〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But this perhaps was onely in respect of Lectures or Expositions of the Scriptures such as were often used in the greater Citties where there was much people and but little businesse for I conceive not that they met every day in these times to receive the Sacraments Of Wednesday and of Friday it is plaine they did not to say any thing of the Saturday till the next Section Epl. 289. S. Basil names them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is saith he a profitable and pious thing every day to communicate and to participate of the blessed body and blood of Christ our Saviour he having told us in plaine termes that Whosoever eateth his flesh and drinketh his blood hath eternall life We notwithstanding doe communicate but foure times weekely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. on the Lords day the Wednesday the Friday and the Saturday unlesse on any other dayes the memory of some Martyr be perhaps observed Eâ—pos â—â—d â—ath 11. 22. Epiphanius goeth a little further and he deriveth the Wednesdayes and the Fridayes Service even from the Apostles ranking them in the same Antiquity and grounding them upon the same authority that he doth the Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely it seemes the differencâ— was that whereas formerly it had beene the custome not to administer the Sacrament on these two dayes being both of them fasting dayes and so accounted long before untill towards evening It had beene changed of late and they did celebrate in the mornings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as on the Lords day was accustomed Whether the meetings on these dayes were of such antiquity as Epiphanius saith they were I will not meddle Certaine it is that they were very antient in the Church of God as may appeare by that of Origen and Tertullian before remembred So that if wee consider eyther the preaching of the word the ministration of the Sacraments or the publicke Prayers the Sunday in the Easterne Churches had no great prerogative above other dayes especially above the Wednesday and the Friday save that the meetings were more solemne and the concourse of people greater than at other times as it is most likely The footesteps of this antient custome are yet to be observed in this Church of England by which it is appointed that no Wednesdayes and Fridayes weekely Can. 25. though they be not holy dayes the Minister at the accustomed houres of Service sâ—all resort to Church and say the Letanie prescribed in the Booke of Common prayer 5 As for the Saturday that retained its wounted credit in the Easterne Church little inferiour to the Lords day if not plainely equall not as a Sabbath thinke not so but as a day designed unto sacred meetings The Constitutions of the Apostles said to be writ by Clemens one of Saint Peters first successours in the Church of Rome appoint both dayes to be observed as solemne Festivalls both of them to be dayes of rest that so the servant might have time to repaire unto the Church for his education Lib 8. c. 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Constitution Not that they should denote them wholy unto rest from labour but onely those seâ— times of both which were appointed for the meetings of the Congregation Yet this had an exception too the Saturday before Easter day Lib. 5 cap. 19. whereupon Christ rested in the Grave being exempt from these assemblies and destinated onely unto griefe and fasting And though these constitutions in all likelihood were not writ by Clemens there being many things therein which could not be in use of a long time after yet ancient sure they were as being mentioned in Epiphanius De Scrip. Ecc. in Clemente and as the Cardinall confesseth à Graecis veteribus magni factos much made of by the ancient Graecians though not of such authoritie in the Church of Rome How their authoritie in this point is countenanced by Ignatius we have seene already and wee shall see the same more fully throughout all this Age. And first beginning with the Synod held in Laodicea Can 16. a towne of Phrygia Anno 314. there passed a Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the reading of the Gospels with the other Scriptures upon the Saturday or Sabbath that in the time of Lent Canon 49. there should be no oblation made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the Saturday and the Lords day onely neither that any Festivall should be then observed in memory of any Martyrs Canon 51. but that their names onely should be commemorated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lords day and the Sabbaths Nor was this onely the particular will of those two and thirty Prelates that there assembled it was the practise too of the Alexandrians S. Athanasius Patriarch there affirmes that they assembled on the Sabbath dayes not that they were infected any whit with Iudaisius which was farre from them Hâ—miâ— de Semeâ—te but that they came together on the Sabbath day to worship Iesus Christ the Lord of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it So for the Church of Millaine which as before I said in some certaine things followed the Churches of the East it seemes the Saturday was held in a farre esteeme and joyned together with the Sunday Crastino die Sabbato De Sacrament Lib 4. cap. 6. dominico de orationis ordine dicemus as S. Ambrose hath it And probablie his often mention of hesternus dies remembred in the former Section may have relation to the joynt observance of these two dayes and so may that which is reported then out of S. Chrysost. and S. Cyril Easterne Doctors both Hist. Eccles. Lib. 6. cap. 8. Sure I am Socrates counts both dayes for weekely Festivalls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on them both the Congregation used to be assembled and the whole Liturgie performed Which plainely shewes that in the practise of those Churches they were both regarded both alike observed Gregory Nyssen speakes more home and unto the purpose Some of the people had neglected to come unto the Church upon the Saturday and on the Sunday he thus chides and rebukes them for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Castâ—gâ—tione c. with what face saith the Father wilt thou looke upon the Lords day which hast dishonoured the Sabbath knowest thou not that these dayes are sisters and that who ever doth despise the one doth affront the other Sisters indeed and so accounted in those Churches not onely in regard of the publicke meetings but in this also that they were both exempt from the Lenten Fast of which more annon In the meane time we may remember how Saturday iâ— by S. Basil made one of those foure times whereon the Christians of those parts did assemble weekely to receive the Sacrament as before wee noted And finally it is sayd
care of one than of the other 11 And so indeede it had not in this alone but in all things else the holy dayes as wee now distinguish them being in most points equall to the Sunday and in some superiour Leo the Emperour by his Edict shut up the Theater and the Cirque or shewplace on the Lords day The like is willed expressely in the sixt generall Councell holden at Constantinople Anno 692. Can. 66. for the whole Easter weeke Nequaquam ergo his diebus equorum cursus vel aliquod publicum fiat spectaculum so the Canon hath it The Emperour Charles restrained the Husbandman and the tradesman from following their usuall worke on the Lords day The Councell of Melun doth the same for the said Easter weeke and in more particulars it being ordered by that Synod that men forbeare during the time above remembred Can. 77. ab omni opere rurali fabrili Carpentario gynaeceo coement ario pictorio venatorio forensi mercatorio audientiali ac sacrametis exigendis from husbandry the craft of Smithes Carpenters from needle-work cementing painting hunting pleadings merchandize casting of accounts from taking Oathes The Benedictines had but three messe of pottage upon other dayes die vero dominico in praecipuis festivitatibus but on the Lords day and the principall festivalls a fourth was added as saith Theodomare the Abbot in an Epistle to Charles the Great Law-suites and Courts of judgement were to bee layd aside and quite shut up on the Lords day as many Emperours and Councells had determined severally The Councell held at Friburg Anno 895. Conc. Tribu 〈◊〉 26. did resolve the same of holy dayes or Saints dayes and the time of Lent Nullus omnino secularis diebus dominicis vel Sanctorum in festis seu Quadragesimae aut jejuniorum placitum habere sed nec populum illo prâ—â—sumat coercere as the Canon goeth The very same with that of the Councell of Erford Anno 932. cap. 2. But what neede private and particular Synods bee produced as witnesses herein when wee have Emperours Popes and Patriarkes that affirme the same To take them in the order in which they lived Photius the Patriarke of Constantinople Anno 858. Ap. Balsam tit 7. cap. 1. thus reckoneth up the Festivalls of especiall note viz. Seaven dayes before Easter and seaven dayes after Christmasse Epiphanie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feasts of the Apostles and the Lords day And then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on those dayes they neither suffer publicke shewes nor Courts of justice Emanuel Comnenus next Emperour of Constantinople Apâ— Balsam Anno 1174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We doe ordeine saith he that these dayes following be exempt from labour viz. the nativity of the Virgin Mary holy-rood day and so hee rockoneth all the rest in those parts observed together with all the Sundayes in the yeare and that in them there be not any accesse to the seates of judgement Lib. 2. tit de ferijs cap. 5. The like Pope Gregory the ninth Anno 1228. determineth in the Decretall where numbring up the holy dayes he concludes at last that neither any processe hold nor sentence bee in force pronounced on any of those dayes though both parts mutually should consent unto it Consentientibus etiam partibus nec processus habitus teneat nec sententia quam contingit diebus hujusmodi promulgari So the Law resolves it Now lest the feast of Whit sontide might not have some respect as well as Easter it was determined in the Councell held at Engelheim Cap. 6. Anno 948. that Munday Tuesday Wednesday in the Whitsun-weeke non minus quam dies dominicus solenniter honorentur should no lesse solemnely be observed than the Lords day was So when that Otho Bishop of Bamberg had planted the faith of Christ in Pomerania Vrspergens Chronic. and was to give account thereof to the Pope then being he certifieth him by his letters Anno. 1124 that having christned them and built them Churches he left them three injunctions for their Christian carriage First that they eate no flesh on Fridayes secondly that they rest the Lords day ab omni opere malo from every evill worke repairing to the Church for religious dueties and thirdly Sanctorum solennitates cum vigiliis omni diligentia observent that they keepe carefully the Saints dayes with the Eves attendant So that in all these outward matters we finde faire equality save that in one respect the principall festivals had preheminence above the Sunday For whereas fishermen were permitted by the Decretall of Pope Alexander the third as before was sayd diebus dominicis aliis festis on the Lords day and other holy dayes to fish for herring in some cases there was a speciall exception of the greater festivals praeterquam in majoribus anni solennitatibus as the order was But not to deale in generals onely Isidore Arch-bishop of Sevill in the beginning of the seventh Century making a Catalogue of the principall festivalls beginnes his list with Easter and ends it with the Lords day as before we noted in the fifth section of this Chapter Now lest it should be thought that in sacred matters and points of substance the other holy dayes were not as much regarded as the Lords day was the Councell held at Mentz Anno 813 did appoint it thus that if the Bishop were infirme or not at home Non desit tamen diebus dominicis festivitatibus qui verbum dei praedicet juxta quod populus intelligat yet there should still be some to preach Gods word unto the people according unto their capacities both on the Lords day and the other festivals Indeed why should not both be observed alike the Saints dayes being dedicated unto God as the Lords day is and standing both of them on the same authority on the authority of the Church for the particular institution on the authority of Gods Law for the generall warrant It was commanded by the Lord and written in the heart of man by the penne of nature that certaine times should bee appointed for Gods publicke worship the choycing of the times was left to the Churches power and she designed the Saints dayes as shee did the Lords both his and both alotted to his service onely This made Saint Bernard ground them all the Lords day and the other holy dayes on the fourth Commandement the third in the Account of the Church of Rome Spirituale obsequium deo praebetur in observantia sanctarum solennitatum unde tertium praceptum contexitur Serm. 3. Super Salve reg Observa diem Sabbati i. e. in sacris ferijs te exerce So S. Bernard in his third Sermon Super salve Regina 12 The Lords day and the holy dayes or Saints dayes being of so neere a kinne we must next see what care was taken by the Church in these presentages for hallowing them unto the Lord. The times were
that so by his example the Iewes might learne to rest from their Worldly labours and be the better fitted to meditate on the workes of God and to commemorate his goodnesse manifested in the Worlds Creation 2 Of any other sanctification of this day by the Lord our God then that he rested on it now and after did command the Iewes that they should sanctifie the same we have no Constat in the Scriptures nor in any Author that I have met with untill Zanchies time Indeed hee tels us a large story of his owne making how God the Sonne came down to Adam and sanctified this first Sabbath with him that hee might know the better how to doe the like Ego quidem non dubito c. I little doubt saith he De creat â—aminis l. 1. ad finem I will speake onely what I thinke without wrong or prejudice to others I little doubt but that the Sonne of God taking the shape of man upon him was busied all this day in most holy conferences with Adam that he made known himselfe both to him and Eve taught them the order that he used in the Worlds creation exhorted them to meditate on those glorious works in them to prayse the Name of God acknowledging him for their Creatour after his example to spend that day for ever in these pious exercises I doubt not finally saith hee but that hee taught them on that day the whole body of divinity and that he held them busied all day long in hearing him and celebrating with due prayses their Lord and God and giving thankes unto him for so great and many benefits as God had graciouâ—ly vouchsafed to bestow upon them Which said he shuts up all with this conclusion Haec est illius septimi diei benedictio sanctificatio in qua filius Dei una cum patre spiritu sancto quievit ab opere quod fecerat This was saith hee the blessing and sanctifying of that seventh day wherein the Sonne of God together with the Father and the Holy Ghost did rest from all the workes that they had made How Zanchie thwarts himselfe in this See n. 5. wee shall see hereafter Such strange conceptions though they miscarry not in the birth yet commonly they serve to no other use then monsters in the works of nature to be seen and shewne with wonder at all times and sometimes with pitie Had such a thing occurred in Pet. Comestors supplement which he made unto the Bible it had been more tolerable The Legendaries and the Rabbins might fairely also have been excused if any such devise had been extant in them The gravity of the man makes the tale more pittifull though never the more to be regarded For certainly had there been such a weighty conference between God and Man and so much tending unto information and instruction it is not probable but that we should have heard thereof in the holy Scriptures And finding nothing of it there it were but unadvisedly done to take it on the word and credit of a private man Non credimus quia non legimus was in some points Saint Hieroms rule and shall now be ours 3 As little likelihood there is that the Angels did observe this day and sanctifie the same to the Lord their God yet some have been so venturous as to affirme it Sure I am Torniellus saith it Annal. d. 7. And though he seem to have some Authors upon whom to cast it yet his approving of it makes it his as well as theirs who first devised it Quidam non immerito existimarunt hoc ipso die in Coelis omnes Angelorum choros speciali quadam exultatione in Dei laudes prorupisse quod tam praeclarum admirabile opus absolvisset Nay he and they who ever they were have a Scripture for it 38. 4 6. even Gods words to Iob Where wast thou when I laid the foundations of the earth when the morning starres sang together and all the sonnes of God shouted for joy Who and from whence those Quidam were that so interpreted Gods words I could never finde and yet have took some pains to seek it Sure I am Saint Austin makes a better use of them and comes home indeed unto the meaning Some men it seemes affirmed that the Angels were not made till after the sixe dayes were finished De Civit Dei l. 11. c. 9. in which all things had been created and he referres them to this Text for their confutation Which being repeated he concludes I am ergo erant Angeli quando facta sunt sydera facta autem sunt sydera die quarto Therefore saith he the Angels were created before the Starres and on the fourth day were the starres created Yet Zanchius and those Quidam be they who they will fell short a little of another conceit of Philos De vita Mosis lib. 3. who tels us that the Sabbath had a privilege above other dayes not onely from the first Creation of the World though that had beene enough to set out the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even before the Heavens and all things visible were created If so it must be sanctified by the holy Trinitie without the tongues of men and Angels and God not having worked must rest and sanctifie a time when no time was But to return to Torniellus however those Quidam did mislead him make him think that the first Sabbath had been sanctified by the holy Aâ—gels yet he ingenuously confesseth that saâ—ctifying of the Sabbath here upon the earth was not in use till very many ages after Annal d 7. not till the Law was given by Moses Veruntamen in terris ista Sabbati sanctificatio non nisi post multa secula in usum venisse creditur nimirum temporibus Mosis quando sub praecepto data est filiis Israel So Torniellus 4 So Torniellus and so farre unquestionable For that there was no Sabbah kept amongst us men till the times of Moses the Christian Fathers generally and some Rabbins also have agreed together Which that we may the better shew I shall first let you see what they say in generall and after what they have delivered of particular men most eminent in the whole story of Gods Booke untill the giving of the Law And first that never any of the Patriarkes before Moses time did observe the Sabbath Iustin the Martyr hath assured us Dial. cum Tâ—yph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the righteous men saith he and such as walked before the Lord were either circumcised or kept the Sabbath untill the severall times of Abraham and Moses And where the Iewes were scandalized in that the Christians did eat hot meats on the Sabbath dayes the Martyr makes reply that the said just and righteous men not taking heed of any such observances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtained a notable testimony of the Lord himselfe Adv haeres l. â— c. 30. So Irenaeus
〈◊〉 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
Christians with the publick meetings that so they might with greater comfort preserve and cherish the memoriall of so great a mercie in reference unto which the Worlds Creation seemed not so considerable By reason of which work wrought on it it came in time to be entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Apocal 10. which attribute is first found in the Revelation writ by Saint Iohn about the 94 yeâ—re of our Saviours birth So long it was before wee finde the Church tooke notice of it by a proper name For I perswade my selfe that had that day been destmâ—te at that time to religious duties or honoured with the name of the Lords day when Paul preached at Troas or write to the Corinthiâ—ns which as before wee shewed was in the fifty â—eventh neither Saint Luke nor the Apostle had so passed it over and called it onely the first day of the weeke as they both have done And when it had this attribute affixed unto it it onely was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we said by reason of our Saviours resurrection performed upon it and that the Congregation might not be assembled as well on them as on the other For first it was not called the Lords Day exclusively but by way of eminencie in reference to the resurrection onely all other dayes being the Lords In Psal. 23. aswell as this Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit muâ—dumque ipso die creavit qui ob excellentiam tanti miraculi propriâ— dies Dominica appellatur i.e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resoluted it And next it was not so designed for the publick meetings of the Church as if they might not be assembled as well on every day as this For as Saint Hierome hath determined In Gal. â— omnes dies aequales sunt nec per parasceven tantum Christum cruciâ—igi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper â—um caâ—rne vesci Dominica c. All dayes are equall in themselues as the Father tells us Christ was not crucified on the Friday onely nor did hee rise onely upon the Lords Day but that wee may make every day the holy-day of his resurrection and every day eat his blessed body in the Sacrament When therefore certain days were publickly assigned by Godly men for the assemblies of the Church this was done onely for their sakes qui magis seculo vacant quam Deo who had more minde unto the World then to him that made it and therefore either could not or rather would not every day assemble in the Church of God Vpon which ground as they made choice of this even in the Age of the Apostles for one because our Saviour rose that day from amongst the dead so chose they Friday for another by reason of our Saviours passiâ—n and Wednesday on the which he had beene betrayed the Saturday or ancient Sabbath being mean-while retained in the Eastern Churches Nay in the primitive times excepting in the heat of persecution they met together every day for the receiving of the Sacrament that being fortified with that viaticum they might with greater courage encounter death if they chanced to meet him So that the greatest honour which in this Age was given the first day of the week or Sunday is that about the close thâ—â—of they did begin to honour it with the name or title of the Lords Day and made it one of those set dayes whereon the people met together for religious exercises Which their religious exercises when they were performed or if the times were such that their assemblies were prohibited and so none were performed at all it was not held unlawfull to apply themselues unto their ordinary labours as we shall see annon in the following Ages For whereas some have gathered from this Text of the Revelation from S. Iohâ—â— being in the spâ—rit on the Lords Day as the phrase there is that the Lords Day is wholy to be spent in spirituall exercises that their conceit might probably have had some shew of likelihood had it been said by the Apostle that he had been in the spirit every Lords Day But being as it is a particular case it can make no rule unlesse it be that every man on the Lords Day should have dreames and visions and be inspired that day with the spirit of prophecie no more then if it had beene told us upon what day Saint Paul had beene rapt up into the third Heaven every man should upon that day expect the like celestiall raptures Adde here how it is thought by some that the Lords Day here mentioned is not to bee interpreted of the first dâ—y of the weeke 〈…〉 as wee use to take it but of the day of his last comming of the day of judgement wherein all flesh shall come together to receive their sentence which being called the Lords Day too in holy Scripture that so the spirit may be saved in the day of the Lord 1. Cor. 5. 5. S. Iohn might see it being rapt in spirit as if come already But touching this we will not meddle let them that owne it looke unto it the rather since S. Iohn hath generally beene expounded in the other sence by Aretas and Andraâ—as Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositour of Gods Word wherein this day hath constantly since the time of that Apostle beene honoured with that name above other dayes Which day how it was afterwards observed and how farre different it was thought from a Sabbath day the prosecution of this story will make cleare and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the orders setled by the Apostles for the Congregation 2 The Lords day and the Saturday both festivals and both alike observed in the East in Ignatius time 3 The Saturday not without great difficulty made a fasting day 4 The Controversie about keeping Easter and how much it conduceth to the present businesse 5 The feast of Easter not affixed to the Lords day without much opposition of the Easterne Churches 6 What Iustin Martyr and Dionysius of Corinth have left 〈◊〉 of the Lords day Clemens of Alexandria his dislike thereof 7 Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Pentecost 8 What is recorded by Tertullian of the Lords day and the assemblies of the Church 9 Origen as his master Clemens had done before dislikes set dayes for the assemblie 10 S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time 11 Of other holy dayes established in these three first ages and that they were observed as solemnely as the
very evill Author Therefore as the Iews did by the festivall solemnitiâ— of their Sabbath rejoyce in God that created the world as in the Author of of all goodnesse so they in hatred of the maker of the world sorrowed and wept and fasted on that day as being the birth-day of all evill And whereas Christiâ—â—â— men of sound heleefe did solemnize the Sunday in a joyfull memorie of Christs resurrectioâ— so likewise at the selfe same time such Hereticks as denyed the resurrection did contrary to them that held it and fasted when the rest rejoyced For the expressing of which two last heresies Ignat. it was that he affirmed with such zeale and earnestnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one did fast either upon the Lords day or the sabbath except one sabbath in the yeare which was Easter Eve he was a murderer of Christ So he in his Epistle ad Philippenses The Canons attributed to the Apostles Can. 65. take notice of the misdemeanour though they condemne it not with so high a censure it being in them onely ordered that if a Clergie-man offended in that kinde he should be degraded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any of the Laitie they should be excommunicated Which makes me marvell by the way that those which take such paines to justifie Ignatius as Baroniuâ— doth in Ann. 57. of his Grand Annales should yet condemne this Canon of imposture which is not so severe as Ignatius is onely because it speakes against the Saturdayes fast Whereof consult the Annales Ann. 102. Now as Ignatius labours here to advance the sabbath in opposition of those hereticks before remembred making it equally a festivall with the Lords day so being to deale with those which too much magnified the sabbath and thought the Christians bound unto it as the Iews had beene he bends himselfe another way and resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not keep the Sabbath in a Iewish manner in sloth and idlenesse for it is written that he that will not labour shall not eate and in the sweat of thy brows shalt thou eate thy bread But let us keepe it after a spirituall fashion not in bodily ease but in the studie of the law not eating meat drest yesterday or drinking luke-warme drinks or walking out a limited space or setling our delights as they did on dancing but in the contemplation of the works of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after we have so kept the sabbath let every one that loveth Christ keep the Lords day festival the resurrection day the Queene and Empresse of all dayes in which our life was raised againe and death was overcome by our Lord â—nd Saviour So that we see that he would have both dayes observed the Sabbath first though not as would the Ebionites in a Iewish sort and after that the Lords day which he so much magnifieth the better to abate that high esteeme which some had cast upon the Sabbath Agreeable unto this we finde that in the Constitutions of the Apostles for by that name they passe though not made by them both dayes are ordered to be kept holy one in memoriall of the Creation the other of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. of which more hereafter 3 And so it was observed in the Easterne parts where those of the dispersion had tooke up their seats and having long time had their meetings on the Sabbath day coâ—ld not so easily be perswaded from it But in the Westerne Churches in the which the Iews were not so considerable and where thoseâ— hereticks before remembred had beene hardly heard of it was plainly otherwise that day not onely not being honoured with their publicke meetings but destinate to a setled or a constant fast Some which have looked more nearely into the reasons of this difference conceive that they appointed this day for fasting in memory of Saint Peters conflict with Simon Magus which being to be done on a Sunday following the Church of Rome ordained a solemne fast on the day before the better to obtaine Gods blessing in so great a businesse which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a generall and received opinion but then he addeâ— Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it onely for a fable As for Saint Austin he conceives the reason of it to be the severall uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to passe saith he that some especially the Easterne people Adrequiem significandam mallent relaxare jejunium to signifie and denote that rest did not use to fast where on the other side those of the Church of Rome and some Westerne Churches kept it alwayes fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleepe of death But as the Father comes not home unto the reason of this usage in the Easterne countries so in my minde Pope Innocent gives a likelier reason for the contrary custome in the Westerne For in a Decretall by him made touching the keeping of this Fast Coâ—cil Tom. â— he gives this reason of it unto Decentius Eugubinus who desired it of him because that day and the day before were spent by the Apostles in griefe and heavinesse Nam constat Apostolos biduo isto in moerore fuisse propter metum Iâ—daeorum se occulâ—isse as his words there are The like saith Platina that Innocentius did oâ—daine the Saturday or Sabbath to be alwayes fasted Quod tali die Christus in sepulchro jacuisset quod discipuli ejus jejunassent In Innocent Because our Saviour lay in the grave that day and it was fasted by his disciples Not that it was not fasted before Innocents time as some vainely thinke but that being formerly an arbitrary practiâ—e only it was by him intended for a binding Law Now as the African and the Westerne Churches were severally devoted either to the Church of Rome or other Churches in the East so did they follow in this matter of the Sabbaths fast the practice of those parts to which they did most adhere Millaine though neere to Rome followed the practice of the East which shewes how little power the Popes then had even within Italie it selfe Paulinus tels us also of S. Ambrose Invâ—ta Ambâ—os that he did never use to dine nisi die sabbati Dominicâ— c. but on the Sabbath the Lords day and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome hee used to doe as they there did submitting to the orders of the Church in the which hee was Whence that so celebrated speech of his Cum hiâ— sum nonjejuno sabbato cum Romae sum jejuno sabbato at Rome he did at
Millaine he did not fast the Sabbath Nay which is more Saint Augustine tels us that many times in Africa one and the selfe Church Epiâ—t 85. at least the severall Churches in the self-â—ame Prouince had some that dined upon the Sabbath and some that fasted And in this difference it stood a long time together till in the end the Romane Church obtained the cause and Saturday became a fast almost through all the parts of the Western world I say the Westerne world and of that alone The Easterne Churches being so farre from altering their ancient custome that in the â—ixt Councell of Constantinople Anno 692 they did admonish those of Rome to forbeare fasting on that day upon pain of censures Which I have noted here in its proper place that we might know the better how the matter stood betweene the Lords Day and the Sabbath how hard a thing it was for one to get the mastery of the other both dayes being in themselues indifferent for sacred uses and holding by no other tenure then by the courtesie of the Church 4 Much of this kinde was that great conflict between the East and Westerne Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passâ—over of the Iewes was changed in the Apostles times to the Feast of Easter the anniversary memoriall of our Saviours resurrection and not changed onely in their times but by their authoritie Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint Iohn and with the rest of the Apostles as Irenaeus tels us in Eusebius History The like Polycrates affirmes of Saint Philip also Lib. 5. c. 26 whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festivall it selfe but for the time wherein it was to be observed The Easterne Churches following the custome of Hierusalem kept it directly at the same time the Iewes did their Passeover and at Hierusalem they so kept it the Bishops there for fifteene severall iuccessions being of the Circuâ—cision the better to content the Iewes their brethren and to winne upon them But in the Churches of the West they did not celebrate this Feast decima quarta luna upoÌ„ what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly â—o expresse some difference between Iewes and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annuall returne of so great a Feast but kept it on the fourteenth day of the moneth be it what it will it may be very strongly gathered that they regarded not the Lords Day so highly which was the weekly memory of the resurrection as to preferre that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint Iohn was not the Authour of the contrary practice as some gave it out Nam quaenam potuâ—t esse ratio Annal An. 159. c. For what saith he might be the reason why in the Revelation he should make mention of the Lords Day as a day of note and of good credit in the Church had it not got that name in reference to the resurrection And if it were thought fit by the Apostles to celebrate the weekly memory thereof upon the Sunday then to what purpose should they keepe the Anniversary on another day And so farre questionlesse we may joyne issue with the Cardinal that either Sunday is not meant in the Revelation or else Saint Iohn was not the Authour of keeping Easter with the Iewes on what day soever Rather we may conceive that Saint Iohn gave way unto the current of the times which in those places as is said were much intent upon the customes of the Iewes most of the Christians of those parts being Iewes originally 5 For the composing of this difference and bringing of the Church to an uniformity the Popes of Rome bestirred themselues â—o did many others also And first Pope Pius publisheth a declaration Com. Tom 1. Pasâ—ha domini die dominica annuis solennitatibus celebrandum esse that Easter was to be solemnized on the Lords day onely In Chronic. And â—here although I take the words of the letter directory yet I relie rather upon Eusâ—bius for the authority of the fact then on the Decretall it selfe which is neither the substance probable and the date starke false not to be tâ—usted there being no such Consuls it is Crabbes owne note as are there set downe But the Authoritie of Pope Pius did not reach so farre as th Asian Churches and therefore it produced an effect accordingly This was 159. and seven yeares after Polycarpus Bishop of Smyrna a Reverend and an holy man made away to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist l 14. c. 13. then to conferre with Anicetus then the Roman Prelate about this businesse And though one could not wooe the other to desert the cause yet they communicated together and so parted Friends But when that Blastus afterwards had made it necessary which before was arbitrary and taught it to be utterly unlawfull to hold this Feast at any other time then the Iewish Passâ—over becomming so the Authour of the Quartâ— decimani as they used to call them then did both Eleuthâ—rius publish a Decree that it was onely to be kept upon the Sunday and Irenaeus though otherwise a peaceable man write a Discourse entituled De schismate contra Blastum now not extant A little before this time this hapned Anno 1â—0 the controversie had tooke place in Laodicea L. 4. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it which mooved Melito Bishop of Sardis a man of speciall eminence to write two Books de Paschate and one de die Dominico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what side he took it is hard to say Were those discourses extant as they both are lost wee might no doubt finde much that would conduce to our present businesse Two yeares before the cloâ—e of this second century Euâ—eb l 5. c. 23 24. Pope Victor presuming probably on his name sends abroad his Mandatâ— touching the keeping of this Feast on the Lords Day onely against the which when as Polycratâ—s other Asian Prelates had set out their Manifests he presently without more ado declares them all for excommâ—â—icate But when this rather hindred then advanced the cause the Asian Bishops caring little for those Brut a sublumina and Irenaeus who held the same side with him having perswaded him to milder courses he went anotherway to work by practising with the Prelates of severall Churches to end the matter in particular Councels Of these was one held at Osroâ—na another by Bachyllus Bishop of Corinth a third in Gaâ—l by Irenaeus a fourth in
unlesse some out of poore devotion did it secretly Which dispensation probablie occasioned the neglect thereof in the times succeeding the rather since those hereticks who formerly had denied the resurrection were now quite exterminated This circumstance we have considered the more at large as being the most especiall difference whereby the Sundayes service was distinguished from the weeke-dayes worship in these present times whereof we write And yet the difference was not such but that it was proper to the Lords day onely but if it were a badge of honour communicated unto more then forty other dayes of which more anon But being it was an Ecclesiasticall and occasionall custome the Church which first ordained it let it fall againe by the same authoritie 8 In the third Centurie the first we meete with is Tertullian who flourished in the very first beginnings of it by whom this day is called by three severall names For first he cals it Dies solis Sunday as commonly we now call it and saith that they did dedicate the same unto mirth and gladnesse not to devotion altogether Cap. 16. Diem solis laetitiae indulgemus in his Apologetick The same name is used by Iustin Martyr in the passages before remembred partly because being to write to an heathen Magistrate it had not beene so proper to call it by the name of the Lords day which name they knew not and partly that delivering the forme and substance of their service done upon that day they might the better quit themselues from being worshippers of the Sunne as the Gentiles thought For by their meetings on this day for religious exercises in greater numbers then on others in Africke and the West especially and by their use of turning towards the East when they made their prayers the world was sometimes so perswaded Inde suspicâ—o quod innotuerit nos ad Orientis regionem precari as he there informed us Whereby we may perceive of what great antiquitie that custome is which is retained in the Church of England of bowing kneeling and adoring towards the Easterne parts The second name by which Tertullian cals this day De Idolat c 14. is the eight day simply Ethnic is semel annuus dies quisquis festus est tibi octavo quoque die The third iâ— De 〈◊〉 mil. c. 3. Dies Dominicus or the Lords day which is frequent in him as Die Dominico jejâ—nium nefas duciâ—us we hold it utterly unlawful to fast the Lords day of which more hereafter For their performances in their publicke meetings he describes them thus Coimus in coetum congregatiâ—nem c. Apol. c. 39. We come together into the assemblie or congregation to our common prayers that being banded as it were in a troope or Armie we may besiege God with our petitions To him such violence is exceeding gratefull It followeth Cogimur ad sacrarum lit commemorationem c. We meet to heare the holy Scriptures rehearsed unto us that so according to the qualitie of the times we may either be premonished or corrected by them Questionlesse by these holy speeches our faith is nourished our hopes erected our assurance setled and notwithstanding by inculcating the same we are the better stablished in our obedience to Gods precepts A litle after Praesident probati quique seniores c. Now at these generall meetings some Priests or Elders do preside which have attained unto that honour not by money but by the good report that they have gotten in the Church And if there be a poore-mans Boxe every one cast in somewhat menstrua die at least once a moneth according as they would and as they were able Thus he describes the forme of their publicke meetings but that such meetings were then used amongst them on the Sunday onely that he doth not say Nor can we learne by him or by Iustin Martyr who describes them also either how long those meetings lasted or whethâ—r they assembled more then once a day or what they did after the meetings were dissolved But sure it is that their Assemblies held no longer then our Morning service that they met onely before noone for Iustin saith that when they met they used to receive the Sacrament and that the service being done every man went againe to his daily labours Of all these I shall speake hereafter In Cant. Sol. hom 30. Onely I note it out of Beza that hitherto the people used not to forbeare their labours but while they were assembled in the Congregation there being no such dutie enjoyned amongst them neither in the times of the Apostles nor after many yeares not till the Emperours had embraced the Gospell and therewith published their Edicts to enforce men to it But take his words at large for the more assurance Vt autem Christiani eo die à suis quotidianis laboribus abstinerâ—nt praeter idtemporis quod in coetu ponebatur idneque illis Apostolicis temporibus mandatum neque priâ—s fuit observatum quam id à Christianis Imperatoribus ne quis a rerum sacrarum meditatione abstraharetur quidem non it a praecise observatum Which makes it manifest that the Lords day was not taken for a Sabbath day in these three first Ages But for Tertullian where I left note that I rendred seniores by Priests or Elders because I thinke his meaning was to render the Greeke Presbyter by the Latine senior For that he should there meane lay-elders as some men would have it is a thing impossible considering that he tels us in another place that they received the Sacrament at the hands of those that did preside in the assemblies De coron milit c. 3. Eucharistiae Sacramentum non de aliorum manu quam de Praesidentium sumimus and therefore sure they must be Priests that so presided 9 Proceed we next to Origen who flourished at the â—ame time also Hee being an Auditor of Clemens in the schooles of Alexandria became of his opinions too in many things and amongst others in dislike of those selected festivals which by the Church were set apart for Gods publicke service In Gen hom 10. Cont Cels. l. 8. Dicite mihi vos qui festis tantum diebus ad Eccles. convenitis coeteri dies non sunt festi non suntdies Domini Indaeorâ—â— est dies certos raros observare solennes c. Christiani omni die carnes agni comedunt i.e. carnes verbi Dei quotidie sumuÌ„t Tel me saith he you that frequent the Church on the feast dayes onely are not all dayes festivall are not all the Lords It appertaines unto the Iews to observe dayes and festivals the Christians every day eate the flesh of the Lambe i.e. they every day do heare the Word of God And in another place Cent. 2 C. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He truly keepes the festivals that performes his dutie praying continually and offering every day the unbloudy sacrifice in his prayers to God
libertie not to be tyed to dayes and times in matters which concerne Gods service and that the Apostles made it manifest by their example Singulis diebus vel quocunque die That every day or any day may by the Church be set apart for religious exercises 〈◊〉 qu. 103. §. 2. â—nd as for Vrsine he makes this difference betweene the Lords day and the Sabbath that it was utterly unlawfull to the Iewes either to neglect or change the Sabbath without expresse Commandement from God himselfe as being a ceremoniall part of divine worship but for the Christian Church that may designe the first or second or any other day to Gods publicke service Ecclâ—sia vero Christiana primum vel alâ—um diem tribâ—it â—inisterio salva sâ—a libertate sine opinione cultus vel necessitatis 〈◊〉 17 post Trâ—â—it as his words there are To these adde Dietericus a Lutheran Divine who though he makes the keeping of one day in seven to be the morall part of the fourth Commandement yet for that day it may be dies Sabbati or dies Solis or quicunque alius Sunday or Saturday or any other be it one in seven And so Hospinian is perswaded Dâ—minicum diem mutare in alium transferre licet That if the occasions of the Church do so require the Lords day may be changed unto any other provided it be one of seven and that the change be so transacted that it produce no scandall or confusion in the Church of God Nay by the doctrine of the Helvetian Churches if I conceive their meaning rightly every particular Church may destinate what day they please to religious meetings and every day may be a Lords day or a Sabbath For so they give it up in their Câ—nfession 〈…〉 Deligit ergo quâ—vis Ecclesia sibi certum tempus ad preces publicas Evangelii praedicatiâ—neâ— nec nâ—n sacramentorum celebrationem though for their parts they kept that day which had beene set apart for those holy uses even from the time of the Apostles yet so that they conceived it free to keepe the Lords day or the Sabbath Sed Dominicum non Sabbatum libera observatione celebraâ—us Some Sectaries since the Reformation have gone further yet and would have had all dayes alike as unto their use all equally to be regarded and reckoned that the Lords day as the Church continued it was a Iewish ordinance thwarting the doctrine of Saint Paul who seemed to them to abrogate that difference of dayes which the Church retained This was the fancie or the frenzie rather of the Anabaptist taking the hint perhaps from something which had beene formerly delivered by some wiser men and after them of the Swinckfeildian and the Familist as in the times before of the Petro-Brusians and if Waldensis wrong him not of Wiclef also 9 Such being the doctrine of those Churches the Protestant and those of Rome it is not to be thought but that their practise is according Both make the Lords day onely an Ecclesiasticall constitution and therefore keepe it so farre forth as by the Canons of their Churches they are enjoyned These what they are at Rome and those of her obedience we have seene already and little hath beene added since It hath not beene of late a time to make new restraints rather to mitigate the old to lay downe such which were most burdensome and grievous to be borne withall And so it seemes they do Azorius the Iesuite being more remisse in stating and determining the restraints imposed on the Lords day and the other holy dayes then Tostatus was who lived in safer times by farre then these now present nor is their discipline so severe as their Canon neither So that the Lords day there for ought I could observe when I was amongst them is solemnized much after the same manner as with us in England repairing to the Church both at Masse and Vespers ryding abroad to take the ayre or otherwise to refresh themselues and following their honest pleasures at such leasure times as are not destinate to the publicke meetings the people not being barred from travelling about their lawfull businesse as occasion is so they reserve some time for their devotions in the publicke Which is indeed agreeable to the most antient and most laudable custome in the Church of God Now for the Protestant Churches the Lutherans do not differ much from that which we have said before of the Church of Rome and therefore there is nothing to be said of them But for the rest which follow Calvin think themselves the only orthodox and reformed Churches wâ— will consider them in â—hâ—ee severall circumstances first in the exercise of religious dâ—ties secondly in restraint from labours and 〈◊〉 in permission of recreations And first for the exercise of religious duties they use it in the morning onely the afternoone being left at large for â—ny and for every man to dispose thereof as to him seemes fitting So is it in the Churches of high Germany those of the Palatinate and all the others of that mould For I have heard from Gent. of good repute that at the first reception of the Ladie Elizabeth into that Countrey on Sunday after dinner the Coaches and the horses were brought forth and all the Priâ—ces Court betooke themselves unto their pleasures hunting or hawking as the season of the yeare was fit for either Which when it seemed strange at first to those English Lords and Gentlemen which did attend the Princesse thither answer was made it was their custome so to do and that they had no Eveâ—ing-service but ended all the duties of the day with the Morning Sermon Nor is this custome onely and no more but so There is a Canon for it in some places it must be no otherwise Aâ—t 46. For in the first Councell of Dort Ann. 1574 it was decreed Publicae vespertinae preces non sunt introducendae ubi non sunt introductae ubi sunt tollantur that in such Churches where publicke Evening Prayer had not beene admitted it should continuâ— as it was and where they were admitted they should bee put downe So Doctor Smith relates the Canon if so irregular a decree may deserve that name in his Collat. doctr Cathol protest cap. 68. Art 1. And so it stood till the last Synod of Dort Ann. 1618. what time to raise the reputation of the Palatine Catechisme Sess. 14 being not long after to be admitted into their Canon it was concluded that Catechisme-lectures should be read each Sunday in the afternoone nor to be layed aside propter auditorum infrequentiam for want of Auditors Now to allure the people thither being before staved off by a former Synod it was provided that their Mâ—nisters should reade howsoever Coram paucis auditoribus immo vel coram suis famulis tantum Though few were present or none but their domesticke servants in hope by little and little to attract the people
French do delight in dancing Dallingâ—â—â—â—ew â—f Fâ— hath beene no small impediment unto the generall entertainment of the reformed Religion in that kingdome So great is their delight therein and with such eagernesse they pursue it when they are at leisure from their businesse that as it seemes they do neglect the Church on â—he holidayes that they may have the more time to â—ttend their dancing Vpon which ground it was Ap Bocheâ—â— and not that dancing was conceived to be no lawfull sport for the Lords day that in the Councell of Sens Ann. 1524. in that of Paris Ann. 1557. in those of Rhemes and Touts Ann. 1583. and finally in that of Bourges Ann. 1584. dancing on Sundayes and the other holy dayes hath beene prohibited prohibited indeed but practised by the people notwithstanding all their Canons But this concernes the French and thâ—ir Churches onely our Northerne Nations not being so bent upon the sport as to need restraint Onely the Polish Churches did conclude in the Synod of Petricow before remembred that Taverne-meetings drinking-matches dice cards and such like pastimes as also musicall instruments and dances should on the Lords day be forbidden But then it followeth with this clause Praesertim eo temporis momento quo concio cultus divinus in templo peragitur especially at that instant time when men should be at Church to heare the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise then as they were a meanes to keepe men from Church Probably also they might be induced unto it by such French Protestants as came into that countrey with the Duke of Anjou when he was chosen King of Poland Ann. 1574 which was foure yeares before this Councell 11 As for the Churches of the East being now heavily oppressed with Turkish bondage we have not very much to say Yet by that little which wee finde thereof it seemes the Lords day keeps that honour which before it had and that the Saturday continues in the same regard wherein once it was both of them counted dayes of feasting and both retained for the assemblies of the Church First that they are both dayes of feasting or at the least exempted from their publicke Fasts appeares by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De instituâ— Graâ—c c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday which wee call the Lord day they do both eat oile and drinke wine even in Lent it selfe whereas on other dayes they feed on pulse and drink onely water Then that they both are still retained for the assemblies of the Church Id. c. 17. with other Holy-dayes hee tells us in another place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that for the Lords day and the Saturday and the other Festivals they use to goe unto the Church on the Eve before and almost at midnight where they continue till the breaking up of the Congregation For the Egyptian Christians or Cophties as we call them now Travels l 2. it is related by G. Sandys that on the Saturday presently after midnight they repaire unto their Châ—rches where they remayne well nigh untill Sunday at noone during which time they neither sit nor kneele but support themselues on Crutches and that they sing over the most part of Davids Psalmâ—s at every meeting with divers parcels of the old new Testament He hath informed us also of the Armenians another sort of Easterne Christians that comming into the place of the Assembly on Sunday â— the afternoon he found one sitting in the middest of the Congregation in habit not differing from the rest reading on a Bible in the Chaldaean tongue that annon after came the Bishop in an hood or vest of black with a staffe in his hand that first he prayed and then sung certaine Psalmes assisted by two or three after all of them â—inging joyntly at interims praying to themselues the Bishop all this while with his hands erected and face towards the Altar That service being ended they all kissed his hand and bestowed their Almes he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts Festivals he dismissed the assembly The Muscovites being neer unto the Greeks once within the jurisdiction of the Patriark of Constantinople partake much also of their customes They count it an unlawfull thing to fast the Saturday Gagvinus de Mâ—scovit which shewes that somewhat is remayning of that esteeme in which once they had it and for the Holydayes Sundayes aswell as any other they doe not hold themselues so strictly to them but that the Citizens and Artificers imâ—ediatly after Divine Service betake themselues unto their labourâ— and domesticke businesses And this most probably is the custome also of all the Churches of the East as holding a Communion with the Church of Greece though not subordinate thereunto from the which Church of Greece the faith was first derived unto these Muscovites as before was said and with the faith the observation of this day and all the other holydayes at that time in uâ—e As for the Country people as Gaguinus tells us they seldome celebrate or obâ—erve any day at all at lest not with that care and order as they ought to doe saying that it belongs onely unto Lords and Gentlemen to keepe Holydayes Last of all for the Habassines or Ethiopian Christians though further off in situation they come as neere unto the fashions of the ancient Graecians Of them wee are enformed by Master Brâ—rewood out of Damiani Enquiries c. 23. that they reverence the Sabbath keeping it solemne equally with the Lords day Emend Temp. lib. 7. Scaliger tells us that they call both of them by the name of Sabbaths the one the first the other the later Sabbath or in their owne language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Iudi or the Iewes Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens De Script Eâ— câ— in Clem. which indeed frequently doe presse the observation of that day with no lesse fervour then the Sunday Of this we have already spoken And to this Bellarmine was induced the rather because that in this Country they had found autority and were esteemed as Apostolicall Audio Ethiopes his Constitutionibus uti ut vere Apostolicis ea de causa in erroribus versari circa cultum Sabbati diei Dominicae But if this be an errour in them they have many partners and those of ancient standing in the Church of God as before was shewne As for their service on the Sunday they celebrate the Sacrament in the morning early except it be in the time of Lent when fasting all the day they discharge that duty in the Evening and then fall to
looke a while on the Contents which I shall render with as much brevity as the thing requires Ego Dominus qui praecepi vobis ut observaretis diem sanctum Dominicum non custodistis â—um c. I am the Lord which hath commanded to keepe holy the Lords day and you have not kept it neither repented of your sinnes c. I caused repentance to bee preached unto you and you believed not Then sent I Pagans amongst you c. and because you did not keepe the Lords day holy I punished you a while with famine c. Therefore I charge you all that from the ninth houre on the saturday untill Sunne-rising on the monday no man presume to doe any worke but what is good or if hee doe that hee repent him of the same Verily I say and sweare unto you by my Seate and Throne and by the Cherubins that keepe my seate that if you doe not harken to this my Mandat I will no more send to you any other Epistle but I will open the heavens and raine upon you stones and wood and scalding water c. This I avow that you shall dye the death for the Lords day and other festivalls of my Saints which you have not kept and I will send amongst you beasts with the heades of Lyons and the haire of women and the tayles of Camels and they shall eate you and devoure you There is a great deale more of this wretched stuffe but I am weary of abusing both my paines and patience Onely I cannot choose but wiâ—h that those who have enlarged their Lords day Sabbath to the same extent would either shew us some such letter or bring us any of the miracles which hereafter follow or otherwise bee pleased to lengthen out the festivals of the Saints in the selfe same manner as by this goodly Script they are willed to doe 6 But to proceed the said Eustathius thus furnished and having found but ill successe the former yeere in the Southerne parts where hee did Aâ—gliae Praelatos praedicatione suaâ— molestare disturbâ—â—â— Prelates by his preachings as my Author hath it heeâ—â—nt up to Yorke There did hee preach his doctrines and absolve such as had offendedâ— conditioned that hereafter they did shew more reverence unto the Lords day and the other holy dayes doing no servile works upon them nec in diâ—bus Dominicis exercerent forâ—m rerum venalium particularly that on the Lords day they should hold no marketts The people hereunto assented and promised they would neither buy nor sell on the Lords day nisi forte cibum potum praetereuntibus excepting meate and drinke to passengers Whereby it seemes that notwithstanding all this terrour men were permitted yet to travaile on the Lords day as they had occasion This comming to the notice of the King and Councell my men were all fetched up such specially qui in diâ—bus Dominicis forum rerum venalium dejecerant which had disturbed the marketts and overthrowne the boothes and merchandise on the Lords day and made to fine unto the King for their misdemeanour Then were they faine to have recourse to pretended miracles A Carpenter making a wooden pinne and a woman making up her webbe both after three on Saturday in the afternoone are suddenly smitten with the Palsey A certaine man of Nafferton baking a cake on Saturday night and keeping part untill thâ— morrow no sooner brake it for his breakfast but it gushed out blood A Miller of Wakefield grinding Corne on Saturday after three of the clocke insteed of meale found his binne full of blood his mill-wheele standing still of its owne accord One or two more there are of the same edition And so I thinke is that related in the Acts and Monuments out of an old booke entituled de Regibus Angliae which now I am fallen upon these fables shall bee joyned with them King Henry the second saith the story being at Cardiffe in Wales and being to take horse there stood a certaine man by him having on him a white coate and being barefoote who looked upon the King and spake in this wise Good old King Iohn Baptist and Peter straightly charge you that on the Sundaies throughout all your dominions there bee no buying or selling nor any other servile businesse those onely except which appertaine to the preparation of meat and drinke which thing if thou shalt observe whatsoever thing thou takest in hand thou shalt happily finish Adding withall that unlesse he did these things and amend his life hee should heare such newes within the twelve moneth as would make him mourne till his dying day But to conclude what was the issue of all this this terrible letter and forged miracles That the historian tells us with no small regreate Houâ—den informing us that notwithstanding all these miracles whereby God did invite the people to observe this day populus plus timens regiam potestatem quà m divinam the people fearing more the Kings power then Gods returned unto their marketting as before they did 7 I say that the historian tells it with no small regreate for in that passionate discontent he had said before that inimicus humani generis the Divell enjoying the proceedings of this holy man so farre so possessed the King and the Princes of darkenesse so hee calls the Councell that they forthwith proceeded against them who had obeied him Which makes me thinke that this Eustathius was a familiar of the Popes sent hither for the introducing of those restraints which had been formerly imposed on most parts of Christendome though here they found no entertainement the Popes had found full well how ill their justlings had succeeded hitherto with the Kings of England of the Norman race and therefore had recourse to their wonted arts by prodigies and miracles to insnare the people and bring them so unto their bent And this I doe the rather thinke because that in the following yeere Anno 1203 there was a Legate sent from Rome to William King of Scots with severall presents and many indulgences Quae quoniam grato accepit animâ— â—odem concilio approbante decâ—etum est c. Heâ—t Boet. lib. 23. Which hee accepting very kindly it pleased him with the approbation of his Parliament at that time assembled to passe a Law that Saturday from twelve at noone should bee counted holy and that no man should deale in such worldly businesses as on the feast-dayes were forbidden As also that at the sounding of the bell the people should bee busied only about holy actions going to sermons hearing the Vespers or the Evensong idque usque in diem Lunae facerent and that they should continue thus untill munday morning a penalty being layed on those who should doe the contrary So passed it then and in the yeare 1214 some eleven yeares after it was enacted in a Parliament at Scone under Alexander the third King of the Scots that none should fish in any waters Lex
unto the Plea which you oft have made I verily perswade my selfe that you will quickely finde your errour and that withall you will discover how to abet a new and dangerous Doctrine you have deserted the whole practise of the Christian Church which for the space of 1600. yeeres hath been embraced and followed by all godly men These are the hopes which we project unto our selves The cause of this out undertaking was your information and the chiefe end we aime at is your reformation Your selves my Brethren and your good if I may procure it are the occasion and the recompence of these poore all prejudice which possibly you may be possessed withall either in reference to the Argument or unto the Author and 〈◊〉 perâ—use thiâ— following Story with as much â—â—â—â—glenesse of 〈…〉 of truth and inâ—ocation of Gods Spirit to finde out the same as was by me used in the writing of it It is your welfare which I aime aâ— as before was said your restitution to your functions and reconciliation to the Church from which you are at point of falling that wee with you and you with us laying aside those jealousies and distrusts which commonly attend oâ— divided minds may joyne our hearts and hands together for the advancement of Gods Honour and the Churches peace And God even our owne God shall give 〈◊〉 his blessing For others which shall reade this Storie whether by you misguided or yet left entire I doe desire them to take notice that there iâ— none so much a stranger to good Arts and Learning whom in this case and kind of writing I dare not trust with the full cognizance of the cause herein related In points of Law when as the matter seemes to be above the wit of common persons or otherwise is so involved and intricate that there hath beene no Precedent thereof in former times it is put off to a demurrer and argued by my Lords the Iudges with their best maturitie of deliberation But in a matter of fact we put our selves upon an ordinarie Iurie not doubting if the evidence prove faire the Witnesses of faith unquestioned and the Records without suspition of imposture but they will doe their conscience and finde for Plaintiffe or Defendâ—nt as the cause appeares So in the businesse now in â—and that part thereof which consists most of argument and strength of disputation in the examining of those reasons which Pro or Con have been alledged are by me lefâ— to be discussed and weighed by them who either by their place are called or by their learning are inabled to so great a businesse But for the point of practice which is matter of fact how long it was before the Sabbath was commanded and how it was observed being once commanded how the Lords day hath stood in the Christian Church by what authority first instituted in what kinde regarded these things are offered to the judgement and consideration of the meanest Reader No man that is to be returned on the present Iury but may be able to give up his verdict touching the title now in question unlesse hee come with passion and so will not heare or else with prejudice and so will not value the evidence which is produced for his information For my part I shall deale ingenuously as the cause requires as of sworne counsell to the truth not using any of the mysteries or Arts of pleading but as the holy Fathers of the Church the learned Writers of all Ages themost renowned Divines of these latter times and finally as the publicke Monuments and Records of most Nations christned have furnished me in this enquirie What these or any of them have herein either said or done or otherwise left upon the Register for our direction I shall lay downe in order in their severall times either the times in which they lived or whereof they writ that so we may the better see the whole succession both of the doctrine and the practise of Gods Church in the present businesse And this with all integritie and sincere proceeding not making use of any Author who hath been probably suspected of fraud or forgery nor dealing otherwise in this search than as becomes a man who aimes at nothing more than Gods publike service and the conducting of Gods people in the wayes of truth This is the summe of what I had to say in this present Preface beseeching God the God of truth yea the truth it selfe to give us a right understanding and a good wiâ—l to doe thereafter SYLLABVS CAPITVM PART I. CHAP. I. That the Sabbath was not instituted in the beginning of the World 1 The entrance to the Worke in hand 2 That those words Gen. 2. And God blessed the seventh day c. are there delivered as by way of Anticipation 3 Anticipations in the Scripture confessed by them who denie it here 4 Anticipations of the same nature not strange in Scripture 5 No Law imposed by God on Adam touching the keeping of the Sabbath 6 The Sabbath not ingraft by nature in the soule of man 7 The greatest Advocates for the Sabbath denie it to be any part of the law of nature 8 Of the morality and perfection supposâ—d 〈◊〉 be in the number of seven by some learned men 9 That Other numbers in the confession of the same learned men particularly the first third and fourth are both as morall and as perfect as the seventh 10 The like is proved of the sixth eighth and tenth and of other numbers 11 The Scriptures not more favorable to the number of seven than they are to others 12 Great caution to be used by those who love to recreate themselves in the mysteries of numbers CHAP. II. That there was no Sabbath 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 â—ame by the Angels in heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that hee kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that he kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall CHAP. III. That the Sabbath was not kept from the Flood to Moses 1 The Sonnes of Noah did not keepe the Sabbath 2 The Sabbath could not have beene kept in the dispersion of Noahs sonnes had it beene commanded 3 Diversitie of Longitudes and Latitudes must of necessitie make a variation in the Sabbath 4 Melchisedech Heber Lot did not keepe the Sabbath 5 Of Abraham and his sonnes that they kept not the Sabbath 6 That Abraham did not keepe the Sabbath in the confession of the Jewes 7 Jacob nor Job no Sabbath-keepers 8 That neither Iacob
which to make their Prayers to God saw what they looked not for that wretched and prohited spectacle So that the people were not stinted in their goings on the Sabbath day nor now nor in a long time after as by the course of the ensuing story will at large appeare Even in the time of Mannah they did not thinke themselues obliged not to stirre abroad upon the Sabbath or not to travaile above such and such a compasse in case they did it not out of a meere distrust in God as before they did to gather Mannah but either for their meditation or their recreation 10 What said I for their recreation what was that permitted yes no doubt it was Though the Commandement did prohibit all manner of work yet it permitted questionlesse some manner of pleasures The Sabbaths rest had otherwise been more toylesome then the week-dayes labour and none had gained more by it then the Oxe and Asse Yea this injunction last related Let none gâ— out of his place on the seventh day had been a greater bondage to that wretched people then all the drudgeries of Egypt Tostatus tels us on that Text non est simpliciter intelligendum c. It is not so to be conceived that on that day the people might not stirre abroad or go out of their doores at all but that they might not goe to labour or trafficke about any wordly businesses Etenim die saâ—bati ambulari possunt Hebraei ad solaciandum c. For the Iewes lawfully might walk forth on the Sabbath day to recreate and refresh themselues so it be not in pursuite of profit And this he saith on the confession of the Iews themselves Cop. 10. ut ipsi communiter confitentur Buxdorfius in his Iewish Synagogue informes us further Permissum est juvenibus ut tempore sabbati currendo spatiando saltando sese oblectent c. It is saith he permitted that their young men may walke and run yea and dance also on the Sabbath day and leape and jumpe and use other maâ—like Exercises in case they doe it for the honour of the holy Sabbath This speakes he of the moderne Iewes men as tenacious of their Sabbath and the rigours of it as any of the Ancients were save that the Essees and the Pharisies had their private flings above the meaning of the Law Of manly Exercises on the Sabbath wee shall see more anon in the seventh Chapter And as for dancing that used anciently to dance upon the â—abâ—atâ— is a thing unquestionable Saint Austine saith they used it and rebukes them for it not that they danced upon the Sabbath but that they spent wasted the whole day in dancing There is no question an abuse even of lawfull pleasures And this is that which he so often layes unto them Iâ— Pâ—al 32. Melius tota die foderent quam tota die saltarent better the 〈◊〉 did digge all day then dance all day And for the women melius eâ—rum foeminae lanam facerent quam illo die in neomeniis saltarent â—roct 3. in Iob. 1. better the women spin then waste all that day and the New-moones 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 Melius foeminae eorum die sabbati lanas facerent quam tota die in neomeniis suis impudice saltarent De decem chordis c. 3. Where note not dancing simply but lascivioâ—s dancing and dancing all day long without respect to pious and religious duties Ad Magâ—esianos are by him disliked Ignatius alâ—o saith the same where he exhorts the people not to observe the Sabbath in a â—ewish 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 themselues both allowed and practisâ—d Saint Luke hath given an instance of it Lukâ— 14. â— how Christ went into the house of a chiefe Pharisee to eat bread on the Sabbath day In plainer termes the Pharisee invited him that day to dinner Wee may asâ—ure 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 lawfull matter It â—eemes it was a common practice for friends to meete and feast together on the Sabbath Finito cultu Dei solebant amici convenire inter se convivia agitare Harmon c. 119. as Chemnitius notes upon the place Lastly they used upon this day as to invite their Friends and Neighbours so to make them welcome oyâ—ting their heads with oile to refresh their bodies and spending store of wine amongst them to make glad their hearts In which regard whereas all other marketting was unlawfull on the Sabbath dayes there never was restraint of selling wine the Iewes beleeving that therein they brake no Commandement Hebraei faciunt aliquid speciale in vino viz. In Exod 1â— quod â—um in sabbato suo à caeteris venditionibus emptionibus cessent solum vinum vendunt credentes se non solvere sabbatum as Tostatus hath it How they abused this lawfull custome of Feasting with their Friends and Neighbours on the Sabbath day into foule riot and excesse we have seen already So having spoken of the weekly and the Annâ—all Sabbaths the differencâ— and agreement which was betweene theâ— both in the institution and the observation as also of such severall observances as were annexed unto the same what things the Iewes accounted lawfâ—ll to be done and what unlawfull and how farre they declared the same in their constant practice it is high time that we continue on the story ranking such speciall passages as occure hereafter in their place and order CHAP. VI. Touching the obseâ—vation 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 Wildernesse 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 moued the Iewes to preferre Circumcision before the Sabbath 8 The standing still of the Sun at the prayers of Ioâ—uah c. could not but make some alteration about the Sabbath 9 What was the Priests worke on the Sabbath day and whether it might stand with the Sabbaths rest 10 The scattering of the Levites over all the â—ribes had no relation unto the reading of
instruction and true pietie So he or rather out of him Eusebius But here by Philo's leave we must pauâ—e a while This was indeed the custome in our Saviours time and when Philo lived and he was willing as it seemes to fetch the pedigree thereof as farre as possibly hee could So Salianus tells him on the like occasion Videtur Philo Iudaeorum morem in synagogis disserendi antiquitate donare voluisse quem à Christo Apostolis observatum legimus Annales An. 2546. n. 10 The same reply wee make to Iosephus also who tells us of their lawmaker that he appointed not that they should onely heare the Law once or twice a yeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Ap. 2. Deut. 6. 7. but that once every week we should come together to hear the laws that we might perfectly learn the same Which thing saith he all other Law-makers did omit And so did Moses too by Iosephus leave unlesse we make a day and a yeare all one For being now to take his farewell of that people and having oft advised them in his exhortation to meditate on the words that he had spoken even when they tarried in their houses and walked by the way when they rose up and when they went to bed he called the Priests unto him and gave the Law into their hands and into the hands of all the Elders of Israel Verse 31. 9. And hee commanded them and said Verse 10. At the end of every seven yeares in the solemnity of the yeare of release at the Feast of Tabernacles Vers. 11. when all Israel is come to appeare before the Lord their God in the place that thou shalt choose thou shalt reade this Law before Israel in their hearing that they may heare and that they may leâ—rne and feare the Lord your God and observe all the words of this Law to do them Vers. 12. This was the thing decreed by Moses and had beene needlesse if not worse in case hee had before provided that they should have â—he Law read openly unto them every Sabbath day So then by Moses order the Law was to be read publickly every seventh yeare onely in the yeare of release because then servants being manumitted from their bondage and Debtours from their Crediâ—ours all sorts of men might heare the Law with the greater cheerfulnesse and in the Feast of Tabernacles because it lasted longer then the other Festivals and so it might be read with the greater leasure and heard with more attention and then it was but this Law too the booke of Deâ—teronomy This to be done onely in the place which the Lord shall choose to be the seat and receptacle of his holy Tabernacle not in inferiour Townes much lesâ—e petite Villages and yet this thought sufficient to instruct the people in the true knowledge of Gods Law and keeping of his testimonies And indeed happy had they been had they observed this order and decree of Moses and every seventh yeare reade the Law as he appointed they had then questionlesse escaped many of those great afflictions which afterwards God brought upon them for contempt thereof That in the after times the Law was read unto them every Sabbath in their severall Synagogues is most cleere and manifest as by the testimony of Philo and Iosephuâ— before related and by sufficient evidence from the holy Gospel But in these times and after for a thousand yeares there were no Synagogues no publick reading of the Law in the Congregation excepting every seventh yeare onely and that not often Sure I am not so often as it should have beene So that in reference to the people we have but one thing onely to regard as yet touching the keeping of the Sabbath which is rest from labour rest from all manner of worke as the â—aw commanded and how farre this was kept and how farre dispensed with we shal see plainly by the story The private meditations and devotions of particular men stand not upon record at all and therefore we must onely judge by externall actions 5 This said and shewne we will passe over Iordaâ— with the house of Israel and trace their foot-steps in that countrey Ios. 4. 19. This happened on the tenth day of the first moneth or the moneth of Nisan forty dayes after the death of Moses Ann. 2584. That day they pitched their tents in Gilgal And the first thing they did was to erect an Altar in memoriall of it that done to circumcise the people who all the time that they continued in the wildernesse as many as were borne that time were uncircumcised The 14. of the same moneth did they keepe the Passeover 5. 10. 12. and on the morrow after God did cease from raining Mannah the people eating of the fruits of the land of Canaan And here the first Sabbath which they kept as I conjecture was the day before the siege of Hiericho Ios. 5. which â—abbath probably was that very day whereon the Lord appeared to Iosuah and gave him order how he should proceed in that great businesse The morrow after being the first daâ— of the week they began to compasse it as the Lord commanded the Priests some of them bearing the Arke Ios. 6. some going before with Trumpets and the residue of the people some before the Trumpetters some behinde the Arke This did they once a day for sixe dayes together But when the seventh day came which was the Sabbath they compassed the Towne about seven times and the Priests blew the Trumpets and the people shouted and they tooke the Citie destroying in it young and old man woman and children I said it was the Sabbath day for so it is agreed on generally both by Iewes and Christians One of the seven dayes be it which it will must needs be the Sabbath day and be it which it will there had been work enough done on it but the seventh day wheron they went about seven times and destroyed it finally was indeed the Sabbath For first the Iews exprâ—sly say it that the overthrow of Iericho fell upon the Sabbath and that from thence did come the saying Qui sanctificari jussit sabbatum is profanarijussit sabbatum So R. Kimchi hath resolved on the 6. of Iosuah In Ios. 6. qu. â— The like Tostatus tels us is affirmed by R. Solomon who addes that both the falling of the wall and slaughter of that wicked people was purposely deferred In honorem sabbati to adde the greater lustre unto the sabbath Galatine prooves the same out of divers Rabbines L. 11. c. 10. this Solomon before remembred and R. Ioses in the Book called Sedar Oleâ— and many of them joyned togethâ—◠〈…〉 Beresith ketanna or lesser exposition on the 〈…〉 Genesis they all agreeing upon this Dies sabbaâ—â—erâ—â— cum fuit praeliâ—m in Hiericho and againe Non capta fuit Hiericho nisi in sabbato That certainly both the battell and the execution fell upon the
Sabbath then put of circumcision to a further day Hence grew it into a common maxime amongst that people Circumcisio pellit Sabbatum that Circumcision drives away the Sabbath as before I noted Nor could it be that they conceived a greater or more strict necessitie to be in circumcision then in the Sabbath the penaltie and danger as before we shewed you being alike in both for in the Wildernesse by the space of 40. yeares together when in some sort they kept the Sabbath most certaine that they circumcised not one not one of many hundred thousands that were borne in so long a time Againe had God intended Circumcision to have beene so necessarie that there was no deferring of it for a day or two he either had not made the Sabbaths rest so exact and rigid or else out of that generall rule had made exception in this case And on the other side had he intended that the Sabbaths rest should have beene literally observed and that no manner of worke should be done therein Iust. Marâ—yn cont Tryph. he had not so precisely limited circumcision to the eight day onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though it fell upon the Sabbath but would have respited the same till another day The Act of circumcision was not restrained unto the eight day so precisely but that it might be as it was sometimes deferred upon occasion as in the case of Moses children and the whole people in the Wildernesse before remembred Indeed it was not to be hastened and performed before Not out of any mystâ—rie in the number which might adapt it for that busiâ—esse as some Rabbins thought but because children till that time are hardly purged of that bloud and slime which they bring with them into the world Vpon which ground the Lord appointed thus in the law Leviticall Levit. 22. v. 27. When a bullocke or a sheepe or a goat is brought forth it shall be seven dayes under the damme and from the eighth day and thence-forth it shall be accepted for an offering to the Lord. This makes it manifest that the Iewes thought the Sabbath to bee no part of the Morall law and therefore gave precedencie to circumcision as the older ceremony Not because it was of Moses but of the Fathers that is saith Cyrill on that place L. 4. in Iâ—â— c. 49 because they thought not fit to lay aside an ancient custome of their ancestors for the Sabbaths sake Quia non putabant consuetudinem patrum propter honorem Sabbati contemnendam esse as the Father hath it Nay so farre did they prize the one before the other that by this breaking of the Sabbath they were perswaded verily that they kept the law Moses saith Christ our Saviour gave you circumcision Ioh. 7. 22. and you on the Sabbath day circumâ—â—se a man that the law of Moses should not be broken It seemes that circumcision was much like Terminus and Iuventus in the Romane story who would not stirre nor give the place not to Iove himself More of this point see Chrysost hom 49. in Ioh. 8 But to proceed the next great action that occurres in holy Scripture reducible unto the businesse now in hand is that so famous miracle of the Sunne 's standing still at the prayers of Iosuah Ios. 10. 13. when as the Sunne stood still in the middest of heaven and hasted not to go downe about a whole day Cap. 4â— 4. as the text hath it Or as it is in Ecclesiast Did not the Sâ—nne go backe by his meanâ—s and was not one day as long as two The like to take them both together in this place was that great miracle of mercy shewed to Hezekiah 2 King 20. by bringing of the shadow ten degrees backward by which it had gone downe in the diall of Ahaz In each of these there was a signall alteration in the course of nature and the succession of time so notable that it were very difficult to finde out the seventh day precisely from the worlds creation or to proceed in that account since the late giving of the law So that in this respect the Iews must needs be at a losse in their calculation and though they might hereafter set apart one day in seven for rest and meditation yet that this day so set apart could be precisely the seventh day from the first creation is not so easie to be proved The Author of the Practise of Piety as zealously as he pleads for the morality of the sabbath confesseth that in these regards the sabbath could not be observed precisely on the day appointed And to speake properly saith he as we take a day for the distinction of time called either a day naturall consisting of 24. houres or a day artificiall consisting of 12. houres from Sunne-rising to Sunne-setting And withall consider the Sunne standing still at noone the space of an whole day in the time of Iosuah and the Sunne going backe ten degrees viz. five houres which is almost halfe an artificiall day in Hezekiahs time the Iewes themselves could not keepe their Sabbath on that precise and just distinction of time called at the first the seventh day from the creation If so if they observed it not at the punctuall time according as the law commanded it followeth then on his confession that from the time of Iosuah till the destruction of the Temple there was no Sabbath kept by the Iewes at all because not on the day precisely which the law appointed 9 This miracle as it advantaged those of the house of Israel in the present slaughter of their enemies so could it not but infinitely astonish all the Canaanites and make them faint and flie before the conquerours Insomuch that in the compasse of five yeares as Iosephus tels us there was not any left to make head against them So that the victory being assured and many of the Tribes invested in their new possessions Ios. 8. 1. it pleased the Congregation of Israel to come together at Shilo there to set up the Tabernacle of the Congregation And they made choice thereof Antiqu. Iud. l 5. c. 1. as Iosephus saith because it seemed to be a very convenient place by reason of the beauty of the place Rather because it sorted best with Iosuahs liking who being of the Tribe of Ephraim within whose lot that Citie stood was perhaps willing to conferre that honour on it But whatsoever was the motive here was the Taberâ—acle erected and hitherto the Tribes resorted and finally here the legall ceremonies were to take beginning God having told them many times these and these things ye are to do when ye are come into the land that I shall give you viz. Levit. 14. and 23. Numb 15. Deut. 12. That Gâ—lgal was the standing lampe and that the Levites there laid down the Tabernacle as in a place of strength and safety iâ— plaine in Scripture but that they there erected it or performed and legall
Law unto the people on the Sabbath dayes as after in the Synagogues For where those Cities were but foure in every Tribe one with another the people must needs travaile further then six Furlongs which was a Sabbath dayes journey of the largest measure as before we noted or else that nice restriction was not then in use And were it that they tooke the paines to goe up unto them yet were not those few Cities able to coÌ„tain the multitudes When Ioab not long after this 2 Sâ—m â—4 did muster Israel at the command of David he found no fewer then thirteen hundred thousand fighting men Suppose we then that unto every one fighting man there were three old men women and children fit to heare the Law as no doubt there were Put these together and it will amount in all to two and fifty hundred thousand Now out of these set by foure hundred thousand for Hierusalem and the service there and then there will remayne one hundred thousand just which must owe suite and service every Sabbath day to each severall City of the Levites Too vast a number to be entertained in any of their Cities and much lesse in their Synagogues had each house beene one So that wee may resolue for certain that the dispersion of the Levites over all the Tribes had no relation hitherto unto the reading of the Law or any publick Sabbath duties 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 2 That Davids flight from Saul was upon the Sabbath 3 What David did being King of Israel in ordering things about the Sabbath 4 Elijahs flight upon the Sabbath and what else hapned on the Sabbath in Elijahs time 5 The limitation of a Sabbaths dayes journey not known amongst the Iewes when Elisha lived 6 The Lord becomes offended with the Iewish Sabbaths and on what occasion 7 The Sabbath entertained by the Samaritans and their strange niceties therein 8 Whether the Sabbaths were observed during the Captivitie 9 The speciall care of Nehemiah to reforme the Sabbath 10 The weekly reading of the Law on the Sabbath dayes began by Ezra 11 No Synagogues nor weekly reading of the Law during the Government of the Kings 12 The Scribes and Doctours of the Law impose new rigours on the people about their Sabbaths 1 THus have wee traced the Sabbath from the Mount to Silo the space of forty five yeares or thereabouts wherein it was observed sometimes and sometimes broken broken by publick order from the Lord himselfe and broken by the publick practice both of Priest and people No precept in the Decalogue so controuled and justled by the Legall Ceremonies forced to give place to Circumcision because the younger and to the Legall Sacrifices though it was their Elders t and all this while no blame or imputation to be laid on them that so prophaned it Men durst not thus have dallied with the other nine no noâ— with this neither had it been a part of the Law of nature Yet had the Sabbath beene laid by in such cases onely wherein the Lord had specially declared his will and pleasure that these and these things should be done upon it or preferred before it there was lesse reason of complaint But we shall see in that which followed that the poore Sabbath was inforced to yeeld up the place even to the severall necessities and occasions of particular men and that without Injunction or Command from the Court of Heaven This further proves the fourth Commandement as farre as it concernes the time one whole day of seven Ryvet in Deca to be no part nor parcell of the Law of Nature for if it were the Law of Nature it were not dispensable no not in any exigent or distresse what euer Nullum poriculum suadet ut qua ad legem natur alem directe pertinent infringamus No danger saith a moderne Writer is to occasion us to breake those bonds wherewith wee are obliged by the Law of Nature Aquinas 1. 2 ae qu. 100. art 9. Nor is this onely Protestâ—nt Divinitie for that Praecepta decalogi omnino sint indispensabilia is a noted maxime of the Schoolmen And yet it is not onely Schoole Divinitie Qu. 〈◊〉 N. Test. 6â— for the Fathers taught it It is a principle of Saint Austins Illud quod omnino non licet semper non licet nec aliqua necessitate mitigatur ut admissum non obsit est enim semper illicitum quod legibus quia criminosum est prohibetur That saith the Father which is unlawfull in it selfe is unlawfull alwayes nor is there any exigent or extremity that can so excuse it being done but that it makes a man obnoxiouâ— unto Gods displeasure For that is alwayes to be reckoned an unlawfull thing which is forbidden by the Law because simply evill So that in case this rule be true as no doubt it is and that the fourth Commandement prohibiting all manner of worke on the Sabbath day as simply evill be to be reckoned part of the Morall Law they that transgresse this Law in what case soever are in the self-same state with those who to preserve their lives or fortunes renounce their Faith in God and worship Idols which no man ought to do no though it were to gain the world For what will it profit a man to gain the world and to lose his soule 2 But sure the Iewes accounted not the Sabbath of so high a nature as not to venture the transgressing of that Law if occasion were Whereof or of the keeping it we have no monument in Scripture till we come to David The residue of Iosuah and the Booke of Iudges give us nothing of it Nor have wee much in the whole story of the Kings but what we have wee shall present unto you in due place and order And first for David we reade in Scripture how he stood in feare of Saul his Master 1. Sam. 20. how in the Festivall of the New-moon his place was empty how Saul became offended at it and publickly declared his malicious purpose which in his heart he had before conceived against him On the next morning Ionathan takes his bow and arrowes goes forth a shooting takes a boy with him to bring back his arrowes and by a signall formerly agreed between them gives David notice that his Father did seeke his life David on this makes haste and came to Nob unto Abimelech the Priest and being an hungry desires some sustenance at his hands The Priest not having ought else in readinesse sets the Shew-bread before him which was not lawfull for any man to eat but the Priest alone Now if we aske the Fathers of the Christian Church what day this was on which poore David fled from the face of Saul they answere that it was the Sabbath Saint Athanasius doubtingly Hâ—m dâ— semâ—nâ—â— with a peradventure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
his Successours built a faire seat within the Porch thereof wherein the Kings did use to set both on the Sabbaths and the annuall Festivals The Scripture calls it tegmen sabbati the covert for the Sabbath 2 Kings 16. that is saith Rabbi Solomon locus quidam in porticu templi gratiose coopertus in quo Rex sedebat die sabbati in magnis festivitatibus as before was said So that in this too both were equall 4 From David passe wee to Elijah from one great Prophet to another both persecuted and both faine to flie and both to flie upon the Sabbath Elijah had made havock of the Priests of Baal and Iezebel sent a message to him that hee should arme himselfe to expect the like The Prophet warned hereof arose and being incouraged by an Angell 2. Kâ—ngâ— 19. 8 he did eat and drinke and walked in the strength of that meat forty dayes forty nights untill he came to Horeb the Mount of God What walked he forty dayes and as many nights without rest or ceasing So it is resolved on Elijah as we reade in Damascen De fide Oâ—thâ—d l. 4. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disquieting himselfe not onely by continuall fasting but by his travailing on the Sabbath even for the space of forty dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did without question breake the Sabbath yet God who made that Law was not at all offended with him but rather to reward his vertue appeared to him in Mount Horeb So Thomas Aquinas speaking of some men 〈◊〉 qu. 122. 2. 〈◊〉 4. in the olde Testament qui transgredientes observantiam sabbati non peccabant who did transgresse against the Sabbath and yet did not â—inne makes instance of Elijah and of his journey wherein saith he it must needs be granted that hee did travaile on the Sabbath And where a question might be made how possibly Elijah could spend forty dayes and forty nights in so smal a journey Tostatus makes reply that hee went not directly forwards but wandred up and downe and from place to place ex timore inquietudine mentis partly for feare of being found Iâ— loâ—um and partly out of a disquieted and afflicted minde Now whiles Elijah was in exile Benhadad King of Syria invaded Israel and incamped neere Aphek where Ahab also followed him and sate downe by him with his army And saith the Text they pitched one over against the other seven dayes 1. Kings 20. 29. and so it was that in the seventh day the battaile was joyned and the children of Israel slâ—e of the Syrians an hundred thousand footmen in one day Aske Zanchius what this seventh day was and he will tell you plainly that it was the Sabbath In 4 Maâ—dat For shewing us that any servile works may be done lawfully on the Sabbath if either charity or unauoydable necessity doe so require hee brings this History in for the proofe thereof And then he addes Illi die ipso sabbati quia necessitas postulabat pugnam cum hostibus commiserunt c. The Israelites saith he fighting against their enemies on the Sabbath day necessity inforcing them thereunto prevailed against them with a great and mighty slaughter Neither is he onely one that so conceived it Loci Com. l 7. cl 2. Peter Martyr saith as much and collects from hence die sabbati militaria munia obijsse eos that military matters were performed on the Sabbath day This field was fought Anno Mundi 3135 and was eleven yeares after Elijahs flight 5 Proceed wee to Elisha next Of whom though nothing be recorded that concerns this businesse yet on occasion of his piety and zeale to God there is a passage in the Scripture which gives light unto it 2. Kings 4. The Shunamite having received a Child at Elisha's hands and finding that it was deceased called to her husband and said send with me I pray thee one of the young men and one of the Asses Vers. 2â— for I will hast to the man of God and come again And he said wherefore wilt thou goe to him to day Verse 2â— It is neither New-moon nor Sabbath day Had it beene either of the two it seemes shee might have gone and sought out the Prophet and more then so shee used to doe it at those times else what need the question It was their custome as before we noted to travaile on the Sabbath dayes and the other Festivals to have some conference with the Levites if occasion were and to repaire unto the Prophets at the same times also as well as any day what ever In illis diebus festivis frequentius ibâ—nt ad Prophetas ad audiendum verbum Dei as Lyra hath it on the place And this they did without regard unto that nicety of a Sabbath dayes journey which came not up till long after sure I am was not now in use Elisha at this time was retired to Carmel which from the Shunamites City was ten miles at lest as is apparant both by Adrichomius Map of Aser and all other Tables that I have met with And so the limitation of 2000 foot or 2000 Cubits or the six Furlongs at the most which some require to be allotted for the utmost travaile on the Sabbath is vanished suddainly into nothing Nay it is evident by the story that the journey was not very short the woman calling to her servant to drive on and go forwards and not to slack his riding unlesse she bid him Which needed not in case the journey had not beene above sixe Furlongs Neither New-moone nor Sabbath day It seemes the times were both alike in this respect the Prophets to be sought unto and they to publish and make knowne the will of God as well at one time as the other â—â— Num 28. qu. 29. Quasi Sabbatum Calendae aequalis essent solennitatis as Tostatus hath it If so if the New-moones in this respect were as solemne as the weekly Sabbath no question but the Annuall Sabbaths were as solemne also And not in this respect alone but in many others Markets prohibited in the New-moones as in the Sabbath When will the New-moone be gone that we may sell our Corne in the eighth of Amos the Sacrifices more in these then in the other of which last weâ— have spoke already So when the Scriptures prophecie of those spirituall Feasts which should be celebrated by Gods Saints in the times to come they specifie the New-moones as particularly Esay 66 23. as they do the Sabbaths From one New-moone to another and from one Sabbath to another shall all flesh come to worship before mee saith the Lord. See the like Prophecie in Ezech. Ch. 46. Vers. 1. 3. Vpon which last Saint Hierome tels us In Ezech. 46. Quod privilegium habet dies septimus in hebdomada hoc habet privilegium mensis exordium the New-moones and the Sabbath have the like Prerogatives 6 Nay when the Iewes
either to heale the impotent or relieve the sick or feed the hungrie but he confutes them in them all both by his Acts and by his disputations Whatever â—e maintain'd by argument he made good by practise Did they accuse his followers of gathering corne upon the Sabbath being then an hungred he le ts them know what David did in the same extremitie Their eating or their gathering on the Sabbath day take you which you will was not more blameable nay not so blameable by the law as David's eating of the shewbread which plainly was not to be eate by any but the Priest alone The â—ures he did upon the Sabbath what were they more then which themselves did daily do in laying salves unto those Infants whom on the Sabbath day they had circumcised His bidding of the impotent man to take up his bed and get him gone which seemed so odious in their eyes was it so great a toyle as to walke round the walls of Hiericho and beare the Arke upon their shoulders or any greater burden to their idle backs then to lift up the â—xe and set him free out of that dangerous ditch into the which the hasty â—east might fall aswell upon the Sabbath as the other dayes Should men take care of oxen and not God of man Not so The Sabbath was not made for a lazie idoll which all the Nations of the world should fall downe and worship but for the ease and comfort of the labouring man that he might have some time to refresh his spirits Sabbatum propter hominem factum est the Sabbath saith our Saviour was made for man man was not made to serve the Sabbath Nor had God so irrevocablie spoke the word touching the sanctifying of the Sabbath that he had left himselfe no power to repeale that Law in case he saw the purpose of the Law perverted the Sonne of man even he that was the Sonne both of God and Man being Lord also of the Sabbath Nay it is rightly marked by some that Christ our Saviour did more works of charitie on the Sabbath day then all dayes else Zanchius obserues it out of Irenaeus In Mandat â— Saepius multo Christum in die Sabbati praestitisse opera charitatis quam in aliis diebus and his note is good Not that there was some urgent and extreme necessitie either the Cures to be performed that day or the man to perish For if we looke into the story of our Saviours actions we finde no such matter It 's true that the Centurions sonne and Peters mother in law were even sicke to death and there might be some reason in it why he should haste unto their Cures on the Sabbath day But on the other side the man that had the withered hand Matth. 13. and the woman with her fluxe of bloud eighteene yeares together Luk. 13. he that was troubled with the dropsie Luk. 14. and the poore wretch which was afflicted with the palsie Ioh. 5. in none of these was found any such necessity but that the cure might have beene respited to another day What then Shall it be thought our Saviour came to destroy the Law No. God forbid Himselfe hath told us that he came to fulfill it rather He came to let them understand the right meaning of it that for the residue of time wherein it was to be in force they might no longer be misled by the Scribes and Pharisees and such blinde guides as did abuse them Thus have I briefly summed together what I finde scattered in the writings of the ancient Fathers which who desires to finde at large may looke into Ireâ—aeus li. 4. ca. 19. 20. Origen in Num hom 23. Tertull. li. 4. contr Marcion Athanas. hom de Semente p. 10â—1 1072. edit gr lat Victor Antioch cap. 3. in Marâ—um Chrysost. hom 39. in Matth. 12. Epiphan li. 1. haeres 30. n. 32. Hierom. in Matth. 12. Ambros in cap. 3. Luk. li. 3. Augustin cont Faustum li. 16. ca. 28. lib. 19. ca 9. to descend no lower With one of which last Fathers sayings Cont. Adimant ca. 2. we conclude this list Non ergo Dominus rescindit Scripturam Vet. Test sed cogit intelligi Our Saviours purpose saith the Father was not to take away the Law but to expound it 7 Not then to take away the Law it was to last a little longer He had not yet pronounced Consummatum est that the Law was abrogated Nor might it seeme so proper for him to take away one Sabbath from us which was rest from labour untill he had provided us of another which was rest from sinne And to provide us such a Sabbath was to cost him dearer then words and arguments He healed us by his word before Now he must heale us by his stripes or else no entrance into his rest the eternall Sabbath Besides the Temple stood as yet and whilest that stood or was in hope to be rebuilt there was no end to be expected of the legall ceremonies The Sabbath and the Temple did both end together and which is more remarkable on a Sabbath day The Iews were still sicke of their old disease and would not stirre a foot on the Sabbath day beyond their compasse no though it were to save their Temple and in that their Sabbath or whatsoever else was most deare unto them Nay they were more superstitious now then they were before For whereas in the former times it had beene thought unlawfull to take armes and make warre on the Sabbath day Iosâ—ph de bello li. 4. ca 4. unlesse they were assaulted and their lives danger now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was pronounced unlawfull even to treat of peace A fine contradiction Agrippa layed this home unto them when first they entertain'd a rebellious purpose against the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Id. li. 2. c. 1â— If you observe the custome of the Sabbaths and in them do nothing it will be no hard matter to bring you under for so your Ancestors found in their warres with Pompey who ever deferred his works untill that day wherein his enemies were idle and made no resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If on the other side you take armes that day then you transgresse your countrey laws your selues and so I see no cause why you should rebell Where note Agrippa cals the sabbath a custome and their Countrey law which makes it evident that they thought it not any Lâ—w of Nature Now what Agrippa said did in fine fall out the Citie being taken on the sabbath day as Ios. Scaliger computes it or the Parascâ—ve of the sabbath as Rab. Ioses hath determined Most likely that it was on the sabbath day it selfe For Dion speaking of this warre and of this taking of the Citie Lib 65. concludâ—s it thus Lib 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierusalem saith he was taken on the Saturday which the Iews most reverence till this day Thus
Apostolicall Mandate no Sabbath set on foot by them upon the first day of the weeke as some would have it much lesse that any such Ordinance should be hencâ— collected out of these words of the Apostle 11 Indeed it is not probable that hee who so opposed himselfe against the old Sabbath would erect a new This had not been to abrogate the ceremony but to change the day whereas hee laboured what he could to beat down all the difference of dayes and times which had been formerly observed In his Epistle to the Galatiaâ—s written in Anno 59 he layes it home unto their charge that they oberued dayes and moneths Cap. 4 v. 10. and times and years and seemes a little to bewaile his own misfortune as if he had bestowed his labour in vain amongst them I know it is conceived by some that Saint Paul spake it of the observation of those dayes and times that had been used among the Gentiles and so had no relation to the Iewish Sabbath or any difference of times observed amongst them Saint Ambrose so conceived it and so did Saint Augustine In loâ—um Dies observant qui dicunt crastino non est proâ—iciscendum c. They observe dayes who say I will not goe abroad to morrow or begin any worke upon such a day because of some unfortunate aspect as Saint Ambrose hath it it seemâ— Saint Aâ—gustine learnt it who in his â—19 Epistle directly falls upon the very same expression Eâ—s inculpat qui dicunt non proficiscor quia posterus dies est aut quia lâ—na sic fertur vel proficiscar ut prospere cedat quia ita se habet positio syderum c. The like conceit he hath in his Enchâ—iâ—idiâ—n ad Laurentium cap. 79. But whatsoever S. Ambrose did Saint Augustine lived I am sure to correct his errour observing very rightly that his former doctrine could not consist with Saint Pauls purpose in that place which was to beat down that esteeme which the Iewes had amongst them of the Mosaicall Ordinances their New-moons and Sabbaths I shall report the place at large for the better cleering of the point Vulgatissimuâ— est Gentilium error nt vel in agendis rebus vel expectandis eventibus vitae ac negotiorum suâ—rum ab Astrologis Chaldaâ—is notatos dies observent This was the ground whereon he built his former errour Then followeth the correction of it Fortassâ— tamen non â—pus est ut haec de Gentilium errore intelligamus ne intentionem caâ—sae mark that quam ab exordio susceptam ad fiâ—em usque perducit â—ubitâ— in aliud temere detorquere velle videamur sed de his 〈◊〉 de quibus â—avendis â—um agere per tâ—tam Epistolam appâ—â—et Nam Iudae iserviliter observant dies menses annos tempora in carnali observatione sabbati neâ—meniae c. But yet perhaps saith hee it is not necessary that we should understand this of the Gentiles lest so we vary from the scope and purpose oâ— the Apostlâ— but rather of those men of the avoyding of whose Doctrines hee seemes to treat in all this Epistle which were the Iewes who in their carnall keeping of New-moones and Sabbaths did observe dayes and yeares Cap. 8. n. 33. and times as he here objecteth Compare this with Saint Hieromes preface to the Galathians and then the matter will be cleere that Saint Paul meant not this of any Heathenish but of the Iewish observation of dayes and times So in the Epistle to the Colossiaâ—s writ in the sixâ—teth yeare after Christs Nativity he layes it positively downe that the Sabbath was now abrogated with the other ceremonies which were to vanish at Christs comming Coâ—oâ—â— 2. 16. Let no man judge you saith the Apostle in meat and drinke or in respect of an holy-day or of the New-moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ. In which the Sabbath is well matched with meats drinks new-mones and holy-dayes which were all temporary ordinances and to go off the stage at our Saviours entrance Now whereas some that would be thought great sticklers for the Sabbath conceive that this was spoken not of the weekly morall Sabbath as they call it which must be perpetuall but of the annuall ceremoniall Sabbaths which they acknowledge to be abrogated this new devise directly crosseth the whole current of the ancient Fathers who do apply this Text to the weekly Sabbath It is sufficient in this point to note the places The Reader may peruse them as leisure is and looke on Epiphan lib. 1. hâ—â—res 33. n. 11. Ambrose upon this place Hieromes Epistle ad Algas qu. 10. Chrysost. hom 13 in Hebr. 7. August cont Iudaeos cap. 2. cont Faust Manich. l. 16. c. 28. I end this list with that of Hierome Praefat. in Galaâ— Apocal. 10. Nullus Apostoli serâ—o est vel per Epistolam vel praeâ—entis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus praecessere i. e. otium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum recursus c. gratia Evangelii subrepente cessasse There is saith he no Sermon of the Apostles either delivered by Epistle or by word of mouth wherein he labours not to prove that all the burdens of the Law are now laid away that all those things which were before in types and figures namely the Sabbath Circumcision the New-moones and the three solemne Festivals did cease upon the preaching of the Gospell 12 And cease it did upon the preaching of the Gospell insensibly and by degrees as before wee fore we said not being afterwards observed as it had bin formerly or counted any necessâ—ry part of Gods publick worship Onely some use was made thereof for the enlargement of Gods Church by reason that the people had been accustomed to meet together on that day for the performance of religious spirituall duties This made it more regarded then it would have been especially in the Easterne parts of Greece and A sia where the Provinciall Iewes were somewhat thick dispersed and being a great accession to the Gospell could not so suddenly forsake their ancient customes Yet so that the first day of the weeke began to grow into some credit towards the ending of this Age especially after the finall desolation of Hiâ—rusalem and the Temple which hapned Anno 72 of Christs Nativity So that the religious observation of this day beginning in the Age of the Apostles no doubt but with their approbation and authoritie and since conâ—â—nuing in the same respect for so many Ages may be very well accounted amongst those Apostolicall traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoâ—â—â—d with his resurrection it easily might attain unto that esteeme as to be honoured by the
Which whosoever doth and is upright in thought word and deed adhering alwayes unto God our naturall Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day is to him a Lords day It seemes too that he had his desire in part it being noted by the Mandeburgians 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 severall Homilies seeme to intimate that if they met not every day to heare his Lectures they met very often But being a learned man and one that had a good conceit of his owne abilities he grew offended that there was not as great resort of people every day to heare him as upon the Festivals Of Sunday there is little doubt but that it was observed amongst them and so was Saturday also as we shall see hereafter out of Athanasius Of Wednesday and Friday it is positively said by Sâ—crates Hist. l. 5 c. 21. 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 publicke Liturgie save that they did not use to receive the sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith he was the old in Alexandria which he confirmes by the practiâ—e of Origen who was accustomed as he tells us to preach upon these dayes to the Congregâ—â—ion Tertullian too takes speciall notice of these two dayes whereof consult him in his booke adv Psychicos 10 About the middle of this Centurie did Saint Cyprian live another Afâ—ican and he hath left us somewhat although not much which concernes this busines Aurelius Lib. 2. Epist. 5. one of excellent partâ— was made a Reader in the Church I thinke of Carthage which being very welcome newes to the common people Saint Cyprian makes it â—â—wne unto them and withall lets them understand that Sunday was the day appointed for him to begin his Ministerie Et quoniâ—m semper gaudium properat nec mera ferre potest laetitia dominico legit So that as Sunday was a day which they used to meet on so reading of the Scripture was a speciall part of the Sundayes exercise Not as an exercise to spend the time when one doth wait for anothers comming till the assemblie be complete and that without or choice or stint appointed by determinate order as is now used both in the French and Belgicke Churches for what need such an eminent man as Aurelius was be taken out with so much expectation to exercise the Clarks or the Sextons dutie But it was used amongst them then as a chiefe portion of the service which they did to God in hearkening reverently unto his voice It being so ordered in the Church that the whole Bible or the greatest part thereof Preface to 〈◊〉 Common prayer should be read over once a yeare And this that so the Ministers of the congregation by often reading and meditation of Gods Word be stirred up to godlinesse themselves and be the more able toâ— exhort other by wholesome doctrine and to confâ—te them that were Adversaries to the truth as that the people by daily hearing of the Scriptures should profit more and more in the knowledge of God and be the more inflamed with the love of his true Religion Nor for the duties of the people on this day in the Congregation as they used formerly to heare the Word and receive the Sacraments and to powre forth their soules to God in affectionate prayers Decret l. 5. C 7. so much about these times viz. in Ann. 237. it had beene appointed by Pope Fabian that every man and woman should on the Lords day bring a quantitie of bread and wine first to be offered on the Altar and then distributed in the Sacrament A thing that had beene done before as of common course but now exacted as a duty for the neglect whereof Saint Cyprian chides with a rich widdow of his time who neither brought her offering nor otherwise gave any thing to the poore-mans Boxe and therefore did not keepe the Lords day Dâ— pietat Eleemos as she should have done Locuples dives dominicum celebrarete credis quae Corbonam omnino non respicis quae in Dominicum here he meanes the Church sine sacrificio venis quae partem de sacrificio quod pauper obtulit sumis In after times this custome went away by little and little instead of which it was appointed by the Church and retained in ours that Bread and Wine for the Communion shall bee provided by the Churchwardens at the charge of the Parish I should now leave Saint Cyprian here V. l. 3 Epi 8. but that I am to tell you first that he conceives the Lords day to have beene prefigured in the eight day destinate to circumâ—ision Which being but a private opinion of his owne I rather shall referre the Reader unto the place then repeate the words And this is all this Age affords me in the present search 11 For other holy dayes by the Church for Gods publicke service those three Centuries precedent besides the Lords day or the Sunday which came every weeke Origen names the Good Friday as we call it now Cont. Cels. l 8. the Parasceve as he cals it there the feast of Easter and of Penteâ—ost Of Easter we have spoke already For Pentecost or Whitsontide as it began with the Apostles so it continues till this present but not in that solemnitie which before it had For antiently not that day onely which wee call Whitsunday or Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all the fiftie dayes from Easter forwards were accounted holy and solemnized with no lesse observation then the sundayes were no kneeling on the one nor upon the other no fasting on the one nor upon the other Of which dayes that of the Ascention or Holy-Thursday being one became in little time to be more highly reckoned of then all the rest as we shall prove hereafter out of Saint Austin But for these 50. dayes aforesaid De Coron 〈◊〉 câ— 3. Tertullian tels us of them thus Die Dominico jejunium nefas ducimus vel de geniculis adorare Eadem immunitate a die Pasehae in Penteâ—osten gaudemus which makes both alike Which words if any thinke too short to reach the point he tels us in another place that all the Festivals of the Gentiles contained not so many dayes as did that one De Idâ— c. 14. Excerpe singulas solennitates nationum in ordinem texe Pentecosten implere non poterunt The like he hath also in his booke adv Psychicos the like Saint Hierom. ad Lucinum the like Saint Ambrose or Maximus Taurinens which of the two soever it was that made those Sermons Serm. 60. 61. In which last it is said expresly of those fifty daies that
of the Sacraments praysing the â—ord for all his mercies and praying to him joyntly with the Congregation for the continuance of the same Rest and cessation from the workes of labour came not in till afterwards and then but as an accessory to the former duties and that not setled and established in a 1000. yeare as before was sayd when all the proper and peculiar duties of the day had beene at their perfection along time before So that if we regard either institutions or the authority by which they were so instituted the end and purpose at the which they principally aimed or the proceedings in the setling and confirming of them the difference will be found so great that of the Lords day no man can affirme in sence and reason that it is a Sabbath or so to be observed as the Sabbath was CHAP. IV. The great improvement of the Lords day in the fift and sixt Ages make it not a Sabbath 1 In what estate the Lords day stood in S. Austins time 2 Stage-playes and publicke shewes prohibited on the Lords day and the other holy dayes by Imperiall Edicts 3 The base and beastly nature of the Stage-playes at those times in use 4 The barbarous and bloody quality of the Spectacula or shewes at this time prohibited 5 Neyther all civil businesse 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 Councell of Mascon proves no Lords day Sabbath 6 The French and Spaniards in the sixt Age begin to Iudaize about the Lords day and of restraint of husbandry on that day in that age first thought of 7 The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath 8 Of publicke honours done in these Ages to the Lords day by Prince and Prelate 9 No evening service on the Lords day till these present ages 10 Of publicke orders now established for the better regulating of the Lords day-meetings 11 The Lords day not more reckoned of than the greatâ—r festivalls and of the other holy dayes in these ages instituted 12 All businesse and recreation not by Law prohibited are in themselves as lawfull on the Lords day as on any other 1 WEe are now come unto the times wherein the Church began to settle having with much adoe got the better hand of Gentilisme and mastered those stiffe heresies of the Arians Macedonians and such others as descended from them Vnto those times wherein the troubles which before distracted her peace and quiet being well appeased all things began to grow together in a perfect harmony what time the faithfull being united better than before in points of judgement became more uniforme in matters of devotion and in that uniformitie did agree together to give the Lords day all the honour of an holy festivall Yet was not this done all at once but by degrees the fift and sixt Centuries being well nigh spent before it came unto that height which hath since continued The Emperours and the Prelates in these times had the same affections both earnest to advance this day above all others and to the Edicts of the one and Ecclesiasticall constitutions of the other it stands indebted for many of those priviledges and exemptions which it still enjoyeth But by degrees as now I sayd and not all at once For in S. Austins time who lived in the beginning of this fift Century it was no otherwise with the Lords day then as it was before in the former Age accounted one of those set dayes probably the principall which was designed and set apart for Gods publicke worship Amongst the writings of that Father which are his unquestionably we finde not much that doth conduce to our present businesse but what we finde we shall communicate with as much brevity as we can The Sundayes fast he doth abhominate as a publicke scandall Epi. 86. Quis deum non offendit si velit cum scandalo totius ecclesiae die dominico jejunare The exercise of the day he describes in briefe Dâ—civitat l. 22. c. 8. in this forme that followeth Venit Pascha at que ipso die dominico mane frequens populus praesens erat Facto silentio divinarum Scripturarum lecta sunt solennia c. Easter was come and on the Lords day in the morning the people had assembled themselves together All being silent and attent those lessons out of holy Scripture which were appointed for the time were read unto them when wee were come unto that part of the publicke service which was allotted for the Sermon I spake unto them what was proper for the present festivall and most agreeable to the time Service being done I tooke the man along to dinner a man hee meanes that had recovered very strangely in the Church that morning who told us all the story of those sad calamities which had befallen him This is not much but in this little there are two things worth our observation First that the Sermon in those times was not accounted eyther the onely or the principall part of Gods publicke service but onely had a place in the Common Liturgy which place was probably the same which it still retaines post Scripturarum solennia after the reading of the Gospel Next that it was not thought unlawfull in this Fathers time to talke of secular and humane affaires upon this day as some now imagine or to call friends or strangers to our Table as it is supposed S. Austin being one of so strict a life that he would rather have put off the invitation and the story both to another day had hee so conceived it Nor doth the Father speake of Sunday as if it were the onely festivall that was to be observed of a Christian man Cont. Adimant c. â—6 Other festivities there were which he tells us of First generally Nos quoque dominicum diem Pascha solenniter celebramus quaslibet alias Christianas dierum festivitates The Lords day Easter and all other Christian festivalls were alike to him And hee enumerates some particulars too Epi. 118. the resurrection passion and ascention of our Lord Saviour together with the comming of the holy Ghost which constantly were celebrated anniversaria solennitate Not that there were no other festivalls then observed in the Christian Church but that those foure were reckoned to be Apostolicall and had beene generally received in all ages past As for the Sacrament it was not tyed to any day but was administred indifferently upon all alike except it were in some few places where it had beene restrained to this day alone Alij quotidie communicant corpori sanguini dominico alij certis diebus accipiunt alibi Sabbato tantum dominico alibi tantum dominico as he then informes us As for those workes ascribed unto him which eyther are not his or at least are questionable they informe us thus The tract de rectitudine
And here to take things as they lie in order we must beginne with a narration concerning Westminster which for the prettinesse of the story I will here insert Sebert the first Christian King of the East Saxons having built that Church unto the honour of God and memory of Saint Peter Adredus de Geâ—â—is Edwardi invited Mellitus Bishop of London on a day appointed unto the consecration of it The night before S. Peter comming to the further side crosseth the ferrie goes into the Church and with a great deale of celestiall musick lights and company performes that office for the dispatch of which Mellitus had beene invited This done and being wafted backe to the further side hee gives the ferri-man for his fare a good draught of fishes onely commanding him to carry one of them which was the best for price and beauty for a present from him to Mellitus in testimony that the worke was done to his hand already Then telling who hee was hee addes that hee and his posterity the whole race of fishermen should bee long after stored with that kinde of fish tantum ne ultra piscari audeatis in die Dominica provided alwayes that they fished no more upon the Sunday Aldredus so reports the stâ—ry And though it might be true as unto the times wherein hee lived which was in the declining of the twelfth Century that fishing on the Lords day was restrained by Law yet sure hee placed this story ill in giving this injunction from Saint Peter in those early dayes when such restraints were hardly setled if in a Church new planted they had yet beene spoke of Leaving this therefore as a fable let us next looke on Beda what hee hath left us of this day in reference to our Ancestors of the Saxons â—â—â—ce and many things wee finde in him worth our observation Before wee shewed you how the Sunday was esteemed a festivall that it was judged hereticall to hold fasts thereon This ordinance came in amongst us with the faith it selfe Hist. l. 3. c. 23. S. Chadd having a place designed him by King Oswald to erect a monastery did presently retire unto it in the time of Lent In all which time Dominica excepta the Lords day excepted hee fasted constantly till the evening as the story tells us The like is told of Adamannus one of the monastery of Coldingham now in Scotland Hist. l. 4. c. 25. but then accounted part of the Kingdome of Northumberland that hee did live in such a strict and abstemious manner ut nil unquam cibi vel potus excepta die Dominica quinta Sabbati percipereâ— that hee did never eate nor drinke but on the Sunday and Thursday onely This Adamannus lived in Anno 690. Before wee shewed you with what profit musicke had beene brought into the Church of God and hither it was brought it seemes Eccl. hist. l. 2. c. 20. with the first preaching of the Gospell Beda relates it of Paulinus that when hee was made Bishop of Rochester which was in An. 631 he left behind him in the North one Iames a Deacon cantandi in Ecclesia peritissimuÌ„ a man exceeding perfect in Church musicke who taught them there that forme of singing divine service which hee learnt in Canterbury And after in the yeere 668 what time Archbishop Theodorus made his Metropoliticall visitation the Art of singing service which was then onely used in Kent for in the North it had not beene so setled but that it was againe forgotten was generally taken up over all the Kingdome â—ib 4. c. 2. Sonos cantandi in Ecclesia quos catenus in Cantia tantum noverant ab hoc tempore per omnes Anglorum Ecclesias discere coeperunt as that Author hath it Before wee shewed how Pope Vitalianus anno 653. added the Organ to that vocall musicke which was before in use in the Church of Christ. In lesse then 30 yeeres after and namely in the yeere 679. were they introduced by Pope Agatho into the Churches of the English and have continued in the same well neerâ— 1000 yeeres without interruption Before wee shewed you how some of the greater festivalls were in esteeme before the Sunday and that it was so even in the primitive times And so it also was in the primitive times of this Church of England Bed Eccl. hist. l. 4. c. 19. it being told us of Queene Etheldreda that after shee had put her selfe into a monastery she never went unto the Bathes praeter imminentibus solenniis majoribus but on the approach of the greater festivalls such as were Easter Pentecost and Christmasse for so I thinke hee meanes there by Epiphaniâ— as also that unlesse it were on the greater festivalls she did not use to eat above once a day This plainely shewes that Sunday was not reckoned for a greater festivall that other dayes were in opinion esteeme above it and makes it evident withall that they conceived not that the keeping of the Lâ—rds day was to be accouÌ„ted as a part of the law of naturâ— or introduced into the Church by divine authority but by the same authority that the others were For Lawes in these times made Ap. Lambert â—â—chaiâ—n wee meete with none but those of Ina a West-Saxon King who entred on his reigne anno 712 A Prince exceedingly devoted to the Church of Rome and therefore apt inough to embrace any thing which was there concluded By him it was enacted in this forme that followeth Servus si quid operis patrarit die Dominico ex praecepto Domini sui liber esto c. If a servant worke on the Lords day by the appointment of his master hee was to be set free and his master was to forfeit 30 shillings but if hee worked without such order from his master to bee whipped or mulcted Liber si hoc die operetur injussu Domini sui c. So if a free-man worked that day without direction from his master hee either was to bee made a Bond-man or pay 60 shillings As for the doctrine of these times wee may best judge of that by Beda In Luc. 19. First for the Sabbath that hee tells us ad Mosis usque tempora caeterorum dierum similis erat was meerely like the other dayes untill Moses time no difference at all betweene them therefore not institute and observed in the beginning of the world as some teach us now Next for the Lords day that hee makes an Apostolicall sanction onely no divine commandement as before wee noted and how farre Apostolicall sanctions binde wee may cleerely see by that which they determined in the Councell of Hierusalem Of these two specialties wee have spoke already 3 This is the most wee finde in the Saxon Heptarchie and little more then this we finde in the Saxon Monarchie In this wee meete with Alured first Lamber Archaion the first that brought this Realme in order who in his lawes cap. de diebus festis
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