely done on the authoritie of the Church and not by any precept of our Lord and Saviour or any one of his Apostles And first besides that there is no such preceâ—â— extant at all in holy Scripture Li 5 C. 22. Socrates hath affirmed it in the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the designes of the Apostles was not to busie themselues in prescribing festiuall dayes but to instruct the people in the wayes of godlinesse Now lest it should be said that Socrates being a Novâ—tian was a profest enemie to all the orders of the Church we have the same De Sabb. ◠〈◊〉 almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiasticall History S. Athanasâ—us saith as much for the particular of the Lords day that it was taken up by a voluntarie usage in the Church of God without any commandement from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As saith the Father it was commanded at the first that the Sabbath day should be observed in memory of the accomplishment of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so do we celebrate the Lords day as a memoriall of the beginning of a new creation Where note the difference here delivered by that Reverend Prelate Of the Iews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no commandement onely a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we finde it in the Homilie entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandement but on his occasion the resurrection of our Lord upon that day being the principall motive which did induce his Church to make choice thereof for the assemblies of the people For otherwise it would plainly crosse what formerly had been said by Athaâ—asius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him onely but the whole cloud of witnesses all the Catholick Fathers in whom there is not any words which reflects that way but much in affirmation of the contrary For besides what is said before elsewhere shall be said in its proper place The Councell held at Paris An. 829 ascribes the keeping of the Lords Day at most to Apostolicall tradition confirmed by the aâ—tority of the Church Cap. 50. For so the Councel ChristianoruÌ„ religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos â—inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals of the old testament and those now solemnized in the new that in the Old Testament God appointed all the Festivals that were to be observed in the Iewish Church in novo nulla festivitas a Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as being left unto the Prelates of the Church by them to be appointed as occasion was What others of the ancient writers Cap. 24. V. 10 and what the Protestant â—ivines have affirmâ—d herein we shal hereafter see in their proper places As for these words of our Redeemer in S. Matthews Gospel Pray that your flight be not in the winter neither on the Sabbath day they have indeed beene much alleaged to prove that Christ did intimate at the least unto his Apostles and the rest that there was a particular day by him appoointed where of he willed them to be câ—refull which being not the Iewish Sabbath must of necessâ—â—â— as they thinke be the Lords Day But certainly the Fâ—â—â—ers tâ—ll us no such matter nay they say the contraâ—y and make these words apart of our Redeâ—mâ—rs admâ—â—iâ—ion to the Iewes In Math â—4 not to the Apostles â—aint Châ—ysostâ—â—e hath it so expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold saith he how he addresseth his discourse unto the Iewes tels them of the euils which shold fall upon theÌ„ for neither were the Apostles bound to observe the Sabbath nor were they there wheÌ„ those calamities fell upon the Iewish Nation Nâ—t in the winter nor on the Sabbath and why so saith he Because their flight being so quick suddaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Iews would dare to flie on the Sabbath for such their superstitioÌ„ was in the later times nor would the winter but be very troublesome in such distresses In Math 24. Theophilact doth affirme expresly that this was spake unto the Iews spoke upon the selfâ—ame reasons adding withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before any of those miseries fell upon that Nation the Aposâ—les were all departed from out Ierusalem S. Hierom saith as much as unto the time that those calamities which by our Sauiour were foretold were generally referred unto the wars of Titus and Vespasian and that both in his Comment on S. Mathews Gospel and his Epistle to Algasia Qu. 4. And for the thing that the Apostles and the rest of the Disciples were al departed from Ierusalem before that heavy warre began is no lesse evident in story For the Apostles long before that time were either martyred or dispersed in severall places for the enlargment of the Gospel not any of them resident in Ierusalem after the martyrdome of S. Iames who was Bishop there And for the residue of the Disciples they had forsook the Country also before the warres being admonished so to do by an heavenly vision which warned them to withdraw from thence and repaire to Pella beyond Iordan as Eusebius tels us Hist. Eccl. l. 3. c. 5 So that these words of our Redeemer could not be spoke as to the Apostles and in them unto all the rest of the Disciples which should follow after but to the people of the Iewes To whom our Saviour gave this caâ—tion not that hee did not thinke it lawfull for them to fâ—ie upon the Sabbath day but that as things then were and as their consciences were intangled by the Scribes and Pharisees he found that they would count it a most grievous misery to be put unto it To returne then unto our story as the chiefe reason why the Christians of the primitive times did set apart this day to religious uses was because Christ that day did rise again from death to life for our
Christians with the publick meetings that so they might with greater comfort preserve and cherish the memoriall of so great a mercie in reference unto which the Worlds Creation seemed not so considerable By reason of which work wrought on it it came in time to be entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Apocal 10. which attribute is first found in the Revelation writ by Saint Iohn about the 94 yeâ—re of our Saviours birth So long it was before wee finde the Church tooke notice of it by a proper name For I perswade my selfe that had that day been destmâ—te at that time to religious duties or honoured with the name of the Lords day when Paul preached at Troas or write to the Corinthiâ—ns which as before wee shewed was in the fifty â—eventh neither Saint Luke nor the Apostle had so passed it over and called it onely the first day of the weeke as they both have done And when it had this attribute affixed unto it it onely was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we said by reason of our Saviours resurrection performed upon it and that the Congregation might not be assembled as well on them as on the other For first it was not called the Lords Day exclusively but by way of eminencie in reference to the resurrection onely all other dayes being the Lords In Psal. 23. aswell as this Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit muâ—dumque ipso die creavit qui ob excellentiam tanti miraculi propriâ— dies Dominica appellatur i.e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resoluted it And next it was not so designed for the publick meetings of the Church as if they might not be assembled as well on every day as this For as Saint Hierome hath determined In Gal. â— omnes dies aequales sunt nec per parasceven tantum Christum cruciâ—igi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper â—um caâ—rne vesci Dominica c. All dayes are equall in themselues as the Father tells us Christ was not crucified on the Friday onely nor did hee rise onely upon the Lords Day but that wee may make every day the holy-day of his resurrection and every day eat his blessed body in the Sacrament When therefore certain days were publickly assigned by Godly men for the assemblies of the Church this was done onely for their sakes qui magis seculo vacant quam Deo who had more minde unto the World then to him that made it and therefore either could not or rather would not every day assemble in the Church of God Vpon which ground as they made choice of this even in the Age of the Apostles for one because our Saviour rose that day from amongst the dead so chose they Friday for another by reason of our Saviours passiâ—n and Wednesday on the which he had beene betrayed the Saturday or ancient Sabbath being mean-while retained in the Eastern Churches Nay in the primitive times excepting in the heat of persecution they met together every day for the receiving of the Sacrament that being fortified with that viaticum they might with greater courage encounter death if they chanced to meet him So that the greatest honour which in this Age was given the first day of the week or Sunday is that about the close thâ—â—of they did begin to honour it with the name or title of the Lords Day and made it one of those set dayes whereon the people met together for religious exercises Which their religious exercises when they were performed or if the times were such that their assemblies were prohibited and so none were performed at all it was not held unlawfull to apply themselues unto their ordinary labours as we shall see annon in the following Ages For whereas some have gathered from this Text of the Revelation from S. Iohâ—â— being in the spâ—rit on the Lords Day as the phrase there is that the Lords Day is wholy to be spent in spirituall exercises that their conceit might probably have had some shew of likelihood had it been said by the Apostle that he had been in the spirit every Lords Day But being as it is a particular case it can make no rule unlesse it be that every man on the Lords Day should have dreames and visions and be inspired that day with the spirit of prophecie no more then if it had beene told us upon what day Saint Paul had beene rapt up into the third Heaven every man should upon that day expect the like celestiall raptures Adde here how it is thought by some that the Lords Day here mentioned is not to bee interpreted of the first dâ—y of the weeke 〈…〉 as wee use to take it but of the day of his last comming of the day of judgement wherein all flesh shall come together to receive their sentence which being called the Lords Day too in holy Scripture that so the spirit may be saved in the day of the Lord 1. Cor. 5. 5. S. Iohn might see it being rapt in spirit as if come already But touching this we will not meddle let them that owne it looke unto it the rather since S. Iohn hath generally beene expounded in the other sence by Aretas and Andraâ—as Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositour of Gods Word wherein this day hath constantly since the time of that Apostle beene honoured with that name above other dayes Which day how it was afterwards observed and how farre different it was thought from a Sabbath day the prosecution of this story will make cleare and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the orders setled by the Apostles for the Congregation 2 The Lords day and the Saturday both festivals and both alike observed in the East in Ignatius time 3 The Saturday not without great difficulty made a fasting day 4 The Controversie about keeping Easter and how much it conduceth to the present businesse 5 The feast of Easter not affixed to the Lords day without much opposition of the Easterne Churches 6 What Iustin Martyr and Dionysius of Corinth have left 〈◊〉 of the Lords day Clemens of Alexandria his dislike thereof 7 Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Pentecost 8 What is recorded by Tertullian of the Lords day and the assemblies of the Church 9 Origen as his master Clemens had done before dislikes set dayes for the assemblie 10 S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time 11 Of other holy dayes established in these three first ages and that they were observed as solemnely as the
Millaine he did not fast the Sabbath Nay which is more Saint Augustine tels us that many times in Africa one and the selfe Church Epiâ—t 85. at least the severall Churches in the self-â—ame Prouince had some that dined upon the Sabbath and some that fasted And in this difference it stood a long time together till in the end the Romane Church obtained the cause and Saturday became a fast almost through all the parts of the Western world I say the Westerne world and of that alone The Easterne Churches being so farre from altering their ancient custome that in the â—ixt Councell of Constantinople Anno 692 they did admonish those of Rome to forbeare fasting on that day upon pain of censures Which I have noted here in its proper place that we might know the better how the matter stood betweene the Lords Day and the Sabbath how hard a thing it was for one to get the mastery of the other both dayes being in themselues indifferent for sacred uses and holding by no other tenure then by the courtesie of the Church 4 Much of this kinde was that great conflict between the East and Westerne Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passâ—over of the Iewes was changed in the Apostles times to the Feast of Easter the anniversary memoriall of our Saviours resurrection and not changed onely in their times but by their authoritie Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint Iohn and with the rest of the Apostles as Irenaeus tels us in Eusebius History The like Polycrates affirmes of Saint Philip also Lib. 5. c. 26 whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festivall it selfe but for the time wherein it was to be observed The Easterne Churches following the custome of Hierusalem kept it directly at the same time the Iewes did their Passeover and at Hierusalem they so kept it the Bishops there for fifteene severall iuccessions being of the Circuâ—cision the better to content the Iewes their brethren and to winne upon them But in the Churches of the West they did not celebrate this Feast decima quarta luna upoÌ„ what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly â—o expresse some difference between Iewes and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annuall returne of so great a Feast but kept it on the fourteenth day of the moneth be it what it will it may be very strongly gathered that they regarded not the Lords Day so highly which was the weekly memory of the resurrection as to preferre that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint Iohn was not the Authour of the contrary practice as some gave it out Nam quaenam potuâ—t esse ratio Annal An. 159. c. For what saith he might be the reason why in the Revelation he should make mention of the Lords Day as a day of note and of good credit in the Church had it not got that name in reference to the resurrection And if it were thought fit by the Apostles to celebrate the weekly memory thereof upon the Sunday then to what purpose should they keepe the Anniversary on another day And so farre questionlesse we may joyne issue with the Cardinal that either Sunday is not meant in the Revelation or else Saint Iohn was not the Authour of keeping Easter with the Iewes on what day soever Rather we may conceive that Saint Iohn gave way unto the current of the times which in those places as is said were much intent upon the customes of the Iewes most of the Christians of those parts being Iewes originally 5 For the composing of this difference and bringing of the Church to an uniformity the Popes of Rome bestirred themselues â—o did many others also And first Pope Pius publisheth a declaration Com. Tom 1. Pasâ—ha domini die dominica annuis solennitatibus celebrandum esse that Easter was to be solemnized on the Lords day onely In Chronic. And â—here although I take the words of the letter directory yet I relie rather upon Eusâ—bius for the authority of the fact then on the Decretall it selfe which is neither the substance probable and the date starke false not to be tâ—usted there being no such Consuls it is Crabbes owne note as are there set downe But the Authoritie of Pope Pius did not reach so farre as th Asian Churches and therefore it produced an effect accordingly This was 159. and seven yeares after Polycarpus Bishop of Smyrna a Reverend and an holy man made away to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist l 14. c. 13. then to conferre with Anicetus then the Roman Prelate about this businesse And though one could not wooe the other to desert the cause yet they communicated together and so parted Friends But when that Blastus afterwards had made it necessary which before was arbitrary and taught it to be utterly unlawfull to hold this Feast at any other time then the Iewish Passâ—over becomming so the Authour of the Quartâ— decimani as they used to call them then did both Eleuthâ—rius publish a Decree that it was onely to be kept upon the Sunday and Irenaeus though otherwise a peaceable man write a Discourse entituled De schismate contra Blastum now not extant A little before this time this hapned Anno 1â—0 the controversie had tooke place in Laodicea L. 4. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it which mooved Melito Bishop of Sardis a man of speciall eminence to write two Books de Paschate and one de die Dominico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what side he took it is hard to say Were those discourses extant as they both are lost wee might no doubt finde much that would conduce to our present businesse Two yeares before the cloâ—e of this second century Euâ—eb l 5. c. 23 24. Pope Victor presuming probably on his name sends abroad his Mandatâ— touching the keeping of this Feast on the Lords Day onely against the which when as Polycratâ—s other Asian Prelates had set out their Manifests he presently without more ado declares them all for excommâ—â—icate But when this rather hindred then advanced the cause the Asian Bishops caring little for those Brut a sublumina and Irenaeus who held the same side with him having perswaded him to milder courses he went anotherway to work by practising with the Prelates of severall Churches to end the matter in particular Councels Of these was one held at Osroâ—na another by Bachyllus Bishop of Corinth a third in Gaâ—l by Irenaeus a fourth in
unlesse some out of poore devotion did it secretly Which dispensation probablie occasioned the neglect thereof in the times succeeding the rather since those hereticks who formerly had denied the resurrection were now quite exterminated This circumstance we have considered the more at large as being the most especiall difference whereby the Sundayes service was distinguished from the weeke-dayes worship in these present times whereof we write And yet the difference was not such but that it was proper to the Lords day onely but if it were a badge of honour communicated unto more then forty other dayes of which more anon But being it was an Ecclesiasticall and occasionall custome the Church which first ordained it let it fall againe by the same authoritie 8 In the third Centurie the first we meete with is Tertullian who flourished in the very first beginnings of it by whom this day is called by three severall names For first he cals it Dies solis Sunday as commonly we now call it and saith that they did dedicate the same unto mirth and gladnesse not to devotion altogether Cap. 16. Diem solis laetitiae indulgemus in his Apologetick The same name is used by Iustin Martyr in the passages before remembred partly because being to write to an heathen Magistrate it had not beene so proper to call it by the name of the Lords day which name they knew not and partly that delivering the forme and substance of their service done upon that day they might the better quit themselues from being worshippers of the Sunne as the Gentiles thought For by their meetings on this day for religious exercises in greater numbers then on others in Africke and the West especially and by their use of turning towards the East when they made their prayers the world was sometimes so perswaded Inde suspicâ—o quod innotuerit nos ad Orientis regionem precari as he there informed us Whereby we may perceive of what great antiquitie that custome is which is retained in the Church of England of bowing kneeling and adoring towards the Easterne parts The second name by which Tertullian cals this day De Idolat c 14. is the eight day simply Ethnic is semel annuus dies quisquis festus est tibi octavo quoque die The third iâ— De 〈◊〉 mil. c. 3. Dies Dominicus or the Lords day which is frequent in him as Die Dominico jejâ—nium nefas duciâ—us we hold it utterly unlawful to fast the Lords day of which more hereafter For their performances in their publicke meetings he describes them thus Coimus in coetum congregatiâ—nem c. Apol. c. 39. We come together into the assemblie or congregation to our common prayers that being banded as it were in a troope or Armie we may besiege God with our petitions To him such violence is exceeding gratefull It followeth Cogimur ad sacrarum lit commemorationem c. We meet to heare the holy Scriptures rehearsed unto us that so according to the qualitie of the times we may either be premonished or corrected by them Questionlesse by these holy speeches our faith is nourished our hopes erected our assurance setled and notwithstanding by inculcating the same we are the better stablished in our obedience to Gods precepts A litle after Praesident probati quique seniores c. Now at these generall meetings some Priests or Elders do preside which have attained unto that honour not by money but by the good report that they have gotten in the Church And if there be a poore-mans Boxe every one cast in somewhat menstrua die at least once a moneth according as they would and as they were able Thus he describes the forme of their publicke meetings but that such meetings were then used amongst them on the Sunday onely that he doth not say Nor can we learne by him or by Iustin Martyr who describes them also either how long those meetings lasted or whethâ—r they assembled more then once a day or what they did after the meetings were dissolved But sure it is that their Assemblies held no longer then our Morning service that they met onely before noone for Iustin saith that when they met they used to receive the Sacrament and that the service being done every man went againe to his daily labours Of all these I shall speake hereafter In Cant. Sol. hom 30. Onely I note it out of Beza that hitherto the people used not to forbeare their labours but while they were assembled in the Congregation there being no such dutie enjoyned amongst them neither in the times of the Apostles nor after many yeares not till the Emperours had embraced the Gospell and therewith published their Edicts to enforce men to it But take his words at large for the more assurance Vt autem Christiani eo die à suis quotidianis laboribus abstinerâ—nt praeter idtemporis quod in coetu ponebatur idneque illis Apostolicis temporibus mandatum neque priâ—s fuit observatum quam id à Christianis Imperatoribus ne quis a rerum sacrarum meditatione abstraharetur quidem non it a praecise observatum Which makes it manifest that the Lords day was not taken for a Sabbath day in these three first Ages But for Tertullian where I left note that I rendred seniores by Priests or Elders because I thinke his meaning was to render the Greeke Presbyter by the Latine senior For that he should there meane lay-elders as some men would have it is a thing impossible considering that he tels us in another place that they received the Sacrament at the hands of those that did preside in the assemblies De coron milit c. 3. Eucharistiae Sacramentum non de aliorum manu quam de Praesidentium sumimus and therefore sure they must be Priests that so presided 9 Proceed we next to Origen who flourished at the â—ame time also Hee being an Auditor of Clemens in the schooles of Alexandria became of his opinions too in many things and amongst others in dislike of those selected festivals which by the Church were set apart for Gods publicke service In Gen hom 10. Cont Cels. l. 8. Dicite mihi vos qui festis tantum diebus ad Eccles. convenitis coeteri dies non sunt festi non suntdies Domini Indaeorâ—â— est dies certos raros observare solennes c. Christiani omni die carnes agni comedunt i.e. carnes verbi Dei quotidie sumuÌ„t Tel me saith he you that frequent the Church on the feast dayes onely are not all dayes festivall are not all the Lords It appertaines unto the Iews to observe dayes and festivals the Christians every day eate the flesh of the Lambe i.e. they every day do heare the Word of God And in another place Cent. 2 C. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He truly keepes the festivals that performes his dutie praying continually and offering every day the unbloudy sacrifice in his prayers to God
every one of them was instar Dominicae and qualis est Dominica in all respects nothing inferiour to the Lords day And in the Comment on Saint Luke which questionlesse was writ by Ambrose cap. 17. l. 8. it is said expresly Et sunt omnes dies tanquam Dominica that every day of all â—he fiftie was to be reckoned of no otherwise in that regard especially then the Sunday was Some footsteps of this custome yet remaine amongst us in that we fast not either on S. Marks Eve or on the Eve of Philip and Iacob happening within the time The fast of the Rogation weekâ— was after instituted on a particular and extraordinarie occasion Now as these festivals of Easter and of Whitsontide were instituted in the first age or Centurie and with them those two dayes attendant which we still retaine whereof see Austin de Civit. Dei li. 22. ca. 8. Myssen in his first Hom. de Paschate where Easter is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the three-dayes-â—east so was the feast of Christs nativitie ordained or instituted in the second that of his incarnation in the third For this we have an Homilie of Gregory surnamed Thaâ—maturgâ—s who lived in An. 230 entituled De annunciatione B. Virginis as we call it now But being it is questionable among the learned whether that Homilie be his or not there is an Homilie of Athanasius on the selfe same argument he lived in the beginning of the following Centurie whereof there is no question to be made at all That of the Lords nativitie began if not before in the second Age. Theophilus Câ—sariens who lived about the times of Commodus and Severus the Romane Emperours makes mention of it and sixeth it upon the 25. of Decemb. as we now observe it Natalem Domini quocunqâ—e die 8. Calend. Ianuar. venerit celebrare debemus as his owne words are And after in the time of Maximinus which was one of the last great persecutours L. 7. C. 6. Nicephorâ—s tels us that In ipso natalis Dominici die Christianos Nicemediae festivitatem celebrantes succensâ— templâ— concremavit even in the very day of the Lords nativitie he caused the Christians to be burnt at Nicomedia whilest they were solemnizing this great feast within their Temple I say this Great Feast and I call it so on the authoritie of Beda who reckoneth Christmas Orat. de Philogâ—n Easter and Whitsontide for majora solennia as they stil are counted But before Bede it was so thought over all the Church Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother or metropolis of all other feasts And before him Pope Fabian Seâ— Binius Conc. T. 1. whom but now we spake of ordained that all lay-men should communicate at least thrice a yeare which was these three festivals Etsi non frequentius saltem ter in Anno Laici homines communicent c. in Pascha Pentecoste Natali Domini So quickly had the Annuall got the better of the weekly Festivalls According to which ancient Canon the Church of England hath appointed that every man communicate at lest thrice a yeare of which times Easter to be one 12 Before we end this Chapter there is one thing yet to be considered which is the name wherby the Christians of these first Ages did use to call the day of the resurrection and consequently the other dayes of the week according as they found the time divided The rather because some are become oftended that wee retaine those names amongst us which were to us commended by our Ancestours and to them by theirs Where first we must take notice that the Iewes in honour of their Sabbath used to referre their times to that distinguishing their dayes by Prima Sabbati Secunda Sabbati and so untill they came to the Sabbath it selfe as on the other side the Gentiles following the motions of the Planets gave to each day the name of that particular Planet by which the first houre of the day was governed as their Astrologers had taught them Now the Apostles being Iewes retained the custome of the Iewes and for that reason called that day on which our Saviour rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una sabbati the first day of the week as our English reads it The Fathers many of them followed their example Saint Austin thereupon calls Thursday by the name of quintum sabbati Epist. 118 and so doth venerable Beda hist. lib. 4. c. 25. Saint Hierome Tuesday tertium sabbati in Epitaph Paulae Tertullian Friday by the old name parasceve l. 4. advers Marcion Saturday they called generally the Sabbath and Sunday sometimes dies solis and is sometimes Dominicus De invent rerum l. 5 6. Pope Silvester as Polydore Virgil is of opinion vaâ—orum deorum memoriam abhorrens hating the name and memory of the Gentile-Gods gave order that the dayes should be called by the name of Fâ—riae and the distinction to be made by Prima feria secunda feria c. the Sabbath and the Lords day holding their names and places as before they did Hence that of Hâ—norius Augustodunensis Hebraeinominant dies suos una vel prima sabbati De imâ—gine mundi cap 2â— c. Pagani sic dies solis Lunae c. Christiani vero sic dies nominant viz. Dies Dominicus feria prima c. Sabbatâ—m But by their leaves this is no universall rule the Writers of the Christian Church noâ— tying up their hands so strictly as to give the dayes what names they pleased Save that the Saturday is called amongst theÌ„ by no other name then that which formerly it had the Sabbath So that when ever for a thousand years and upwards wee meet with sabbatum in any Writer of what name soever it must be undâ—rstood of no day but Saturday As for the other day the day of the resurrection all the Evangelists and Saint Paul take notice of no other name then of the first day of the weeke S. Iohn and after him Ignatius call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day But then again Iustin Martyr for the second Century doth in two severall passages call it no otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday as then the Gentiles called it and we call it now and so Terâ—â—ullian for the third who useth both and calls it sometimes diemsolis and sometimes Dominicum as before was said Which questionlesse neither of them would have done on what respect soever had it been â—ither coâ—trary to the Word of God or scandalous unto his Church So for the after ages in the Edicts of Constantine Vâ—lentinian Valens Gratian Honorius Arcadius Thendosius Christian Princes all it hath no other name then Sunday or dies solis and mâ—â—y faire yeares after them the Synod held at Dingulafinum in the lower Bavaria Anno 772 calls it plainly Sunday Festo die solis CHAP. III. That in the fourth Age from the time of Constantine to Saint Austine the Lords day was not taken
for a Sabbath day 1 The Lords day first established by the Emperour Constantine 2 What labours were permitted and what restrained on the Lords day by this Emperours Edict 3 Of other holy dayes and Saints dayes instituted in the time of Constantine 4 That weekely other dayes particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the Congregation 5 The Saturday as highly honoured in the Easterne Churches as the Lords day was 6 The Fathers of the Easterne Churches cry downe the Iewish Sabbath though they held the Saturday 7 The Lords day not spent wholy in religious exercises and what was done with that part of it which was left at large 8 The Lords day in this Age a day of feasting and that it hath beene alwayes deemed haereticall to hold fasts thereon 9 Of recreation on the Lords day and of what kind those dancings were against the which the Fathers enveigh so sharpely 10 Other Imperiall Edicts about the keeping of the Lords day and the other holy daies 11 The Orders at this time in use on the Lords day and other dayes of publick meeting in the Congregation 12 The infinite differences betweene the Lords day and the Sabbath 1 HItherto have we spoken of the Lords day as taken up by the common consent of the Church not instituted or established by any text of Scripture or Edict of Emperour or decree of councell save that some few particular Counsels did reflect upon it in the point of Easter In that which followeth wee shall finde both Emperours and Coâ—ncels very frequent in ordering things about this day and the service of it And first wee have the Emperour Constantine who being the first Christian Prince that publickely profest the Gospell was the first also that made any law about the keeping of the Lords day or Sunday De vit const lib. 4. â— 18. Of him Eâ—sebiâ—s tells us that thinking that the chiefest and most proper day for the devotion of his subjects he presently declared his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one who lived in the Roman Empire should take their ease or rest in that day weekely which is instituted to our Saviour Now where the souldiers in his campe were partly Christians and partly the Gentiles it was permitted unto them who professed the Gospell upon the Sunday so he calls it freely to goe unto the Churches and there offer up their prayers to Almighty God But such as had continued still in their auntient errours were ordered to assemble in the open fields upon those dayes and on a signall given to make their prayers unto the Lord after a forme by him prescribed The forme being in the Latine tongue was this that followeth Te solum Deum agnoscimus Cap. 20. te regem profitemur te adjutorem invocamus per te victorias consecuti sumus per te hostes superavimus a te praesentem felicitatem consecutos fatemur futuram adepturos speramus tui omnes supplices sumus a tepetimus ut Constantinum Imperatoren no strum una cum piis ejus liberis quam diutissime nobis salvum victorem `conserves In English thus We doe acknowledge thee to be the onely God we confesse thee to be the King we call upon thee as our helper and defender by thee alone it is that we have got the victory and subdued our enemies to thee as we referre all our present happinesse so from thee also do we expect our future Thee therefore we beseech that thou wouldest please to keepe in all health and safety our noble Emperour Constantine with his hopefull progeny Nor was this onely to be done in the fields of Rome in patentibus suburbiorum campis as the Edict ranne but after by another proclamation he did command the same over all the Provinces of the Empire Cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it So naturall a power it is in a Christian Prince to order things about religion that he not onely tooke upon him to command the day but also â—o prescribe the service to those I meane who had no â—ublicke Liturgie or set forme of Prayer 2 Nor did he onely take upon him to command or appoint the day as to all his subjects and to prescribe â— forme of prayer as unto the Gentiles but to decree what workes should be allowed upon it and what intermitted In former times though the Lords day had got the credit as to be honoured with the publicke meetings of the Congregation yet was it not so strictly kept no not in time of Divine service but that the publicke magistrates Iudges and other Ministers of state were to attend those great imployments they were called unto without relation to this day or cessation on it and so did other men that had lesse employments and those not so necessary These things this pious Emperour taking into consideration and finding no necessity but that his Iudges and other publicke ministers might attend Gods service on that day at least not bee a meanes to keepe others from it and knowing that such as dwelt in Citties had sufficient leisure to frequent the Church and that Artificers without any publicke discommodity might for that time forbeare their ordinary labours hee ordered and appointed that all of them in their severall places should this day lay aside their owne businesse to attend the Lords But then withall conâ—idering that such as followed husbandry could not so well neglect the times of seede and harvest but that they were to take advantage of the fairest and most seasonable weather as God pleased to send it he left it free to them to follow their affaires on what day soever lest otherwise they might lose those blessings which God in his great bounty had bestowed upon them This mentioned in the very Edict he set forth about it First for his Iudges Citizens or inhabitants of the greater townes and all Artificers therein dwelling Omnes Iudices L. Omnes cap. â—e feriâ—s urbanaeque plebes cunctarum artium officia venerabili die Solis quiescant Next for the people of the Country Rure tamen positi libere licenterque agrorum culturae inserviant quoniam frequenter evenit ut non aptius alio die frumenta sulcis vinea scrobibus mandentur And then the reason of this followes Ne occasione momentâ— pereat commoditas 〈◊〉 provisione concessa This Edict did beare date in the Nones of March Anno 321 being the 11 yeare of that Princes Empire and long it did not stand till hee himselfe was faine to explaine his meaning in the first part of it For whereas hee intended onely to restraine lawsuites and contentious pleadings as being unfit for such a day his Iudges and like officers finding a generall restraint in the law or Edict durst not ingage themselves in the Cognizance of any evill cause what ever no not so much as in the Manumission of a Bondslave This comming
Cannon addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in case they may For by the civill law it is precisely ordered that every man shall rest that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hindes and husband-men excepted His reason is the very same with that expressed before in the Emperours Edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For unto them it is permitted to worke and travaile on that day because perhaps if they neglect it they may not finde another day so fit and serviceable for their occasions The like saith Balsamon and more but him we will reserve for the 12 Century at what time hee lived ad Euâ—tochium S. Hierome long time after this tells us of his Egyptian Monkes diebus dominicis orationi tantum lectionibus vacare that they designed the Lords day wholly unto prayer and reading of the holy Scriptures and that they did the like upon other dayes completis opusculis when their taske was finished This plainely shewes that it was otherwise with the common people For what neede Hierome have observed it as a thing notable in his Monkes and peculiar to them that they spent all the Lords day in religious exercises had other men so done as well as they But Hierome tells us more than this of Paula a most devout and pious woman who lived in Bethlehem accompanied with many Virgins and poore Widdowes in manner of a Nunnery Of whom he saith that every Lords day they repared to the Church of God Et inde pariter revertentes instabant operi distributo vel sibi vel coeteris vestimenta faciebant and after their returne from thence they set themselves unto their taskes which was the making garments for themselves or others A thing which questionlesse so good a woman had not done and much lesse ordered it to be done by others had it beene then accounted an unlawfull Act. And finally S. Chrysostome though in his popular diâ—courses he seeme to intimate to the people that God from the beginning did insinuate to them that they should set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day in every weeke to his publicke worship Hom. 10. in Gen. that he calls upon them often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destinate that one day and that day wholy unto those imployments Sa. Hom. 3. in Ioh. 3. as Hom. 5. in Mat. 1. yet hee confesseth at the last that after the dismission of the Congregation every man might apply himselfe to his lawfull businesse Onely he seemes offended with them that they went presently to the workes of their vocations assoone as they came out of the Church of God and did not meditate on the Word delivered to them Therefore he wooeth them unto this that presently upon their comming home they would take the Bible into their hands and recapitulate with their wives and children that which had beene delivered from the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards to goe about their worldly businesses As for the time appointed to these publicke exercises Hom. 5 in Math. 1. it seemes not to be very long Chrysostome in the place before remembred saith that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very small portion of the day Origen more precisely hath lâ—yd it out and limited the same ad unam aut duas horas ex die integro but to an houre or two at most In Numer Hom. 2. no great space of time Nor indeede could they hold them long the Sermons being most times exceeding short as may appeare by those of the antient Fathers which are still extant in our hands and the Liturgy not so full as now it is 8 Let it then goe for granted that such as dwelt in populous Citties for of the Husbandman there is no question to be made might lawfully apply themselves to their severall businesses the exercises being ended and the assembly broken up may wee conceive it lawfull also for any man to follow his honest pleasures on the remainder of that day to feast it with his friends and neighbours to dance or sport or to be merry in a civill manner There is a little question of it For feasting first we must take notice how execrable a thing it was alwayes held to fast the Sunday though some now place a great part of their piety in their fond abstinence on that day In this respect Tertullian tells us touching the Christians of his time De Coâ—ona mil. c. 3. that they did hold it an impiety to fast the Lords day die dominico jejunium nefas esse ducimus as before we noted Such an impiety that the very Montanists though otherwise frequent in their fasts did yet except this day and the former Sabbath out of their austerities Cap. 15. as the same Author doth informe us adv Psychicos What was Ignatius censure of the Sundayes Fast we have seene already In the declining of the third age arose the Manichees and they revived the former dotage Dominica jejunare non possumus quiâ— Manichaeos ob istius diei jejunia merito damnamus Wee fast not on the Lords day saith S. Ambrose but rather doe condemne the Manichees for fasting on it Now what this Father sayd he made good by practise Annaâ—â— Anno 374. Baronius tells us out of Paulinus that he did never dine but on the Saturday the Sunday or the memoriall of some Martyr and that upon those dayes he did not onely cherish and releive the poore sed viri clarissimi exciperentur but enterteined great persons men of speciall eminence Vincentius Deputie of Gaul and Count Arbogastis are there sayd by name to have beene often at his table upon those dayes before remembred and doubt we not but they had all things fit for such eminent persons The like hath beene affirmed by S. Austin also Epl. 86. Die dominica jejunare scandalum est magnum c. It is a great offence or scandall to fast upon the Lords day in these times especially since the most damnable heresie of the Manichees came into the world who have imposed it on their followers as the Law of God and thereby made the Lords day fast the more abhominable Now for an instance of his entertainements also upon this day see l. 22 de civitate dei c. 8. This probably occasioned Pope Meltiades who lived in the beginning of this present Centurie to publish a decree Ne dominica neve feria quinta jejunaretur that no man should presume to fast upon the Sunday or the Thursday Not on the Sunday as the day of the Resurrâ—â—tion to cry downe the Manichees nor on the Thursday as a day of speciall credit amongst the Gentiles the better to comply with them in those perillous times Anno 319. After arose up one Eâ—tactus for so I rather choose to call him with the learned Cardinall than yeeld to Socrates who falsly doth impute these follies unto Eâ—stathius and he would fast the Sunday too but on another ground or pretence of
publicke they studied all those cunning and provoking Arts by which they might entice young men to wantonnesse and inflame their lusts using lascivious gestures and mingling with their dances most immodest songs nay which is more than this sometimes of purpose laying open to the eye and view of the spectatour those parts which womanhood and common honesty would not have uncovered Saint Ambrose so describes them and from him we take it An quicquam est tam pronum ad libidines quam inconditis mâ—tibus De virginib lib. 3. ea qua natura abscondit vel disciplina nudavit membrorum operta nudare ludere oculis rotare cervicem comam spargere And in another place he is more particular Mulieres in plateis inverecundos sub conspectu adolescâ—ntulorum intemperantium choros ducunt jactantes comam traâ—entes tunicas scissae amictus 〈◊〉 lâ—certos De Elia jeiunio c. 18. plaudentes manibus personantes vocibus saltantes pedibus irritantes inse juvenum libidines motu histrionico petulanti oculo dedecoroso ludibrio The women saith the father even in the sight of wanton and lascivious youthes daâ—nce immodest dances tossing about their hayre drawing aside their coates that so they might lay open what should not be seene their garments open in many places for that purpose also their armes quite bare clapping their hands capering with their feete chanting obscene and filthy songs for afterwards he speakes de obscoenis cantibus finally stirring up the lusts of ungoverned men by those uncomely motions wanton lookes and shamefull spectacles Saint Basil in his tract de luxiâ— ebrietate describes them much after the same manner whereof see that father Yet thinke not that all women were so lewdly given or so immodest in their dancings but only common women which most used those arts to increase their custome such as were mustered up by a Athen. Dipnos l. 12. c 13. Struto King of the Sdonians to attend his banquetings or such loose trulls as Messalina and others mentioned in the b Iuvenal Sat. 6. 11. Poet who practised those lascivious dances to inflame their paramouâ—s Now to these common publicke dancings the people in the Roman Empire had beene much accustomed especially in their height of fortune wherein they were extreamely riotous and luxurions And unto these too many innocent soules both young men and women in the first ages of the Church used to repare sometimes for their recreation onely to looke upon the sport and seeing those uncomely gestures and uncivill sights went backe sometimes possessed with unchaste desires and loose affections which might perhaps breake out at last in dishonest actions This made the Fathers of this Age and of some that followed inveigh as generally against all dancings as most unlawfull in themselves so more particularly against the sport it selfe and beholding of the same upon those dayes which were appointed to Gods worship And to these kinde of dancings and to none but these must we referre those declamations which are so frequent in their writings whether in reference to the thing or unto the times Two onely in this Centurie have spoke of dancing as it reflects upon the day S. Chrysostome and Ephrem Syrus Saint Chrysostome though last in time shall be first in place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he De eleâ—mos orat 2. T. 6. we ought to solemnise this day with spirituall honour not making riotous feasts thereon swimming in wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking to drunkennesse or in wanton dancings but in releeving of our poore and distressed brethren Where note that I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply dancing but wanton dancing according to the nature of the word which signifieth such dancings as was mixt with Songs according to the fashion at this time in use Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choros agito salto tripudio proprie cum cantu as in the Lexicon and for the quality of the songs which in those times they used in dancing that is shewne before so that not dancing simply but immodest dancing such as was then in use is by him prohibited And to that purpose Ephrem Syrus if the worke be his Serm. de dieb Festis Festivitates dominicas honorare contendite c. Endeavour earnestly saith he to honour the Lords day not in a wordly sort but after a spirituall manner not as the Gentiles keepe their feasts but as Christians should Amongst which customes of the Gentiles that are there forbidden one and the principall is this non choreas ducamus that we use no danceâ— thaâ— is no such immodest and unseemely dancings as were most practised by the Gentiles and could not stand with that discreete which pertained to Christians This evident by that which Saint Ambrose tell 's us De Elia jeiâ—nioc 18. Notum est omnibus nugaces turpes saltationes ab episcopis solere compesci it is well knowne saith he how carefully the Bishops doe restraine all toying light and beastly kinde of dances So that in case the dauncings be not toying light nor beastly as were the daunces of the Gentiles whom they reprehended neither the fathers did intend them nor the rulers of the Church restraine them 10 For the Imperiall constitutions of this present Age they strike all of them upon one and the selfe same string with that of Constantine before remembred save that the Emperour Gratian Valentinian and Theodosius Cod. Theod. who were all partners in the Empire set out an edict to prohibit all publicke shewes upon the Sunday Nullus die Soliâ— spectaculum praebeat nec divinam venerationem confecta solennitate confundat Such was the Letter of the Law which being afterwards enlarged by Theodosius the younger who lived in the next Centurie we shall meete with their The other Edicts which concerne the businesse that is now in hand were onely explanations and additions unto that of Constantine one in relation to the matter the other in reference to the time First in relation to the matter whereas all Iudges were restrained by the law of Constantine Cod. Theodos. from sitting on that day in the open Court there was a clause now added touching Arbitrators that none should arbitrate any litigious cause or take cognizance of any peeâ—uniary businesse on the Sunday Debiâ—um publicum privatumue nullus efflagitet nec apud ipsos quidem arbitros vel in judicijs flagitatos vel sponte delectos â—lla sit agnitio jurgiorum a penalty being inâ—â—icted upon them that transgressed herein This published by the same three Emperours Honorius and Evodius Cod. Theodos. â— 8. 〈◊〉 8. being that yeere consulls which was in Anno 384 as the former was Afterwards Valentinian and Valens Emperours were pleased to adde neminem christianum ab exactoribus conveniri volumus that they would have no Christians brought upon that day before the officers of the
it being no where to be â—ound that it was commanded Gualten more generally that the Christians first assembled on the Sabbath day as being then most famous and so most in use but when the Churches were augmented prâ—ximus à sabbatâ— dies robus sacris destinatus the next day after the Sabbath was desâ—gned to those holy uses If not before then certainly not so commanded by our Saviour Christ and if designed onely then not enjoyned by the Apostles Yea Beza though herein hee differ from his Master Câ—lvin Apoc. 1 10. and makes the Lords day meetings to be Apostolicae verae divinae traditionis to be indeed of Apostolicall and divine tradition yet being a tradition onely although Apostolicall it is no commandement And more then that In Act. â—0 he tels us in another place that from Saint Rauls preaching at Troas and from the Text. 1. Corinth 16. 2. non inepte colligi it may be gathered not unfitly that then the Christians were accustomed to meete that day the ceremony of the Iewish Sabbath beginning by degrees to vanish But sure the custome of the people makes no divine traditions and such conclusions as not unfitly may be gathered from the Text are not Text it selfe Others there be who attribute the changing of the day In Gen. to the Apostles not to their precept but their practice So Mercer Apostoli in Dominicum converterunt the Apostles changed the Sabbath to the Lords day in Gen. 2. Paraeâ—s attributes the same Apostolicae Ecclesia unto the Apostolicall Church or Church in the Apostles time quo modo autem facta fit haec mutatio in sacris literis expressum non habemus but how by what authoritie such a change was made In Thesiâ— p. 733. is not delivered in the Sâ—ripture And Iohn Cuchlinus though hee call it an consuetudinem Apostolicam an Apostolicall customâ— yet hee is peremptory that the Apostles gave no such Commandement Apostolos praeâ—ptum reliquisse constanter negamus So Simler calls it onely consuetudinem tempore Apostolorum receptam Defâ—stis Chr p. 24. a custome taken up in the Apostles time And so Hospinian although saith hee it be apparant that the Lords day was celebrated in the place of the Iewish Sabbath even in the times of the Apostles non invenitur tamen vel Apostolos vel alios legâ— aliqua praecepto observationem ejus instituisse yet find we not that either they or any other In 4. praecepâ— did institute the keeping of the same by any law or precept but left it free Thus Zanchius nullibi legimus Apostoles c. we doe not read saith hee that the Apostles commanded any to observe this day Wee onely read what they and others did upon it liberum ergo reliquerunt which is an argument that they left it to the Churches power In 〈◊〉 â—alat To those adde Vrsin in his exposition on the fourth Commandement liberum Ecclesiae reliquit alios dies eligere and that the Church made choice of this in honour of our Saviours resurrection Arctius in his Common-places Christianiâ—â— Dominicum transtulerunt Gomarus and Ryvet in the â—racts before remembred Both which have also there determined that in the choosing of this day the Church did exercise as well her wisdome as her freedome her freedome being not obliged unto any day by the Law of God her wisdome ne majori mutatione Iudaeos offenderet that by so small an alteration she might the lesse offend the Iewes who were then considerable As for the Lutheran Divines it it is affirmed by Doctour Bound that 〈◊〉 the most part they ascribe too much unto the liberty of the Church in appointing dayes for the assembly of the people which is plain confession But for particulars Brentius as Doctour Prideaux tells us calls it civilem institutionem a civill institution and no commandement of the Gospell which is no more indeed then what is elsewhere said by Calvin when he accounts no otherwise thereof then ut remedium retinendo ordini necessarium as a fit way to retaine order in the Church And sure I am Chemnitius tells us that the Apostles did not impose the keeping of this day as necessary upon the consciences of Gods people by any law or precept whatsoever sed libera fuit observatio ordinis gratia but that for orders sake it had been voluntarily used amongst them of their own accord 8 Thus have we proved that by the Dâ—ctrine of the Protestants of what side soever and those of greatest credit in their severall Churches eighteene by name and all the Lutherans in generall of the same opinion that the Lords Day is of no other institution then the authoritie of the Church Which proved the last of the three Theses that still the Church hath power to change the day and to transferre it to some other will follow of it selfe on the former grounds the Protestant Doctours before remembred in saying that the Church did institute the Lords day as we see they doe confessing tacitely that still the Church hath power to change it Nor do they tacitely confesse it as if they were affraid to speak it out but some of them in plaine termes affirme it as a certaine truth Zuinglius the first reformer of the Switzers hath resolved it so in his Discourse against one Valentine Gentilis a new Arian heretick Audi mi Valentine quibus modis rationibus sabbatum ceremoniale reddatur Tom. 1 p 254 â— Harken now Valentine by what wayes and means the Sabbath may be made a ceremony if either we observe that day which the Iewes once did or thinke the Lords day so affixed unto any time ut nefas sit illum in aliud tempus transferre that wee conceive it an impietie it should be changed unto another on which as well as upon that we may not rest from labour and harken to the Word of God if perhaps such necessity should be this would indeed make it become a ceremony Nothing can be more plaine then this Yet Calvin is as plain when hee professeth that hee regarded not so much the number of seven ut ejus servituti Ecclesias astringeret as to enthrall the Church unto it Sure I am Doctour Prideaux reckoneth him as one of them who teach us that the Church hath power to change the day and to transfer it to some other In Orat. de Sab. and that Iohn Barclaie makes report how once hee had a Consultation de transferenda Dominica in feriam quintam of altering the Lords day unto the Thursday Bucer affirmes as much as touching the authoritie and so doth Bullinger and Brentius Vrsine and Chemnitius as Doctour Prideaux hath observed Of Bullinger Bucer Brentius I haue nought to say because the places are not cited but take it as I think I may upon his credit But for Chemnitius he saith often that it is libera observatio a voluntatie observation that it is an especiall part of our Christian
profestis diebus hoe fiat secus si hoc fiat ex causa honesta intentione non corrupta à persona cui talia non sunt prohibita With which determination I conclude this Chapter CHAP. VIII The story of the Lords-day from the reformation of Religion in this Kingdome till this present time 1 The doctrine of the Sabbath and the Lords day delivered by three severall Martyrs conformably to the iudgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament to have no other ground then the authority of the Church 3 The meaning and occasion of that clause in the Common prayer booke Lord have mercy upon us c. repeated at the end of the fourth Commandment 4 That by the Queenes Injâ—nctions and the first Parliament of her reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies deliâ—ered about the Lords day and the Sabbath 6 The summe and substance of that Homily and that it makes not any thing for a Lords day Sabbath 7 The first originall of the New Sabbath Speculations in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and of the other effects thereof 9 What care was taken of the Lords day in King Iames his reigne the spâ—eading of the doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foote and of King Iames his declaration abouâ— lawfull sports on the Lords day 11 What tracts were writte and published in that Princes time in opposition to the doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made by our present Soveraigne and the misconstruing of the same His Majesty reviveth and enlargeth the declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History 1 THVS are wee safely come to these present times the times of reformation wherein what ever had beene taught or done in the former dayes was publickely brought unto the test and if not well approved of layed aside either as unprofitable or plainely hurtfull So dealt the Reformatours of the Church of England as with other things with that which wee have now in hand the Lords day and the other holy dayes keeping the dayes as many of them as were thought convenient for the advancement of true godlinesse and increase of piety but paring off those superstitious conceits and matters of opinion which had beene enterteined about them But first before wee come to this wee will by way of preparation lay downe the iudgements of some men in the present point men of good quality in their times and such as were content to bee made a sacrifice in the Common cause Of these I shall take notice of three particularly according to to the severall times in the which they lived And first wee will beginne with Master Fryth who suffered in the yeere 1533 who in his declaration of Baptisme thus declares himselfe P. 96. Our forefathers saith hee which were in the beginning of the Church did abrogate the Sabbath to the intent that men might have an ensample of Christian liberty c. Howbeit because it was necessary that a day should be reserved in which the people should come together to heare the word of God they ordayned insteed of the Sabbath which was Saturday the next day following which is Sunday And although they might have kept the Saturday with the Iew as a thing indifferent yet they did much better Some three yeeres after him anno 1536 being the 28 of Henry the eight suffered Master Tyndall who in his answer to Sir Thomas More hath resolved it thus Pag. 287. As for the Sabbath we be Lords over the Sabbath and may yet change it into Munday or into any other day as wee see neede or may make every tenth day holy day onely If we see cause why Neither was there any cause to change it from the Saturday but to put a difference betweene us and the Iewes neither need wee any holy day at all if the people might bee taught without it Last of all Bishop Hooper sometimes Bishop of Gloucester who suffered in Queene Maries reigne doth in a treatise by him written on the ten Commandements and printed in the yeere 1550 goe the selfe same way Pag 103. Wee may not thinke saith hee that God gave any more holinesse to the Sabbath then to the other dayes For if yee consider Friday Saturday or Sunday in as much as they be dayes and the worke of God the one is no more â—oly then the other but that day is alwayes most holy in the which we most apply and give our selves unto holy works To that end did hee sanctify the Sabbath day not that wee should give our selves to illenesse or such Ethnicall pastime as is now used amongst Ethnicall people but being free that day from the travailles of this world wee might consider the works and benefits of God with thankesgiving heare the word of God honour him and feare him then to learne who and where bee the poore of Christ that want our helpe Thus they and they amongst them have resolved on these foure conclusions First â—hat one day is no more holy then another the Sunday then the Saturday or the Friday further than they are set apart for holy uses Secondly that the Lords day hath no institution from divine authority but was ordained by our fore fathers in the beginning of the Church that so the people might have a Day to come together and heare Gods Word thirdly that still the Church hath power to change the day from Sunday unto Monday or what day shee will And lastly that one day in seven is not the Morall part of the fourth Commandement for M. Tyndall faith expressely that by the Church of God each tenth day onely may be kept holy if wee see cause why So that the mervaile is the greater that any man should now affirme as some men have done that they are willing to lay downe both their Lives and Livings in maintenance of those contrary Opinions which in these latter dayes have been taken up 2 Now that which was affirmed by them in their particulars was not long afterwards made good by the generall Bodie of this Church and State the King the Lords Spirituall and Temporall and all the Commons met in Parliament 5. 6. Edw. 6. cap. 3. anno the fift and sixt of King Edward the sixt where to the honour of Almighty God it was thus enacted For as much as men bee not at all times so mindfull to laud and praise God so readie to resort to heare Gods Holy Word and to come to the holy Communion
c. as their bounden dutie doth require therefore to call men to remembrance of their dutie and to helpe their infinnitie it hath beene wholesomely provided that there should be some certaine times and dayes appointed wherein the Christians should cease from all kind of labour and apply themselves only and wholly unto the aforesaid holy works properly pertaining to true Religion c. Which workes as they may well be called Gods Service so the times especially appointed for the same are called holy dayes Not for the matter or the nature either of the time or day c. for so all dayes and times are of like holinesse but for the nature and condition of such holy workes c. whereunto such times and dayes are sanctified and hallowed that is to say separated from all prophane uses and dedicated not unto any Saint or Creature but onely unto God and his true worship Neither is it to bée thought that there is any certaine time or definite number of dayes prescribed in holy Scripture but the appointment both of the time and also of the number of dayes is left by the authoritie of Gods Word unto the libertie of Christs Church to bée determined and assigned orderly in every Countrey by the discretion of the Rulers and Ministers thereof as they shall iudge most expedient to the true setting forth of Gods glorie and edification of their people Nor is it to be thought that all this Preamble was made in reference to the holy dayes or Saints dayes onely whose being left to the authoritie of the Church was never questioned but in relation to the Lords Day also as by the Act it selfe doth at full appeare for so it followeth in the Act Bee it therefore enacted c. That all the dayes hereafter mentioned shall bee kept and commanded to be kept holy dayes and nonâ— other that is to say all Sundayes in the yeere the Feasts of the Circumcision of our Lord Iesus Christ of the Epiphanie of the Purification with all the rest now kept and there named particularly and that none other day shall be kept and commanded to bee kept holy day and to abstaine from lawfull bodily labour Nay which is more there is a further Clause in the selfe-same Act which plainly shewes that they had no such thought of the Lords day as that it was a Sabbath or so to bee obâ—erved as the Sabbath was and therefore did provide it and enact by the authoritie aforesaid That it shall be lawfull to every Husbandman Labourer Fisherman and to all and every other person and persons of what estate degree or condition he or they be upon the holy dayes aforesaid in Harvest or at any other times in the yeere when necessitie shall so require to labour â—ide fish or worke any kind of worke at their free-wills and pleasure any thing in this Act unto the contrary notwithstanding This is the totall of this Act which if examined well as it ought to bee will yeeld us all those propositions or conclusions before remembred which we collected from the writings of those three particular Martyrs Nor is it to be said that it is repealed and of no authoritie Repealed indeed it was in the first yeere of Queene Mary and stood repealed in Law though otherwise in use and practice all the long Reigne of Queene Elâ—zabeth but in the first yeere of King Iames was revived againe Note here that in the selfe-same Parliament the Common Prayer-Bookâ— now in use being reviewed by many godly Prelates was confirmed and authorized wherein so much of the said Act as doth concerne the names and number of the holy dayes is expressed and as it were incorporate into the same Which makes it manifest that in the purpose of the Church the Sunday was no otherwise esteemed of than another holy day 3 This Statute as before wee said was made in anno 5. 6. of Edward the sixt And in that very Parliament as before wee said the Common Prayer-Booke was confirmed which still remaines in use amongst us save that there was an alteration or addition of certaine Lessons to be used on every Sunday of the yéere 1. Eliz. cap. 2. the forme of the Letanie altered and corrected and two Sentences added in the deliverie of the Sacrament unto the Communicants Now in this Common Prayer-Booke thus confirmed in the fift and sixt yeeres of King Edward the sixt Cap. 1. it pleased those that had the altering and revising of it that the Commandements which were not in the former Liturgie allowed of in the second of the said Kings Reigne should now be added and accounted as a part of this the people being willed to say after the end of each Commandement Lord havâ— mercie upon us and incline our hearts to keepe this Law Which being used accordingly as well upon the hearing of the fourth Commandement as of any others hath given some men a colour to perswade themselves that certainely it was the meaning of the Church that wee should keepe a Sabbath still though the day be changed and that wee are obliged to doe it by the fourth Commandement Assuredly they who so conclude conclude against the meaning of the Booke and of them that made it Against the meaning of the Booke for if the Booke had so intended that that ejâ—culation was to be understood in a literall sence according as the words are layd downe in terminis it then must be the meaning of the Booke that wee should pray unto the Lord to keepe the Sabbath of the Iewes even the seventh day precisely from the Worlds Creation and keepe it in the selfe-same manner as the Iewes once did which no man I presume will say was the meaning of it For of the changing of the day there is nothing said nor nothing intimated but the whole Law laid downe in terminis as the Lord delivered it Against the meaning also of them that made it for they that made the Booke and reviewed it afterwards and caused these Passages and Prayers to be added to it Cranmer Archbishop of Canterbury Ridley Bishop of London and certaine others of the Prelates then and there assembled were the same men by whose advice and counsaile the Act before remembred about keeping holy dayes was in the selfe-same Parliament drawne up and perfected And is it possible wee should conceive so ill of those reverend persons as that they would erect a Sabbath in the one Act and beat it downe so totally in the other to tell us in the Service-Booke that wee are bound to keepe a Sabbath and that the time and day of Gods publike worship is either pointed out in the fourth Commandement or otherwise ordained by Dâ—vine Authoritie and in the selfe-same breath to tell us that there is neither certaine time nor definite number of dayes prescribed in Scripture but all this left unto the libertie of the Church I say as formerly I said it is impossible wee should thinke so ill of such
nititur Verbo Dei was publikely maintained by a Doctor there and by the then Vice-Chancellour so determined neither the following Doctors â—here or any in the other Universitie that I can heare of did ever put up any Antithesis in opposition thereunto At last some foure yeeres after his Majesties Declaration before remembred anno 1622. Doctor Prideaux his Majesties Professour for the Universitie of Oxon. did in the publike Act declare his judgement in this point de Sâ—bbato which afterwards in the yeere 1625. he published to the World with his other Lectures Now in this Speech or Determination hee did thus resolve it First That the Sabbath was not instituted in the first Creation of the World nor ever kept by any of the ancient Patriarkes who lived before the Law of Moses therefore no Morall and perpetuall Precept as the others are Sect. 2. Secondly That the sanctifying of one day in seven is ceremoniall onely and obliged the Iewes not Morall to oblige us Christians to the like observance Sect. 3. 4. Thirdly That the Lords day is founded onely on the Authoritie of the Church guided therein by the practice of the Apostles not on the fourth 〈◊〉 which in the 7. Section he eâ—tituleth a Scandalous Doctrine nor any other authoritie in holy Scripture Sect. 6. 7. Fourthly That the Church hath still authoritie to change the day though such authoritie be not â—it to be put in practise Sâ—ct 7. Fifthly Thâ—â— in the celebration of it there is no such cessation from the workes of labour required of us as was exacted of the Iewes but that wee lawfully may dresse Meat proportionable unto every mans estate and doe such other things as be no hinderance to the publike Service appointed for the day Sect. 8. Sixtly That on the Lords day all Râ—creations whatsoever are to be allowed which honestly may refresh the spirits and encrease mutuall love and neighbourhood amongst us and that the Names whereby the Iewes did use to call their Festivals whereof the Sabbath was the chiefe were borrowed from an Hebrew word which signifies to Dance and to make merry or rejoyce And lastly that it appâ—rtaineâ— to the Christian Magistrate to order and appoint what â—astimeâ— on the Lords day are to be permitted and what prohibited not unto every private person much lesse to every â—anâ— rash Zeale as his owne words are who out of a schismaticall 〈◊〉 debarring men from lawfull Pastimes doth encline to Iâ—daisme Sect. 8. This was the summe and substance of his resolution then which as it gave content unto the sounder and the better part of the Assembly so it did infinitely stomacke and displease the greater numbers such as were formerly possessed with the other Doctrines though they were wiser than to make it a publike Quarrell Onely it pleased M. Bifeild of Surrey in his Reply to a Discoâ—rse of M. Brerewoods of Gresham Colledge anno 1631. to taxe the Doctor as a spreader of wicked Doctrine and much to marvell with himselfe how either he durst be so bold to say P. 161. or having said it could be suffered to put it forth viz. That to establish the Lords day on the fourth Commandement were to encline too â—uch to Iudaisme This the said M. Bifeild thinkes to be a foule aspersion on this faâ—ous Church But in so thinking I conceive that he consulted more his owne opinion and his private interest than any publike maintenance of the Churches cause which was not injured by the Doctor but defended rather But to proceed or rather to goe a little About a yeere before the Doctor thus declared his judgement one Thom. Broad of Gloucestershire â—ad published something in this kind wherein to speake my minde thereof he rather shewed that he disliked those Sabbath Doctrines than durst disprove them And before either M. Brâ—rewood whom before I named had writ a learned Treatise about the Sabbath on a particular occasion therein mentioned but published it was not till after both anno 1629. Adde here to joyne them all together that in the Schooles at Oxon anno 1628. it was maintained by Doctor Robinson now Archâ—eacon of Gloucester viz. Ludos Recreationis gratia in die Dominico non esse prohibitos Divina Lege That Recreations on the Lords day were not at all prohibited by the Word of God 12 As for our neighbour Church of Scotland as they proceeded not at first with that mature deliberation in the reforming of that Church which had beene here observed with us so did they runne upon a Course of Reformation which after was thought fitting to be reformed The Queene was young and absenâ— in the Court of France the Regent was a desolate Widow a Stranger to that Nation and not well obeyed So that the people there possessed by Cnoxe and other of their Teachers tooke the cause in hand and went that way which came most neere â—nto Geneva where this Cnoxe had lived Among the first things wherewithall they were offeâ—ded were the Dâ—nsreis and in the yeere 1592 the Act of the Queene Regent granting licence to keepe the said two feasts was by them repealed Yet finde wee by the Bishop of Brechin in his discourse of the Proceedings at the Synod of 〈◊〉 that notwithstanding all the Acts Civill and Ecclesiasticke made against the superstitious observation and prophane abuse of Zule day the people could never bee induced to labour on that day and wheresoever Divine service was done that day as in townes which have alwaies morning and evening Prayers they were perceived to resort in greater numbers on that day then on any other to the Church As for King Iames of happie memorie hee did not onely keepe the said great festivalls from his youth as there is said but wished them to bee kept by all his subjects yet without abuse and in his Basilicon Doron published Anno 1598 thus declares himselfe that without superstition playes and lawfull games may bee used in May and good cheere at Christmasse Now on the other side as they had quite put downe those daies which had beene dedicated by the Church to religious meetings so they appointed others of their owne authoritie For in their booke of â—â—scipline before remembred it was thus decreed viz. That in every notable towne a day besides the Sunday should bee appointed weekely for Sermons that during the time of Sermon the day should bee kept free from all exercise of labour as well by the master as by the Servant as also that every day in the said great townes there be either Sermon or Prayers with reading of the Scriptures So that it seemeth they onely were â—fraid of the name of holy dayes and were contented well inough with the thing it selfe As for the Lords day in that Kingdome I finde not that it had attained unto the name or nature of a Sabbath day untill that doctrine had beene set on foote amongst us in England For in the booke of discipline set out as formerly was said in
justification so there was some analogie or proportion which this day seemed to hold with the former Sabbath which might more easily induceâ— them to observe the same For as God rested on the Sabbath from all the works which he had done in the Creation so did the Sonne of God rest also on the day of his resurrection from all the works which he had done in our Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nyssen notes it for us Orat. in sanct Pâ—scha Yet so that as the Father rested not on the former Sabbath from the works of preservation so neither doth our Saviour rest at any time from perfecting this worke of our redemption by a perpetuall application of the benefit and effects thereof This was the cause and these the motives which did induce the Church in some tract of time to solemnize the day of Christs resurrection as a weekly Festivall though not to keepe it as a Sabbath 4 I say in tract of time for ab initio non fuit sic it was not so in the beginning The very day it selfe was not so observed though it was known to the Apostles in the morning early that the Lord was risen We find not on the newes that they came together for the performance of divine and religious exercises much lesse that they intended it for a Sabbath day or that our Saviour came amongst them untill late at night as in likelihood he would have done had any such performance beene thought necessary as was required unto the making of a Sabbath Nay which is more our blessed Saviour on that dâ—y and two of the Disciples whatsoever the others did were other wise employed then in Sabbath duties For from Hierusalem to Emaus Luke 24. 13. whether the two Disciples went was sixty furlongs which is seven miles and an halfe and so much back again unto Hierusalem which is fifteeene miles And Christ who went the journey with them at least part thereof and left them not untill they came unto 〈◊〉 wâ—s back againe that night and put himselfe into the middest of the Apostles Had he intended it for a Sabbath day doubtlesse he would have rather joyned himself with the Apostles as it is most likely kept themselues together in expectation of the issue and so were most prepared and fitted to beginne the new Christian Sabbath then with those men who contrary to the nature of a Sabbaths rest were now ingaged in a journey and that for ought wee know about worldly businesses Nor may we think but that our Saviour would have told them of so great a faâ—lt as violating the new Christian Sabbath even in the first beginning of it had any Sabbath been intended As for the being of the eleven in a place together that could not have relation to any Sabbath duties or religious exercises being none such were yet commanded but onely to those cares and feares wherewith poore men they were distracted which made them loath to part asunder till they were setled in their hopes or otherwise resolued on somewhat whereunto to trust And where it is conceivâ—d by some that our most blessed Saviour shewed himselfe oftner unto the Apostles upon the first day of the weeke then on any other and therefore by his own appearings did sanctifie that day insteed of the Iewish Sabbath neither the premisses are true nor the sequell necessary The premisses not true for it is no where to be found that he appeared oftner on the first day then any other of the week it being said in holy Scripture that he was seen of them by the space of forty dayes Actâ— 1. 3. as much on one as on another His first appearing after the night following his resurrection which is particularly specified in the book of God was when he shewed himself to Thomas who before was absent Iâ—bâ— 20. 26 That the text tels us was after eight dayes from the time before remeÌ„bred which some coâ—ceive to be the eighth day after or the next first day of the week therupon coÌ„clude that day to be most proper for the Congregations Iâ— Iohn l. â—7 cap. 18. or publick meetings of the Church Diem octâ—â—vum Christus Thomae apparuit Doâ—inicum diem esse necesse est as Saint Cyril hath it Iure igitur sanctae congregationes die octauo in Ecclesia fiunt But where the Greek Text reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post octo dies in the vulgar Latine after eight dayes according to our English Bibles that should be rather understood of the ninth or tenth then the eighth day after and therefore could not be upon the first day of the week as it is imagined Now as the premisses are untrue so the Conclusion is unfirme For if our Saviours apparition unto his Disciples were of it selfe sufficient to create a Sabbath then must that day whereon Saint Peter went on fishing Iohn 21. â— be a Sabbath also and so must holy Thursday too it being most evident that Christ appeared on those dayes unto his Apostles So that as yet from our Redeemers resurrection unto his ascention we find not any word or Item of a new Christian Sabbath to be kept amongst them or any evidence for the Lords Day in the foure Evangelists either in precept or in practice 5 The first particular passage which doth occurre in holy Scripture touching the first day of the weeke is that upon that day the Holy Ghost did first come downe on the Apostles and that upon the same Saint Peter preached his first Sermon unto the Iewes and baptized such of them as beleeved there being addâ—d to the Church that day three thousand soules This hapned on the Feast of Pentecost which fell that yeare upon the Sunday or first day of the weeke as elsewhere the Scripture calls it but as it was a speciall and a casuall thing so can it yeeld but little proofe if it yeeld us any that the Lords Day was then observed or that the Holy Ghost did by selecting of that day for his descent on the Apostles intend to dignifie it for Sabbath For first it was a casuall thing that Pentecost should fall that yeare upon the Sunday It was a moveable Feast as unto the day such as did change and shift it selfe according to the position of the Feast of Passeover the rule being this that on what day â—oever the second of the Passeover did fall upon that also fell the great Feast of Pentecost â—mend Temp. l. 2. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper eadem est ferâ—a quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger hath rightly noted So that as often as the Passeover did fall upon the Saturday or Sabbath as this yeare it did then Pentocost â—ell upon the Sunday but when the Passeover did chance to fall upon the Tewsday the Pentecost fell that yeare upon the Wednesday sic de coeteris And if the rule be true as I thinke it is that no sufficient argumeâ—t
Apostolicall Mandate no Sabbath set on foot by them upon the first day of the weeke as some would have it much lesse that any such Ordinance should be hencâ— collected out of these words of the Apostle 11 Indeed it is not probable that hee who so opposed himselfe against the old Sabbath would erect a new This had not been to abrogate the ceremony but to change the day whereas hee laboured what he could to beat down all the difference of dayes and times which had been formerly observed In his Epistle to the Galatiaâ—s written in Anno 59 he layes it home unto their charge that they oberued dayes and moneths Cap. 4 v. 10. and times and years and seemes a little to bewaile his own misfortune as if he had bestowed his labour in vain amongst them I know it is conceived by some that Saint Paul spake it of the observation of those dayes and times that had been used among the Gentiles and so had no relation to the Iewish Sabbath or any difference of times observed amongst them Saint Ambrose so conceived it and so did Saint Augustine In loâ—um Dies observant qui dicunt crastino non est proâ—iciscendum c. They observe dayes who say I will not goe abroad to morrow or begin any worke upon such a day because of some unfortunate aspect as Saint Ambrose hath it it seemâ— Saint Aâ—gustine learnt it who in his â—19 Epistle directly falls upon the very same expression Eâ—s inculpat qui dicunt non proficiscor quia posterus dies est aut quia lâ—na sic fertur vel proficiscar ut prospere cedat quia ita se habet positio syderum c. The like conceit he hath in his Enchâ—iâ—idiâ—n ad Laurentium cap. 79. But whatsoever S. Ambrose did Saint Augustine lived I am sure to correct his errour observing very rightly that his former doctrine could not consist with Saint Pauls purpose in that place which was to beat down that esteeme which the Iewes had amongst them of the Mosaicall Ordinances their New-moons and Sabbaths I shall report the place at large for the better cleering of the point Vulgatissimuâ— est Gentilium error nt vel in agendis rebus vel expectandis eventibus vitae ac negotiorum suâ—rum ab Astrologis Chaldaâ—is notatos dies observent This was the ground whereon he built his former errour Then followeth the correction of it Fortassâ— tamen non â—pus est ut haec de Gentilium errore intelligamus ne intentionem caâ—sae mark that quam ab exordio susceptam ad fiâ—em usque perducit â—ubitâ— in aliud temere detorquere velle videamur sed de his 〈◊〉 de quibus â—avendis â—um agere per tâ—tam Epistolam appâ—â—et Nam Iudae iserviliter observant dies menses annos tempora in carnali observatione sabbati neâ—meniae c. But yet perhaps saith hee it is not necessary that we should understand this of the Gentiles lest so we vary from the scope and purpose oâ— the Apostlâ— but rather of those men of the avoyding of whose Doctrines hee seemes to treat in all this Epistle which were the Iewes who in their carnall keeping of New-moones and Sabbaths did observe dayes and yeares Cap. 8. n. 33. and times as he here objecteth Compare this with Saint Hieromes preface to the Galathians and then the matter will be cleere that Saint Paul meant not this of any Heathenish but of the Iewish observation of dayes and times So in the Epistle to the Colossiaâ—s writ in the sixâ—teth yeare after Christs Nativity he layes it positively downe that the Sabbath was now abrogated with the other ceremonies which were to vanish at Christs comming Coâ—oâ—â— 2. 16. Let no man judge you saith the Apostle in meat and drinke or in respect of an holy-day or of the New-moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ. In which the Sabbath is well matched with meats drinks new-mones and holy-dayes which were all temporary ordinances and to go off the stage at our Saviours entrance Now whereas some that would be thought great sticklers for the Sabbath conceive that this was spoken not of the weekly morall Sabbath as they call it which must be perpetuall but of the annuall ceremoniall Sabbaths which they acknowledge to be abrogated this new devise directly crosseth the whole current of the ancient Fathers who do apply this Text to the weekly Sabbath It is sufficient in this point to note the places The Reader may peruse them as leisure is and looke on Epiphan lib. 1. hâ—â—res 33. n. 11. Ambrose upon this place Hieromes Epistle ad Algas qu. 10. Chrysost. hom 13 in Hebr. 7. August cont Iudaeos cap. 2. cont Faust Manich. l. 16. c. 28. I end this list with that of Hierome Praefat. in Galaâ— Apocal. 10. Nullus Apostoli serâ—o est vel per Epistolam vel praeâ—entis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus praecessere i. e. otium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum recursus c. gratia Evangelii subrepente cessasse There is saith he no Sermon of the Apostles either delivered by Epistle or by word of mouth wherein he labours not to prove that all the burdens of the Law are now laid away that all those things which were before in types and figures namely the Sabbath Circumcision the New-moones and the three solemne Festivals did cease upon the preaching of the Gospell 12 And cease it did upon the preaching of the Gospell insensibly and by degrees as before wee fore we said not being afterwards observed as it had bin formerly or counted any necessâ—ry part of Gods publick worship Onely some use was made thereof for the enlargement of Gods Church by reason that the people had been accustomed to meet together on that day for the performance of religious spirituall duties This made it more regarded then it would have been especially in the Easterne parts of Greece and A sia where the Provinciall Iewes were somewhat thick dispersed and being a great accession to the Gospell could not so suddenly forsake their ancient customes Yet so that the first day of the weeke began to grow into some credit towards the ending of this Age especially after the finall desolation of Hiâ—rusalem and the Temple which hapned Anno 72 of Christs Nativity So that the religious observation of this day beginning in the Age of the Apostles no doubt but with their approbation and authoritie and since conâ—â—nuing in the same respect for so many Ages may be very well accounted amongst those Apostolicall traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoâ—â—â—d with his resurrection it easily might attain unto that esteeme as to be honoured by the