〈◊〉 more exactly on the Sabbaths then he did that day 〈◊〉 Martial reckoning up some things of unsavoury â—â—ell names amongst others â—ejunia sabbatariorum for by that name hee did conâ—empâ—ously mean the Iewes as befâ—re I noted And where the Râ—mans in those times begaâ— some of them to incline to the Iewish Ceremonies and were observant of the Sabbath as wee shall â—ee hereafter in a pâ—ace more proper Sat. 5. Persius objects against them this 〈◊〉 a monent 〈…〉 i. e. that being Romans as they were they 〈◊〉 out their Prayers as the Iewes accustomed and by observing of the Fast on the Iewish Sabbaths grâ—w leane and pale for â—â—ry hunger So saith Petroniâ—â— Anâ—â—er that the Iewes did celebrate their Sabbath jejunia lege Hist. l. 36. by a legall fast and Iustin yet more generally septimum diem more gentis sabbatum appellatum in omne aevum jejunto sacravit Moses that Moses did ordainâ— the â—abbath to be a fasting day for ever â—hat the Iewes fasted very often sometimes twice a weeke the Pharisee hath told us in Saint Lukes Gospel and probably the jejunia sabbatariorum in the Poet Martial might reflect on this But that they fasted on the Sabbath is a thing repugnant both to the Scriptures Fathers and all good antiquity except in one case onely which was when their City was besieged Ap. Baron A. 34. n. 156. as Rabbi Moyses Aegyptius hath resolued it Nâ—y if a man had fasted any time upon the Sabbath they used to punish him in this sort ut sequenti etiam die jejunaret to make him fast the next day after Yet on the other side I cannot but conceive that those before remembred had some ground or reason why they did charge the Iewes with the Sabbaths Fast for to suppose them ignorant of the Iewish custome consiâ—ering how thick they lived amongst them even in Rome it selfe were a strange opinion The rather since by Plutarch who lived not long after Sueton if hee lived not with him the Iewes are generally accused for too much riot and excesse upon that day For my part I conceive it thus I finde in Nehemiah Cap. 8. â— 3. that when the people were returned from the captivity Ezra the Priest brought forth the Law before the Congregation and read it to them from the morning untill mid-day which done they were dismissed by Nehemiah to eat Vers 10. 12. and drinke and make great joy which they did accordingly This was upon the first day â—f the Feast of Tabernacles Vers 18. one of the solemne Annuall Sabbaths and this they did for eight dayes together from the first day unto the last that the Feast continued After when as the Church was sâ—tled and that the Law was read amongst them in their Synagoguâ—s on the weekly Sabbaths most probable it is that 〈…〉 the same custome holding the Congregation from morn to noon and that the Iewes came thither Fasting â—s generally men doe now unto the Sacrament the better to prepare themselues and their attention for tâ—at holy exercise In vit Mosiâ— Sure I am that Iosâ—phus tels us that at mid-day they used to dismisse the Assemblies that being the ordinary houre for their repast as also that Buxdorfius saith of the moderne Iewes Sâ—n. Iud. cap. 10. that ultra tempus mâ—ridianum jejunare non licet it is not lawfull for them to fast beyond the noon-tide on the Sabbath days Besides they which found â—o great fault with our Lords Diâ—ciples for eating a few eares of Corn on the Sabbath day are not unlikely in my minde to have aimed at this For neither was the bodily labour of that nature that it should any wayes offend them in so high a measure and the defence made by our Lord in their behalfe being that of Davids eating of the Sâ—ew-bread when he was an hungred is more direct and literall to justifie his Disciples eating then it was their working This abstinence of the Iâ—wes that lived amongst them the Râ—mans noted and being good Trenchermen themselues at all times and seasons they used to hit them in the teeth with their Sabbaths fasting But herein I submit my selfe to better judgements 9 There was another prohibition given by God about the Sabbath which being misinterpreted became as great a snare unto the consciences of men as that before remembred of not kindling fire 〈◊〉 16. and dressing meate upon the Sabbath viz. Let no man goe out of his place on the seventh day Which prâ—hibition being a bridle onely unto the people to keepe them in from seeking after Mannah as before they did upon the Sabbath was afterwards extended to restrain them also either from taking any journey or walking forth into the fields on the Sabbath dayes Nay so precise were some amongst them that they accounted it unlawfull to stirre hand or foot upon the Sabbath ne leviter quispiâ—m se 〈◊〉 quod sâ— fecerit legis trangressor fit 〈◊〉 5â— 13. as Saint Hieromâ— hath it Others more charitably chalked them out a way how farre they might adventâ—re and how farre they might not though in this the Doctours were divided Some made the Sabbath dayes journey to be 2000. Cubits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epâ— 151. of whom Origâ—n tels us others restrained it to 2000. foot of whom Hieromâ— speakes and some againe enlarged it unto six furlongs which is three quarters of a mile For where Iosâ—phus hath informed us that Mount Olivet was sixe furlongs from Hierusalem and where the Scriptures tell us that they were distant about a Sabbath dayes journey wee may perceive by that how much a Sabbath dayes journey was accounted then But of thesâ— things we may have opportunity to speake hereafter In the mean time if the injunction be so absolute and generall as they say it is we may demand of these great Clerks as their Successours did of our Lord and Saviour by what authoritie they doe these things and warrant that which is not warranted in the Text if so the Text be to be expounded Certaine I am that ab initio non fuit sic from the beginning was it neither so nor so The Scripture tels us that when the people were in the Wildernesse they found a man gathering sticks on the Sabbath day They found him where Not in the Campe hee was not so audacious as to transgresâ—e the Law in the open view of all the people knowing how great a penalty was appointed for the Sabbath-breaker but in some place farre off where in he might offend without feare or danger Therefore the people were permitted to walke forth on the Sabbath day and to walke further then 2000. foot or 2000. Cubits otherwise they had never found out this unlucky fellow And so saith Philo De vita Mosis l. 3. that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some of the people going out into the wildernesse that they might finde some quiet and retired place in
sabbath So for the Christian writers Adv. Marc. l. 2. Tertullian saith not onely in the generall that one of those seven dayes was the Sabbath day but makes that day to be the Sabbath wherein the Priests of God did not onely work Sed in ore gladii praedata sit civitas ab omni populo but all the people sacked the Citie and put it to the sword Nec dubium est eos opus servile operatos c. Qu. 61. ex n. Test. And certainly saith he they did much servile worke that day when they destroâ—ed so great a Citie by the Lords commandement Procopius Cazaeus doth affirme the same In Exod. 10. Sabbato Ieâ—us expugnavit cepit Hiericho Austin thus Primus Iesus 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 â—apta Hiericho sabbatum erat and â—et they did not sin saith hee because they did it on that day by Gods own appointment This doth indeed excuse the parties both from the guilt of sinne and from the penalty of the law but then it shews withall that this Commandement iâ— of a different qualitie 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 unlesse it were tentandi causa as in the case of Abraham and Isaac As for the spoyling of the Egyptians that could be no theft considering the Egyptians owed them more than they lent unto them in recompence of the service they had done them in the former times 6 But was the Sabbath broken or neglected onely on the Lords Commandement in some especiall case and extraordinary occasion I thinke none will say it Nay was there ever any Sabbath which was not broken publickly by common appprobation and of common course Surely not one In such a numerâ—â—â— Common-wealth as that of Iewry it is not to be 〈…〉 that each day was fruitfull in the workes o◠〈…〉 borne every Sabbath day as well as others 〈…〉 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 yeare from that solemnitie and this by no especiall order and command from God but meerely to observe an ancient custome In case it was deferred some time as sometimes it was it was not sure in conscience to observe the Sabbath but onely on a tender care to preserve the Infant which was perchance infirme and weake not able to abide the torment No question but the Sabbath following the sacke of Hiericho was in this kinde broken and so were all that followed after Nullum enim Sabbatum praeteribat quin multi in Iudaea infantes circumciderentur In Ioâ— 7. 21. It is Calvins note Broken I say For Circumcision though a Sacrament was no such easie Ministerie but that it did require much labour and many hands to go through with it Buxdorâ—ius thus describes it in his Synagoga Lib 2. Tempore diei octavi matutino ea quae ad circumcisionem opus sunt tempestive parantur c. In the morning of the eight day all things were made ready And first two seats are placed or else one so framed that two may set apart in it adorned with costly Carpets answerable unto the qualitie of the partie Then comes the suretie for the childe and placeth himselfe in the same seat and neare to him the Circumciser Next followeth one bringing a great torch in which were lighted twelve waxe-candles to represent the twelve Tribes of Israel after two boyes carrying two cups full of red-wine to wash the Circumcisers mouth when the worke is done another bearing the Circumcisers knife a third a dish of sand wherâ—into the fore-skinne must be cast being once cut off a fourth a dish of oyle wherein are linnen clouts to be applyed unto the wound some others spices and strong wines to refresh those that faint if any should All this is necessarily required as preparations to the Act of Circumcision nor is the Act lesse troublesome then the preparations make shew of which I would now describe but that I am perswaded I have said enough to make it knowne how much adoe was like to be used about it And though perhaps some of these ceremonies were not used in thiâ— present time whereof we speake yet they grew up and became ordinarie many of them before the Iewish commonalty was destroyed and ruinated Hom. de Semâ—nte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there is circumcision there must be knives and sponges to receive the bloud and such other necessaries said Aâ—hanasius And not â—uch other onely as concerne the worke but such as appâ—â—tâ—ine also to the following cure Iâ— Ioh. l. 4. â— 50 Circumciditur curâ—tur homo circumcisus in Sabbato as Saint Cyrill noteâ— it Which argument our Saviour used in his owne defence viz that he as well might make a man every whit whole on the Sabbath day Iâ—â— 7. as they one part Now that this Act of circumcision was a plaine breaking of the Sabbath besides the troublesomenesse of the worke is affirmed by many of the Fathers L. 1. hâ—res 30. n. 32. By Epiphanius expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a childe was borne upon the Sabbath the circumcision of that childe tooke away the Sabbath And Saint Chrysostome speakes more home then he Hom 49 in Ioh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath saith the Father was broke many wayes among the Iews but in no one thing more then in circumcision 7 Now what should move the Iews to preferre circumcision before the Sabbath unlesse it were because that circumcision was the older ceremony I would gladly learne especially considering the resemblance that was betweene them in all manner of circumstances Was circumcision made to be a token of the Covenant betweene the Lord of heaven and the seed of Abraham Genes 17. 11. So was the Sabbath betweene God and the house of Israel Exod. 31. 17. Was circumcision a perpetuall covenant with the seed of Abraham in their generations Gen. 17. 7. So was the Sabbath to be kept throughout their generations for a perpetuall covenant also Exod. 31. 16. Was circumcision so exacted that whosoever was not circumcised that soule should be cut off from the people of God Gen. 17. 14. So God hath said it of his Sabbath that whosoever breakes it or doth any manner of worke therein that soule shall be cut off from among the people Exod. 31. 14. In all these points there was a just and plaine equalitie betweene them but had the Sabbath beene a part of the Morall law it must have infinitely gone before Circumcision What then should move the Iewes to preferre the one before the other but that conceiving both alike they thought it best to give precedencie to the â—lder and rather breake the
strictest time of the Pharisaicall rigours was accounted lawfull Indeed the maruaile is the lesse that they are so uncharitable to poore Brutâ— creatures when as they take such little pitty upon themselves Crantziâ—â— reports a story of a Iew of Magdeburg who falling on the Saturday into a Prioy would not be taken out because it was the Sabbath day and that the Bishop gave command that there hee should continue on the Sunday also so that betweene both the poore Iew was poysoned with the very stinke The like our Annals do relate of a Iew of Tewkesbury whose story being cast into three riming Verses according to the Poetry of those times I have here presented and translated Dialogâ—ewise as they first made it Tende manus Solomon ut te de stercore tollam Sabbata nostra colo de stercore surgere nolo Sabbata nostra quidem Solomon celebrabis ibidem Friend Solomon thy hands up-reare And from the jakes I will thee beare Our Sabbath I so highly prize That from the place I will not rise Then Solomon without more adoe Our Sabbath thou shalt keepe there too For the continuance of their sabbath as they begin it early on the day before so they prolong it on the day till late at night And this they do in pitie to the souls in Hell wâ—o all the while the Sabbath lasteth have free leave to play For as they tell us silly wretches upon the Eve before the Sabbath it is proclaimed in Hell that every one may goe his way and take his pleasure and when the Sabbath is concluded they are recalled againe to the house of torments I am ashamed to meddle longer in these trifles these dreames and dotages of infatuated men given over to a reprobate sense Nor had I stood so long upon them but that in this Anatomie of the Iewish follies I might let some amongst us see into what dangers they are falling For there are some indeed too many who taking this for granted which they cannot proove that the Lords Day succeeds into the place and rights of the Iewish sabbath and is to be observed by vertue of the fourth Commandement have trenched too neere upon the Rabbins in binding men to nice and scrupulous observances which neither we nor our Fore-fathers were ever able to endure But with what warrant they have made a sabbath day in the Christian Church where there was never any knowne in all times before or upon what authoritie they have presumed to lay heavy burthens upon the consciences of poore men which are free in Christ wee shall the better see by tracing downe the story from our Saviours time unto the times in which wee live But I will here set down and rest beseeching God who enabled me thus farre to guide me onwards to the end Tu qui principio medium medio adjice finem THE HISTORY OF THE SABBATH The second Book From the first preaching of the Gospell to these present times By Pet. Heylyn COLOSS. 2. 16 17. Let no man judge you in meate or in drinke or in respect of an holy day or of the new Moone or of the SABBATH dayes which are a shadow of things to come but the body is of Christ. LONDON Printed by Thomas Harper for Henry Seyle at the Tygers head in Saint Pauls Church-yard 1636. To the Christian Reader ANd such I hope to meet with in this point especially which treating of the affaires of the Christian Church cannot but be displeasing unto tâ—em which are not Christianly affected Our former Book wee destinated to the Iewish part of this enquiry wherein though long it was before we found it yet at the last we found a Sabbath A Sabbath which began with that state and Church and ended also when they were no longer to be called a Nation but a dispersed and scattered ruine of what once they were In that which followeth our enquirie must be more diffused of the same latitude with the Church a Church not limited and confined to some Tribes and Kindreds but generally spreading over all the world We may affirme it of the Gospel what Florus somtimes said of the state of Rome Ita late per orbem terrarum arma circumtulit ut quires ejus legunt non unius populi sed generis humani facta discunt The historie of the Church and of the World are of like extent So that the search herein as unto me it was more painfâ—ll in the doing so unto thee will it be more pleasing being done because of that varietie which it will afford thee And this Part wee have called the History of the Sabbath too although the institution of the Lords Day and entertainment of the same in all times and Ages since that instiâ—ution be the chiefe thing whereof it treateth For being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Iewish Sabbath so to be caâ—â—ed and so to be observed as the Sabbath was this booke was wholy to bâ— spent in the search thereof whether in all or any Ages of the Church either such doctrine had bin preached or such practice pressed upon the conscience of Gods people And search indeed we did with all care and diligence to see if wee could finde a Sabbath in any evidence of Scripture or writings of the holy Fathers or Edicts of Emperours or Decrees of Councels or finally in any of the publick Acts Monuments of the Christian Church But after serverall searches made upon the alias and the pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod invenis usquam esse putes nusquam that which is no where to be found may very strongly be concluded not to be at all Buxdorfius in the 11. Chapter of his Synagoga Iudaica out of Antonius Margarita tels us of the Iews quod die sabbatino praeter animam consuâ—tam praediti sunt alia that on the Sabbath day they have an extraordinary soule infused into them which doth enlarge their hearts and rowze up their spirits Vt Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this sabbatarie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transmigrated from the Iewes into the bodies of some Christians in these later dayes yet I am apt to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in all times before and the consent of all Gods Churches at this present they may be dispossessed thereof without great difficulty It is but anima superflua as Buxdorfius cals it and may be better spared then kept because superfluous However I shall easily perswade my selfe that by this generall representation of the estate and practise of the Church of Christ I may confirme the wavering in a right perswasion and assure such as are already well affected by shewing them the
Reverend persons nor doe I thinke that any will so thinke hereafter when they have once considered the non sequitur of their owne Conclusions As for the Prayer there used wee may thus expound it according to the doctrine and the practice both of those very times viz that their intent and meaning was to teach the people to pray â—nto the Lord to incline their hearts to keepe that Law as farre as it contained the Law of Nature and had beene entertained in the Christian Church as also to have mercie on them for the neglect thereof in those holy dayes which by the wisdome and authoritie of his Church had beene set apart for Gods publike Service Besides this Prayer was then conceived when there was no suspition that any would make use thereof to introduce a â—ewish Sabbath but when men rather were inclined to the contrarie errour to take away those certaine and appointed times Lords dayes and other holy dayes which by the wisdome of the Church had beene retained in the Reformation The Anabaptists were strongly bent that way as before wee shewed and if wee looke into the Articles of our Church Sâ—â— Art 26. 37 38 39. wee shall then finde what speciall care was taken to suppresse their errours in other points which had tooke footing as it seemes in this Church and Kingdome Therefore the more likely is it that this Clause was added to crush their furious fancies in this particular of not hallowing certaine dayes and times to Gods publike Service Yet I conceive withall that had those Reverend Prelates fore-seene how much their pious purpose would have beene abused by wresting it to introduce a Sabbath which they never meant they would have cast their meaning in another mould 4 Proceed wee to the Reigne of Queene Elizabeth that so much celebrated Princesse and in the first place wee shall meet with her Iujunctions published the first yeere of her Empire in which the Sunday is not onely counted with the other holy dayes but labour at somâ— times permitted and which is more enjoyn'd upon it For thus it pleased her to declare her will and pleasure 〈◊〉 20. 〈…〉 Subiects shall from 〈…〉 their holy day according to 〈…〉 that is in hearing the 〈…〉 and publike 〈…〉 unto God and amendment of the same in reconcâ—ling of themselves charitably to their Neighbours where displeasure hath bâ—ene in offentimes receiving the Communion of the Bodie and Bloud of Christ in visiting the Poore and Sicke using all sobernesse and godly conversation This seemes to be severe enough but what followeth next Yet notwithstanding all Parsons Vicars and Curates shall teach and declare to their Parishioners that they may with a safe and quiet Conscience after their Common Prayer in the tâ—ne of Harvest labour upon the holy and festivall dayes and save that thing which God hath sent And if for any scrupulositie or grudge of Conscience men should superstitiously abstaine from working on these dayes that then they should grievously offend and displease God This makes it evident that Queene Elizabeth in her owne particular tooke not the Lords day for a Sabbath or to be of a different nature from the other holy dayes nor was it taken so by the whole Body of our Church and State in the first Parliament of her Reigne what time it was enacted 1. Eliz c. â— That all and every person and persons inhabiting within this Realme and any other the Queenes Dominions shall diligently and faithfully having no lawfull or reasonable excuse to be absent endevour themselves to resort to their Parish Church or Chappell accustomed or upon reasonable let thereof to some usuall place where Common Prayer shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as holy dayes and then and there to abide orderly and soberly during the time of Common Prayer Preaching or other Service of God upon paine of punishment c. This Law is still in force and still like to be and by this Law the Sundayes and the holy dayes are alike regarded Nor by the Law onely but by the purpose and intent of holy Church who in her publike Liturgie is as full and large for every one of the holy dayes as for the Sunday the Letanie excepted onely For otherwise by the rule and prescript thereof the same Religious Offices are designed for both the same devout attendance required for both and whatsoever else may make both equall And therefore by this statute and the Common Prayer-Booke wee are to keepe more Sabbaths then the Lords day Sabbath or else none at all 5 Next looke we on the Homilies part of the publicke monuments of the Church of England set forth and authorized an 1562. being the fourth of that Queenes reigne In that entituled Of the place and time of prayer wee shall finde it thus As concerning the time in which God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement c. And albe it this Commandement of God doth not binde Christian people so straitely to observe and keep the utter ceremonies of the Sabbath day as it did the Iewes as touching the forbearing of worke and labour in the time of great necessity and as touching the precise keeping of the seventh day after the manner of the Iewes for wee keepe now the first day which is our Sunday and make that our Sabbath that is our day of rest in honour of our Saviour Christ who as upon that day rose from death conquering the same most triumphantly Yet notwithstanding whatsoever is found in the Commandement apperteining to the law of nature as a thing most godly most iust and needfull for the setting forth of Gods glory ought to bee retained and kept of all good Christian people And therefore by this Commandement we ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull works For like as it appeareth by this Commandement that no man in the six dayes ought to be slothfull and idle but diligently to labour in that state wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and workeday labour to the intent that like as God himselfe wrought six dayes and rested the seaventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour evenso Gods obedient people should use the Sunday holily rest from their Common and daily businesse and also give themselves wholy to heavenly exercises of Gods true religion and service So that God doth not onely command the observation of this holy day but also by his owne example doth stirre and provoke us to the diligent keeping of the same c. Thus it may plainely appeare that Gods will and Commandement was to have a solemne time and standing day in
Sabbath speculations teaching that that day onely was of Gods appointment and all the rest observed in the Church of England a remnant of the will-worship in the Church of Rome the other holy dayes in this Church established were so shrewdly shaken that till this day they are not well recovered of the blow then given Nor came this on the by or besides their purpose but as a thing that specially was intended from the first beginning from the first time that ever these Sabbath doctrines peeped into the light For Doctor Bound the first sworne servant of the Sabbath hath in his first edition thus declared himselfe P. 31. that hee sees not where the Lord hath given any authority to his Church ordinarily and perpetually to sanctifie any day except that which hee hath sanctified himselfe and makes it an especiall argument against the goodnesse of the religion in the Church of Rome P. 32. that to the seventh day they have ioyned so many other dayes and made them equall with the seventh if not superiour thereunto as well in the solemnity of divine offices as restraint from labour So that wee may perceive by this that their intent from the beginning was to cry downe the holy dayes as superstitious Popish ordinances that so their new â—ound Sabbath being placed alone and Sabbath now it must bee called might become more eminent Nor were the other though more private effects thereof of lesse dangerous nature the people being so insnared with these new devises and pressed with rigours more than Iewish that certainely they are in as bad condition as were the Israelites of old when they were Captivated and kept under by the Scribes and Pharises Some I have knowne for in this point I will say nothing without good assurance who in a furious kinde of zeale like the madde Prophetesse in the Poet have runne into the open streetes yea and searched private houses too to looke for such as spent those houres on the Lords day in lawfull pastimes which were not destinate by the Church to Gods publicke service and having sound them out scattered the company brake the instruments and if my memory faile me not the musitians which is more they thought that they were bound in conscience so to doe Others that will not suffâ—r either baked or rost to be made ready for their dinners on their Sabbath day lest by so doing they should eate and drinke their owne damnation according to the doctrine preached unto them Some that upon the Sabbath will not sell a pint of wine or the like Commoditie though wine was made by God not onely for mans often infirmities but to make glad his heart and refresh his spirits and therefore no lesse requisite on the Lords day then on any other Others which have refused to carrie provender to an horse on the supposed Sabbath day though our Redeemer thought it no impietie on the true Sabbath day indeed to leade poore Cattell to the water which was the motive and occasion of M. Brerewoods learned Treatise So for the female sex maid servants I have met with some two or three who though they were content to dresse their meate upon the Sabbath yet by no meanes would be perswaded either to wash their dishes or make cleane their kitchen But that which most of all affects mee is that a Gentlewoman at whose house I lay in Leicester the last Northerne Progresse Anno 1634. expressed a great desire to see the King and Queene who were then both there And when I proferd her my service to satisfie that loyall longing shee thanked mee but refused the favour because it was the Sabbath day Unto so strange a bondage are the people brought that as before I said a greater never was imposed on the â—ewes themselves what time the consciences of that people were pinned most closely on the sleeves of the Scribes and Pharises 9 But to goe forwards in my storie it came to passe for all the care before remembred that having such a plausible and faire pretence as sanctifying a day unto the Lord and keeping a Commandement that had long beene silenced it got strong footing in the Kingdome as before is said the rather because many things which were indeed strong avocations from Gods publicke service were as then permitted Therefore it pleased King Iames in the first entrance of his reigne so farre to condescend unto them as to take off such things which seemed most offensive To which intent hee signified his royall pleasure by Proclamation dated at Theoâ—alds May 7. 160â— that Whereas he had béen informed that there had béen in former times a great neglect in kéeping the Sabbath day for better observing of the same and for avoyding of all impious prophanation of it he straitely charged and commanded that no Beare-baiting Bull-baiting enterludes common playes or other like disordered or unlawfull exercises or pastimes bee frequented kept or used at any time hereafter upon any Sabbath day Not that his purpose was to debarre himselfe of lawfull pleasures on that day but to prohibit such disordered and unlawfull pastimes whereby the Common people were withdrawne from the congregation they being onely to bee reckoned for Common playes which at the instant of their Acting or representing are studyed onely for the entertainment of the Common people on the publicke Theaters Yet did not this though much content them And therefore in the conference at Hampton Court it seemed good to D. Reynolds who had beene made a partie in the cause to touch upon the prophanation of the Sabbath for so hee called it and contempt of his Majesties proclamation made for the reforming of that abuse of which hee earnestly desired a straiter course for reformation thereof to which hee found a generall and unanimous assent Nor was there an assent only and nothing done For presently in the following Convocation it pleased the Prelates there assembled to revive so much of the Queenes Injunction before remembred as to them seemed fitting and to incorporate it into the Câ—nons then agreed of onely a little alteration to make it more agreeable to the present times being used therein Thus then they ordered in the Canon for due celebration of Sundayes and holy dayes viz. Caâ— 13. All manner of persons within the Church of England shall from henceforth celebrate and kéepe the Lords day commonly called Sunday and other holy dayes according to Gods holy will and pleasure and the orders of the Church of England prescribed in that behalfe i. e. in hearing the word of God reade and taught in private and publicke prayers in acknowledging their offenses to God and amendment of the same in reconciling themselves charitably to their neighbours where displeasure had beene in oftentimes receiving the Communion of the Body and Blood of Christ using all godly and sober conversation The residue of the said injunction touching worke in harvest it seemed fit unto them not to touch upon leaving the same to
in the sixteenth of Exod. v. 27. And therefore stood the more in need not onely of a watch-word or Memento even in the very front of the Law it selfe but of some sharper course to stirre up their memory Therefore this execution was the more reqvisite at this instant aswell because the Iewes by reason of their long abode in a place of continual servile toyle could not be suddainly drawne unto contrary offices without some strong impression of terrour as also because nothing is â—ore needfull then with extremity to punish the first transgressours of those Lawes that do require a more exact observation for the times to come What time this Tragedy was acted is not known for certain By Torniellus it is placed in the yeare 2548. of the Worlds Creation which was some foure yeares after the Law was given More then this is not extant in the Scripture touching the keeping of the Sabbath all the life of Moses What was done after we shall see in the land of Promise 3 In the mean time it is most proper to this place to take a little notice of those severall duties wherein the sanctifying of the Sabbath did consist especially that we may know the better what we are to looke for at the peoples hands when wee bring them thither Two things the Lord commanded in his holy Scripture that concern the Sabbath the keeping holy of the same one in relation to the people the other in reference to the Priest In reâ—erence to the people he commaâ—ded onely rest from labour that they should doe no manner of worke and that 's contained expresly in the Law it selfe In reference to the Priest Numb 28. he commanded sacrifice that on the Sabbath day over and above the daily sacrifice there should be offered to the Lord two Lambes of an yeare old without blemish one in the morning and the other in the evening as also to prepare first and then place the Shewbread being twelue loaves one for every Tribe continually before the Lordeâ—very Sabbath day These severall references so divided the Priest might do his part without the people and contrary the people doe their part without the Priest Of any Sabbath duties which were to be performed betweene them wherein the Priest and people were to joyne together the Scriptures are directly silent As for these severall duties that of the Priest the Shew-bread and the sacrifice was not in practice till they came to the Land of Canaan and then though the Priest offered for the people yet he did not with them So that for forty yeares together all the life of Moses the sanctifying of the Sabbath did consist onely for ought we finde in a bodily rest a ceasing from the works of their weekly labours and afterwards in that and in the sacrifices which the Priest made for them Which as they seeme to be the greater of the two so was there nothing at all therein in which the people were to doe no not so much except some few as to be spectatours the sacrifices being offered onely in the Tabernacle as in the Temple after when they had a Temple the people being scattered over all thâ— Country in their Townes and Villages Of any reading of the Law or exposition of the same unto the people or publicke forme of prayers to be presented to the Lord in the Congregation wee finde no footstep now nor a long time after None in the time of Moses for hee had hardly perfected the Law before his death the booke of Deâ—teronomy being dedicated by him a very little before God tooke him None in a long time after no not till Nehemiahs dayes as wee shall see hereafter in that place and time The resting of the people was the thing commanded in imitation of Gods rest when his works were finished that as hee rested from the works which hee had created so they might alâ—o rest in memoriall of it But the employment of this rest to partiâ—ular purposes either of contemplation or devâ—tion than not declared unto us in the Word of God but left at large either unto the libertie of the people or the Authoritie of the Church Now what the people did how they imployed this rest of theirs that Philo tels us in his third Booke of the life of Moses Moses saith hee ordained that since the World was finished on the seventh day all of his Common-wealth following therein the course of nature should spend the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Festivall delights resting therein from all their works yet not to spend it as some do in laughter childish sports or as the Romans did their time of publick Feastings in beholding the activity either of the Iester or common Dancers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the study of true philosophy and in the contemplation of the workes of nature And in another place De Decâ—log He did command saith he that as in other things so in this also they should imitate the Lord their God working six dayes and resting on the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spending it in meditation of the works of nature as before is said And not so only but that upon that day they should consider of their actions in the weeke before if happily they had offended against the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that so they might correct what was done amisse and be the better armed to offend no more So in his booke de mundi opificio he affirmes the â—ame that they implyed that day in divine Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even for the bettering of their manners and reckoning with their consciences That thus the Iewes did spend the day or some part thereof is very probable and wee may take it well enough upon Philo's word but that they spent it thus by the direction or command of Moses is not so easily proved as it is affirmed though for my part I willingly durst assent unto it For be it Moses so appointed yet this concernes onely the behaviour of particular persons and reflects nothing upon the publick duties in the Congregation 4 It 's true that Philo tels us in a booke not extant how Moses also did ordaine these publick meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap. Euseb. Praepar l. 8 7. What then did Moses order to be done on the Sabbath day He did appoint saith he that we should meet all in some place together and there set down with modesty and a generall silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the Law that none plead ignorance of the same Which custome we continue stiâ—l harkening with wonderfull silence to the Law of God unlesse perhaps we give some joyfull acclamation at the hearing of it some of the Priests if any present or otherwise some of the Elders reading the Law and then expounding it unto us till the night come on Which done the people are dismissed full of divine
abuse this Scripture in the times before and made it an unlawfull matter for any man to walke into the fields or to see his gardens on the sabbath day either to marke what things they wanted or how well they prospered because this was to do his owne pleasure and so forbidden by the Prophet But those that understand the true Christian sabbath apply them to a better purpose as was shewed before And for the Christian sabbath what it is and in what things it doth consist besides what hath beene said already wee shall adde something more from the ancient Fathers If any man saith Iustin Martyr that hath beene formerly a perjured person Dial. â—um Tâ—yphon a deceiver of his Neighbours an incontinent liver repents him of his sinnes and amends his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man doth keepe a true and holy Sabbath to the Lord his God See to this purpose also Clemens of Alexandria Strom. l. 4. So Origen Trâ—ct 19 in Math. Omnis qui vivit in Christo semper in sabbatis vivit That man whose life is hid with Christ in God keeps a daily Sabbath See to that purpose Hom. 23. in Numbers Hâ—m â—5 Macarius tells us also that the Sabbath given from God by Moses was a Type onely and a shadow of that reall Sabbath Hom. 39. in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by the Lord unto the soule More fully Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What use saith hee is there of a Sabbath to him whose conscience is a continuall feast to him whose conversation is in Heaven For now we feast it every day doing no manner of wickednesse but keeping a spirituall rest holding our hands from covetousnesse our bodies from uncleannesse What need we more The Law of righteousnesse containes ten Commandements The first to know one God the second to abstaine from Idols the third not to prophane Gods Name Hom 49. in Maâ—h 24. the fourth Sabbatum celebrare spirituale to keepe the true spirituall Sabbath c. So hee that made the Opus imperfectum on Saint Matthews Gospell Saint Augustine finally makes the fourth Commandement De conven 10. pâ—aec 10. pâ—aâ—arum so farre as it concernes us Christians to be no more then requies cordis tranquillitas mentis quam facit bona conscientia the quiet of the heart and the peace of minde occasioned by a good conscience Of any other Sabbath to bee looked for now the Fathers utterly are silent and therefore we may well resolue there is no such thing 10 Yet notwithstanding this the Iewes still dote upon their Sabbath and that more sottishly and with more superstition farre then they ever did A view wherof I shall present and so conclude the first part of this present argument And first for the Parasceves or their Eues Buxdorfius thus informes us of their vaine behaviour Die Veneris singuli ungues de digitis abscindunt c. On Friday in the afternoone they pare their nailes and whet their knives Synag Iuâ—â— c. 10 and lay their holyday-clothes in readinesse for the reception of Queen Sabbath for so they call it and after lay the cloth and set on their meat that nothing be to be done upon the morrow About the evening goes the Sexton from door to door coÌ„manding all the people to abstain from work and to make ready for the Sabbath That done they take no worke in hand Onely the women when the Sunne is neere its setting light up their Sabbath-lamps in their dining roomes and stretching out their hands towards them give them their blessing and depart To morrow they beginne their Sabbath very early and for entrance thereunto array themselues in their best clothes and their riâ—hest jewels it being the conceit of Rabbi Solomon that thâ— memento in the front of the fourth Commandement was placed there especially to put the Iewes in minde of their holy-day Garments Nay so precise they are in these preparations and the following rest that if a Iew go forth on Friday and on the night falls short of home more then is lawfull to be travailed on the Sabbath day there must he set him down and there keepe his Sabbath though in a Wood or in the Field or the high-way side without all feare of winde or weather of Theeves or Robbers without all care also of meat and drinke Periculo laâ—ronum praedonumque omni penuria item omni cibi potusque neglectis as that Authour hath it For their behaviour on the Sabbath and the strange niceties where with they abuse themselues he describes it thus Id. cap. 11. Equus aut asinus Domini ipsius stabulo exiens froenum aut capistrum non aliud quicquam portabit c. An horse may have a bridle or an halter to leade not a saddle to lead him and hee that leadeth him must not let it hang so loose that it may seeme hee rather carrieth the bridle then leads the Horse An Henne must not weare her hose sowed about her legge They may not milke their Kine nor eat any of the milke though they have procured some Christian to doe that worke unlesse they buy it A Taylour may not weare his Needle sticking on his sleeve The lame may use a staffe but the blinde may not They may not burthen themselues with Clogges or Pattens to keepe their feet out of the durt nor rub their Shooes if foule against the ground but against a wall nor wipe their durtie hands with a cloth or Towell but with a Cowes or Horses tayle they may do it lawfully A wounded man may weare a plaster on his sore that formerly was applyed unto it but if it fall off hee may not lay it on anew or binde up any wound that day nor carry money in their purses or about their clothes They may not carry a fanne or flap to drive away the Flies If a Flea bite they may remoove it but not kill it but a Lowse they may yet Rabbi Eliezer thinkes one may as lawfully kill a Camell They must not fling more Corne unto their Poultry then will serve that day lest it may grow by lying still and they be said to sowe their Corne upon the Sabbath To whistle a tune with ones mouth or play it on an instrument is unlawfull utterly as also to knocke with the ring or hammer of a doore or knocke ones hand upon a table though it be onely to still a childe So likewise to draw letters either in dust or ashes or on a wet board is prohibited but not to fancie them in the aire With many other infinite absurdities of the like poore nature wherewith the Rabbins have beene pleased to afflict their brethren and make good sport to all the World which are not either Iewes or Iewisâ—ly affected Nay to despight our Saviour as Buxdorfius tells us they have determined since that it is unlawfull to lift the Oxe or Asse out of the ditch which in the
darknesse by the light of his most glorious resurrection â—p 119. The like S. Austin Dies Dominicaâ— Christianis resurrectione Domini declaratus est ex 〈◊〉 cepit habere festivitatem suam The Lords day was made knowne saith he unto us Christians by the resurrection and from that began to be accounted holy See the like lib. 22. de Civit. Dei c. 30. serm 15. de Verbis Aâ—stoli But then it is withall to be observed that this was onely done on the authoritie of the Church and not by any precept of our Lord and Saviour or any one of his Apostles And first besides that there is no such preceâ—â— extant at all in holy Scripture Li 5 C. 22. Socrates hath affirmed it in the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the designes of the Apostles was not to busie themselues in prescribing festiuall dayes but to instruct the people in the wayes of godlinesse Now lest it should be said that Socrates being a Novâ—tian was a profest enemie to all the orders of the Church we have the same De Sabb. ◠〈◊〉 almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiasticall History S. Athanasâ—us saith as much for the particular of the Lords day that it was taken up by a voluntarie usage in the Church of God without any commandement from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As saith the Father it was commanded at the first that the Sabbath day should be observed in memory of the accomplishment of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so do we celebrate the Lords day as a memoriall of the beginning of a new creation Where note the difference here delivered by that Reverend Prelate Of the Iews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no commandement onely a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we finde it in the Homilie entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandement but on his occasion the resurrection of our Lord upon that day being the principall motive which did induce his Church to make choice thereof for the assemblies of the people For otherwise it would plainly crosse what formerly had been said by Athaâ—asius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him onely but the whole cloud of witnesses all the Catholick Fathers in whom there is not any words which reflects that way but much in affirmation of the contrary For besides what is said before elsewhere shall be said in its proper place The Councell held at Paris An. 829 ascribes the keeping of the Lords Day at most to Apostolicall tradition confirmed by the aâ—tority of the Church Cap. 50. For so the Councel ChristianoruÌ„ religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos â—inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals of the old testament and those now solemnized in the new that in the Old Testament God appointed all the Festivals that were to be observed in the Iewish Church in novo nulla festivitas a Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as being left unto the Prelates of the Church by them to be appointed as occasion was What others of the ancient writers Cap. 24. V. 10 and what the Protestant â—ivines have affirmâ—d herein we shal hereafter see in their proper places As for these words of our Redeemer in S. Matthews Gospel Pray that your flight be not in the winter neither on the Sabbath day they have indeed beene much alleaged to prove that Christ did intimate at the least unto his Apostles and the rest that there was a particular day by him appoointed where of he willed them to be câ—refull which being not the Iewish Sabbath must of necessâ—â—â— as they thinke be the Lords Day But certainly the Fâ—â—â—ers tâ—ll us no such matter nay they say the contraâ—y and make these words apart of our Redeâ—mâ—rs admâ—â—iâ—ion to the Iewes In Math â—4 not to the Apostles â—aint Châ—ysostâ—â—e hath it so expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold saith he how he addresseth his discourse unto the Iewes tels them of the euils which shold fall upon theÌ„ for neither were the Apostles bound to observe the Sabbath nor were they there wheÌ„ those calamities fell upon the Iewish Nation Nâ—t in the winter nor on the Sabbath and why so saith he Because their flight being so quick suddaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Iews would dare to flie on the Sabbath for such their superstitioÌ„ was in the later times nor would the winter but be very troublesome in such distresses In Math 24. Theophilact doth affirme expresly that this was spake unto the Iews spoke upon the selfâ—ame reasons adding withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before any of those miseries fell upon that Nation the Aposâ—les were all departed from out Ierusalem S. Hierom saith as much as unto the time that those calamities which by our Sauiour were foretold were generally referred unto the wars of Titus and Vespasian and that both in his Comment on S. Mathews Gospel and his Epistle to Algasia Qu. 4. And for the thing that the Apostles and the rest of the Disciples were al departed from Ierusalem before that heavy warre began is no lesse evident in story For the Apostles long before that time were either martyred or dispersed in severall places for the enlargment of the Gospel not any of them resident in Ierusalem after the martyrdome of S. Iames who was Bishop there And for the residue of the Disciples they had forsook the Country also before the warres being admonished so to do by an heavenly vision which warned them to withdraw from thence and repaire to Pella beyond Iordan as Eusebius tels us Hist. Eccl. l. 3. c. 5 So that these words of our Redeemer could not be spoke as to the Apostles and in them unto all the rest of the Disciples which should follow after but to the people of the Iewes To whom our Saviour gave this caâ—tion not that hee did not thinke it lawfull for them to fâ—ie upon the Sabbath day but that as things then were and as their consciences were intangled by the Scribes and Pharisees he found that they would count it a most grievous misery to be put unto it To returne then unto our story as the chiefe reason why the Christians of the primitive times did set apart this day to religious uses was because Christ that day did rise again from death to life for our
to the Emperours notice who was a friend of liberty and could not but well understand how acceptable a thing it was to God that workes of charity and mercy should not be restrained on any dayes it pleased him to send out a second Edict in the Iuly following directed to Elpidius who was then Praefectus Praetorio as I take it wherein hee authorized his Ministers to performe that Office any thing in the former Law unto the contrary notwithstanding For so it remaines Ibid. Sicut indignissimum videbatur diem Solis venerationis suae celebrem altercantibus jurgijs noxijs partium contentionibus occupari ita gratum est jucundum eo die quae sunt maxime votiva compleri Atque ideo emancipandi manumittendi die festo cuncti licentiam habeant super his rebus Acta non prohibeantur So that not onely husbandry was permitted in small Townes and Villages but manumission being a meere civill Act and of no small care many was by him suffered and allowed in the greater Citties The first great worke done by the first great Christian Prince was to declare his royall pleasure about this day what things he thought most proper to permit and what to disallow upon it teaching all other Kings and Princes which have since succeeded what they should also doe on the same occasion 3 Nor did this pious Prince confirme and regulate the Lords day onely but unto him we are indebted for many of these other Festivalls which have beene fince obferved in the Church of God It had beene formerly a custome in the Christian Church carefully to observe the times and dayes of their departure who had preferred the Gospel before their lives and suffered many torments and at last death it selfe for the faith of Christ. Eusâ—â— hist. l. 4. c. 14. The Church of Smyrna and that 's the highest we neede goe testifieth in an Epistle writ ad Philomelienses that they did celebrate the day wherein their Reverend Bishop Polycarp did suffer Martyrdome with joy and gladnesse and an holy Convocation This was in Anno 170. or there abouts And in the following Age S. Cyprian taking notice of such men as were imprisoned for the testimony of a good conscience appointed that the dayes of their decease should be precisely noted that so their memories might be celebrated with the holy Martyrs Epl. 8. l. 3. Denique dies eorum quibus excedunt annotate ut commemorationes eorum inter memorias martyrum celebrare possimus as there he hath it But hitherto they were onely bare memorialls for more they durst not doe in those times of trouble their sufferings onely â—ignified to the Congregation and that they did unto this end that by exhibiting the people their infinite indurances for the truth and testimony of Religion they also might bee nourished in an equall constancie After when as the Church was in perfect peace it pleased the Emperour Constantine to signifie to all his Deputies aâ—d Leivtenants in the Roman Empire Euseb. l 4. cap. 23. that they should have a care to see those the memorialls of the Martyrs duly honoured and solemne times or Festivalls to be appointed in the Churches to that end and purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though these Festivalls and Saints dayes became not forthwith common over all the world but were observed in those parts chiefly wherein the memorie of the Saint or Martyr was in most esteeme in which respect Saint Hierome calls them In Gal. 41 tempora in honore Martyrum pro diversa regionum varietate constituta yet in a little tract of time such of them as had beene most eminent as the Apostles and Evangelists were universally received and celebrated even as now they are I say as now they are as they are now observed in the Church of England De Martyr l 8. and this I say upon the credit and authority of Theodoret. Who though hee gives another reason and originall of these institutions informes us of these Festivalls that they were modestae castae temperantia plenae performed with modestie chastitie and sobrietie not as the Festivalls of the Gentiles were in excesse and riot And not so onely but he affirmes this of them divinis canticis personantis sacrisque sermonibus audiendis intentae that they were solemnized with spirituall Hymnes and religious Sermons and that the people used to emptie out their soules to God in fervent and affectionate Prayers non sine lachrymis suspirijs even with sighes and teares As for Theodoret he lived and flourished in the yeare 420. and speakes of these Festivalls S. Peter and S. Thomas and S. Paul with others which he names particularly as things which had beene setled and established a long time before and therefore could not be much after the time of Constantine who dyed not till the up yeare 341. or thereabouts As for the eighth booke de Martyrib Where this passage is it is the 12. of those entituled de curandis Graec. affect And howsoever some exception hath beene made against them as that they were not his whose names they carry yet finde I no just proofe thereof amongst our Criticks 4 Now as the Emperour Constantine did adde the Annuall Festivalls of the Saints unto those other Anniversarie feasts which formerly had beene observed in the Christian Church so by his royall edict did he settle and confirme those publicke meetings which had beene formerly observed on each Friday weekely the Wednesday standing on the same Basis as before it did which was the custome of the Church De vit Const. l. 4. c. 18. Eusebius having told us of this Emperours Edict about the honouring of the Sunday addes that he also made the like about the Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it Sozomen addes that he enjoyned also the like rest upon it the like cessation both from iudicature Hist. l. 1. c. 8. and all other businesses and after gives this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee honoured the one saith he as being the day of our Redeemers resurrection the other as theâ— day of our Saviours passion So for the practise of the Church in the following times that they used other dayes besides the Sundayes is evident by many passages of Cyrill of Hierusalem where hee makes mention of the Sermon preached the day before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne Language Catech. orat 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow after the Lords day Cat. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. Mystag 2. The like is very frequent in S. Ambrose also Hesterno die de fonte disputavimus De Sacram. lib. 3. cap. 1. Hesternus noster sermo ad sancti altaris sacramentum deductus est lib. 5. cap. 1. and in other places The like in Crysostome as in many other places too many to bee pointed at in this place and time so in his 18. Hom. on the 3. of Gen.
on those dayes was not held unlawfull si instent hostes in case the enemie bee at hand though otherwise not to be done where no danger was These are the speciall points observed and published by Tostatus And these I have the rather exactly noted partly that wee may see in what estate the Lords day and the other holy dayes were in the Church of Rome what time the reformation of religion was first â—et on foote but principally to let others see how neere they come in their new fancies and devises unto the nicetieâ— of those men whom they most abhorre 5 Thus stood it as before I sayd both for the doctrine and the practise till men began to looke into the errors and abuses in the Roman Church with a more serious eye than before they did and at first sight they found what little pleased them in this particular Their doctrine pleased them not in making one day holier than another not onely in relation to the use made of them but to a naturall and inherent holinessâ— wherewith they thought they were invested Nor did their practise please much more in that they had imposed so many burdens of restraint upon the consciences of Gods people and thereby made that day a punishment which was intended for the ease of the labouring man Against the doctrine of these men and the whole practise of that Church Calvin declares himselfe in his booke of Institutions And therewith taxeth those of Rome l. 2 cap. 8. p. 34. qui Iudaica opinione populum superioribus seculis imbuerunt who in the times before possessed the peoples mindes with so much Iudaisme that they had changed the day indeed as indishonour of the Iew but otherwise retained the former sanctity thereof which needes must bee saith he if there remaine with us as the Papists taught the same opinion of the mysteries and various significations of dayes and times which the Iewes once had And certainely saith hee we see what dangerous effects have followed on so false a doctrine those which adhere to their instructions having exceedingly out gone the Iewes crassa carnalique Sabbatismi superstitione in their grosse and carnall superstitions about the Sabbath Beza his Scholler and Acates sings the selfe same song In Apocal. 1. v. 10. that howsoever the assemblies of the Lords day were of Apostolicall and divine tradition sic tamen ut Iudaica cessatio ab omni opere non observaretur quoniam hoc plane fuisset judaismum non abolâ—re sed tantum quod ad diem attinet immutare yet so that there was no cessation from worke required as was observed among the Iewes For that saith he had not so much abolished Iudaisme as put it off and changed it to another day And then he addes that this cessation was first brought in by Constantine and afterwards confirmed with more and more restraints by the following Emperours by meanes of which it came to passe that that which first was done for a good intent viz. that men being free from their worldly businesses might wholely give themselves to hearing of the Word of God in merum Iudaismum degenerarit degenerated at the last into downe-right Iudaisme So for the Lutheran Churches Chemnitius chalengeth the Romanists of superstition quasi dominicae diei reliquis diebus festis per se peculiarâ—s quaedam insit sanctitas because they taught the people that the holy dayes considered onely in themselves had a native sanctitie And howsoever for his part hee thinke it requisite that men should be restrained from all such workes as may bee any hinderance unto the sanctifying of the day yet he accounts it but a part of the Iewish leaven nimis scrupulose diebus festis prohibere operas externas quae vel quando non impediunt publicum ministerium so scrupulously to prohibit such externall Actions which are at all no hindrance to Gods publicke service and mans Sabbath duties In Mat. 12. Bucer goes further yet and doth not onely call it a superstition but an apostasie from Christ to thinke that working on the Lords day in it selfe considered is a sinnefull thing Si existimetur operari in eo die per se esse peccatum superstitio gratiae Christi qui ab elementis mundi nos suo sanguine liberavit negatio est as his owne words are Then addes that he did very well approve of the Lords day meetings si eximatur è cordibus hominum opinio necessitatis if men were once dispossessed of these opinions that the day was necessary to be kept that it was holier in it selfe then the other dayes and that to worke upon that day in it selfe was sinnefull Lastly the Churches of the Switzers professe in their Confession that in the keeping of the Lords day they give not the least hint to any Iewish superstitions Neque enim alteram diem altera sanctiorem esse credimns Cap. 24. nec otium deo per se probari existimamus For neither as they sayd doe we conceive one day to be more holy than another or thinke that rest from labour in it selfe considered is any way pleasing unto God By which we plainely may perceive what is the judgement of Protestant Churches in the present point 6 Indeede it is not to be thought that they could otherwise resolve and determine of it considering what their doctrine is of the day it selfe how different they make it from a Sabbath day which doctrine that wee may perceive with the greater ease we will consider it in three propositions in which most agree 1. That the keeping holy one day of seven is not the Morall part of the fourth Commandement or to be reckoned as a part of the law of â—ature 2. That the Lords day is not founded on Divine Commandement but onely on the authority of the Church and 3. That the Church hath still authority to change the day and to transferre it to some other First for the first it seemes that some of Rome considering the restraints before remembred and the new doctrine thence arising about the naturall and inherent holinesse which one day had above another had altered what was formerly delivered amongst the Schoolemen and made the keeping of one day in seven to bee the Morall part of the fourth Commandement This Calvin chargeth them withall that they had taught the people in the former times In stit l. 2. cap. 8. 11. 34. that whatsoever was ceremoniall in the fourth Commandement which was the keeping of the Iewes seventh day had beene long since abrogated remanere vero quod morale est nempe unius diei observationem in hebdomade but that the morall part thereof which was the keeping of one day in seven did continue still With what else is it as before was sayd then in dishonour of the Iewes to change the day and to affixe as great a sanctity thereunto as the Iewes ever did And for his owne part he professeth that howsoever he approved of the Lords
it being no where to be â—ound that it was commanded Gualten more generally that the Christians first assembled on the Sabbath day as being then most famous and so most in use but when the Churches were augmented prâ—ximus à sabbatâ— dies robus sacris destinatus the next day after the Sabbath was desâ—gned to those holy uses If not before then certainly not so commanded by our Saviour Christ and if designed onely then not enjoyned by the Apostles Yea Beza though herein hee differ from his Master Câ—lvin Apoc. 1 10. and makes the Lords day meetings to be Apostolicae verae divinae traditionis to be indeed of Apostolicall and divine tradition yet being a tradition onely although Apostolicall it is no commandement And more then that In Act. â—0 he tels us in another place that from Saint Rauls preaching at Troas and from the Text. 1. Corinth 16. 2. non inepte colligi it may be gathered not unfitly that then the Christians were accustomed to meete that day the ceremony of the Iewish Sabbath beginning by degrees to vanish But sure the custome of the people makes no divine traditions and such conclusions as not unfitly may be gathered from the Text are not Text it selfe Others there be who attribute the changing of the day In Gen. to the Apostles not to their precept but their practice So Mercer Apostoli in Dominicum converterunt the Apostles changed the Sabbath to the Lords day in Gen. 2. Paraeâ—s attributes the same Apostolicae Ecclesia unto the Apostolicall Church or Church in the Apostles time quo modo autem facta fit haec mutatio in sacris literis expressum non habemus but how by what authoritie such a change was made In Thesiâ— p. 733. is not delivered in the Sâ—ripture And Iohn Cuchlinus though hee call it an consuetudinem Apostolicam an Apostolicall customâ— yet hee is peremptory that the Apostles gave no such Commandement Apostolos praeâ—ptum reliquisse constanter negamus So Simler calls it onely consuetudinem tempore Apostolorum receptam Defâ—stis Chr p. 24. a custome taken up in the Apostles time And so Hospinian although saith hee it be apparant that the Lords day was celebrated in the place of the Iewish Sabbath even in the times of the Apostles non invenitur tamen vel Apostolos vel alios legâ— aliqua praecepto observationem ejus instituisse yet find we not that either they or any other In 4. praecepâ— did institute the keeping of the same by any law or precept but left it free Thus Zanchius nullibi legimus Apostoles c. we doe not read saith hee that the Apostles commanded any to observe this day Wee onely read what they and others did upon it liberum ergo reliquerunt which is an argument that they left it to the Churches power In 〈◊〉 â—alat To those adde Vrsin in his exposition on the fourth Commandement liberum Ecclesiae reliquit alios dies eligere and that the Church made choice of this in honour of our Saviours resurrection Arctius in his Common-places Christianiâ—â— Dominicum transtulerunt Gomarus and Ryvet in the â—racts before remembred Both which have also there determined that in the choosing of this day the Church did exercise as well her wisdome as her freedome her freedome being not obliged unto any day by the Law of God her wisdome ne majori mutatione Iudaeos offenderet that by so small an alteration she might the lesse offend the Iewes who were then considerable As for the Lutheran Divines it it is affirmed by Doctour Bound that 〈◊〉 the most part they ascribe too much unto the liberty of the Church in appointing dayes for the assembly of the people which is plain confession But for particulars Brentius as Doctour Prideaux tells us calls it civilem institutionem a civill institution and no commandement of the Gospell which is no more indeed then what is elsewhere said by Calvin when he accounts no otherwise thereof then ut remedium retinendo ordini necessarium as a fit way to retaine order in the Church And sure I am Chemnitius tells us that the Apostles did not impose the keeping of this day as necessary upon the consciences of Gods people by any law or precept whatsoever sed libera fuit observatio ordinis gratia but that for orders sake it had been voluntarily used amongst them of their own accord 8 Thus have we proved that by the Dâ—ctrine of the Protestants of what side soever and those of greatest credit in their severall Churches eighteene by name and all the Lutherans in generall of the same opinion that the Lords Day is of no other institution then the authoritie of the Church Which proved the last of the three Theses that still the Church hath power to change the day and to transferre it to some other will follow of it selfe on the former grounds the Protestant Doctours before remembred in saying that the Church did institute the Lords day as we see they doe confessing tacitely that still the Church hath power to change it Nor do they tacitely confesse it as if they were affraid to speak it out but some of them in plaine termes affirme it as a certaine truth Zuinglius the first reformer of the Switzers hath resolved it so in his Discourse against one Valentine Gentilis a new Arian heretick Audi mi Valentine quibus modis rationibus sabbatum ceremoniale reddatur Tom. 1 p 254 â— Harken now Valentine by what wayes and means the Sabbath may be made a ceremony if either we observe that day which the Iewes once did or thinke the Lords day so affixed unto any time ut nefas sit illum in aliud tempus transferre that wee conceive it an impietie it should be changed unto another on which as well as upon that we may not rest from labour and harken to the Word of God if perhaps such necessity should be this would indeed make it become a ceremony Nothing can be more plaine then this Yet Calvin is as plain when hee professeth that hee regarded not so much the number of seven ut ejus servituti Ecclesias astringeret as to enthrall the Church unto it Sure I am Doctour Prideaux reckoneth him as one of them who teach us that the Church hath power to change the day and to transfer it to some other In Orat. de Sab. and that Iohn Barclaie makes report how once hee had a Consultation de transferenda Dominica in feriam quintam of altering the Lords day unto the Thursday Bucer affirmes as much as touching the authoritie and so doth Bullinger and Brentius Vrsine and Chemnitius as Doctour Prideaux hath observed Of Bullinger Bucer Brentius I haue nought to say because the places are not cited but take it as I think I may upon his credit But for Chemnitius he saith often that it is libera observatio a voluntatie observation that it is an especiall part of our Christian