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. 20. and what the Protestant Divines have affirmed herein we shall 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 been much alledged to prove that Christ did intimate at the least unto his Apostles and the rest that there was a particular day by him appointed whereof he willed them to be careful which being not the Jewish Sabbath must of necessity as they think be the Lords day But certainly the Fathers tell us no such matter nay they say the contrary and make these words a part of our Redeemers admonition to the Jews not to the Apostles In Matth. 24. Saint Chrysostom hath it so expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold saith he how he addresseth his discourse unto the Jews and tells them of the evils which should fall upon them for neither were the Apostles bound to observe the Sabbath nor were they there when those Calamities fell upon the Jewish Nation Not in the Winter nor on the Sabbath and why so saith he Because their flight being so quick and sudden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Jews would dare to flie on the Sabbath for such their superstition was in the later times nor would the Winter but be very troublesome in such distresses In Matth. 24. Theophilact doth affirm expresly that this was spoken unto the Jews and spoken upon the self same reasons adding withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before any of those miserles fell upon that Nation the Apostles were all departed from out Jerusalem S. Hierom saith as much as unto the time that those Calamities which by our Saviour were foretold were generally referred unto the Wars of Titus and Vespasian and that both in his Comment on S. Matthew's Gospel and his Epistle to Algasia And for the thing that the Apostles and the rest of the Disciples were all departed from Jerusalem before that heavy war began is no less evident in story Qu. 4. For the Apostles long before that time were either martyred or dispersed in several places for the enlargement of the Gospel not any of them resident in Jerusalem after the Martyrdom of S. James who was Bishop there And for the residue of the Disciples they had forsook the Country also before the Wars being admonished so to do by an Heavenly Vision which warned them to withdraw from thence and repair to Pella beyond Jordan Hist Eccl. l. 3. c. 5. as Eusebius tells us 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 Jews To whom our Saviour gave this caution not that he did not think it lawful for them to flie 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 return then unto our story as the chief 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 justification so there was some Analogy or proportion which this day seemed to hold with the former Sabbath which might more easily induce 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 Son of God rest also on the day of his Resurrection from all the works which he had done in our Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. in sanct Pascha as Gregory Nyssen notes it for us 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 work of our redemption by a perpetual 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 Festival though not to keep it as a Sabbath I say in tract of time for ab initio non fuit sic it was not so in the beginning The very day it self 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 news that they came together for the performance of divine and religious exercises much less that they intended it for a Sabbath day or that our Saviour came amongst them until late at night as in likelihood he would have done had any such performance been thought necessary as was required unto the making of a Sabbath Nay which is more our blessed Saviour on that day and two of the Disciples whatsoever the others did were otherwise employed than in Sabbath duties Luke 24.13 For from Hierusalem to Emaus whither the two Disciples went was sixty furlongs which is seven miles and an half and so much back again unto Hierusalem which is fifteen miles And Christ who went the journey with them at least part thereof and left them not until they came unto Emaus was back again that night and put himself into the middest of the Apostles Had he intended it for a Sabbath day doubtless he would have rather joyned himself with the Apostles who as it is most likely kept themselves together in expectation of the issue and so were most prepared and fitted to begin the new Christian Sabbath than with those men who contrary to the nature of a Sabbaths rest were now ingaged in a journey and that for ought we know about worldly businesses Nor may we think but that our Saviour would have told them of so great a fault 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 only to those cares and fears wherewith poor men they were distracted which made them loth to part asunder till they were setled in their hopes or otherwise resolved on somewhat whereunto to trust And where it is conceived by some that our most blessed Saviour shewed himself oftner unto the Apostles upon the first day of the week than on any other and therefore by his own appearings did sanctifie that day instead of the Jewish Sabbath neither the premisses are true nor the sequel necessary The premisses not true for it is no where to be found that he appeared oftner on the First day than any other of the week Acts 1.3 it being
Sabbath knowest thou not that these days are Sisters and that whoever doth despise the one doth affront the other Sisters indeed and so accounted in those Churches not only in regard of the publick meetings but in this also that they were both exempt from the Lenten Fast of which more anon In the mean time we may remember how Saturday is by S. Basil made one of those four times whereon the Christians of those parts did assemble weekly to receive the Sacrament as before we noted And finally it is said by Epiphanius that howsoever it was not so in the Isle of Cyprus which it seems 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 publick meetings on the Sabbath day So as the difference was but this that whereas in the Eastern and Western Churches several days were in commission for Gods publick service the Lords day in both places was of the Quorum and therefore had the greater worship because more business They held their publick Meetings on the Sabbath-day yet did not keep it like a Sabbath The Fathers of this learned Age knew that Sabbath hath been abrogated and profest as much The Council of Laodicea before remembred though it ascribe much to this day in reference to the Congregations then held upon it yet it condemns the Jewish observations of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not fit for Christians saith the 29. Canon to Judaize and do no manner of work on the Sabbath days but to pursue their ordinary labours on it Conceive it so far forth as they were no impediment to the publick Meetings then appointed And in the close of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any should be found so to play the Jews let them be Anathema So Athanasius though he defend the publick Meetings on this day stands strongly notwithstanding for the abrogation of the Jewish 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 contrived them both to be of the same condition And in his homily De semente he tells us of the New-moons and Sabbaths that they were Ushers unto Christ and to be in Authority till the Master came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Master being come the Usher grew out of all imployment the Sun once risen v.p. 1. chap. 8. the Lamp was darkened To other of the Fathers which have said as much and whereof we have spoken in a place more proper add Nazianz. Orat. 43. S. Cyril of Hierusalem Cat. 4. and Epiphanius in the confutation of those several Hereticks that held the Sabbath for a necessary part of Gods publick worship and to be now observed as before it was Of which kind over and above the Ebionites and Cerinthians which before we spake of were the Nazarai in the second Century who as this Epiphanius tell us differed both from the Jew and Christian First from the Jew in that they did believe in Christ next from the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they still retain 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 Cont. Cresconium l. 8. so Saint Austin tells us the Ancestors or Original of the Symmachiani who held out till this very Age and stood as much for Sabbaths and legal ceremonies as their founders did whereof consult S. Ambroses preface to the Galatians Now as these Nazarens or Symmachiani had made a mixt Religion of Jew and Christian Nazianz. Orat. 19. so did another sort of Hereticks in these present times contrive a miscellany of the Jew 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 unclean and clean yet by no means would be induced to like of Circumcision These they called Hypsistarij or rather so those doughty fellows pleased to call themselves Add 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 again Basil ep 74. according to the former Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we should be circumcised and observe the Sabbath and abstein from meats and offer Sacrifice and finally of Christians become Jews again Than which saith Basil who reports it what can be more absurd or more repugnant to the Gospel By which it is most plain and certain that though the Christians of the East retained the Saturday for a day of publick meeting yet they did never mean it to be a Sabbath reckoning them all for Hereticks that so observed it Next let us look upon the Sunday what they did on that For though it pleased the Emperor by his royal Edict to permit works of Husbandry in the Country and manumissions in the Cities on that sacred day yet probably there were some pure and pious souls who would not take the benefit of the declaration or think themselves beholden 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 Council of Eliberis a Town of Spain in the beginning of this Age it was thus decreed Can. 21. Si quis in civitate positus per tres dominicas ecclesiam non accesserit tanto tempore abstineat ut correptus esse videatur If any Inhabitant of the Cities absent himself from Church three Lords days together let him be kept as long from the holy Sacrament that he may seem corrected for it Where note Si quis in civitate positus the Canon reacheth unto such only as dwelt in Cities near the Church and had no great business those of the Country being left unto their Husbandry and the like affairs no otherwise than in the Emperours Edict which came after this And in the Council of Laodicea not long after Can. 29. which clearly gave the Lords day place before the Sabbath it is commanded that the Christians should not Judaize on the Sabbath day but that they should prefer the Lords day before it and rest thereon from labour if at least they could but as Christians still The Canon is imperfect as it stands in the Greek Text of Binius edition no sense to be collected from it But the translation of Dionysius Exiguus which he acknowledgeth to be more near the Greek than the other two makes the meaning up Diem dominicum praeferentes ociari oportet si modo possint And this agreeably both unto Zonaras the Balsamon who
appointed by the Church for the assembly of Gods people we should lay by our daily business and all worldly thoughts and wholly give our selves to the heavenly exercises of Gods true Religion and Service But to encounter them at their own weapon it is expresly said in the Act of Parliament about keeping Holy-days that on the days and times appointed as well the other Holy days as the Sunday Christians should cease from all kind of labour and only and wholly apply themselves to such holy works as appertain to true Religion the very same with that delivered in the Homily If wholly in the Homily must be applied unto the day then it must be there and then the Saints days and the other Holy-days must be wholly spent in religious exercises When once we see them do the one we will bethink our selves of doing the other As for the residue of that Homily which consists in popular reproofs and exhortations that concerns 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 and Holy-day 〈◊〉 kept their Fairs and Markets and bought and sold and rowed and ferried and drow and carried and rode and journeyed and did their other business on the Sunday as well as on the other days when there was no such need but that they might have tarried longer they were the more to blame no doubt in trespassing so wilfully against the Canons of the Church and Acts of Parliament which had restrained many of the things there specified The Homily did well to reprove them for it If on the other side they spent the day in ungodliness and filthiness in gluttony and drunkenness and such like other crying sins as are there particularly noted the Prelates of the Church had very ill discharged their duty had they not taken some course to have told them of it But what is that to us who do not spend the Lords day in such filthy fleshliness whatever one malicious sycophant hath affirmed therein or what is that to dancing shooting leaping vaulting may-games and meetings of good Neighbourhood or any other Recreation not by Law prohibited being no such ungodly and filthy acts as are therein mentioned Thus upon due search made and full examination of all parties we find no Lords day Sabbath in the book of Homilies no nor in any writings of particular men in more than 33 years after the Homilies were published I find indeed that in the year 1580 the Magistrates of the City of London obtained from Queen Elizabeth that Plays and Enterludes should no more be acted on the Sabbath-day within the liberties of their City As also that in 83. on the 14th of January being Sunday many were hurt and eight killed outright by the sudden falling of the Scaffolds in Paris-garden This shews that Enterludes and Bear-baitings were then permitted on the Sunday and so they were a long time after though not within the City of London which certainly had not been suffered had it been then conceived that Sunday was to be accounted for a Sabbath But in the year 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 work to ruinate all the orders of it to beat down at one blow all days and times which by the wisdom and authority of the Church had been appointed for Gods service and in the stead thereof to erect a Sabbath of their own devising These Sabbath speculations and Presbyterian directions as mine Author calls them they had been hammering more than ten years before thought they produced them not till now and in producing of them now they introduced saith he a more than cither Jewish or Popish superstition into the Land Rogers in preface to the Articles to the no small blemish of our Christian profession and scandal of the true servants of God and therewith doctrine most erroneous dangerous and Antichristian Of these the principal was one Dr. Bound who published first his Sabbath Doctrins Anno 1595. and after with additions to it and enlargements of it Anno 1606. Wherein he hath affirmed in general over all the book that the Commandment of sanctifying every seventh day as in the Mosaical decalogue is natural moral and perpetual That where all other things in the Jewish Church were so changed that they were clean taken away as the Priesthood the Sacrifices and the Sacraments this day the Sabbath was so changed 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 Jews were upon their Sabbath for being one of the moral Commandments it bindeth us as well as them being all of equal authority p. 247. And for the Rest upon this day that it must be a notable and singular Rest and most careful 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 Drink 158. no Carriers to travel on that day 160. nor Parkmen or Drovers 162. Scholars not to study the liberal Arts nor Lawyers to consult the Case and peruse mens Evidences 163. Sergeants Apparitours and Sumners to be restrained from executing their Offices 164. Justices not to examine Causes for preservation of the Peace 166. no man to travel on that day 192. that ringing of more Bells than one that day is not to be justified p. 202. No solemn Feasts to be made on it 206 nor Wedding Dinners 209. with a permission notwithstanding to Lords Knights and Gentlemen he hoped to find good welcome for this dispensation p. 211. all lawful Pleasures and honest Recreations as Shooting Fencing Bowling but Bowling by his leave is no lawful pleasure for all sorts of people which are permitted on other days were on this day to be forborne 202. no man to speak or talk of pleasures p. 272. or any other worldly matter 275. Most Magisterially determined indeed more like a Jewish Rabbin than a Christian Doctor Yet Jewish and Rabbinical though his Doctrin were it carried a fair face and shew of Piety at the least in the opinion of the common people and such who stood not to examine the true grounds thereof but took it up on the appearance such who did judge thereof not by the workmanship of the stuff but the gloss and colour In which it is most strange to see how â—uddenly men were induced not only to give way unto it but without more ado to abett the same till in the end and that in very little time it grew the most bewitching Errour the most popular Deceit that ever had been set on foot in the Church of England And verily I persuade my self
they observed this order and decree of Moses and every seventh year read the Law as he appointed they had then questionless 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 several Synagogues is most clear and manifest as by the testimony of Philo and Josephus before related and by sufficient evidence from the holy Gospel But in these times and after for a thousand years there were no Synagogues no publick Reading of the Law in the Congregation excepting every seventh year only and that not often Sure I am not so often as it should have been So that in reference to the People we have but one thing only to regard as yet touching the keeping of the Sabbath which is rest from labour rest from all manner of work as the Law commanded and how far this was kept and how far dispensed with we shall see plainly by the story The private meditations and devotions of particular men stand not upon record at all and therefore we must only judg by external actions This said and shewn we will pass over Jordan with the house of Israel and trace their footsteps in that Countrey This happened on the tenth day of the first month or the month of Nisan forty days after the death of Moses Anno 2584. Josh 4.19 That day they pitched their Tents in Gilgal And the first thing they did was to erect an Altar in memorial of it that done to circumcise the people who all the time that they continued in the Wilderness as many as were born that time were uncircumcised The 14th of the same month did they keep the Passeover Josh 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 which Sabbath probably was that very day Josh 5. whereon the Lord appeared to Joshuah and gave him order how he should proceed in that great Business The morrow after being the first day of the week they began to compass it as the Lord commanded The Priests some of them bearing the Ark Josh 6. some going before with Trumpets and the residue of the people some before the Trumpeters some behind the Ark. This did they once a day for six days together But when the seventh day came which was the Sabbath they compassed the Town about seven times and the Priests blew the Trumpets and the people shouted and they took the City 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 Jews and Christians One of the seven days 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 whereon they went about seven times and destroyed it finally was indeed the Sabbath For first the Jews expresly say it that the overthrow of Jericho fell upon the Sabbath and that from thence did come the saying Qui sancificari jussit sabbatum is profanari jussit sabbatum So R. Kimchi hath resolved on the 6th of Joshuah In Josh 6. qu. 2. The like Tostatus tells us is affirmed by R. Solomon who adds that both the falling of the wall and slaughter of that wicked people was purposely deferred In honorem sabbati to add the greater lustre unto the Sabbath l. 11. c. 10. Galatine proves the same out of divers Rabbins this Solomon before remembred and R. Joses in the Book called Sedar Olem and many of them joyned together in their Beresith ketanna or lesser exposition on the Book of Genesis they all agreeing upon this Dies sabbati erat cum fuit praelium in Hiericho and again Non capta fuit Hiericho nisi in sabbato That certainly both the Battel and the Execution fell upon the Sabbath So for the Christian Writers Adv. Marc. l. 2. Tertullian saith not only in the general that one of those seven days was the Sabbath day but makes that day to be the Sabbath wherein the Priests of God did not only work Sed in ore gladii praedata sit civitas ab omni populo but all the people sacked the City and put it to the sword Nec dubium est eas opus servile operatos c. Du. 61. ex n. Test 1. Exod. 20. And certainly saith he they did much servile work that day when they destroyed so great a City by the Lords Commandment Procopius Gazaeus doth affirm the same Sabbato Jesus expugnavit cepit Hiericho Austin thus Primus Jesus nunc divino praecepto sabbatum non servavit quo facto muri Hiericho ultro ceciderunt So lastly Lyra on the place who saith that dies septimus in quo capta Hiericho sabbatum erat and yet they did not sin saith he because they did it on that day by Gods own appointment this doth indeed excuse the parties both from the guilt of sin and from the penalty of the Law but then it shews withal that this Commandment is of a different quality from the other nine and that it is no part of the Law of Nature God never hath commanded any thing contrary to the Law of Nature unless it were tentandi causa as in the case of Abraham and Isaac As for the spoyling of the Eygptians that could be no Thest considering the Egyptians owed them more than they lent unto them in recompence of the service they had done them in the former times But was the Sabbath broken or neglected only on the Lords Commandment in some especial case and extraordinary occasion I think none will say it Nay was there ever any Sabbath which was not broken publickly by common approbation and of common course Surely not one In such a numerous Commonwealth as that of Jewry it is not to be thought but that each day was fruitful in the works of Nature Children born every Sabbath day as well as others and therefore to be Circumcised on the same day also And so they were continually Sabbath by Sabbath Feast by Feast not one day free in all the year from that Solemnity and this by no especial order and command from God but meerly to observe an ancient custom In case it was deferred some time as sometimes it was it was not sure in Conscience to observe the Sabbath but only on a tender care to preserve the Infant which was perchance infirm and weak not able to abide the torment No question but the Sabbath following the sack of Hiericho was in this kind broken and so were all that followed after In Job 7.21 Nullum enim Sabbatum praeteribat quin multi in Judaea infantes ' circumciderentur It is Calvins note broken I say For Circumcision though a
on another Sabbath that in the Synagogue he beheld a man with a withered hand and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athanasius notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in defiance as it were of all their malice and informing humour His healing of the Woman which had been crooked 18. years and of the man that had the Dropsie one in the Synagogue the other in the house of a principal Pharisee Joh. 9. are proof sufficient that he feared not their accufations But that great cure he wrought on him that was born blind 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 blind man with the clay L. 1. Haeres 30. n. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to mould clay and make a Plaister was questionless a work so saith Epiphanius Next in relation to the Patient whom he commanded to go into the Pool of Siloam and then wash himself which certainly could not be done without bodily labour These words and actions of our Saviour at 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 Cross and buried with him in his Grave for ever Now where it was objected in S. Austins time why Christians did not keep the Sabbath since Christ affirms it of himself that he came not to destroy the Law but to fulfil it Cont. Faust l. 19. c. 9. the Father thereto makes reply that therefore they observed it not Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled whatever was intended in that Law by calling us to a spiritual rest in his own great mercy For as it is most truly said by Epiphanius Lib. 1 haer 30. n. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the less and temporal Sabbath was a type and figure which had continued till his coming by him commanded in the Law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius Neither did he or his Disciples ordain another Sabbath in the place of this as if they had intended only to shift the day and to transfer this honour to some other time Their doctrine and their practice are directly contrary to so new a fancy 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 own authority and without warrant from above that we can hear of more than the general warrant which God gave his Church that all things in it be done decently and in comely order This is that which is told us by Athanasius Hom. de Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the Resurrection So Maximus Taurinensis Dominicum diem ideo solennem esse Hom. 3. de Pentecost quia in eo salvatur velut sol oriens discussis infernorum tenebris luce resurrectionis emicuerit That the Lords day is therefore solemnly observed because thereon our Saviour like the rising Sun dispelled the clouds of hellish darkness by the light of his most glorious Resurrection The like S. Austin Dies Dominicus Christianis resurrectione Domini declaratus est â—p 119. ex illo cepit habere fostivitatem suam The Lords day was made known 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 Apostoli But then it is withal to be observed that this was only done on the authority 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 precept extant at all in holy Scripture Socrates hath affirmed it in the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Li. 5. c. 22. c. that the designs of the Apostles were not to busie themselves in prescribing Festival days but to instruct the People in the ways of godliness Now lest it should be said that Socrates being a Novatian was a profest Enemy to all the orders of the Church we have the same almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiastical History De Sabb. Circumcis S. Athanasius saith as much for the particular of the Lords day that it was taken up by a voluntary usage in the Church of God without any commandment 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 memorial of the beginning of a new Creation Where note the difference here delivered by that Reverend Prelate Of the Jews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no Commandment only a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we find it in the Homily entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandment but on his occasion the Resurrection of our Lord upon that day being the principal motive which did induce his Church to make choice thereof for the assemblies of the People For otherwise it would plainly cross what formerly had been said by Athanasius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him only but the whole cloud of Witnesses all the Catholick Fathers in whom there is not any word which reflects that way but much in affirmation of the contrary For besides what is said before and elsewhere shall be said in its proper place The Council held at Paris An. 829. ascribes the keeping of the Lords Day at most to Apostolical tradition confirmed by the authority of the Church For so the Council Cap. 50. Christianorum religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals that were to be observed in the Jewish Church in novo nulla festivitas à Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as
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 unlawful to apply themselves unto their ordinary labours as we shall see anon in the following Ages For whereas some have gathered from this Text of the Revelation from S. John's being in the spirit on the Lords day as the phrase there is that the Lords day is wholly to be spent in spiritual 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 unless it be that every man on the Lords day should have Dreams and Visions and be inspired that day with the spirit of Prophecy no more than if it had been told us upon what day Saint Paul had been rapt up into the third Heaven every man should upon that day expect the like Celestial raptures Add here how it is thought by some â—â—omarus de â— abbat c. 6. that the Lords day here mentioned is not to be interpreted of the first day of the week as we use to take it but of the day of his last coming of the day of judgment 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. John might see it being rapt in spirit as if come already But touching this we will not meddle let them that own it look unto it the rather since S. John hath generally been expounded in the other sence by Aretas and Andreas Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositor of Gods Word wherein this day hath constantly since the time of that Apostle been honoured with that name above other days Which day how it was afterwards observed and how far different it was thought from a Sabbath day the prosecution of this story will make clear and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reign 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 business 5. The Feast of Easter not affixed to the Lords day without much opposition of the Eastern Churches 6. What Justin Martyr and Dionysius of Corinth have left us of the Lords day Clements 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 Penteco st 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 days for the Assembly 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 days established in these three first Ages and that they were observed as solemnly as the Lords day was 12. The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never WE she wed you in the former Chapter whatever doth occur 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 ruins of it not by Authority divine for ought appears but by Authority of the Church As for the duties of that day they were most likely such as formerly had been used in the Jewish Synagogues 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 Psalms and Hymns unto him as by way of thankfulness These the Apostles found in the Jewish 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 Jos hom 15. Origen saith expresly that it was ordered so by the Apostles Judaicarum historiarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informs us To this was joyned in tract of time the reading of the holy Gospel and other Evangelical writings it being ordered by S. Peter that S. Marks Gospel should be read in the Congregation HIst l. 2.15 1 Thes ca. ult v. 17. as Eusebius tells us and by S. Paul 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 in the Church of the Colossians By which example Ca. ult v. 16. not only all the writings of the Apostles but many of the writings of Apostolical men were publickly read unto the People and for that purpose one appointed to exercise the ministry 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 find by S. Paul's directions the use of Prophesie or Preaching 1 Cor. 14. v. 3. interpretation of the Scriptures to edifying and to exhortation and to comfort This exercise to be performed with the head uncovered as well the Preacher as the hearer 1 Cor. 11.4 Every man Praying or Prophesying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publick 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 contein in them all things necessary for the Church of God which are the subject of all supplications prayers intercessions 1 Tim. 2. and giving of thanks and to extend to all men also especially unto Kings and such as be in Authority that under them we may be godly and quietly governed leading a peaceable life in all godliness and honesty For the performance of which last duties with the greater comfort it was disposed that Psalms and Hymns should be intermingled with the rest of the publick service which comprehending whatsoever is most excellent in the Book of God and being so many notable forms of praise and prayer were chearfully and unanimously to be sung amongst them 1 Cor. 14.26 And thereupon S. Paul reprehended
those of Corinth in that they joyn'd not with the Assembly but had their Psalms unto themselves Whereby it seems that they had left the true use of Psalms which being so many acclamations exultations and holy provocations to give God the glory were to be sung together by the whole Assembly their singing at that time being little more than a melodious kind of pronuntiation such as is commonly now used in singing of the ordinary Psalms and Prayers in Cathedral 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 publick Quires where one side answers to another some shew whereof is left in Parochial Churches in which the Minister and the People answer one another in their several turns Hist li. 6. c. 8. To him doth Socrates refer it and withal affirms that he first learnt 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 Hist l. 2. c. 24. And where Theodoret doth refer it to Flavianus and Diodorus Priests of Antiochia during the busilings of the Arian Hereticks In Damaso and Platina unto Damasus Pope of Rome Theodoret is to be interpreted of the restitution of this custom having been left off and Platina of the bringing of it into the Western Churches For that it was in use in Ignatius time who suffered in the time of Trajan and therefore probably begun by him as is said by Socrates is evident by that which Pliny signified to the self same Trajan where he informs him of the Christians Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dicere secum invicem c. Their greatest crime said he was this that at a certain day but what that day was that he tells not they did meet together before day-light and there sing hymns to Christ as unto a God one with another in their courses and after bind themselves together by a common Sacrament not unto any wicked or unjust attempt but to live orderly without committing Robbery Theft Adultery or the like offences Now for the day there meant by Pliny it must be Saturday or Sunday if it were not both both of them being in those times 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 heretical dotages whereby the Church was much disquieted and Gods worship hindred The Ebionites they stood hard for the Jewish Sabbath and would by all means have it celebrated as it had been formerly observing yet the Lords day as the Christians did in honour of the Resurrection of our Lord and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius tells Hist l. 3. c.x. 3. The like saith Epiphanius of them l. 1. Haeres 30. n. 2. And on the other side there was a sort of Hereticks in the Eastern 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 very evil Author Therefore as the Jews did by the festival solemnity of their Sabbath rejoyce in God that created the world as in the Author of all goodness 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 evil And whereas Christian men of sound belief did solemnize the Sunday in a joyful memory of Christs Resurrection So likewise at that self same time such Hereticks as denied 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 zeal and earnestness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one did fast either upon the Lords day or the Sabbath except one Sabbath in the year which was Easter Eve he was a murderer of Christ So he in his Epistle ad Philippenses Cax 65. The Canons attributed to the Apostles take notice of the misdemeanor though they condemn it not with so high a censure it being in them only ordered that if a Clergy-man offended in that kind he should be degraded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any of the Laity they should be excommunicated Which makes me marvel by the way that those which take such pains to justifie Ignatius as Baronius doth in Ann. 57. of his grand Annales should yet condemn this Canon of imposture which is not so severe as Ignatius is only because it speaks against the Saturdays 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 festival with the Lords day so being to deal with those which too much magnified the Sabbath and thought the Christians bound unto it as the Jews had been he bends himself another way and resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not keep the Sabbath in a Jewish manner in sloth and idleness for it is written that he that will not labour shall not eat and in the sweat of thy brows shalt thou eat thy bread But let us keep it after a spiritual fashion not in bodily ease but in the study of the Law not eating meat drest yesterday or drinking luke-warm 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 Queen and Empress of all days in which our life was raised again and death was overcome by our Lord and Saviour So that we see that he would have both days observed the Sabbath first though not as would the Ebionites in a Jewish sort and after that the Lords day which he so much magnifieth the better to abate that high esteem which some had cast upon the Sabbath Agreeable unto this we find that in the Constitutions of the Apostles for by that name they pass though not made by them both days are ordered to be kept Holy one in memorial of the Creation the other of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. Of which more hereafter And so it was observed in the Eastern parts where those of the dispension had took up their seats and having long time had their meetings on the Sabbath day could not so easily be persuaded from it But in the Western Churches in the which the Jews were not so considerable and where those
done afterwards in pursuit hereof consisted specially in beating down the opposition of the common people who were not easily induced to lay by their business next in a descant as it were on the former plain-song the adding of particular restrictions as occasion was which were before conteined though not plainly specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we find not any one who did observe it as Sabbath or which taught others so to do not any who affirmed that any manner of work was unlawful 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 lawful on the other days were not fit for this And thereupon we may resolve as well of lawful business as of lawful pleasures that such as have not been forbidden by supream Authority whether in Proclamà tions 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 lawful still It matters not in case we find it not recorded in particular terms that we may lawfully apply our selves to some kind of business or recreate our selves in every kind of honest pleasure at those particular hours and times which are left at large and have not been designed to Gods publick service All that we are to look for is to see how far we are restrained from labour or from recreations on the Holy days and what Authority it is that hath so restrained us that we may come to know our duty and conform unto it The Canons of particular Churches have no power to do it further than they have been admitted into the Church wherein we live for then being made a part of her Canon also they have power to bind us to observance As little power there is to be allowed unto the Declarations and Edicts of particular Princes but in their own dominions only Kings are Gods Deputies on the Earth but in those places only where the Lord hath set them their power no greater than their Empire and though they may command in their own Estates yet is it extra sphaeram activitatis to prescribe Laws to Nations not subject to them A King of France can make no Law to bind us in England Much less must we ascribe unto the dictates and directions of particular men which being themselves subject unto publick Order are to be hearkned to no further than by their life and doctrine they do preach obedience unto the publick 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 lawful but what he allowed of especially if the pretence be fair 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 Spain and that strange bondage into which some pragmatick and popular man had brought the French had not the Council held at Orleans gave a check unto it And with examples of this kind must we begin the story of the following Ages CHAP. V. That in the next six hundred years 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 Jewish rigours at that time 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 judgment of the most learned in these six Ages the Lords day hath no other ground than the Authority of the Church 5. With how much difficulty the people of these times were barred from following their Husbandry and Law-days on the Lords day 6. Husbandry not restrained on the Lords day in the Eastern parts until the time of Leo Philosophus 7. Markets and Handierafts restrained with no less opposition than the Plough and Pleading 8. Several casus reservati in the Laws themselves wherein men were permitted to attend those businesses on the Lords day which the laws restrained 9. Of divers great and publick 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 publick Service 11. The other Holy days as much esteemed of and observed as the Lords day was 12. The publick hallowing of the Lords day and the other Holy days 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 Eastern Churches WE are now come to the declining Ages of the Church after the first 600 years were fully ended and in the entrance on the seventh some men had gone about to possess the people of Rome with two dangerous fancies one that it was not lawful to do any manner of work upon the Saturday or the old Sabbath ita ut die Sabbati aliquid operari prohiberent the other ut dominicorum die nullus debeat larari that no man ought to bathe himself on the Lords day or their new Sabbath With such a race of Christned Jews or Judaizing Christians was the Church then troubled Against these dangerous Doctrines did Pope Gregory write his Letter to the Roman Citizens stiling the first no other than the Preachers of Antichrist Epl. 3. l. 11. 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 work shall be done on either qui veniens diem Sabbatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must do no manner of work on the Lords day is a mark of Antichrist And why should Antichrist keep both days in so strict a manner Because saith he he will persuade the people that he shall die and rise again therefore he means to have the Lords day in especial honour and he will keep the Sabbath too that so he may the better allure the Jews to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quis lavari appetit hoc fieri nec reliquo quolibet die concedimus c. If any man desires to bathe himself only out of a luxurious and voluptuous purpose observe this well this we conceive not to be lawful upon any day but if he do it only for the necessary refreshing of his body then neither is it fit it should be forbidden upon the
Kingdom So great is their delight therein and with such eagerness they pursue it when they are at leisure from their business that as it seems they do neglect the Church on the Holy-days that they may have the more time to attend their Dancing Upon which ground it was 〈…〉 and not that Dancing was conceived to be no lawful sport for the Lords day that in the Council of Sens Anno 1524. in that of Paris Anno 1557. in those of Rhemes and Tours Anno 1583. and finally in that of Bourges Anno 1584. dancing on Sundays and the other Holy-days hath been prohibited prohibited indeed but practised by the People notwithstanding all their Canons But this concerns the French and their Churches only our Northern Nations not being so bent upon the sport as to need restraint Only the Polish Churches did conclude in the Synod of Petricow before remembred that Tavern-meetings Drinking-matches Dice Cards and such like pastimes as also Musical 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 temple peragitur especially at that instant time when men should be at Church to hear the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise than as they were a means to keep 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 Anno. 1574. which was four years before this Council 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 we find thereof it seems 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 days of Feasting and both retained for the Assemblies of the Church First that they are both days of Feasting or at the least exempted from their publick Fasts appears by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De institut Graec. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday which we call the Lords day they do both eat Oyl and drink Wine even in Lent it self whereas on other days they feed on Pulse and drink only water Then that they both are still retained for the Assemblies of the Church with other Holy-days he tells us in another place where it is said Id. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that for the Lords days and the Saturday and the other Festivals they use to go 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 it is related by G. Sandys Travels l. 2. That on the Saturday presently after midnight they repair unto their Churches where they remain well nigh until Sunday at noon during which time they neither sit nor kneel but support themselves on Crutches and that they sing over the most part of Davids Psalms at every meeting with divers parcels of the Old and New Testament He hath informed us also of the Armenians another sort of Eastern Christians that coming into the place of the Assembly on Sunday in 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 Chaldean tongue that anon after came the Bishop in an Hood or Vest of black with a staff in his hand that first he prayed and then sung certain Psalms assisted by two or three after all of them singing joyntly at interims praying to themselves 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 Alms he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts and Festivals he dismissed the Assembly The Muscovites being near unto the Greeks once within the jurisdiction of the Patriarch of Constantinople partake much also of their customs They count it an unlawful thing to fast the Saturday Gagvinus de Moscovit which shews that somewhat is remaining of that esteem in which once they had it and for the Holy-days Sundays as well as any other they do not hold themselves so strictly to them but that the Citizens and Artificers immediately after Divine Service betake themselves unto their labour and domestick businesses And this most probably is the custom 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 Holy-days at that time in use As for the Country people as Gagvinus tells us they seldom celebrate or observe any day at all at least not with that care and order as they ought to do saying that it belongs only unto Lords and Gentlemen to keep Holy-days Last of all for the Habassines or Ethiopian Christians though further off in situation they come as near unto the fashions of the ancient Grecians Enquiries c. 23 Of them we are informed by Master Brerewood out of Damiani that they reverence the Sabbath keeping it solemn 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 own language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Judi or the Jews Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens which indeed frequently do press the observation of that day with no less fervour than the Sunday â—e Script Ecclin Clem. Of this we have already spoken And to this Bellarmine was induced the rather because that in the Country they had found authority and were esteemed as Apostolical Audio Ethiopes his Constitutionibus uti ut vere Apostolocis ea de causa in erroâ—ibus 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 shewn 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 meat as the same Scaliger hath recorded So having looked over all the residue of the Christian World and found no Sabbath in the same except only nominal and that
Counties that under the pretence of taking away abuses there had been a general forbidding not only of ordinary Meetings but of the Feasts of the Dedication of Churches commonly called Wakes to ratifie and publish the Declaration of his Majesties Father before remembred adding That all those Feasts with others should be observed and that all neighbourhood and freedom with manlike and lawful exercises be therein used Commanding all the Justices of Assize in their several Circuits to see that no man do trouble or molest any of his loyal and dutiful People in or for their lawful Recreations having first done their duty to God and continuing in obedience unto him and his Laws and further that publication thereof be made by order from the Bishops through all the Parishes of their several Diocesses respectively Thus did it please his excellent and sacred Majesty to publish his most pious and religious purpose of opening to his loyal people that liberty of the day which the day allowed of and which all Christian States and Churches in all times before had never questioned withal of shutting up that door whereat no less than Judaism would in fine have entred and so in time have over-run the fairest and most beautiful Church at this day in Christendom And certainly it was a pious and Princely act nothing inferiour unto that of Constantine or any other Christian King or Emperour before remembred it being no less pious in it self considered to keep the Holy-days free from Superstition than to preserve them from Prophaneness especially considering that permission of lawful Pleasures is no less proper to a Festival than 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 years after Tertullians time there was no Law or Constitution to restrain men from labour on this day in the Christian Church Yet did not his most excellent Majesty find such obedience in some men and such as should have been examples unto their flocks 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 years agoe that they chose rather to deprive the Church of their pains and ministry than yield unto his Majesties most just commands For whose sakes specially next to my duty unto God my Soveraign and the Church my Mother I have employed my time and studies to compose this History that they may see therein in brief the practice of Gods Church in the times before them and frame themselves to do thereafter casting aside those errours in the which they are and walking in the way which they ought to travel Which way when all is done will be via Regia the Kings high way as that which is most safe and of best assurance because most travelled by Gods people Our private paths do lead us often into errour and sometimes also into danger And therefore I beseech all those who have offended in that kind 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 ministry 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 practice of the Church of God the best Expositor of the Scripture to confirm and countenance it or to be counted constant to their first Conclusions having such weak and dangerous premisses to support the same since constancy not rightly grounded is at best but obstinacy and many times doth end in Heresie Once again therefore I exhort them even in Gods name whose Ministers they are and unto whom they are to give up an account of their imployment and in the Kings Name whom as Gods deputy they are bound to obey not for wrath only but for conscience sake and in the Churches name whose peace they are to study above all things else and their own names lastly whom it most concerns that they desist and go not forwards in this disobedience lest a worse business fall upon them For my part I have done my best so far to give them satisfaction in the present point so far forth as the nature of an History would permit as they might think it no disparagement to alter their opinions and desert their errors and change their resolutions since in so doing they shall conform themselves unto the practice of Gods Church in all times and Ages The greatest Victory which a man can get is to subdue himself and triumph over sin and errour De Civit. Dei l. 22. c. 30. I end as I began in S. Augustins language Quibus hoc nimium vel quibus parum est mihi ignoscant quibus satis est non mihi sed Domino mecum congratulantes gratias agant Let such as shall conceive this Treatise to be too little or too much excuse my weakness And as for those whom it may satisfie in the smallest measure let them not unto me but to God with me ascribe all the honour to whom belongs all praise and glory even for evermore 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'oeuuee a faict Dieu est l'Autheur du peu de bien que l'oeuure Say not my hand this Work to end hath brought Nor this my vertue hath attain'd unto Say rather thus this God by me hath wrought God's Author of the little good I do FINIS Historia Quinqu-Articularis OR A DECLARATION Of the Judgment of the WESTERN CHVRCHES And more particularly of the CHURCH of ENGLAND IN The Five Controverted Points Reproached in these Last times by the Name of ARMINIANISM Collected in the way of an Historical Narration Out of the Publick Acts and Monuments and most approved Authors of those several Churches By PETER HEYLYN D. D. Jer. 6.16 State super vias videte interrogate de semitis antiquis quae sit via bona ambulate in ea invenietis refrigerium animabus vestris Macrob. in Saturnal Omne meum nihil meum LONDON Printed by M. Clark to be sold by C. Harper 1681. TO THE READER IT is well known to some in London and elsewhere that these Papers were finished for the Press before August last But the first breaking out in Cheshire and the unsetledness of affairs which ensued upon it proved such discouragements to all Engagings of this kind that Michaelmas was past before the undertakers would adventure on it And what distractions have since followed
name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never Page 422 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 Page 423 2. What labours were permitted and what restrained on the Lords day by this Emperours Edict Page 424 3. Of other Holy days and Saints days instituted in the time of Constantine Page 425 4. That weekly other days particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the Congregation ibid. 5. The Saturday as highly honoured in the Eastern Churches as the Lords day was Page 426 6. The Fathers of the Eastern Churches cry down the Jewish Sabbath though they held the Saturday Page 427 7. The Lords day not spent wholly in Religious exercises and what was done with that part of it which was left at large Page 428 8. The Lords day in this Age a day of Feasting and that it hath been always deemed Heretical to hold Fasts thereon Page 429 9. Of Recreation on the Lords day and of what kind those Dancings were against the which the Fathers enveigh so sharply Page 430 10. Other Imperial Edicts about the keeping of the Lords day and the other Holy-days Page 432 11. The Orders at this time in use on the Lords day and other days of publick meeting in the Congregation Page 433 12. The infinite differences between the Lords day and the Sabbath Page 434 CHAP. IV. The great improvement of the Lords day in the fifth and sixth Ages make it not a Sabbath 1. In what estate the Lords day stood in S. Austins time Page 435 2. Stage plays and publick Shews prohibited on the Lords day and the other Holy days by Imperial Edicts Page 437 3. The base and beastly nature of the Stage-plays at those times in use Page 438 4. The barbarous bloody quality of the Spectacula or Shews at this time prohibited ibid. 5. Neither all civil business nor all kind of pleasure restrained on the Lords day by the Emperour Leo as some give it out The so much cited Canon of the Council of Mascon proves no Lords day Sabbath Page 440 6. The French and Spaniards in the sixth Age begin to Judaize about the Lords day and of restraint of Husbandry on that day in that Age first thought of Page 441 7. The so much cited Canon of the Council of Mascon proves no Lords day Sabbath Page 442 8. Of publick honours done in these Ages to the Lords day by Prince and Prelate Page 443 9. No Evening Service on the Lords day till these present Ages Page 444 10. Of publick Orders now Established for the better regulating of the Lords Day-meetings Page 445 11. All Business and Recreation not by Law prohibited are in themselves as lawful on the Lords day as on any other ibid. CHAP. V. That in the next six hundred years 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 Jewish rigours at that time obtruded on the Church Page 447 2. Strange fancies taken up by some about the Lords day in these darker Ages ibid. 3. Scriptures and Miracles in these times found out to justifie the keeping of the Lords day Holy Page 448 4. That in the judgment of the most Learned in these six Ages the Lords day hath no other ground than the Authority of the Church Page 449 5. With how much difficulty the People of these times were barred from following their Husbandry and Law-days on the Lords day Page 450 6. Hüsbandry not restrained on the Lords day in the Eastern Parts until the time of Leo Philosophus Page 451 7. Markets and Handicrasts restrained with no less opposition than the Plough and Pleading Page 452 8. Several casus reservati in the Laws themselves wherein men were permitted to attend those businesses on the Lords day which the Laws restrained Page 453 9. Of divers great and publick actions done in these Ages on the Lords day Page 454 10. Dancing and other sports no otherwise prohibited on the Lords day than as they were an hinderance to Gods publick Service Page 455 11. The other Holy-days as much esteemed of and observed as the Lords day was Page 456 12. The publick hallowing of the Lords day and the other Holy-days in these present Ages Page 457 13. No Sabbath all these Ages heard of either on Saturday or Sunday and how it stood with Saturday in the Eastern Churches Page 458 CHAP. VI. What is the judgment of the School-men and of the Protestants and what the practice of those Churches in this Lords day business 1. That in the judgment of the School-men the keeping of one day in seven is not the moral part of the fourth Commandment Page 640 2. As also that the Lords day is not founded on Divine Authority but the Authority of the Church Page 461 3. A Catalogue of the Holy-days drawn up in the Council of Lyons and the new Doctrine of the Schools touching the native sanctity of the Holy-days Page 462 4. In what estate the Lords day stood in matter of restraint from labour at the Reformation Page 463 5. The Reformators find great fault both with the said new doctrine and restraints from labour Page 464 6. That in the judgment of the Protestant Divines the keeping of one day in seven is not the moral part of the fourth Commandment Page 465 7. As that the Lords day hath no other ground on which to stand than the Authority of the Church Page 466 8. And that the Church hath power to change the day and to transfer it to some other Page 467 9. What is the practice of all Churches the Roman Lutheran and Calvinian chiefly in matter of Devotion rest from labour and sufferance of lawful pleasures Page 468 10. Dancing cryed down by Calvin and the French Churches not in relation to the Lords day but the sport it self Page 470 11. In what estate the Lords day stands in the Eastern Churches and that the Saturday is no less esteemed of by the Ethiopians than the said Lords day Page 471 CHAP. VII In what estate the Lords day stood in this Isle of Britain from the first planting of Religion to the Reformation 1. What doth occur about the Lords day and the other Festivals amongst the Churches of the Brittans Page 472 2. Of the estate of the Lords day and the other Holy days in the Saxon Heptarchie Page 473 3. The honours done unto the Sunday and the other Holy-days by the Saxon Monarchs Page 474 4. Of the publick actions Civil Ecclesiastical mixt and Military done on the Lords day under the first six Norman Kings Page 476 5. New Sabbath doctrines broached in England in King Johns Reign and the miraculous original of the same
Divinity as well as undertake the profession of it but afterward persuaded thereto by a Right Reverend and Learned Person Mr. Buckner he seriously applied himself to this Study and holy Profession receiving the Orders of Deacon and Priest but at distinct times in S. Aldates Church in Oxon from the Right Reverend Bishop Howson And when he was Ordained Priest he Preach'd the Ordination Sermon upon these words of our Blessed Saviour to S. Peter Luk. 22.32 And when thou art Converted strengthen thy Brethren What course and method he observed in his Theological Studies he informs us with his own Pen Theol. Vit. praef to the Reader When I began my Studies in Divinity I thought no course so proper and expedient for me as the way commended by King James which was that young Students in Divinity should be excited to study such Books as were most agreeable in Doctrine and Discipline to the Church of England and to bestow their time in the Fathers and Councils School-men Histories and Controversie and not to insist too long upon Compendiums and Abbreviators His Geography was in less than three years Reprinted And in this second Edition was enlarged and again presented by him to the Prince of Wales and by him graciously received with most affectionate commendations of the Author But it met with another kind of entertainment from King James for the Book being put into the hands of that Learned Monarch by Dr. Young then Dean of Winton who design'd nothing but the highest kindness to Mr. Heylyn thereby the King at first exprest his great value he had for the Author but unfortunatly falling on a passage wherein Mr. Heylyn gave Precedency to the French King and called France the more famous Kingdom King James became very much offended and ordered the Lord Keeper to call the Book in The Dean gave notice to Mr. Heylyn of his Majesties displeasure and advised him to repair to Court and make use of the Princes Patronage as the best lenitive to prevent the rankling of this wound But he rather chose to abide in Oxford and acquainting the Lord Danvers with the business afterward sent an Apology and Explanation of his meaning That the burden under which he suffered was rather a mistake than a crime and that mistake not his own but the Printers which was after corrected and amended In the year 1625. he took a Journey with Mr. Levet of Lincolns-Inn into France where he visited more Cities and made more observations in five weeks time for he stayed no longer than many others have done in so many years The particulars of this Journey he reduced into writing and some years after gratifi'd his Countrey with the publication of it together with some other excellent remarks made by him when he went in attendance upon the Earl of Danby to the Isle of Gernsey and Jersey Anno Dom. 1628. Had King James lived to have perused that Book Mr. Heylyn had needed no other Advocate to have restored him to his Princely favour and protection For never was the vanity and levity of the Monsieurs and deformity and sluttishness of their Madams more ingeniously exposed both in Verse and Prose than in the account that he gives of his Voyage into France On April the 18th 1627. he opposed in the Divinity-School and on Tuesday the 24th following he answered pro formâ upon these two Questions viz. An Ecclesia unquam fuerit invisibilis An Ecclesia possit errare Both which he determined in the Negative Upon occasional discourse with him he was pleased once to shew me his Supposition which I read over in his House at Lacies-Court in Abingdon but I had not then either the leisure or good luck to transcribe a Copy of it which would have been worth my pains and more worthy of the Press to the great satisfaction of others For my part I can truly say that I never read any thing with more delight for good Latin Reason and History which that Exercise was full of but since both it and many other choice Papers in his Study through the carelesness of those to whose custody they are committed I suppose are utterly lost and gone ad blattarum tinearum Epulas In stating of the first Question that caused the heats of that day he fell upon a quite different way from that of Dr. Prideaux the Professor in his Lecture De Visibilitate Ecclesiae and contrary to the common opinion of other Divines who generally prove the visibility of the Protestant Church from the poor persecuted Christians dispersed in several places as the Berengarians in Italy the Waldenses in France the Wicklifists in England and the Hussiets in Bohemia which manner of proceeding being disliked by Mr. Heylyn as that which utterly discontinued the Succession of the Hierarchy which the Church of England claims from the very Apostles and their immediate Successors He rather chose to find out a continual visible Church in Asia Ethiopia Greece Italy yea and Rome it self as also in all the Western Provinces then subject to the power of the Roman Bishop when he was the chief Patriarch which Mr. Heylyn from his great knowledge and more than ordinary abilities in History strenuously asserted and proved to which the Professor could make but weak replies as I have heard from knowing persons who were present at that Disputation because he was drawn out of his ordinany byass from Scholastical Disputation to forein Histories in which encounter Mr. Heylyn was the invincible Ajax Nec quisquam Ajacem superare possit nisi Ajax But chiefly the quarrel did arise for two words in Mr. Heylyns Hypothesis after he had proved the Church of England received no Succession of Doctrine or Government from the Berengarians Wicklifists c. who held many Heterodoxies in Religion as different from the established Doctrine of our Church as any point which was maintained at that time in the Church of Rome that the Writers of that Church Bellarmin himself hath stood up as cordially in maintenance of some fundamental points of the Christian Faith against Anti-Trinitarians Anabaptists and other Heretiques of these last Ages as any our Divines and other Learned men of the Protestant Churches which point Mr. Heylyn closed up with these words Vtinam quod ipse de Calvino sic semper errasset nobilissimus Cardinalis at which words the Reverend Doctor was so impatient in his Chair that he fell upon the Respondent in most vile terms calling him Papicola Bellarminianus Pontificius c. to draw the hatred of the University upon him according to the saying Fortiter calumniare aliquid adhaerebit grievously complaining to the younger sort of his Auditors unto whom he made his chiefest addresses of the unprofitable pains he took among them if Bellarmin whom he had laboured to confute for so many years should be honoured with the Title of Nobilissimus Notwithstanding the Respondent acquitted himself bravely before the Company ascribing no more honour to Bellarmin
the Jews or Christians Considering therefore they appeal'd to the ancient practice of the Jews and Christians I was resolved that to the ancient practice they should go for their justification and to that end drew down the Pedigree and Descent of Liturgies among the Jews from the time of Moses unto CHRIST carrying it on thorow the constant practice of the Greeks and Romans and finally thorow the whole state of the Christian Church from the time of CHRIST our Saviour till the death of Saint Augustin when Liturgies and Set Forms of Prayer were universally received in all parts of Christendom But hardly had I finished my Undertaking Plutarch in Mario when the War broke out and I knew well as Marius was once heard to say in another case That the voice of the Laws could not be heard for the noise of Weapons the Dispute being then like to be determin'd by stronger Arguments than could be urged on either side by pen and paper On which consideration the Work lay by me as it was till the Ordinance of the third of January 1644. did seem to put an end to the Disputation by abolishing the Book of Common Prayer and authorizing the Directory or New Form of Worship to be observed in the three Kingdoms But finding in that Directory that all set times of Publick Worship were reduced to One that one supposed to be commanded in the Scripture and that the Festival days vulgarly called Holy-days Direct pag. ult having no warrant in the Word of God were not to be continued longer I took that hint or opportunity to enlarge my self in laying down the ancient practice both of Jews and Christians in appointing Holy-days and recommending them to the pious practice of all men which did desire to live conformably to establisht Laws And finding afterwards that notwithstanding the Care taken by that Directory That Places of publick assembling for worship among us should be continued and employed to their former use Ibid. some Men began to threaten them with a speedy destruction and breathed out nothing but Down with them Down with them even unto the ground reproaching them in the mean time with the name of Steeple-houses I interserted also in convenient places the pious care of the Jewish Nation in erecting Synagogues and Oratories for Gods publick Worship and of the Primitive Christians not to say any thing of the like care in the ancient Gentiles in building consecrating and adorning Churches for the like employments And this I did to let the Reader understand that the accustomed times and places which were designed and set apart for Gods publick service had more authority to rest on than those Men gave out the Liturgy it self being apt enough to be beaten down without any such Ordinance if once those times and places should be discontinued By these degrees and on these several occasions the whole Work came to that perfection in which it is now presented to thee not to be now presented to thee neither if the necessity of doing my Duty unto God and the Church and offering something unto the consideration of the Higher Powers had not prevailed with me above all respects of my private interest Liturgies and Set Forms of Worship being thus asserted my next care was to vindicate the Church in that Form of Prayer which is prescribed to be used by Preachers before their Sermons Can. 55. For certainly the Church had not sufficiently provided for the Common peace if she had tied her Ministers to Set Forms in the Daily Office and left them to their own liberty in conceiving Prayers to be used by them in the Pulpit before their Sermons The inconvenience which that liberty hath brought upon us in these latter days being so apparent that it is very hard to say whether the Liberty of Prophesying or the Licenciousness in Praying what and how we list hath more conduced to these distractions which are now amongst us And if there were no such effect too visible of this licentiousness which I desire the present State to take notice of the scandal which is thereby given unto our Religion in speaking so irreverently with such vain repetitions and tautologies to Almighty God as in extemporary and unpremeditated Prayers is too frequently done seems a sufficient consideration to bring us back again to that ancient Form which the wisdom of the Church prescribed to prevent the Mischief Such was the care and providence of the elder times and happiest ages of the Church as to ordain that no unlearned person should make use of any of those Prayers which himself had framed nisi prius eas cum instructioribus fratribus contulerit Concil Carthag Can. 23. before he had conferred about them with more learned men The reason of which is thus given in the Council of Milevis Can. 12. Ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum for fear lest any thing should escape them against faith and piety either through the ignorance of the Composer or carelesness in the Composition And if such care were taken of Mens private Prayers no question but a greater care is to be observed in ordering those publick Prayers which are to be offered unto God in the Congregation Never did Men so literally offer unto God the Calves of their lips as they have done of late since the extemporary way of Praying hath been taken up And if it were prohibited by the Law of Moses to offer any thing unto God in the way of the legal Sacrifices which was maim'd spotted or imperfect how can it rationally be conceived that God should be delighted with those Oblations or Spiritual Sacrifices which have nothing almost in them but maims spots and blemishes In which respect I have subjoyned to the Tract of Liturgies a brief Discourse about restraining Preachers to that Form of Prayer which is prescribed them by the Church and that not only in the Canon of 603. but in the Injunction of King Harry the 8th King Edward the 6th and Queen Elizabeth of famous memories till the predominating Humour of drawing all Gods publick Worship to the Pulpit-prayer carried all before it But here it is to be observed that one of the chief reasons for abolishing the publick Liturgy was that the Ministers might put forth themselves to exercise the Gift of Prayer with which our Lord Jesus Christ pleaseth to furnish all his servants whom he calls to that Office Pref. to the Direct p. 2 3. and that nothing was less effected than the end intended For first the Directory which prescribes not alone the Heads but the sense and scope which is the whole matter of the Prayers and other parts of publick Worship Ibid. p. 4. doth in effect leave nothing to the Ministers spirit but the wording of it which if it be not a restraining of the Gift of Prayer I am much to seek the Spirit being as much restrained and
given unto them by some godly and devout Disciple it was by them Consecrated for a place of Gods publick worship Now that the Christians of this time had the like places for publick worship as well in other Cities as in Jerusalem and Troas is evident enough from a remarkable passage in S. Pauls Epistle according to the Exposition of the ancient Fathers What saith the Apostle have ye not Houses to eat and drink in 1 Cor. 11.22 or despise ye the Church of God and shame them that have not Where by the Antithesis or opposition between common Houses destinate unto eating and drinking on the one side and the Church of God designed unto Religious uses on the other side it appeareth plainly unto me that by those words Ecclesiam Dei or the Church of God we are not to understand the Congregation or the men assembled but the very place of the Assembly And to this sense the general current of the Fathers gives a strong assurance none speaking more plainly than S. Austin and therefore I shall give you his words at large Aug. qu. 57. sup Levit. Ecclesia homines sunt faith he de quibus dicitur ut exhiberet sibi gloriosam Ecclesiam Hanc tamen vocari etiam ipsam domuml orationem idem Apostolus testis est ubi ait Nunquid domos non habetis ad manducandum bibendum aut Ecclesiam Dei contemnitis That is to say the word Ecclesia or the Church doth properly signifie those men of whom it is said by the Apostle that he might present it to himself a glorious Church and yet that it doth also signifie the House of Prayer or publick worship is testified by the same Apostle saying Have ye not Houses to eat and to drink in or despise you the Church of God c. See to the same effect and purpose S. Basil in his moral Reg. 30. The Commentaries on S. Pauls Epistles ascribed to Hierome 1 Cor. 11. Sedulius on the same Epistle St. Chrysostom upon the place and finally the same affirmed by Theodoret Theophylact and Oecumenius all good men and true to whom for further satisfaction I refer the Reader The like Argument may be also borrowed from those Texts of the Apostle in which he maketh mention of the Church which was in the House of some particular persons whom he there remembreth the church which was in the House of Aquila and Priscilla Rom. 16.4 5. and again 1 Cor. 16.19 The Church that is in the House of Nymphas Col. 4.15 The Church that was in the House of Philemon in the first words of that Epistle Where clearly he intendeth not by that expression the Christian Families of those persons whom he there remembreth but the Assemblies of Gods people convened together in their Houses which they had dedicated to those pious and religious exercises as by many other godly persons had been elsewhere done For where he mentioneth the Families of such godly Christians who had not given their Houses or some convenient parts thereof to this publick use he doth it in a different expression and of less significancy as the House of Onesiphorus 2 Tim. 4.19 The Houshold of Aristobulus Rom. 16.18 The Houshold of Narcissus vers 11. Asyncritus c. and the Brethren that are with them vers 14. Philologus c. and all the Saints that are with them vers 15. Brethren and Saints and Housholds in the Texts last mentioned but Churches in the Text before because the Houses of those men or some parts thereof had been converted into Churches for the publick use as the Houses of these last were not And for this Exposition of these Texts of Scripture I must ingenuously confess my self indebted to Joseph Mede a man of most acute and discerning judgment who taking his hint from Oecumenius hath very rationally pressed and enforced this Argument This therefore being taken for granted as I think it may we have not only set and appointed places for Gods publick worship in Jerusalem Troas and Corinth but also at Laodicea where Philemon at Colosse where Nymphas at Rome where Aquila and Priscilla had their Habitations and questionless in many other places accordingly and these too honoured by the Spirit of God with the name of Churches Which makes it the more strange unto me that the name of Church as it denoteth the publick meeting place of Gods people the material Church should grow so much into contempt in these later days that our own Sectaries at home should in derision call those Holy places by the name of Steeple houses or that the Hugonots in France in opposition to the Papists should call them Temples choosing to symbolize rather with the Jews than their Christian Brethren CHAP. VI. What doth occur concerning Liturgies and Set Forms of worship betwixt the death of the Apostles and the Empire of Constantine the Great 1. The Form observed in Baptism and ministration of the Eucharist and in the Celebrating of the Sundays Service according unto Justin Martyr 2. The order used in Baptism and in the publick Meetings of the Congregation in Tertullians time 3. That in those times the use of Psalms and Hymns was intermingled with the other parts of publick worship 4. Tertullian cleared from a wrong sense imposed on him in the point of worship by some late Writers 5. The course and order of the ministration according to the Author of the Constitutions who lived about those times in their accompt who place him latest 6. The order of reading holy Scripture in the Congregation prescribed and regulated in those times 7. Proofs for a publick Liturgie or Set Form of Prayer from the works of Origen 8. As also from the Writings of S. Cyprian 9. Touching the Prayer prescribed by the Emperour Constantine for the use of his Army 10. That prescribed Forms of prayer were not occasioned by the Arian or Pelagian Heresies as it is supposed 11. What was decreed conducing to Set Forms of prayer in the ancient Council of Laodicea 12. Several Offices or Set Forms of Prayer at that time in use agreeably untot he several sorts of people in the Congregation 13. A list of serveral solemn Festivals appointed by the Church for Gods publick worship in these early days 14. Churches erects by the Christians in these two Ages for the publick duties of Religion WHat doth occur concerning Liturgies or set Forms of prayer in the first and Apostolical Ages of the Church of Christ we have seen before We will next look into those times which intervened betwixt the blessed death of S. John the Apostle and the establishment of the glorious reign of Constantine the Emperor During which time the Church was always strugling between hope and fear whether to conquer and bring in the Gentiles or be mastered by them And yet in those uncertain times we find apparent certainty of those publick Forms which we are in quest of and that not only for the Ministration of the holy Sacraments
four Sees in those early days 7. The use made of this Episcopal succession by Saint Irenaeus 8. As also by Tertullian and some other Ancients 9. Of the Authority enjoyed by Bishops in Tertullians time in the administration of the Sacraments 10. As also in enjoyning Fasts and the disposing of the Churches Treasury 11. And in the dispensation of the Keys 12. Tertullian misalledged in maintenance of the Lay-Presbytery 13. The great extent of Christianity and Episcopacy in Tertullians time concludes this Century HAVING thus setled the affairs of the Church of Britain we will look back again towards Rome where we find Victor sitting as successor unto Eleutherius and the whole Church though free from persecutions yet terribly embroyled with Schisms and Heresies For in the later end of Eleutherius Blastus and Florinus two notorious Hereticks had broached this doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. hist l. 5. c. 19. that God was the author of sin and possibly might have spread the venom of their Heresie exceeding far if Irenaeus that great and learned Bishop of Lyons being then at Rome had not prescribed a speedy and a sovereign Antidote in several Tractates and Discourses against the same But Eleutherius being dead and Victor in his place there hapned such a Schism in the Church of Christ by his precipitance and perversness that all the water which Irenaeus and many other godly men could pour into it Id. l. 5. c. 23. 24. was hardly sufficient to quench the flame The business which occasioned it was the feast of Easter or indeed not the Feast it self upon the keeping of the which all Christians had agreed from the first beginnings but for the day in which it was to be observed wherein the Churches of Asia had an old Tradition differing from the rest of Christendom For whereas generally that festival had been solemnized in the Church of Christ on the Lords Day next after the Jewish Passeover as being the day which our Redeemer honoured with his Resurrection the Christians of the Asian Churches kept it upon the 14th day of the month precisely being the very day prescribed for the Jewish Passeover A business of no great importance more than for a general conformity in the Church of Christ yet such as long had exercised the patience of it even from the time of Pius Pope of Rome who first decreed it to be kept on the Lords Day Die Dominico Pascha celebrari as it is in Platina Platina in vita Pii Pont. Euscb Ecc. hist l. 5. c. 24. but followed with most heat and violence by this Victor perhaps upon the Omen of his name Of whom Eusebius thus reporteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that he attempted to cut off the whole Church of Asia together with the Churches adjacent from the Communion of the Catholick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had maintained some heterodox or dangerous Doctrine contrary to the Faith of Christ A matter taken very tenderly not only by the Asian Bishops whom it most concerned but also by some other of the Western parts who more endeavoured the preservation of the Churches peace than the advancement and authority of the See of Rome those of chief note which interessed themselves therein being Irenaeus Polycrates the one Bishop of the Metropolitan Church of Lyons in France the other of the Church of Ephesus the Queen of Asia both honourable in their times and places And first Polycrates begins deriving the occasion and descent of their observation from Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. one of the twelve Apostles not of the seven Deacons as our Christopherson most ridiculously and falsly doth translate it who died at Hierapolis a City of Phrygia and from Saint John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who rested on the bosom of our Lord and Saviour as also from Polycarpus and Thracias Bishops of Smyrna and both Martyrs Sagaris B. of Laodicea Papyrus and Melito and many others who kept the feast of Easter as the Asians did As for himself he certifieth that following the Traditions of his Elders he had done the like that seven of his kindred had been Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself being the eighth and all which did so observe the feast of Easter when the Jews did prepare the Passeover that having served God 65 years diligently canvassed over the holy Scriptures and held both intercourse and correspondence with many of the brethren over all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was the least disturbed at those Bruta fulmina Adding withal that he might here commemorate those several Bishops that were assembled at his call to debate the point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that this bare retital of their names was too great a trouble who though they could not but be sensible of his imperfections yet thinking that he bare not those gray hairs for nought did willingly subscribe unto his Epistle So far Id. ibid. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to this purpose he And on the other side Irenaeus writing unto Victor utterly dislikes that his severe and rigid manner of proceeding in cutting off so many Churches from the Communion of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only because they did adhere to the Tradition of their Ancestors in a point of Ceremony shewing how much he differed in this business from the temper and moderation of his Predecessours Soter Anicetus Pius Higinus Sixtus and Telesphorus who though they held the same opinions that he did did notwithstanding entertain the Asian Bishops when they came unto them with great affection and humanity sending to those who lived far distant the most blessed Eucharist in testimony of their fellowship and Communion with them Nor did he write thus unto Victor only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the Governours or Bishops of many other Churches also And certainly it was but need that such a Moderator should be raised to atone the difference the billows beating very highly and Victor being beset on every side for his stiff perversness by the Prelates of the adverse party 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharply assaulting him both with words and Writings For the composing of this business before it grew to such a heat there could no better means be thought of than that the Bishops of the Church in their several quarters should meet together to debate and determine of it And so accordingly they did Euseb hist Eccl. l. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many Synods and assemblies of the Bishops were held about it viz. one in Caesarea of Palestine wherein Theophilus B. of the place and Narcissus B. of Hierusalem did sit as Presidents another at Rome a third of all the Bishops of Pontus in the which Palmas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the chief amongst them of that Order did then preside A fourth there was of the French or Gallick Churches in the which Irenaeus sat
kept from the Creation to the Flood 1. Gods rest upon the Seventh day and from what he rested 2. Zanchius conceit touching the Sanctifying of the first Seventh day by Christ our Saviour 3. The like of Torniellus touching the Sanctifying of the same by the Angels in Heaven 4. A general demonstration that the Fathers before the Law did not keep the Sabbath 5. Of Adam that he kept not the Sabbath 6. That Abel and Seth did not keep the Sabbath 7. Of Enos that he kept not the Sabbath 8. That Enoch and Methusalem did not keep the Sabbath 9. Of Noah that he kept not the Sabbath 10. The Sacrifices and devotions of the Ancients were occasional HOW little ground there is whereon to build the original of the Sabbath in the second of Genesis we have at large declared in the former Chapter Yet we deny not but that Text affords us a sufficient intimation of the equity and reason of it which is Gods rest upon that day after all his works that he had made Origen contra Cels l. 6. Not as once Celsus did object against the Christians of his time as if the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. like to some dull Artificer was weary of his labours and had need of sleep for he spake the word only and all things were made There went no greater labour to the whole Creation than a dixit Dominus De Gen. ad lit l. 4. c. 14. Therefore Saint Austin rightly noteth nec cum creavit defessus nec cum cessavit refectus est that God was neither weary of working nor refreshed with resting The meaning of the Text is this that he desisted then from adding any thing de novo unto the World by him created as having in the six former days fashioned the Heaven and Earth and every 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 work by us as highly to be prized as the first Creation and from the which God never resteth Sabbaths and all days are alike in respect of providence in reference to the universal government of the World and Nature Semper videmus Deum operari Hom. 23. in Num. 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 he doth not make his Sun to shine both on good and bad whereon he rains not plenty upon the Sinner and the Just as Origen hath truly noted Nor is this more than what our Saviour said in his holy Gospel I work and my Father also worketh Contra Faustum Man l. 16. c. 6. A saying as Saint Augustine notes at which the Jews 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 business 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 unlawful 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 add thereto by following on that day the works 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 only not from preservation So that the rest here mentioned was as before I said no more than a cessation or a leaving off from adding any thing as then unto the World by him Created Upon which ground he afterwards designed this day for his Holy Sabbath that so by his example the Jews might learn to rest from their wordly labours and be the better fitted to meditate on the works of God and to commemorate his goodness manifested in the Worlds Creation Of any other Sanctification of this day by the Lord our God than that he rested on it now and after did command the Jews that they should sanctifie the same we have no Constat in the Scriptures nor in any Author that I have met with until Zanchies time Indeed he tells us a large story of his own making how God the Son came down to Adam and sanctified this first Sabbath with him that he might know the better how to do the like De creat hominis l. 1. ad finem Ego quidem non dubito c. I little doubt saith he I will speak only what I think without wrong or prejudice to others I little doubt but that the Son of God taking the shape of man upon him was busied all this day in most holy conferences with Adam and that he made known himself 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 praise the Name of God acknowledging him for their Creator and after his example to spend that day for ever in these pious exercises I doubt not finally saith he but that he 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 praises their Lord and God and giving thanks unto him for so great and many benefits as God had graciously 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 facerat This was saith he the blessing and sanctifying of that seventh day wherein the Son of God together with the Father and the Holy Ghost did rest from all the works that they had made How Zanchie thwarts himself in this we shall see hereafter Such strange conceptions See n. 5. though they miscarry not in birth yet commonly they serve to no other use than monsters in the works of nature to be seen and shewn with wonder at all times and sometimes with pity 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 fairly also have been excused if any such device had been extant in them The gravity of the man makes the tale more pitiful 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 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 affirm 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 38.4.6 and they whoever they were have a Scripture for it even Gods word to Job Where wast thou when I laid the foundations of the earth when the morning stars sang together and all the Sons of God shouted for joy Who and from whence those Quidam were that so interpreted Gods words I could never find and yet have took some pains to seek it De Civit. Dei l. 11. c. 9. Sure I am Saint Austin makes a better use of them and comes home indeed unto the meaning Some men it seems affirmed that the Angels were not made till after the six days were finished in which all things had been created and he refers them to this Text for their confutation Which being repeated he concludes Jam ergo erant Angeli quando facta sunt sydera facta autem sunt sydera die quarto Therefore saith he the Angels were created before the Stars and on the fourth day were the Stars 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 tells us that the Sabbath had a priviledge above other days not only from the first Creation of the World though that had been 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 Trinity 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 and make him think that the first Sabbath had been sanctified by the holy Angels Annal. d. 7. yet he ingenuously confesseth that sanctifying of the Sabbath here upon the earth was not in use till very many Ages after 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 So Torniellus and so far unquestionable For that there was no Sabbath 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 general and after what they have delivered of particular men most eminent in the whole story of Gods Book until the giving of the Law And first that never any of the Patriarchs before Moses time did observe the Sabbath Justin the Martyr hath assured us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. None of the righteous men saith he and such as walked before the Lord were either circumcised or kept the Sabbath until the several times of Abraham and Moses And where the Jews were scandalized in that the Christians did eat hot meats on the Sabbath days 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 himself Adv. haeres l. 4. c. 30. So Irenaeus having first told us that Circumcision and the Sabbath were both given for signs and having spoken particularly of Abraham Noah Lot and Enoch that they were justified without them adds for the close of all that all the multitude of the faithful before Abraham were justified without the one Et Patriarcharum eorum qui ante Mosen fuerunt and all the Patriarchs which preceded Moses without the other Adv. Judaeos Tertullian next disputeth thus against the Jews that they which think the Sabbath must be still observed as necessary to salvation or Circumcision to be used upon pain of death Doceant in Praeteritum justos sabbatizasse aut circumcidisse sic amicos Dei effectos esse ought first of all saith he to prove That the Fathers of the former times were Circumcised or kept the Sabbath or that thereby they did obtain to be accounted the friends of God Then comes Eusebius the Historian and he makes it good Hist l. 1. c. 4. that the Religion of the Patriarchs before Moses Law was nothing different from the Christian And how proves he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were not Circumcised no more are we they kept not any Sabbath no more do we they were not bound to abstinence from sundry kinds of meats which are prohibited by Moses nor are we neither Which argument he also useth to the self-same purpose in his first book de demonstr Evang. and sixth Chapter And in his seventh de praeparatione he resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 6. c. The Hebrews which preceded Moses and were quite ignorant of his Law whereof he makes the Sabbath an especial part disposed their ways according to a voluntary kind of piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framing their lives and actions to the law of nature This argument is also used by Epiphanius Adv. haereses l. 1. n. 5. who speaking of the first Ages of the World informs us that as then there was no difference among men in matters of opinion no Judaism nor kind of Heresie whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but that the faith which doth now flourish in Gods Church was from the beginning If so no Sabbath was observed in the times of old because none in his I could enlarge my Catalogue but that some testimonies are to be reserved to another place when I shall come to shew you that the Commandment of the Sabbath was published to Gods People by Moses only See Ch. 4. and that to none but to the Jews After so many of the Fathers the modern Writers may perhaps seem unnecessary yet take one or two First Musculus 2 Edit p. 12. as Doctor Bound informs me for I take his word who tells us that it cannot be proved that the Sabbath was kept before the giving of the Law either from Adam to Noah or from the Flood to the times of Moses or
of Enos Seths son that he was born Anno two hundred thirty six And till that time there was no Sabbath But then as some conceive the Sabbath day began to be had in honour because it is set down in Scripture that then began men to call upon the Name of the Lord. That is as Torniellus descants upon the place then Gen. 4. Annal. Anno 236. n. 4. were spiritual Congregations instituted as we may probably conjecture certain set Forms of Prayers and Hymns devised to set forth Gods glory certain set times and places also set apart for those pious duties praecipue diebus Sabbati especially the Sabbath-days in which most likely they began to abstain from all servile works in honour of that God whom they well knew had rested on the seventh day from all his labours Sure Torniellus's mind was upon his Mattins when he made this Paraphrase He had not else gathered a Sabbath from this Text considering that not long before he had thus concluded That sanctifying of the Sabbath here on Earth was not in use until the Law was given by Moses But certainly this Text will bear no such matter were it considered as it ought The Chaldee Paraphrase thus reads it Tunc in diebus ejus inceperunt filii hominum ut non orarent in nomine Domini V. 3. of this Chapter which is quite contrary to the English Our Bibles of the last Translation in the margin thus then began men to call themselves by the name of the Lord and generally the Jews as Saint Hierom tells us do thus gloss upon it Tunc primum in nomine Domini Qu. Hebraic in Gen. in similitudine ejus fabricata sunt idola that then began men to set up Idols both in the name and after the similitude of God Ainsworth in his Translation thus Then began men prophanely to call upon the Name of the Lord who tells us also in his Annotations on this Text out of Rabbi Maimony That in these days Idolatry took its first beginning and the people worshipped the stars and all the host of Heaven so generally that at the last there were few left which acknowledged God as Enoch Methuselah Noah Sem and Heber So that we see not any thing in this Text sufficient to produce a Sabbath But take it as the English reads it which is agreeable to the Greek and vulgar Latin and may well stand with the Original yet will the cause be little better For men might call upon Gods Name and have their publick meetings and set Forms of Prayer without relation to the seventh day more than any other As for this Enos Eusebius proposeth him unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Praeparat Evang. l. 7 ◠as the first man commended in the Scripture for his love to God that we by his example might learn to call upon Gods Name with assured hope But yet withal he tells us of him that he observed not any of those Ordinances which Moses taught unto the Jews whereof the Sabbath was the chief as formerly we observed in Adam And Epiphanius ranks him amongst those Fathers who lived according to the Rules of the Christian Church Therefore no Sabbath kept by Enos We will next look on Enoch who as the Text tells us walked with God and therefore doubt we not but he would carefully have kept the Sabbath had it been required But of him also the Fathers generally say the same as they did before of others For Justin Martyr not only makes him one of those which without Circumcision and the Sabbath had been approved of by the Lord but pleads the matter more exactly The substance of his plea is this that if the Sabbath or Circumcision were to be counted necessary to eternal life we must needs fall upon this absurd opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryphone that the same God whom the Jews worshipped was not the God of Enoch and of other men about those times which neither had been Circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 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 been justified without any the Ordinances before remembred Tertullian more fully yet Enoch justissimum nec circumcisum Adv. Judaeos 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 He sets him also in his challenge as one whom never any of the Jews could prove Sabbati cultorem esse to have been a keeper of the Sabbath De Demonstr l. 4. c. 6. Eusebius too who makes the Sabbath one of Moses's institutions hath said of Enoch that he was neither circumcised nor medled with the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that he lived more like a Christian than a Jew the same Eusebius in his seventh de praeparatione and Epiphanius in the place before remembred affirm the same of him as they do of Adam Abel Seth and Enos and what this Epiphanius saith of him Scal. de Emend Temp. l. 7. that he affirms also of his son Methusalem Therefore nor Enoch nor Methusalem ever kept the Sabbath It 's true the Aethiopians in their Kalendar have a certain period which they call Sabbatum Enoch Enoch's Sabbath But this consisteth of seven hundred years and hath that name either because Enoch was born in the seventh Century from the Creation viz. in the year six hundred twenty two or because he was the seventh from Adam It 's true that many of the Jews Beda in Ger. 4. and some Christians too have made this Enoch an Emblem of the heavenly and eternal Sabbath which shall never end 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 he was alive Note that this Enoch was translated about the year nine hundred eighty seven and that Methusalem died but one year only before the Flood which was 1655. And so far we are safely come without any rub To come unto the Flood it self to Noah who both saw it and escaped it it is affirmed by some that he kept the Sabbath and that both in the Ark and when he was released out of it if not before Yea they have arguments also for the proof hereof but very weak ones such as they dare not trust themselves It is delivered in the eighth of the Book of Genesis that after the return of the Dove into the Ark Noah stayed yet other seven days before he sent
32. better the men did dig all day than dance all day And for the Women melius eorum foeminae lanam facerent quam illo die in neomeniis saltarent Tract 3. in Joh. 1. better the Women spin than waste all that day and the New-Moons in dancing as they use to do I have translated it all that day agreeable unto the Fathers words in another place where it is said expresly in tota die De decem chordis c. 3. Melius foeminae eorum die sabbati lanas facerent quam tota die in neomeniis suis impudice saltarent Where note not dancing simply but lascivious dancing and dancing all day long without respect to pious and religious Duties are by him disliked Ignatius also saith the same Ad Magnesianos where he exhorts the people not to observe the Sabbath in a Jewish fashion walking a limited space and setting all their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they did in dancing and in capering They used also on that day to make invitations Feasts and assemblies of good neighbourhood to foster Brotherly love and concord amongst one another a thing even by the Pharisees themselves both allowed and practised Luke 14.1 Saint Luke hath given an instance of it how Christ went into the house of a chief Pharisee to eat Bread on the Sabbath day In plainer terms the Pharisees invited him that day to Dinner We may assure our selves so famous a Professour had not invited so great a Prophet nor had our Saviour Christ accepted of the invitation had they not both esteemed it a lawful matter It seems it was a common practice for friends to meet and feast together on the Sabbath Finito cultu Dei solebant amici convenire Harmon c. 119. inter se convivia agitare as Chemnitius notes upon the place Lastly they used upon this day as to invite their Friends and Neighbours so to make them welcom oynting their Heads with Oil to refresh their Bodies and spending store of Wine amongst them to make glad their hearts In which regard whereas all other marketting was unlawful on the Sabbath days there never was restraint of selling Wine the Jews believed that therein they brake no Commandment Hebraei faciunt aliquid speciale in vino In Exod. 12. viz. quod cum in sabbato suo à caeteris venditionibus emptionibus cessent solum vlnum vendunt credentes se non solvere sabbatum as Tostatus hath it How they abused this lawful custom of Feasting with their Friends and Neighbours on the Sabbath day into foul riot and excess we have seen already So having spoken of the weekly and the Annual Sabbaths the difference and agreement which was between them both in the Institution and the Observation as also of such several observances as were annexed unto the same what things the Jews accounted lawful to be done and what unlawful and how far they declared the same in their constant practice it is high time that we continue on the story ranking such special passages as occur hereafter in their place and order CHAP. VI. Touching the observation of the SABBATH unto the time the people were established in the Promised Land 1. The Sabbath not kept constantly during the time the people wandred in the Wilderness 2. Of him that gathered sticks on the Sabbath day 3. Wherein the sanctifying of the Sabbath did consist in the time of Moses 4. The Law not ordered to be read in the Congregation every Sabbath day 5. The sack of Hiericho and the destruction of that people was upon the Sabbath 6. No Sabbath after this without Circumcision and how that Ceremony could consist with the Sabbaths rest 7. What moved the Jews to prefer Circumcision before the Sabbath 8. The standing still of the Sun at the prayers of Josuah c. could not but make some alteration about the Sabbath 9. What was the Priests work on the Sabbath day and whether it might stand with the Sabbaths rest 10. The scattering of the Levites over all the Tribes had no relation unto the reading of the Law on the sabbaths-Sabbaths-days WE left this people in the Wilderness where the Law was given them and whether this Commandment were there kept or not hath been made a question and that both by the Jewish Doctors and by the Christian Some have resolved it negatively that it was not kept in all that time which was forty years and others that it was at some times omitted according to the stations or removes of Israel or other great and weighty businesses which might intermit it It is affirmed by Rabbi Solomon that there was only one Passeover observed whiles they continued in the Deserts notwithstanding that it was the principal solemnity of all the year Et si illud fuit omissum multo fortius alia minus principalia If that saith he then by an argument à majore ad minus much rather were the lesser Festivals omitted also More punctually Rabbi Eleazar Ap. Galation l. 11. c. 10. who on those words of Exodus and the people rested the seventh day Chap. 16.30 gives us to understand that for the space of forty years whilest they were in the wilderness non fecerunt nisi duntaxat primum sabbatum they kept no more than that first Sabbath Chap. 5.25 According unto that of the Prophet Amos Have ye offered unto me sacrifices and offerings in the wilderness forty years O house of Israel On which authority Aretius for the Christian Doctors doth affirm the same Probl. lo◠55. Sabbata per annos 40. non observavit in deserto populus Dei Amos 5.25 The argument may be yet inforced by one more particular that Circumcision was omitted for all that while and yet it had precedency of the Sabbath both in the institution for the times before and in the observation for the times that followed If therefore neither Circumcision nor the daily sacrifices nor the Feast of Passeover being the principal of the Annual Sabbaths were observed by them till they came to the Land of Canaan why may not one conclude the same of the weekly Sabbaths Others conceive not so directly but that it was omitted at some times and on some occasions Omitted at some times as when the people journied in the Wilderness many days together In Exod. 12. nulla requie aliquorum dierum habita without rest or ceasing and this the Hebrew Doctors willingly confess as Tostatus tells us Omitted too on some occasions as when the Spies were sent to discover the Land what was the strength thereof and what the riches in which discovery they spent forty days it is not to be thought that they kept the Sabbath It was a perillous work that they went about not to be discontinued and layed by so often as there were Sabbaths in that time But not to stand upon conjectures the Jewish Doctors say expresly Lib. 11. c. 10. that they did not keep it So
Manich. l. 1. c. 22. contr Adimant ca. 2. Qu. in Exod. l. 2. qu. 173. And thirdly that it is not lawful for a Christian to observe the Sabbath Deiutil crecendi c. 3. For speaking of the Law how it was a Paedagogie to bring us unto the knowledg of Christ he adds that in those Institutes and Ordinances Quibus Christians uti fas non est quale est sabbatum circumcisio sacrificia c. which are not lawful 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 sonat carnaliter sapit Sapere autem secundum carnem mors est He that doth literally keep the Sabbath favours of the flesh De Sp. lit c. 14. but to savour of the flesh is death Therefore no Sabbath to be kept by the sons of life No Sabbath to be kept at all We affirm not so We know there is a Christian Sabbath a Sabbath figured out unto us in the fourth Commandment which every Christian man must keep that doth desire to enter into the Rest of God This is that Sabbath which the Prophet 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 St. Hierom that is here commanded The following words saith he will inform us that keeping our hands from doing evil This is the Sabbath here commanded Si bona faciens quiescat à malis if doing what is good we do rest from sin Nor was this his conceit alone the later Writers so expound it The Prophet in this place saith Ryvet thus prophecies of the Church of Christ Blessed is the man that keepeth the sabbath from polluting it In Decalog and keepeth his hands from doing any evil Vbi custodire sabbatum in Ecclesia Christiana est custodire manus suas à malo And in these words saith he to keep a Sabbath in a Christian Church is only to preserve our hands from doing evil The like spiritual Sabbath doth the man of God prescribe unto us in the 58 Chapter of his Book Verse 13.14 If thou turn away thy foot from the sabbath from doing thy pleasure on my holy day not doing thine own way nor finding thine own pleasure nor sheapking thine own words then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high plaes of the earth c. What saith Hierom unto this It must be understood saith he spiritually Alioquin si haec tantum prohibentur in sabbato ergo in aliis sex diebus tribuitur nobis libertas delinquendi In locum For otherwise if those things above remembred are prohibited only on the Sabbaths then were it lawful for us on the other days to follow our own finful courses speak our own idle words and pursue our own voluptuous pleasures which were most foolish to imagine And so saith Ryvet too for the modern Writers In Decalog Repetuum ab omnibus operibus nostris vitiosis cessationem c. That everlasting rest from all sinful works which is begun in this life here and finished in the life to come is signified and represented by those words of Isaiab ca. 58. They therefore much mistake these Texts and the meaning of them who grounding thereupon forbid all manner of REcreations and lawful pleasures on their supposed Sabbath day as being utterly prohibited by Gods holy Prophet The Jews did thus abuse this Scripture Maymon ap Ains in Ex. 20. in the times before and made it an unlawful matter for any man to walk into the Fields or to see his Gardens on the Sabbath day either to mark what things they wanted or how well they prospered because this was to do his own 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 been said already we shall add something more from the ancient Fathers If any man Dial. cum Trypbon saith Justin Martyr that hath been formerly a perjured person a deceiver of his Neighbour an incontinent liver repentshim of his sins and amends his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man doth keep a true and holy Sabbath to the Lord his God See to this purpose also Clemens of Alexandria Strom. l. 4. So Origen Omnis qui vivit in Christo semper in sabbatis vivit That man Tract 19. in Math. whose life is hid with Christ in God keeps a daily Sabbath See to that purpose Hom. 23. in Numbers Macarius also tells us that the Sabbath given from God by Moses Hom. 35. was a Type only and a shadow of that real Sabbth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by the Lord unto the soul More fully Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What use saith he is there of a Sabbath to him whose Conscience is a continual feast to him whose conversation is in Heaven For now we feast it every day doing no manner of wickedness but keeping a spiritual rest holding our hands from covet ousness our Bodies from uncleanness What need we more The Law of righteousness contains ten Commandments The first to know one God the second to abstain from Idols the third not to prophane Gods Name the fourth Sabbatum celebrare spirituale Hom. 29. in Math. 24. to keep the true spiritual Sabbath c. So he that made the Opus imperfectum on Saint Matthews Gospel Saint Augustine finally makes the fourth Commandment so far as it concerns us Christians to be no more than requies cordis De conven 10 praec 10. plagarum tranquillitas mentis quam facit bona conscientia the quiet of the heart and the peace of mind occasioned by a good Conscience Of any other Sabbath to be looked for now the Fathers utterly are silent and therefore we may well resolve there is no such thing Yet notwithstanding this the Jews still dote upon their Sabbath and that more sottishly and with more superstition far than they ever did A view whereof I shall present and so conclude the first part of this present Argument And first for the Parasceves or their Eves Synag Jud. c. 10. Buxdorfius thus informs us of their vain behaviour Die Veneris singuli ungues de digitis abscindunt c. On Friday in the afternoon they pare their Nails and whet their Knives and lay their Holiday-cloaths in readiness 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 commanding all the people to abstain from work
year after Christs Nativity he lays it positively down that the Sabbath was now abrogated with the other Ceremonies which were to vanish at Christs coming Let no man judg you Colos 1.16 saith the Apostle in meat and drink or in respect of an holy-day or of the New moon or of the Sabbath days which are a shadow of things to come but the body is of Christ In which the Sabbath is well matched with meats and drinks new-moons and holy days 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 moral Sabbath as they call it which must be perpetual but of the annual ceremonial Sabbaths which they acknowledg to be abrogated this new device 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 leisore is and look on Epiphan lib. 1. haeres 33. n. 11. Ambrose upon this place Hieroms Epistle ad Algasâ—qu 10. Chrysost hom 13. in Hebr. 7. August cont Judaeos cap. 2. cont Faust Manich. l. 16. c. 28. Praesat in Gala. Apocal. 10. I end this list with that of Hierom Nulius Apostoli sermo est vel per Epistolam vel praesentis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus paaecessere i. e. atium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum reaursns c. gratia Evangeln subrepente cessâ—sse 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 moons and the three solemn Festivals did cease upon the Preaching of the Gospel And cease it did upon the Preaching of the Gospel insensibly and by degrees as before we said not being afterwards observed as it had been formerly or counted any necessary part of Gods publick worship Only 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 spiritual duties This made it more regarded than it would have been especially in the Eastern parts of Greece and Asia where the Provincial Jews were somewhat thick dispersed and being a great accession to the Gospel could not so suddenly forsake their ancient customs Yet so that the first day of the week began to grow into some credit towards the ending of this Age especially after the final desolation of Hierusalem 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 authority and since continuing in the same respect for so many Ages may be very well accounted amongst those Apostolical traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoured with his Resurrection it easily might attain unto that esteem as to be honoured by the Christians with the publick meetings that so they might with greater comfort preserve and cherish the memorial of so great a mercy 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 Apotal 10. which attribute is first found in the Revelation writ by Saint John about the 94th year of our Saviours Birth So long it was before we find the Church took notice of it by a proper name For I persuade my self that had that day been destinate at that time to religious duties or honoured with the name of the Lords day when Paul Preached at Troas or writ to the Corinthians which as before we shewed was in the fifty-seventh neither Saint Luke nor the Apostle had so passed it over and called it only the first day of the week as they both have done And when it had this Attribute affixed unto it it only 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 eminency in reference to the Resurrection only all other days being the Lords as well as this In Psal 23. Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit mundumque ipso die creavit qui ob excellentiam tanti miraculi propriè dies Dominica appellatur i. e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resolved 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 Hierom hath determined In Gal. 4. omnes dies aequales sunt nee per parasceven tantum Christum crucifigi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper eum carne vesci Dominica c. All days are equal in themselves as the Father tells us Christ was not Crucified on the Friday only nor did he rise only upon the Lords day but that we 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 only for their sakes qui magis seculo vacant quam Deo who had more mind unto the World than to him that made it and therefore either could not or rather would not everyday assemble in the Church of God Upon 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 passion and Wednesday on the which he had been 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 thereof they did begin to honour it with the name or title of the Lords day and made it one of those set days whereon the People
Hereticks before remembred had been hardly heard of it was plainly otherwise that day not only not being honoured with their publick meetings but destinate to a setled or a constant fast Some which have looked more nearly 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 solemn fast on the day before the better to obtain Gods blessing in so great a business which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a general and received opinion but then he adds Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it only for a fable As for St. Austin he conceives the reason of it to be the several uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to pass saith he that some especially the Eastern people Ad requiem 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 Western Churches kept it always fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleep of Death But as the Father comes not home unto the reason of this usage in the Eastern Countreys so in my mind Pope Innocent gives a likelier reason for the contrary custom in the Western Concil Tom. 1. For in a Decretal by him made touching the keeping of this Fast 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 grief and heaviness Nam constat Apostolos biduo isto in moerore fuisse propter metum Judaeorum se occuluisse as his words there are The like saith Platina that Innocentius did ordain the Saturday or Sabbath to be always 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 vainly think but that being formerly an arbitrary practice only it was by him intended for a binding Law Now as the African and the Western 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 Millain though near to Rome followed the practice of the East which shews how little power the Popes then had even within Italy it self Paulinus tells us also of St. Ambrose that he did never use to dine nisi die sabbati Dominico c. but on the Sabbath the Lords day In vita Ambros and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome he used to do as they there did submitting to the Orders of the Church in the which he was Whence that so celebrated speeeh of his Cum hic sum non jejuno sabbato cum Romae sum jejuno sabbato at Rome he did at Millain he did not fast the Sabbath Nay which is more Epist â—6 Saint Augustine tells us that many times in Africa one and the self-same Church at least the several Churches in the self-same Province 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 Roman Church obtained the cause and Saturday became a Fast almost through all the parts of the Western World I say the Western World and of that alone The Eastern Churches being so far from altering their ancient custom that in the sixth Council of Constantinople Anno 692 they did admonish those of Rome to forbear 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 between the Lords day and the Sabbath how hard a thing it was for one to get the mastery of the other both days being in themselves indifferent for sacred uses and holding by no other Tenure than by the courtesie of the Church Much of this kind was that great conflict between the East and Western Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passeover of the Jews was changed in the Apostles times to the Feast of Easter the anniversary memorial of our Saviours Resurrection and not changed only in their times but by their Authority Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint John and with the rest of the Apostles as Irenaeus tells us in Eusebius's History Lib. 5. c. 26. The like Polycarpus affirms of Saint Philip also whereof see Euseb l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festival it self but for the time wherein it was to be observed The Eastern Churches following the custom of Hierusalem kept it directly at the same time the Jews did their Passeover and at Hierusalem they so kept it the Bishops there for fifteen several successions being of the Circumcision the better to content the Jews their Brethren and to win upon them But in the Churches of the West they did not celebrate this Feast decima quarta lunae upon what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly to express some difference between Jews and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annual return of so great a Feast but kept it on the fourteenth day of the month 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 prefer that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint John was not the Author of the contrary practice Annal. An. 15 9. as some gave it out Nam quaenam potuit esse ratio 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 keep the Anniversary on another day And so far questionless we may joyn issue with
the Cardinal that either Sunday is not meant in the Revelation or else Saint John was not the Author of keeping Easter with the Jews on what day soever Rather we may conceive that Saint John gave way unto the current of the times which in those places as is said were much intent upon the customs of the Jews most of the Christians of those parts being Jews originally For the composing of this difference and bringing of the Church to an uniformity the Popes of Rome bestirred themselves and so did many others also And first Pope Pius published a Declaration Com. Tom. 1. Pascha domini die dominica annuis solennitatibus celebrandum esse In Chronic. that Easter was to be solemnized on the Lords day only And here although I take the words of the letter decretory yet I rely rather upon Eusebius for the authority of the fact than on the Decretal it self which is neither for the substance probable and the date stark false not to be trusted there being no such Consuls it is Crabbes own note as are there set down But the Authority of Pope Pius did not reach so far as the Asian Churches and therefore it produced an effect accordingly This was 159. and seven years after Polycarpus Bishop of Smyrna a Reverend and an holy man Euseb hist l. 4. c. 13. made away to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to confer with Anicetus then the Roman Prelate about this business 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 unlawful to hold this Feast at any other time than the Jewish Passeover becoming so the Author of the Quarto-decimani as they used to call them then did both Eleutherius publish a Decree that it was only to be kept upon the Sunday and Irenaeus though otherwise a peaceable man writ a Discourse entituled De schismate contra Blastum now not extant A little before this time this hapned Anno 180. the controversie had took place in Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 4. c. 25. as Eusebius hath it which moved Melito Bishop of Sardis a man of special eminence to write two Books de Pascbate 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 we might no doubt find much that would conduce to our present business Two years before the close of this second Century Pope Victor Euseb l. 5. c. 23.24 presuming probably on his name sends abroad his Mandate touching the keeping of this Feast on the Lords day only against the which when as Polycrates and other Asian Prelates had set out their Manifests he presently without more ado declares them all for excommunicate But when this rather hindred than advanced the cause the Asian Bishops cared little for those Bruta fulmina and Irenaeus who held the same side with him having persuaded him to milder courses he went another way to work by practising with the Prelates of several Churches to end the matter in particular Councils Of these there was one held at Osroena another by Bachyllus Bishop of Corinth a third in Gaul by Irenaeus a fourth in Pontus a fifth in Rome a sixth in Palestine by Theophilus Bishop of Caesaria the Canons of all which were extant in Eusebius time and in all which it was concluded for the Sunday By means of these Syndical determinations the Asian Prelates by degrees let fall their rigour and yielded to the stronger and the surer side Yet waveringly and with some relapses till the great Council of Nice backed with the Authority of as great an Emperour setled it better than before none but some scattered Schismaticks now and then appearing that durst oppose the resolution of the that famous Synod So that you see that whether you look upon the day appointed for the Jewish sabbath or on the day appointed for the Jewish Passover the Lords day found it no small matter to obtain the victory And when it had prevailed so far that both the Feast of Easter was restrained unto it and that it had the honour of the Publick Meetings of the Congregation yet was not this I mean this last exclusively of all other days the former Sabbath the fourth and sixth days of the week having some share therein for a long time after as we shall see more plainly in the following Centuries But first to make an end of this this Century affords us three particular Writers that have made mention of this day First Justin Martyr who then lived in Rome doth thus relate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 2. c. Vpon the Sunday all of us assemble in the Congregation as being that first day wherein God separating the light and darkness did create the World and Jesus Christ our Saviour rose again from the dead This for the day then for the service of the day he describes it thus Vpon the day called Sunday all that abide within the Cities or about the Fields do meet together in some place where the Records of the Apostles and writing of the Prophets as much as is appointed are read unto us The Reader having done the Priest or Prelate ministreth a word of Exhortation that we do imitate those good things which are there repeated Then standing up together we send up our prayers unto the Lord which ended there is delivered unto every one of us Bread and Wine with Water After all this the Priest or Prelate offers up our Prayers and Thanksgiving as much as in him is to God and all the people say Amen those of the richer sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man as he would himself contributing something towards the relief of the poorer Brethren which after the Priest or Prelate was disposed amongst them A Form of service not much different from that in the Church of England save that we make the entrance unto our Liturgy with some preparatory prayers The rest consisting as we know of Psalms and several Readings of the Scriptures out of the Old Testament and the New the Epistles and the holy Gospel that done the Homily or Sermon followeth they offer twice next then Prayers and after that the Sacrament and then Prayers again the people being finally dismissed with a Benediction The second testimony of these times is that of Dionysius Bishop of Corinth who lived about 175 some nine years after Justin Martyr wrote his last Apology who in an Epistle unto Soter Pope of Rome doth relate it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 4. c. 22. c. To day saith he we kept holy the Lords day wherein we read the Epistle which you writ unto us which we do always read for our instruction as also the first Epistle writ by Clemens Where note that not
day for religious exercises in greater numbers than on others in Africk and the West especially and by their use of turning towards the East when they made their prayers the world was sometimes so persuaded Inde suspicio quod innotuerit nos ad Orientis regionem precari as he there informed us Whereby we may perceive of what great antiquity that custom is which is retained in the Church of England of bowing kneeling and adoring towards the Eastern parts The second name by which Tertullian calls this day is the eighth day simply Ethnicis semel annuus dies quisquis festus est tibi octavo quoque die The third is De Idolat c. 14. De corona mil. c. 3. Dies Dominicus or the Lords day which is frequent in him as Die Dominico jejunium nefas ducimus we hold it utterly unlawful to fast the Lords day of which more hereafter For their performances in their publick meetings he describes them thus Coimus in coetum congregationem c. We come together into the Assembly or Congregation to our Common prayers that being banded as it were in a troop or Army Apol. c. 39. we may besiege God with our Petitions To him such violence is exceeding grateful It followeth Cogimur ad sacrarum lit commemorationem c. We meet to hear the holy Scriptures rehearsed unto us that so according to the quality of the times we may either be premonished or corrected by them Questionless by these holy speeches our faith is nourished our hopes erected our assurance setled and notwithstanding by inculcating the same we are the better established in our obedience to Gods precepts A little after Praesident probati quique seniores c. Now at these g eneral 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 Poor-mans Box every one cast in somewhat menstrua die at least once a month according as they would and as they were able Thus he describes the form of their publick meetings but that such meetings were then used amongst them on the Sunday only that he doth not say Nor can we learn by him or by Justin Martyr who describes them also either how long those meetings lasted or whether they assembled more than once a day or what they did after the meetings were dissolved But sure it is that their Assemblies held no longer than our Morning service that they met only before noon for Justin saith that when they met they used to receive the Sacrament and that the service being done every man went again to his daily labours Of all these I shall speak hereafter Only I note it out of Beza that hitherto the People used to forbear their labours In Cant. Sol. hom 30. but while they were assembled in the Congregation there being no such duty enjoyned amongst them neither in the times of the Apostles nor after many years nor till the Emperours had embraced the Gospel 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 abstinerent praeter id temporis quod in coetu ponebatur id neque illis Apostolicis temporibus mandatum neque prius fuit observatum quam id à Christianis Imperatoribus ne quis à rerum sacrarum meditatione abstraheretur 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 think his meaning was to render the Greek Presbyter by the Latine senior For that he should there mean Lay-elders as some men would have it is a thing impossible considering that he tells 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 Proceed we next to Origen who flourished at the same time also He being an Auditor of Clemens in the Schools 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 publick 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 sunt dies Domini Judaeorum est dies certos raros observare solennes c. Christiani omni die carnes agni comedunt i. e. carnes verbi Dei quotidie sumunt Tell me saith he you that frequent the Church on the feast days only are not all days Festival are not all the Lords It appertains unto the Jews to observe days and Festivals The Christians every day eat the flesh of the Lamb Cent. 2. c. 6. i. e. they ever day do hear the word of God And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He truly keeps the Festivals that performs his duty praying continually and offering every day the unbloody sacrifice in his Prayers to God Which whosoever doth and is upright in thought word and deed adhereing always unto God our natural Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day is to him a Lords day It seems too that he had his desire in part it being noted by the Magdeburgians that every day there were Assemblies in Alexandria where he lived for hearing of the Word of God Et de collectis quotidie celebratis in quibus praedicatum sit verbum Dei Hom. 9. in Isa significare videtur as they note it from him Indeed the Proem to his several Homilies seem to intimate that if they met not every day to hear his Lectures they met very often But being a Learned man and one that had a good conceit of his own abilities he grew offended that there was not as great resort of People every day to hear him as upon the Festivals Of Sunday thee is little doubt but that it was observed amongst them and so was Saturday also as we shall see hereafter out of Athanasius Hist l. 5. c. 21. Of Wednesday and Friday it is positively said by Socrates that on them both the Scriptures were read openly and afterwards expounded by the Doctors of the Church and all things done appointed by the publick Liturgy save that they did not use to receive the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith he was the old use in Alexandria which he confirms by the practice of Origen who was accustomed as he tells us to preach upon these days to the Congregation Tertullian too takes special notice of these two days whereof consult him in
second Age. Theophilus Caesariens who lived about the times of Commodus and Severus the Roman Emperors makes mention of it and fixeth it upon the 25 of Decemb. as we now observe it Natalem Domini quocunque die 8. Calend. Januar. venerit celebrare debemus as his own words are And after in the time of Maximinus which was one of the last great Persecutors Nicephorus tells us that In ipso natalis Dominici die l. 7. c. 6. Christianos Nicomediae festivitatem celebrantes succenso templo concremavit even in the very day of the Lords Nativity he caused the Christians to be burnt at Nicomedia whilst they were solemnizing this great Feast within their Temple I say this Great Feast and I call it so on the Authority of Beda Orat. de Philogon who reckoneth Christmas Easter and Whitsontide for majora solennia as they still are counted But before Bede it was so thought over all the Church Chrysostom calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother or Metropolis of all other Feasts See Binius Conc. T. 1. And before him Pope Fabian whom but now we spake of ordained that all Lay-men should communicate at least thrice a year which was these three Festivals Etsi non frequentius saltemter in Anno Laici homines communicent c. in Pascha Pentecoste Natali Domini So quickly had the Annual got the better of the weekly Festivals According to which ancient Canon the Church of England hath appointed that every man communicate at least thrice a year of which times Easter to be one Before we end this Chapter there is one thing yet to be considered which is the name whereby the Christians of these first Ages did use to call the day of the Resurrection and consequently the other days of the week according as they found the time divided The rather because some are become offended that we retain those names amongst us which were to us commended by our Ancestors and to them by theirs Where first we must take notice that the Jews in honour of their Sabbath used to refer times to that distinguishing their days by Prima Sabbati Secunda Sabbati and so until they came to the Sabbath it self 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 hour of the day was governed as their Astrologers had taught them Now the Apostles being Jews retained the custom of the Jews 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 Hierom 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 De invent rerum l. 5 6. and is sometimes Dominicus Pope Silvester as Polydore Virgil is of opinion vanorum deorum memoriam abhorrens hating the name and memory of the Gentile-Gods gave order that the days should be called by the name of Feriae 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 Honorius Augustodunensis Hebraei nominant dies suos De imagine mundi cap. 28. una vel prima sabbati c. Pagani sic dies Solis Lunae c. Christiani vero sic dies nominant viz. Dies Dominicus feria prima c. Sabbatum But by their leaves this is no universal rule the Writers of the Christian Church not tying up their hands so strictly as not to give the days what names they pleased Save that the Saturday is called amongst them by no other name than that which formerly it had the Sabbath So that when ever for a thousand years and upwards we meet with sabbatum in any Writer of what name soever it must be understood 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 than of the first day of the Week Saint John and after him Ignatius call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day But then again Justin Martyr for the second Century doth in two several passages call it no otherwise than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday as then the Gentiles called it and we call it now And so Tertullian for the third who useth both and calls it sometimes diem solis and sometimes Dominicum as before was said Which questionless neither of them would have done on what respect soever had it been either contrary to the Word of God or scandalous unto his Church So for the after Ages in the Edicts of Constantine Valentinian Valens Gratian Honorius Arcadius Theodosius Christian Princes all it hath no other name than Sunday or dies solis and many fair years after them the Synod held at Dingulofinum in the lower Bavaria Anno 772. calls it plainly Sunday Festo die solis prophanis negotiis abstineto of which more hereafter And Aventine for the latter Writers who lived not till the Age last past speaking of the battel fought near Cambray between Charles Martel and Hilpericus King of France saith that it hapned on the thirteenth of the Calends of April Hist l. 3. quae tum dies solis ante Paschalia erat being the Sunday before Easter They therefore are more nice than wise who out of a desire to have all things new would have new names for every day or call them as sometimes they were the first day of the week the second day of the week sic de coeteris and all for fear lest it be thought that we do still adore those Gods whom the Gentiles worshipped Cont. Faust l. 19. c. 5. Saint Augustine as it seems had met with some this way affected and thus disputes the case with Faustus Manichaeus Deorum suorum nomina gentes imposuerunt diebus istis c. The Gentiles saith the Father gave unto every day of the week the name of one or other of their Gods and so they did also unto every month If then we keep the name of March and not think of Mars Why may we not saith he preserve the name of Saturday and not think of Saturn I add why may we not then keep the name of Sunday and not think of Phoebus or Apollo or by what other name soever the old Poets call him This though it satisfied the Manichees will not perhaps now satisfie some curious men who do as much dislike the names of months as of the days To others I presume it may give some reason why we retain the name of Sunday not
only in our common speech but in the Canons of the Church and our Acts of Parliament as being used indifferently by so many eminent persons in the Primitive Church as also in an open Synod as before was thewn from thence transmitted by our Fathers unto their posterity Better by far and far less danger to be feared in calling it the Sunday as the Gentiles did and as our Ancestors have done before us than calling it the Sabbath as too many do and on less authority nay contrary indeed to all Antiquity and Scripture CHAP. III. That in the fourth Age from the time of Constantine to Saint Austin 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 days and Saints days instituted in the time of Constantine 4. That weekly other days 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 Eastern Churches as the Lords day was 6. The Fathers of the Eastern Churches cry down the Jewish 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 was left at large 8. The Lords day in this Age a day of Feasting and that it hath been always deemed Heretical to hold Fasts thereon 9. Of Recreation on the Lords day and of what kind those Dancings were against the which the Fathers inveigh so sharply 10. Other Imperial Edicts about the keeping of the Lords day and the other Holy-days 11. The Orders at this time in use on the Lords day and other days of publick meeting in the Congregation 12. The infinite differences between the Lords day and the Sabbath 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 Council save that some few particular Councils did reflect upon it in the point of Esater In that which followeth we shall find both Emperours and Councils very frequent in ordering things about this day and the service of it And first we have the Emperour Constantine who being the first Christian Prince that publickly profest the Gospel was the first also that made any Law about the keeping of the Lords day or Sunday De vit Const lib. 4. c. 18. Of him Eusebius 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 weekly which is intituled to our Saviour Now where the Souldiers in his Camp were partly Christians and partly the Gentiles it was permitted unto them who professed the Gospel upon the Sunday so he calls it freely to go unto the Churches and there offer up their Prayers to Almighty God But such as had continued still in their ancient Errours were ordered to assemble in the open Fields upon those days and on a signal given to make their prayers unto the Lord after a form by him prescribed The Form being in the Latin Tongue was this that followeth Te solum Deum agnoscimus te regem prositemur te adjutorem invocamus per te victorias consecuti sumus Cap. 20. per te hostes superavimus à te praesentem felicitatem consecuntos fatemur futuram adepturos speramus tui omnes supplices sumus à te petimus ut Constantinum Imperatorem nostrum una cum piis ejus liberis quam diutissime nobis salvum victorem conserves In English thus We do acknowledge thee to be the only God we confess 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 refer all our present happiness so from thee also do we expect our future Thee therefore we beseech that thou wouldest please to keep in all health and safety our noble Emperour Constantine with his hopeful Progeny Nor was this only to be done in the Fields of Rome in patentibus suburbiorum campis as the Edict ran but after by another Proclamation he did command the same over all the Provinces of the Empire Cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it So natural a power it is in a Christian Prince to order things about Religion that he not only took upon him to command the day but also to prescribe the scrvice to those I mean who had no publick Liturgy or set Form of Prayer Nor did he only take upon him to command or appoint the day as to all his subjects and to prescribe a form of Prayer as unto the Gentiles but to decree what works 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 publick meetings of the Congregation yet was it not so strictly kept no not in time of divine service but that the publick Magistrates Judges and other Ministers of State were to attend those great Employments they were called unto without relation to this day or cessation on it and so did other men that had less employments and those not so necessary These things this pious Emperour taking into consideration and finding no necessity but that his Judges and other publick Ministers might attend Gods service on that day at least not be a means to keep others from it and knowing that such as dwelt in Cities had sufficient leisure to frequent the Church and that Artificers without any publick discommodity might for that time forbear their ordinary labours he ordered and appointed that all of them in their several places should this day lay aside their own Business to attend the Lords But then withal considering that such as followed Husbandry could not so well neglect the times of Seed 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 affairs on what day soever left 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 Judges Citizens or inhabitants of the greater Towns L. Omnes cap. de feriis and all Artificers therein dwelling Omnes Judices urbanaeque plebes cunctarum artium officia venerabili die Solis quiescant Next for the people of the Contrey Rure tamen positi libere licenterque agrorum culture inserviant quoniam frequenter evenit ut non aptius alio die frumenta sulcis vinea scrobibus mandentur
do 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 abstain from labour on the Sabbath-day which plainly was a Jewish custom In Canon Conc. Laod. and an anathema laid on those who offend herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Canon adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in case they may For by the civil 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 work and travel on that day because perhaps if they neglect it they may not find another day so fit and serviceable for their occasions The like saith Balsamon and more but him we will reserve for the 12th Ad Eusto chium Century at what time he lived S. Hierom long time after this tells us of his Egyptian Monks 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 days completis opusculis when their task was finished This plainly shews that it was otherwise with the common people For what need Hierom have observed it as a thing notable in his Monks and peculiar to them that they spent all the Lords day in religious exercises had other men so done as well as they But Hierom tells us more than this of Paula a most devout and pious woman who lived in Bethlehem accompanied with many Virgins and poor Widows in manner of a Nunnery Of whom he saith that every Lords day they repaired to the Church of God Et inde pariter revertentes instabant operi distributo vel sibi vel coeteris vestimenta faciebant and after their return from thence they set themselves unto their tasks which was the making garments for themselves or others A thing which questionless to good a Woman had not done and much less ordered it to be done by others had it been then accounted an unlawful Act. And finally S. Chrysostom though in his popupular discourses he seem to intimate to the People that God from the beginning did one day in every week to his publick worship Hom. 10. in Gen. and that he calls upon them often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destinate that one day and that day wholly unto those imployments as Hom. 5. in Mat. 1. Sa. Hom. 3. in Joh. 3. yet he confesseth at the last that after the dismission of the Congregation every man might apply himself to his lawful business Only he seems offended with them that they went presently to the works of their Vocations as soon 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 coming home they would take the Bible into their hands and recapitulate with their Wives and Children that which had been delivered from the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards to go about their worldly businesses As for the time appointed to these publick exercises it seems not to be very long Chrysostom in the place before remembred Hom. 5. in Matth. 1. saith that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very small portion of the day Origen more precisely hath laid it out and limited the same ad unam aut duas horas ex die integro but to an hour or two at most no great space of time In Numer Hom. 2. Nor indeed could they hold them long the Sermons being most times exceeding shorts as may appear by those of the antient Fathers which are still extant in our hands and the Liturgy not so full as now it is Let it then go for granted that such as dwelt in populous Cities for of the Husbandman there is no question to be made might lawfully apply themselves to their several Businesses the Exercises being ended and the Assembly broken up may we conceive it lawful 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 civil manner There is a little question of it for Feasting first we must take notice how execrable a thing it was always 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 Corona 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 as the same Author doth inform us adv Psychicos Cap. 15. What was Ignatius's censure of the Sundays Fast we have seen already In the declining of the third Age arose the Manichees and they revived the former dotage Dominica jejunare non possumus quia Manichaeos ob istius diei jejunia merito damnamus We fast not on the Lords day saith St. Ambrose but rather do condemn the Manichees for fasting on it Now what this Father said he made good by practice Baronius tells us out of Paulinus that he did never dine but on the Saturday the Sunday or the memorial of some Martyr Annals Anno 374. and that upon those days he did not only cherish and relieve the poor sed viri clarissimi exciperentur but entertained great Persons men of special eminence Vincentius Deputy of Gaul and Count Arbogastis are there said by name to have been often at his Table upon those days before remembred and doubt we not but they had all things fit for such eminent Persons The like hath been affirmed by St. Austin also Epl. 86. Die dominica jejunare scandalum est magnum c. It is a great offence or scandal 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 abominable Now for an instance of his Entertainments 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 Century 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 Resurrection
the Women they had armed themselves with the like strange impudency and though they danced not naked in the open streets yet would be hired to attend naked at publick Feasts and after prostitute themselves unto those Guests for entertainment of the which they were thither brought whereof see Athenaeus Dipnos l. 12. Sueton in Tiberio cap. 42.43 And for their dancings in the publick they studied all those cunning and provoking Arts by which they might entice young men to wantonness 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 Spectator 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 De virginib lib. 3. quam inconditis motibus ea quae 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 adolescentulorum intemperantium choros ducunt jactantes comam trahentes tunicas scissae amictus nudae lacertos plaudentes manibus De Elia jtjunio c. 18. personantes vocibus saltantes pedibus irritantes in se juvenum libidines motu histrionico petulanti oculo dedecoroso ludibrio The Women saith the Father even in the sight of wanton and lascivious youths dance immodest Dances tossing about their hair drawing aside their coats that so they might lay open what should not be seen their garments open in many places for that purpose also their Arms quite bare clapping their Hands capering with their Feet chanting obscene and filthy Songs for afterwards he speaks de obscoenis cantibus finally stirring up the lusts of ungoverned men by those uncomely motions wanton looks and shameful Spectacles Saint Basil in his Tract de luxu ebrietate describes them much after the same manner whereof see that Father Yet think 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 custom Athen. Dipnos l. 12. c. 13. Iuvenal Sat. 6. 11. such as were mustered up by Strato King of the Sidonians to attend his Banquetings or such loose Trulls as Messalina and others mentioned in the Poet who practised those lascivious dances to inflame their Paramours Now to these common publick dancings the people in the Roman Empire had been much accustomed especially in their height of Fortune wherein they were extreamly riotous and luxurious And unto these too many innocent souls both young Men and women in the first Ages of the Church used to repair sometimes for their Recreation only to look upon the Sport and seeing those uncomely gestures and uncivil sights went back sometimes possessed with unchaste desires and loose affections which might perhaps break 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 unlawful in themselves so more particularly against the Sport it self and beholding of the same upon those days which were appointed to Gods worship And to these kind of dancings and to none but these must we refer those declamations which are so frequent in their writings whether in reference to the thing or unto the times Two only in this Century have spoken of Dancing as it reflects upon the day St. Chrysostom and Ephrem Syrus St. Chrysostom though last in time shall be first in place De Eleemos Orat. 2. T. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he we ought to solemnize this day with spiritual honour not making riotous Feasts thereon swimming in Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking to drunkenness or in wanton dancings but in relieving of our poor 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 Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the fashion at this time in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choros agito salto tripudio proprie cum canty as in the Lexicon and for the quality of the Songs which in those times they used in dancing that is shewn 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 Serm. de dieb Festis if the work be his Festivitates dominicas honorare contendite c. Endeavour carnestly saith he to honour the Lords day not in a worldly sort but after a spiritual manner not as the Gentiles keep their Feasts but as Christians should Amongst which customs of the Gentiles that are there forbidden one and the principal is this non choreas ducamus that we use no Dances that is no such immodest and unseemly dancings as were most practised by the Gentiles and could not stand with that discreet behaviour which pertained to Christians This evident by that which Saint Ambrase tells us De Elia jejunios c. 18. Notum est omnibus nugaces turpes saltariones ab Episcopis solere compesci It is well known sa th he how carefully the Bishops do restrain all toying light and beastly kind of Dances So that in case the dancings be not toying light nor beastly as were the Dances of the Gentiles whom they reprehended neither the Fathers did intend them nor the Rulers of the Church restrain them For the Imperial Constitutions of this present Age they strike all of them upon one and the self-same string with that of Constantine before remembred save that the Emperour Gratian Cod. Theod. Valentinian and Theodosius who were all partners in the Empire set out an Edict to prohibit all publick shews upon the Sunday Nullus die Solis 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 Century we shall meet with there The other Edicts which concern the business that is now in hand were only explanations and additions unto that of Constantine one in relation to the matter the other in reference to the time Cod. Theodos First in relation to the matter whereas all Judges were restrained by the Law of Constantine 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 pecuniary Business on the Sunday Debitum publicum privatumve nullus efflagitet nec apud ipsos quidem arbitros vel in judiciis flagitatos vel sponte delecios ulla sit agnitio jurgiorum a penalty being inflicted upon them that transgressed
Sunday For if it be a sin to bathe or wash all the body on the Lords day then must it be a sin to wash the face upon that day if it be lawful to be done in any part why then necessity requiring is it unlawful for the whole It seems then by St. Gregories doctrine that in hot weather one may lawfully go into the water on the Lords day and there wade or swim either to wash or cool 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 lawful or unlawful Act that things unlawful in themselves or tending to unlawful ends are unfit for all days and that whatever thing is fit for any day is of it self as fit for Sunday Finally he concludes with this Dominicorum vero die à labore terreno cessandum est c. We ought to rest indeed on the Lords day from earthly labours and by all means to abide in prayers that if by humane negligence any thing hath escaped in the six former days it may be expiated by our prayers on the day of the Resurrection This was the salve by him applyed to those dangerous sores and such effect it wrought upon them that for the present and long after we find not any that prohibited working on the Saturday But at the last it seems some did who thereupon were censured and condemned by another Gregory of that name the seventh Damnavit docentes non licere die Sabbati operas facere as the Law informs us De consecratione distinct 3. cap. Pervenit But this was not till Anno 1074. or after almost 500 years after the times where now we are As for the other fancy that of not going to the Bathes on the Lords day it seems he crushed that too as for that particular though otherwise the like conceits did break out again as men began to entertain 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 black indeed but with little comliness The Church as in too many things not proper to this place and purpose it did incroach upon the Jew 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 Men and Synods began to Judaize a little in our present business making the Lords day no less rigidly to be observed than the Jewish Sabbath if it were not more For in the following Age and in the latter end thereof when Learning was now almost come to its lowest ebb there was a Synod held at Friuli by the command of Pepin then King of France a Town now in the Territory of the State of Venice The principal motive of that meeting was to confirm the doctrine of the holy Trinity and the incarnation of the Word which in those times had been disputed The President thereof Paulinus Patriarch 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. We constitute and appoint that all Christian men that is to say all Christian men who lived within the Canons reach 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 do abstain therein especially from all kind of sin as also from all carnal acts Etiam à propriis conjugibus even from the company of their Wives and all earthly labours and that they go unto the Church devoutly laying aside all suits of Law that so they may in love and charity praise Gods name together You may remember that some such device as this was fathered formerly on Saint Austin but with little reason Such trim conceits as these had not then been thought of And though it be affirmed in the preamble to these constitutions nec novas regulas instituimus nee supervacuas rerum adinventiones inbianter sectamur that they did neither make new rules or follow vain and needless fancies Sed sacris paternerum Canâ—num recensitis soliis c. But that they took example by the antient Canons yet look 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 think that it was put into the Canon in succeeding times by some misadventure that some observing a restraint ab omni opere carnali of all carnal acts might as by way of question write in the Margin etian à proprtir conjugibus from whence by ignorance or negligence of the Collectors it might be put into the Text. e 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 prous and the intent thereof not to be neglected They are to be advertised that the Holy-days must be observed in the self same manner It was determined so before by the false Saint Austin And somewhat to this purpose saith this Synod now that all the greater Festivals must with all reverence be observed and honoured and that such Holy-days as by the Priests were bidden in the Congregation Omnibus modis sunt custodienda were by all ways and means to be kept amongst them that is by all those ways and means which in the said Canon were before remembred In this the Christian plainly out-went the Jew amongst whose many superstitions there is none such found Ap. Ainsw in Ex. 20.10 'T is tre indeed the Jews accounted it unlawful to marry on the Sabbath-day or on the Evening of the Sabbath or on the first day of the week lest say the Rabbins they should pollute the Sabbath by dressing Meat Conformably whereunto Can. 17. it was decreed in a Synod held in Aken or Aquisgranum Anno 833. nec nuptias pro reverentia tantae solennitatis celebrari visum est that in a reverence to the Lords day it should no more be lawful to Marry or be Married upon the same The Jews as formerly we 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 air 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 stick he took his knife and whitled it as men do sometimes when as their minds are troubled or intent on business And when it had been told him as by way of jest how he
Hom. 131. Gualter 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 preximus à sabbato dies rebus sacris destinatus the next day after the Sabbath was designed to those holy uses If not before then certainly not so commanded by our Saviour Christ and if designed only then not enjoyned by the Apostles Apoc. 1.10 Yea Beza though herein he differ from his Master Calvin and makes the Lords day meetings to be Apostolicae verae divinae traditionis to be indeed of Apostolical and divine Tradition yet being a Tradition only although Apostolical it is no Commandment And more than that he tells us in another place that from St. Pauls preaching at Troas and from the Text. In Act. 20. 1 Corinth 16.2 non inepte colligi it may be gathered not unfitly that then the Christians were accustomed to meet that day the ceremony of the Jewish Sabbath beginning by degrees to vanish But sure the custom of the people makes no divine Traditions and such conclusions as not unfitly may be gathered from the Text are not Text it self Others there be who attribute the changing of the day to the Apostles not to their precept but their practice So Mercer Apostoli in Dominicum converterunt In Gen. the Apostles changed the Sabbath to the Lords day in Gen. 2. Paraeus attributes the same Apostolicae Ecclesiae unto the Apostolical Church or Church in the Apostles time quomodo autem facta sit haec mutatio in sacris liberis expressum non habemus but how by what authority such a change was made is not delivered in the Scripture In Thesib p. 733. And John Cuchlinus though he call it consuetudinem Apostolicam an Apostolical custom yet he is peremptory that the Apostles gave no such Commandment Apostolos praeceptum reliquisse constanter negamus So Simler calls it only consuetudinem tempore Apostolorum receptam a custom taken up in the Apostles time And so Hospinian De sestis Chr. p. 24. although saith he it be apparent that the Lords day was celebrated in the place of the Jewish Sabbath even in the times of the Apostles non invenitur tamen vel Apostolos vel alios lege aliqua praecepto observationem ejus instituisse yet find we not that either they or any other did institute the keeping of the same by any law or precept but left it free In 4. praecept Thus Zanchius nullibi legimus Apostolos c. We do not read saith he that the Apostles commanded any to observe this day We only read what they and others did upon it liberum ergo reliquerunt which is an argument that they left it to the Churches power To those add Vrsin in his Exposition of the fourth Commandment liberum Ecclesiae reliquit alios dies eligere In Catech. Palat. and that the Church made choice of this in honour of our Saviours Resurrection Aretius in his Common-places Christiani in Dominicum transtulerunt Gomarus and Ryvet in the Tracts before remembred Both which have also there determined that in the chusing of this day the Church did exercise as well her Wisdom as her Freedom her freedom being not obliged unto any day by the Law of God her wisdom ne majori mutatione Judaeos offenderet that by so small an alteration she might the less offend the Jews who were then considerable As for the Lutheran Divines it is affirmed by Doctor bound that for the most part they ascribe too much unto the liberty of the Church in appointing days for the assembly of the people which is plain confession But for particulars Brentius as Doctor Prideaux tells us calls it civilem institutionem a civil institution and no commandment of the Gospel which is no more indeed than what is elsewhere said by Calvin when he accounts no otherwise thereof than ut remedium retinendo ordini necessarium as a fit way to retain 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 Thus have we proved that by the Doctrine of the Protestants of what side soever and those of greatest credit in the several Churches eighteen by name and all the Lutherans in general of the same opinion that the Lords day is of no other institution than the authority of the Church Which proved the last of the three Theses that still the Church hath power to change the day and to transfer it to some other will follow of it self on the former grounds the Protestant Doctors before remembred in saying that the Church did institute the Lords day as we see they do confessing tacitely that still the Church hath power to change it Nor do they tacitely confess it as if they were affraid to speak it out but some of them in plain terms affirm it as a certain 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. ◠Harken now Valentine by what ways and means the Sabbath may be made a ceremony if either we observe that day which the Jews once did or think the Lords day so affixed unto any time ut nefas sit illum in aliud tempus transferre that we conceive it an impiety 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 plain than this Yet Calvin is as plain when he professeth that he regardeth not so much the Number of seven ut ejus servituti Ecclesias astringeret as to enthral the Church unto it Sure I am Doctor 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 and that John Barclaie makes report In orat de Sab. how once he had a Consultation de transferenda Dominica in feriam quintam of altering the Lords day unto the Thursday Bucer affirms as much as touching the Authority and so doth Bullinger and Brentius Vrsine and Chemnitius as Doctor Prideaux hath observed Of Bullinger Bucer Brentius I have 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 voluntary observation that it is an especial part of our Christian liberty not to be tied to Days and Times in matters which
to the judgment of the Protestants before remembred 2. The Lords day and the other Holy days confessed by all this Kingdom in the Court of Parliament to have no other ground than the authority of the Church 3. The meaning and occasion of that clause in the Common-Prayer book Lord have mercy upon us c. repeated at the end of the fourth Commandment 4. That by the Queens Injunctions and the first Parliament of her Keign 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 sum and substance of that Homily and that it makes not any thing for a Lords day Sabbath 7. The first original 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 James his Reign the spreading of the doctrines and of the Articles of Ireland 10. The Jewish Sabbath set on foot and of King James his declaration about lawful sports on the Lords day 11. What Tracts were writ and published in that Princes time in opposition to the doctrines before remembred 12. In what estate the Lords day and the other Holy days have stood in Scotland since the reformation of Religion in that Kingdom 13. Statutes about the Lords day made by our present Sovereign and the misconstruing of the same His Majesty reviveth and enlargeth the Declaration of King James 14. An exhortation to obedience unto his Majesties most Christian purpose concludes this History THUS are we safely come to these present times the times of Reformation wherein whatever had been taught or done in the former days was publickly brought unto the test and if not well approved of layed aside either as unprofitable or plainly hurtful So dealt the Reformators of the church of England as with other things with that which we have now in hand the Lords day and the other Holy days keeping the days as many of them as were thought convenient for the advancement of true godliness and increase of piety but paring off those superstitious conceits and matters of opinion which had been entertained about them But first before we come to this we will by way of preparation lay down the judgments of some men in the present point men of good quality in their times and such as were content to be made a sacrifice in the common Cause Of these I shall take notice of three particularly according to the several times in the which they lived And first we will begin with Master Frith who suffered in the year 1533. who in his declaration of Baptism thus declares himself Our forefathers saith he Page 96. 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. Howbeith because it was necessary that a day should be reserved in which the people should come together to hear the Word of God they ordained instead of the Sabbath which was Saturday the next day following which is Sunday And although they might have kept the Saturday with the Jew as a thing indifferent yet they did much better Some three years after him Anno 1536. being the 28. of Henry the eighth suffered Master Tyndall who in his answer to Sir Thomas More hath resolved it thus As for the Sabbath we be Lords over the Sabbath Page 287. and may yet change it into Monday or into any other day as we see need or may make every tenth day Holy day only if we see cause why Neither was there any cause to change it from the Saturday but to put a difference between us and the Jews neither reed we any Holy day at all if the people might be taught without it Last of all bishop Hooper sometimes Bishop of Gloucester who suffered in Queen Maries Reign doth in a Treatise by him written on the Ten Commandments and printed in the year 1550. go the self-same way age 103. We may not think saith he that God gave any more holiness to the Sabbath than to the other days For if ye consider Friday Pag. 103. Saturday or Sunday inasmuch as they be days and the work of God the one is no more holy than the other but that day is always most holy in the which we most apply and give our selves unto holy works To that end did he sanctifie the Sabbath day not that we should give our selves to illness or such Ethnical pastime as is now used amongst Ethnical people but being free that day from the travels of this World we might consider the works and benefits of God with thanksgiving hear the Word of God honour him and fear him then to learn who and where be the poor of Christ that want our help Thus they and they amongst them have resolved on these four conclusions First that one day is no more holy than another the Sunday than 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 hear Gods Word Thirdly that still the Church hath power to change the day from Sunday unto Monday or what day she will And lastly that one day in seven is not the Moral part of the fourth Commandment for Mr. Tyndal saith expresly that by the Church of God each tenth day only may be kept holy if we see cause why So that the marvel is the greater that any man should now affirm as some men have done that they are willing to lay down both their Lives and Livings in maintenance of those contrary Opinions which in these latter days have been taken up Now that which was affirmed by them in their particulars was not long afterwards made good by the general Body of this Church and State the King the Lords Spiritual and Temporal and all the Commons met in Parliament Anno the fifth and sixth of King Edward the sixth 5 6 Edw. 6. cap. 3. where to the honour of Almighty God it was thus enacted For as much as men be not at all times so mindful to Iaud and praise God so ready to resort to hear Gods holy Word and to come to the holy Communion c. as their bounden duty doth require therefore to call men to remembrance of their duty and to help their infirmity it hath been wholsomly provided that there should be some certain times and days 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 Keligion c. Which works as they may well be called Gods Service so the time
which afterwards in the year 1625. he published to the World with his other Lectures Now in this Speech or Determination he 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 Patriarchs who lived before the Law of Moses therefore no moral and perpetual Precept as the others are Sect. 2. Secondly That the sanctifying of one day in seven is ceremonial only and obliged the Jews not Moral to oblige us Christians to the like Observance Sect. 3. 4. Thirdly That the Lords day is founded only on the Authority of the Church guided therein by the practice of the Apostles not on the fourth Commandment which in the 7. Section he entituleth a seandalous Doctrine nor any other authority in holy Scripture Sect. 6. 7. Fourthly That the Church hath still authority to change the day though such authority be not fit to be put in practice Sect. 7. Fifthly That in the celebration of it there is no such cessation from the works of labour required of us as was exacted of the Jews but that we lawfully may dress Meat proportionable unto every mans estate and do such other things as be no hinderance to the publick Service appointed for the day Sect. 8. Sixthly That on the Lords day all Recreations whatsoever are to be allowed which honestly may refresh the spirits and encrease mutual love and Neighbourhood amongst us and that the Names whereby the Jews did use to call their Festival whereof the Sabbath was the chief were borrowed from an Hebrew word which signifies to Dance and to make merry or rejoyce And lastly that it appertains to the Christian Magistrate to order and appoint what Pastimes on the Lords day are to be permitted and what prohibited not unto every private person much less to every mans rash Zeal as his own words are who out of a schismatical Stoicism debarring men from lawful Pastimes doth incline to Judaisin Sect. 8. This was the sum 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 stomack and displease the greater numbers such as were formerly possessed with the other Doctrines though they were wiser than to make it a publick Quarrel Only it pleased Mr. Bifeild of Surrey in his Reply in a Discourse of Mr. Brerewoods of Cresham Colledg Anno 1631. to tax the Doctor as a spreader of wicked Doctrine and much to marvel with himself how either he durst be so hold to say Page 161. or having said it could be suffered to put it forth viz. That to establish the Lords day on the fourth Commandment were to incline too much to Judaism This the said M. Bifeild thinks to be a foul aspertion on this famous Church But in so thinking I conceive that he consulted more his own opinion and his private interest than any publick maintenance of the Churches cause which was not injured by the Doctor but defended rather But to proceed or rather to go back a little About a year before the Doctor thus declared his judgment one Tho. Broad of Gloucestorshire had published something in this kind wherein to speak my mind thereof he rather shewed that he disliked those Sabbath Doctrines than durst disprove them And before either M. Brerewood 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. Add here to joyn them altogether that in the Schools at Oxon Anno 1628. it was maintained by Dr. Robinson now Archdeacon 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 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 been here observed with us so did they run upon a course of Reformation which after was thought fitting to be reformed The Queen was young and absent in the Court of France the Regent was a desolate Widow a Stranger to the Nation and not well obeyed So that the people there possessed by Cnoxe and other of their Teachers took the cause in hand and went that way which came most near unto Geneva where this Cnoxe had lived Among the first things wherewithal they were offended were the Holy days Proceedings at Perth These in their Book of Discipline Anno 1560. they condemned at once particularly the observation of Holy days entituled by the names of Saints the Feasts of Christmas Circumcision Epiphany the Purification and others of the Virgin Mary all which they ranked awongst the abominations of the Roman Religion as having neither Commandment nor assurance in the Word of God But having brought this Book to be subsigned by the Lords of secret Counsel it was first rejected some of them giving it the Title of Devote Imaginations Cnoxe Hist of Scotl. p. 523. whereof Cnoxe complains Yet notwithstanding on they went and at last prevailed for in the middle of the Tumults the Queen Regent died and did not only put down all the Holy days the Lords day excepted but when an uprore had been made in Edenburg about a Robin-hood or a Whitson-Lord they of the Consistory excommunicated the whole multitud Now Proceedings at Perth that the holy days were put down may appear by this That in the year 1566. when the Confession of the Helvetian Churches was proposed unto them they generally approved the same save that they liked not of those Holy days which were there retained But whatsoever they intended and howsoever they had utterly suppressed those days which were entituled by the Names of particular Saints yet they could never so prevail but that the people would retain some memory of the two great and principal Feasts of Christs Nativity and Resurrection For in the year 1575. Complaint was made unto the Regent how in Dunfreis they had conveyed the Reader to the Church with Taber and Whissel to read Prayers all the Holy days of Zule or Christmas Thereupon Anno 1577. it was ordained in an Assembly of the Church That the Visitors should admonish Ministers preaching or ministring the Communion at Pasche or Zule or other like superstitious times under pain of deprivation to desist therefrom Anno 1587. it was complained of to his Majesty That Pasche and Zule were superstitiously observed in Fife and about Dunfreis and in the year 1592. the Act of the Queen Regent granting licence to keep the said two Feasts was by them repealed Yet find we by the Bishop of Brechin in his Discourse of the Proceedings at the Synod of Perth that notwithstanding all the Acts Civil and Ecclesiastick made against the superstitious observation and prophane abuse of Zule day the people could never be induced to labour on
Among which those of the Calvinian party would fain hook in Wicklif together with Fryth Barns and Tyndal which can by no means be brought under that account though some of them deserved well of the Churches for the times they lived in They that desire to hook in Wicklif do first confess that he stands accused by those of the Church of Rome for bringing in Fatal Necessity and making God the Author of sin and then conclude that therefore it may be made a probable guess that there was no disagreement between him and Calvin The cause of which Argument stands thus That there being an agreement in these points betwixt Wicklif and Calvin and the Reformers of our Church embracing the Doctrines of Wicklif therefore they must embrace the Doctrines of Calvin also But first it cannot be made good that our Reformers embraced the Doctrines of Wicklif or had any eye upon the man who though he held many points against those of Rome yet had his field more Tares than Wheat his Books more Heterodoxies than sound Catholick Doctrine And secondly admitting this Argument to be of any force in the present case it will as warrantably serve for all the Sects and Heresies which now swarm amongst us as well as for that of Calvin Wicklif affording them the grounds of their several dotages though possibly they are not so well studied in their own concernments For they who consult the works of Thomas Waldensis or the Historia Wicklifiana writ by Harpsfield will tell us that Wicklif amongst many other errours maintained these that follow 1. That the Sacrament of the Altar is nothing else but a piece of Bread 2. That Priests have no more Authority to minister Sacraments than Lay-men have 3. That all things ought to be common 4. That it is as lawful to Christen a Child in a Tub of water at home or in a Ditch by the way as in a Font-stone in the Churches 5. That it is as lawful at all times to confess unto a Lay-man as to a Priest 6. That it is not necessary or profitable to have any Church or Chappel to pray in or to do any Divine Service in 7. That burying in Church-yards is unprofitable and in vain 8. That Holy-days ordained and instituted by the Church and taking the Lords day in for one are not to be observed and kept in reverence inasmuch as all days are alike 9. That it is sufficient and enough to believe though a man do no good works at all 10. That no Humane Laws or Constitutions do oblige a Christian 11. And finally That God never gave grace nor knowledge to a great person or rich man and that they in no wise follow the same What Anabaptists Brownists Ranters Quakers may not as well pretend that our first Reformers were of their Religion as the Calivinsts can if Wicklifs Doctrine be the rule of our Reformation Which because possibly it may obtain the less belief if they were found only in the works of Harpsfield and Waldensis before remembred the Reader may look for them in the Catalogue of those Mala Dogmata complained of by the Prolocutor in the Convocation Anno 1536. to have been publickly preached printed and professed by some of Wicklifs Followers for which consult the Church History lib. 4. fol. 208. and there he shall be sure to find them It is alledged in the next place that the Calvinistical Doctrines in these points may be found in the Writings of John Frith William Tyndal and Dr. Barns collected into one Volume and printed by John Day 1563. of which the first suffered-death for his conscience Anno 1533. the second Anno 1536. and the third Anno 1540 called therefore by Mr. Fox in a Preface of his before the Book the Ring-leaders of the Church of England And thereupon it is inferred that the Calvinian Doctrine of Predestination must be the same with that which was embraced and countenanced by the first Reformers But first admitting that they speak as much in honour of Calvins Doctrine as can be possibly desired yet being of different judgments in the points disputed and not so Orthodox in all others as might make them any way considerable in the Reformation it is not to be thought that either their Writings or Opinions should be looked on by us for our direction in this case Barns was directly a Dominican in point of Doctrine Frith soared so high upon the Wing and quite out-flew the mark that Tyndal thought it not unfit to call him down and lure him back unto his pearch and as for Tyndal he declares himself with such care and caution excepting one of his fllyings out against Free-will that nothing to their purpose can be gathered from him Secondly I do not look on Mr. Fox as a competent Judge in matters which concern the Church of England the Articles of whose Confession he refused to subscribe he being thereunto required by Archbishop Parker and therefore Tyndal Frith and Barns not to be hearkned to the more for his commendation Thirdly if the testimony of Frith and Tyndal be of any force for defence of the Calvinists the Anti-Sabbatarians any more justly make use of of it in defence of themselves against the new Sabbath speculations of Dr. Bond and his Adherents embraced more passionately of late than any Article of Religion here by Law established Of which the first declares the Lords day to be no other than an Ecclesiastical Institution or Church Ordinance the last that it is still changeable from one day to another if the Church so please For which consult the Hist of Sab. l. 2. c. 8. Let Frith and Tyndal be admitted as sufficient Witnesses when they speak against the new Sabbath Doctrines or not admitted when they speak in behalf of Calvins and then I am sure his followers will lose more on the one side than they gained on the other and will prove one of the crossest bargains to them which they over made And then it is in the fourth place to be observed that the greatest Treasury of Learning which those and the Famerlines could boast of was lock'd up in the Cloisters of the Begging Fryers of which the Franciscans were accounted the most nimble Disputants the Dominicans the most diligent and painful Preachers the Augustinians for the most part siding wit the one and the Carmelites or White Fryers joyning with the other so that admitting Frith and Tyndal to maintain the same Doctrine in these points which afterwards was held forth by Calvin yet possibly they maintained them not as any points of Protestant Doctrine in opposition to the errours of the Church of Rome which had not then declared it self on either side but as the received Opinion of the Dominican Fryers in opposition to the Franciscans The Doctrine of which Dominican Fryers by reason of their diligent preaching had met with more plausible entertainment not only amongst the inferiour fort of people but also amongst many others of parts and
great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de vita Mosis or Court of Sanhedrim And this is that which Casaubon doth also tell us from the most learned and expert of the Jewish Rabbins Non nisi nobilissimos è sacerdotibus Levitis caeteroque populo in lege peritissimos in Sanhedrim eligi Casaub Exercit in Baron 1. Sect. 3. that is to say that none but the most eminent of the Priests the Levites and the rest of the People and such as were most conversant in the Book of the Law were to be chosen into the Sanhedrim But to return again to the Book of God the power and reputation of this Court and Consistory having been much diminished in the times of the Kings of Judah was again revived by Jehosaphat Of whom we read that he not only did appoint Judges in the Land throughout all the fenced Cities of Judah 2 Chron. 19.5 but that he established at Hierusalem a standing Council consisting of the Levites and of the Priests and of the chief of the Fathers of Israel for the judgments of the Lord Ibid. r. 8. and for controversies according to the model formerly laid by God himself in the Book of Deuteronomy Which Court or Council thus revived continued in full force authority and power during the time of the captivity of Babilon as appears plainly by that passage in the Prophesie of Ezekiel where it is said of the Priests even by God himself Ezek. 44. v. 24. in controversie they shall stand in judgment compared with another place of the same Prophet where he makes mention of the Seventy of the Antients of the House of Israel Id. c. 8. v. 11. and Jaazaniah the Son of Shaphan standing in the midst as Prince of the Senate And after their return from that house of bondage they were confirmed in this authority by the Edict and Decree of Artaxerxes who gave Commission unto Ezra to set Magistrates and Judges over the People not after a new way of his own devising Ezra 6.7 v. 25. but after the wisdom of his God declared in the foregoing Ages by his Servant Moses In which estate they stood all the times succeeding until the final dissolution of that State and Nation with this addition to the power of the holy Priesthood that they had not only all that while their place and suffrage in the Court of Sanhedrim as will appear to any one who hath either read Josephus or the four Evangelists but for a great part of that time till the Reign of Herod the Supream Government of the State was in the hands of the Priests In which regard besides what was affirmed from Synesius formerly it is said by Justin Morem esse apud Judaeos ut eosdem Reges sacerdotes haberent that it was the custom of the Jews for the same men to be Kings and Priests Justin hist l. 36. and Tacitus gives this general note Judaeis Sacerdotu honorem firmamentum potentiae esse that the honour given unto the Priesthood amongst the Jews did most espeeially conduce to the establishment of their power and Empire And yet I cannot yield to Baronius neither Tacit. hist l. 3. where he affirms the better to establish a Supremacy in the Popes of Rome Summum Pont. arbitrio suo moderari magnum illud Concilium Baron Annal. An. 57. c. that the High Priest was always President of the Council or Court of Sanhedrim it being generally declared in the Jewish Writers that the High Priest could challenge no place at all therein in regard of his offence and descent but meerly in respect of such personal abilities as made himself to undergo such a weighty burden for which see Phagius in his notes on the 16 of Deuteronomy Thus have we seen of what authority and power the Priests were formerly as well amongst the Jews as amongst the Gentiles we must next see whether they have not been employed in the like affairs under the Gospel of Christ and that too in the best and happiest times of the Christian Church In search whereof it is not to be looked for by the ingenuous Reader that we should aim so high as the first 300 years after Christs Nativity The Prelates of the Church were suspected then to have their different aims and interesses from those who had the government of the Civil State and therefore thought uncapable of trust and imployment in it But after that according to that memorable maxim of Optatus Deschismat Donatist l. 3. Ecclesia erat in Republicâ the Church became a part of the Common-wealth and had their ends and aims united there followed these two things upon it first that the Supream Government of the Church depended much upon the will and pleasure of the Supream Magistrate Scorat Eccl. hist lib. 5. c. 1. insomuch as Socrates observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the greatest Councils have been called by their authority and appointment And 2ly That the Governours and Rulers of the Church of God came to have place and power in disposing matter that appertained to the well ordering of the Civil State And this they did not our of any busie or pragmatical desire to draw the cognizance of secular causes into their own hands or to increase their power and reputation with the common People but meerly for the ease and benefit of those who did repair unto them for their help and counsel and to comply with the command of the Apostle who imposed it on them S. Austin tells us of S. Ambrose with how great difficulty he obtained an opportunity of conversing with him privately and at large as his case required Secludentibus eum ab ejus aure atque ore catervis negociosorum hominum August Confes l. 6. c. 3. the multitude of those who had business to him and suits to be determined by him debarring him from all advantages of access and conference Which took up so much of his time that he had little leisure to refresh his body with necessary food or his mind with the reading of good Authors And Posidonius tells us of S. Austin causas audisse diligenter pie that he diligently and religiously attended such businesses as were brought before him not only spending all the morning in that troublesome exercise Posidon in vita August c. 19. but sometimes fasting all day long the better to content the suitor and dispatch the business The like S. Austin tells us of himself and his fellow Prelates first that the Christians of those times pro secularibus causis suis nos non raro quaererent August in Psal 118. serm 74 Epist 147. did ordinarily apply themselves unto them for the determining of secular causes and chearfully submitted unto their decisions next that the Prelates did comply with their earnest solicitations and desires therein Tu multuosissimas eausarum alienarum perplexitates patiendo Id. de opere Monach. c. 29. by
held on the 25th of June 1622. were severally condemned to be erroneous scandalous and destructive of Monarchical Government Upon which Sentence or determination the King gave order that as many of those books as could be gotten should solemnly and publickly be burnt in each of the Universities and St. Pauls Church-yard which was done accordingly An accident much complained of by the Puriten party for a long time after who looked upon it as the funeral pile of their Hopes and Projects till by degrees they got fresh courage carrying on their designs more secretly by consequence more dangerously than before they did The terrible effects whereof we have seen and felt in our late Civil Wars and present confusions But it is time to close this point and come to a conclusion of the whole discourse there be no other Objections that I know of but what are easily reduced unto those before or not worth the answering 15. Thus have we taken a brief survey of those insinuations grounds or principles call them what you will which Calvin hath laid down in his book of Institutions for the incouragement of the Subjects to rebellious courses and putting them in Arms against their Sovereign either in case of Tyranny Licentiousness or Mal-administration of what sort soever by which the Subject may pretend that they are oppressed either in point of Liberty or in point of Property And we have shewn upon what false and weak foundations he hath raised his building how much he hath mistaken or abused his Authors but how much more he hath betrayed and abused his Readers For we have clearly proved and directly manifested out of the best Records and Monuments of the former times that the Ephori were not instituted in the State of Sparta to oppose the Kings nor the Tribunes in the State of Rome to oppose the Consuls nor the Demarchi in the Common-wealth of Athens to oppose the Senate or if they were that this could no way serve to advance his purpose of setting up such popular Officers in the Kingdoms of Christendom those Officers being only found in Aristocraties or Democraties but never heard or dreamt of in a Monarchical Government And we have shewn both who they are which constitute the three Estates in all Christian Kingdoms and that there is no Christian Kingdom in which the three Estates convened in Parliament or by what other name soever they do call them have any authority either to regulate the person of the Sovereign Prince or restrain his power in case he be a Sovereign Prince and not meerly titular and conditional and that it is not to be found in Holy Scripture that they are or were ordained by God to be the Patrons and Protectors of the common people and therefore chargeable with no less a crime than a most perfidious dissimulation should they connive at Kings when they play the Tyrants or wantonly abuse that power which the Lord hath given them to the oppression of their Subjects In which last points touching the designation of the three Estates and the authority pretended to be vested in them I have carried a more particular eye on this Kingdom of England where those pernicious Principles and insinuations which our Author gives us have been too readily imbraced and too eagerly pursued by those of his party and opinion If herein I have done any service to supream Authority my Countrey and some misguided Zealots of it I shall have reason to rejoyce in my undertaking If not posterity shall not say that Calvins memory was so sacred with me and his name so venerable as rather to suffer such a Stumbling-block to be laid in the Subjects way without being censured and removed than either his authority should be brought in question or any of his Dictates to a legal tryal Having been purchased by the Lord at so dear a price we are to be no longer the Servants of men or to have the truth of God with respect of persons I have God to be my Father and the Church my Mother and therefore have not only pleaded the cause of Kings and Supream Magistrates who are the Deputies of God but added somewhat in behalf of the Church of England whose rights and priviledges I have pleaded to my best abilities The issue and success I refer to him by whom Kings do Reign and who appointed Kings and other Supream Magistrates to be nursing Fathers to his Church that as they do receive authority and power from the hands of God so they may use the same in the protection and defence of the Church of God and God even their own God will give them his Blessing and save them from the striving of unruly people whose mouth speaketh proud words and their right hand is a right hand of iniquity FINIS De Jure Paritatis Episcoporum OR A BRIEF DISCOURSE ASSERTING THE Bishops Right of Peerage WHICH EITHER By Law or Ancient Custom DOTH Belong unto them WRITTEN By the Learned and Reverend PETER HEYLYN D. D. In the Year 1640. When it was Voted in the Lords House That no Bishop should be of the Committee for the preparatory Examination of the EARL of STRAFFORD He being dead yet speaketh Heb. xi 4. LONDON Printed by M. Clark for C. Harper 1681. A PREFACE ALthough there are Books enough writ to vindicate the Honours and Priviledges of Bishops yet to those that are fore-stalled with prejudice and passion all that can be said or done will be little enough to make them wise unto sobriety to prevail with them not to contradict the conviction of their mind with absurd and fond reasonings but that Truth may conquer their prepossessions and may find so easie an access and welcome unto their practical judgments that they may profess their faith and subjection to that order which by a misguided zeal they once endeavoured to destroy Many are the methods that have been and are still used to rase up the foundation of Episcopacy and to make the Name of Bishop to be had no more in remembrance For first some strike at the Order and Function it self And yet St. Paul reckons it among his faithful sayings 1 Tim. 3.1 that the Office of a Bishop is a good work And the order continued perpetually in the Church without any interruption of time or decrees of Councils to the contrary for the space of many Centuries after the Ascension of Christ and the Martyrdom of the Apostles For they ordained Bishops and approved them Before St. John died Rome had a succession of no less than four viz. Linus Anacletus Clemens and Evaristus Jerusalem had James the just and Simeon the Son of Cleophas Antioch had Euodius and Ignatius and St. Mark Anianus Abilius and Cerdo successively fill'd the See of Alexandria All these lived in St. Johns days and their order obeyed by Christians and blessed by God throughout the whole world for the Conversion of Jews and Gentiles for the perfecting of the Saints and the edifying of
X. The Form of ministring the Sacrament of the blessed Eucharist described by Dionysius the Areopagite Page 100 XI That of the ministring of the Sacrament of holy Baptism described by him and seconded by the Constitutions ascribed to Clemens Page 101 XII Places appointed in this Age of Gods publick Worship and honoured with the name of Churches Page 103 CHAP. VI. What doth occur concerning Liturgies and Set Forms of Worship betwixt the death of the Apostles and the Empire of Constantine the Great I. The Form observed in Baptism and administration of the Eucharist and in celebrating of the Sundays service according unto Justin Martyr Page 105 II. The order used in Baptism and in the publick meetings of the Congregations in Tertullians time Page 106 III. That in those times the use of Psalms and Hymns was intermingled with the other parts of publick Worship Page 107 IV. Tertullian cleared from a wrong sense imposed on him in the point of Worship by some late Writers ibid. V. The course and order of the Ministration according to the Author of the Constitutions who lived about those times in their account who placed him latest Page 108 VI. The order of reading holy Scripture in the Congregation prescribed and regulated in those times Page 109 VII Proofs for a publick Liturgy or set Form of prayer from the works of Origen Page 110 VIII As also from the Writings of Saint Cyprian Page 111 IX Touching the Form of Prayer prescribed by the Emperour Constantine for the use of his Army Page 112 X. That prescribed Forms of prayer were not occasioned by the Arian or Pelagian Heresies as it is supposed Page 113 XI What was decreed conducing to set Forms of prayer in the antient Counâ—il of Laodicea ibid. XII Several Offices or Forms of prayer at that time in use agreeably unto the several sorts of people in the Congregation Page 114 XIII A list of several solemn Festivals appointed by the Church for Gods publick Worship in those early days Page 116 XIV Churches erected by the Christians in these two Ages for the publick duties of Religion ibid CHAP. VII Apparent proofs for Liturgies and Set Forms of Worship betwixt the Reign of Constantine and St. Austins death I. The Form of Baptism described by Cyril of Hierusalem conform unto the antient Patterns Page 118 II. As also of administring the blessed Eucharist Page 119 III. Conclusive proofs for Liturgies or set Forms of Worship in Saint Basils time ibid. IV. And from the Writings of Saint Chrysostom Page 120 V. The Liturgies of Chrysostom and Basil vindicated and the Objections answered which are made against them Page 121 VI. Liturgies or set Forms of Worship in the Western Churches by whom and what degrees established Page 122 VII Proofs for the intient Liturgies and prescribed Forms of Worship from Austins works Page 123 VIII What was decreed concerning Liturgies or prescribed forms of Worship in the African Councils Page 124 IX The Form of ordering Bishops Priests and Deacons prescribed and regulated Page 125 X. A prescribed form of Marriage and set Rites of Burial used anciently in the Church of Christ Page 126 XI Touching the Habit used of old by Gods Priests and Ministers in the officiating his divine service in the Congregation Page 127 XII Several Gestures used by Gods people in the Congregation according to the several parts of publick Worship Page 128 XIII A brief Essay concerning the Antiquity of the Gloria Patri the time when it was first made a part of the publick Liturgies and the accustomed Gestures at the pronouncing of the same Page 129 CHAP. VIII A Corollary touching the Dedication of Churches and of the Anniversary Feasts thereby occasioned 1. Dedication of Religious places used anciently by all Nations and the reasons why Page 133 2. A repetition of some things that were said before with reference and application to the point in hand Page 134 3. The Tabernacle consecrated by Gods own appointment and the consequents of it ibid. 4. Antiquity of the like Dedications amongst the Romans and by whom performed Page 135 5. The Form and Ceremonies used in those Dedications by the antient Romans Page 136 6. The antiquity and constant usage of such Dedications in the Church of Christ Page 137 7. Titulus and Encaenia what they signifie in the Ecclesiastical notion Page 138 8. The great Solemnities and Feasts used by the Jews and Gentiles in the Dedication of their Temples Page 139 9. As also by the Primitive Christians Page 140 10. Dedication Feasts made Anniversary by the Roman Gentiles Page 141 11. And by the Christians in the times of their greatest purity ibid. 12. Continued till our times in the Church of England Page 142 13. The conclusion of the whole and the Authors submission of it to the Supream Judg. Page 143 Of the Form of Prayer appointed to be used by Preachers before their Sermons 1. THE Introduction to the whole Page 148 2. The Canon of the year 1603. Page 149 3. The meaning and purpose of that Canon ibid. 4. The Injunction of Queen Elizabeth to the same effect ibid. 5. The Injunction of King Edward VI. to the same effect Page 150 6. The like Injunction of King Henry VIII ibid. 7. The ground and reason of the Injunction of that King and the exemplification of it in the practice of Bishop Latimer ibid. 8. The difference between Invocation and that bidding of Prayer which is required by the Canon Page 151 9. The Canon justified by the practice of Bishop Andrews Page 152 10. By the practice of Bishop Jewel in Queen Elizabeths time Page 153 11. By the practice of Arch-bishop Parker in King Edwards time ibid. 12. By the like practice of Bishop Latimer in that Kings time also Page 154 13. More of the practice of Bishop Latimer in this point ibid. 14. The same proved also by the practice of Bishop Gardiner Page 155 15. The result arising both from the precept and the practice of the Church herein ibid. 16. How the now Form of Prayer by way of Invocation was first taken up Page 156 17. No Prayer by way of Invocation used by the Antients in their Sermons Page 157 18. The Prayer appointed by the Canon and the Injunctions used rather heretofore as a part of the Sermon than as a preparation to it ibid. 19. Bidding of Prayer more consonant unto the meaning of the Law than any set Prayer in the way of Invocation Page 158 20. Bidding of Prayer more proper for the place or Pulpit which was not made for Prayer but for Exhortation ibid. 21. The like concluded from the posture of the Preacher also Page 159 22. Some inconveniences arising from the Form of Prayer by Invocation ibid. 23. More inconveniences of that nature by accusing the Liturgy as defective Page 160 24. The conclusion and submission of the whole to his Lordships judgment Page 161 The Undeceiving of the People in the point of Tithes 1. THAT never any
part of the fourth Commandment Page 359 3. The Annual Sabbaths no less solemnly observed and celebrated than the weekly were if not more solemnly Page 360 4. Of the Parasceue or Preparation to the Sabbath and the solemn Festivals Page 361 5. All manner of work as well forbidden on the Annual as the weekly Sabbaths Page 362 6. What things were lawful to be done on the Sabbath days Page 363 7. Touching the prohibitions of not kindling fire and not dressing meat Page 364 8. What moved the Gentiles generally to charge the Jews with Fasting on the Sabbath day Page 365 9. Touching this Prohibition Let no man go out of his place on the Sabbath day Page 366 10 All lawful recreations as Dancing Feasting Man-like Exercises allowed and practised by the Jews upon their Sabbaths ibid. CHAP. VI. Touching the observation of the Sabbath unto the time the People were established in the Promised Land 1. The Sabbath not kept constantly during the time the People wandred in the Wilderness Page 368 2. Of him that gathered sticks on the Sabbath day ibid. 3. Wherein the sanctifying of the Sabbath did consist in the time of Moses Page 369 4. The Law not ordered to be read in the Congregation every Sabbath day Page 370 5. The sack of Hiericho and the destruction of that People was upon the Sabbath Page 371 6. No Sabbath after this without Circumcision and how that Ceremony could consist with the Sabbaths rest Page 372 7. What moved the Jews to prefer Circumcision before the Sabbath Page 373 8. The standing still of the Sun at the prayers of Josuah c. could not but make some alteration about the Sabbath ibid. 9. What was the Priests work on the Sabbath day and whether it might stand with the Sabbaths rest Page 374 10. The scattering of the Levites over all the Tribes had no relation unto the reading of the Law on the Sabbath-days Page 375 CHAP. VII Touching the keeping of the Sabbath from the time of David to the Maccabees 1. Particular necessities must give place to the Law of Nature Page 376 2. That Davids flight from Saul was upon the Sabbath Page 377 3. What David did being King of Israel in ordering things about the Sabbath ibid. 4. Elijahs flight upon the Sabbath and what else hapned on the Sabbath in Elijah's time Page 378 5. The limitation of a Sabbath days journey not known amongst the Jews when Elisha lived Page 379 6. The Lord becomes offended with the Jewish Sabbaths and on what occasion ibid. 7. The Sabbath entertained by the Samaritans and their strange niceties therein Page 380 8. Whether the Sabbaths were observed during the Captivity ibid. 9. The special care of Nehemiah to reform the Sabbath Page 381 10. The weekly reading of the Law on the Sabbath days begun by Ezra Page 382 11. No Synagogues nor weekly reading of the Law during the Government of the Kings Page 383 11. The Scribes and Doctors of the Law impose new rigours on the People about their Sabbaths Page 384 CHAP. VIII What doth occur about the Sabbath from the Maccabees to the destruction of the Temple 1. The Jews refuse to fight in their own defence upon the Sabbath and what was ordered thereupon Page 385 2. The Pharisees about these times had made the Sabbath burdensome by their Traditions Page 386 3. Hierusalem twice taken by the Romans on the Sabbath day Page 387 4. The Romans many of them Judaize and take up the Sabbath as other Nations did by the Jews example Page 388 5. Augustus Caesar very gracious to the Jews in matters that concerned their Sabbath Page 390 6. What our Redeemer taught and did to rectifie the abuses of and in the Sabbath ibid. 7. The final ruin of the Temple and the Jewish Ceremonies on a Sabbath day Page 391 8. The Sabbath abrogated with the other Ceremonies Page 392 9. Wherein consists the Christian Sabbath mentioned in the Scriptures and amongst the Fathers Page 393 10. The idle and ridiculous niceties of the modern Jews in their Perasceves and their Sabbaths conclude the first Part. Page 394 BOOK II. CHAP. I. That there is nothing found in Scripture touching the keeping of the Lords day 1. The Sabbath not intended for a perpetual ordinance Page 400 1. Preparatives unto the dissolution of the Sabbath by our Saviou Christ Page 401 3. The Lords day not enjoyned in the place thereof either by Christ or the Apostles but instituted by the authority of the Church Page 402 4. Our Saviours Resurrection on the first day of the week and apparitions on the same make it not a Sabbath Page 404 5. The coming down of the Holy Ghost upon the first day of the week makes it not a Sabbath Page 405 6. The first day of the week not made a Sabbath more than others by S. Peter S. Paul or any other of the Apostles ibid. 7. S. Paul frequents the Synagogue on the Jewish Sabbath and upon what reasons Page 406 8. What was concluded against the Sabbath in the Council holden at Hierusalem Page 407 9. The preaching of S. Paul at Troas upon the first day of the week no argument that then that day was set apart by the Apostles for religious exercises Page 408 10. Collections on the first day of the week 1 Cor. 16. conclude as little for that purpose Page 409 11. Those places of S. Paul Gal. 4.10 Coloss 2.16 do prove invincibly that there is no Sabbath to be looked for Page 410 12. The first day of the week not called the Lords day until the end of this first age and what that title adds unto it Page 411 CHAP. II. In what estate the Lords day stood from the death of the Apostles to the Reign of Constantine 1. Touching the orders setled by the Apostles for the Congregation Page 413 2. The Lords day and the Saturday both Festivals and both alike observed in the East in Ignatius time Page 414 3. The Saturday not without great difficulty made a Fasting day Page 415 4. The Controversie about keeping Easter and how much it conduceth to the present business Page 416 5. The Feast of Easter not affixed to the Lords day without much opposition of the Eastern Churches ibid. 6. What Justin Martyr and Dionysius of Corinth have left us of the Lords day Clemens of Alexandria his dislike thereof Page 417 7. Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Pentecost Page 418 8. What is recorded by Tertullian of the Lords day and the Assemblies of the Church Page 419 9. Origen as his Master Clemens had done before dislikes set days for the Assembly Page 420 10. S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time ibid. 11. Of other holy days established in these three first Ages and that they were observed as solemnly as the Lords day was Page 421 12. The
Page 477 6. The prosecution of the former story and ill success therein of the undertakers ibid. 7. Restraint of worldly business on the Lords day and the other Holy-days admitted in those times in Scotland Page 478 8. Restraint of certain servile works on Sundays Holy-days and the Wakes concluded in the Council of Oxon under Henry III. ibid. 9. Husbandry and Legal process prohibited on the Lords day first in the Reign of Edward III. Page 479 10. Selling of Wools on the Lords day and the solemn Feasts forbidden first by the said King Edward as after Fairs and Markets generally by King Henry VI. Page 480 11. The Cordwainers of London restrained from selling their Wares on the Lords day and some other Festivals by King Edward IV. and the repealing of that Act by King Henry VIII Page 481 12. In what estate the Lords day stood both for the doctrine and the practice in the beginning of the Reign of the said King Henry ibid. CHAP. VIII The story of the Lords day from the Reformation of Religion in this Kingdom till this present time 1. The doctrine of the Sabbath and the Lords day delivered by three several Martyrs conformably to the judgment of the Protestants before remembred Page 483 2. The Lords day and the other Holy-days confessed by all this Kingdom in the Court of Parliament to have no other ground than the Authority of the Church Page 484 3. The meaning and occasion of that clause in the Common-Prayer-book Lord have mercy upon us c. repeated at the end of the fourth Commandment Page 485 4. That by the Queens Injunctions and the first Parliament of her Reign the Lords day was not meant for a Sabbath day Page 486 5. The doctrine in the Homilies delivered about the Lords day and the Sabbath ibid. 6. The sum and substance of that Homily and that it makes not any thing for a Lords day Sabbath Page 487 7. The first original of the New Sabbath Speculations in this Church of England by whom and for what cause invented Page 489 8. Strange and most monstrous Paradoxes preached on occasion of the former doctrines and of the other effects thereof Page 490 9. What care was taken of the Lords day in King James his Reign the spreading of the doctrines and of the Articles of Ireland Page 491 10. The Jewish Sabbath set on foot and of King James his Declaration about Lawful sports on the Lords day Page 493 11. What Tracts were writ and published in that Princes time in opposition to the doctrines before remembred ibid. 12. In what estate the Lords day and the other Holy-days have stood in Scotland since the Reformation of Religion in that Kingdom Page 494 13. Statutes about the Lords day made by our present Sovereign and the misconstruing of the same His Majesty reviveth and enlargeth the Declaration of King James Page 496 14. An exortation to obedience unto his Majesties most Christian purpose concludes this History Page 497 Historia Quinqu-Articularis Or a Declaration of the Judgment of the Western Churches and more particularly of the Church of England in the five Controverted Points c. CHAP. I. The several Heresies of those who make God to be the Author of Sin or attribute too much to the Natural freedom of Man's Will in the Works of Piety 1. God affirmed by Florinus to be the Author of sin the Blasphemy encountred by Irenaeus and the foul Consequents thereof Page 505 2. Revived in the last Ages by the Libertines said by the Papists to proceed from the Schools of Calvin and by the Calvinists to proceed from the Schools of Rome Page 506 3. Disguised by the Maniches in another dress and the necessity thereby imposed on the Wills of men ibid. 4. The like by Bardesanes and the Priscilianists the dangerous consequents thereof exemplified out of Homer and the words of St. Augustine Page 507 5. The Error of the Maniches touching the servitude of the Will revived by Luther and continued by the rigid Lutherans ibid. 6. As those of Bardesanes and Priscilian by that of Calvin touching the Absolute Decree the dangers which lie hidden under the Decree and the incompatibleness thereof with Christs coming to Judgment ibid. 7. The large expressions of the Ancient Fathers touching the freedom of the Will abused by Pelagius and his followers Page 508 8. The Heresie of Pelagius in what it did consist especially as to this particular and the dangers of it ibid. 9. The Pelagian Heresie condemned and recalled the temper of S. Augustine touching the freedom of the Will in spiritual matters ibid. 10. Pelagianism falsly charged on the Moderate Lutherans How far all parties do agree about the freedom of the Will and in what they differ Page 509 CHAP. II. Of the Debates amongst the Divines in the Council of Trent touching Predestination and Original Sin 1. The Articles drawn from the Writings of the Zuinglians touching Predestination and Reprobation Page 510 2. The Doctrine of Predestination according to the Dominican way ibid. 3. As also the old Franciscans with Reasons for their own and against the other Page 511 4. The Historians judgment interposed between the Parties ibid. 5. The middle way of Catarinus to compose the differences ibid. 6. The newness of St. Augustines Opinion and the dislike thereof by the most Learned men in the Ages following Page 512 7. The perplexities amongst the Theologues touching the absoluteness of the Decrees ibid. 8. The judgment of the said Divines touching the possibility of falling from Grace ibid. 9. The Debates about the nature and transmitting of Original Sin ibid. 10. The Doctrine of the Council in it Page 513 CHAP. III. The like Debates about Free-will with the Conclusions of the Council in the five Controverted Points 1. The Articles against the Freedom of the Will extracted out of Luther's Writings Page 314 2. The exclamation of the Divines against Luther's Doctrine in the Point and the absurdities thereof ibid. 3. The several judgments of Marinarus Catarinus and Andreas Vega ibid. 4. The different judgment of the Dominicans and Franciscans whether it lay in mans power to believe or not to believe and whether the freedom of the Will were lost in Adam ibid. 5. As also of the Point of the co-operation of mans Will with the Grace of God Page 515 6. The opinion of Frier Catanca in the point of irresistibility ibid. 7. Faintly maintained by Soto a Dominican Fryer and more cordially approved by others but in time rejected ibid. 8. The great care taken by the Legates in having the Articles so framed as to please all parties Page 516 9. The Doctrine of the Council in the five Controverted Points ibid. 10. A Transition from the Council of Trent to the Protestant and Reformed Churches Page 517 CHAP. IV. The judgment of the Lutherans and Calvinians in these five Points with some Objections made against the Conclusions of the Council of Dort 1. No difference in Five Points betwixt the