every one of them was instar Dominicae and qualis est Dominica in all respects nothing inferiour to the Lords day And in the Comment on Saint Luke which questionlesse was writ by Ambrose cap. 17. l. 8. it is said expresly Et sunt omnes dies tanquam Dominica that every day of all â—he fiftie was to be reckoned of no otherwise in that regard especially then the Sunday was Some footsteps of this custome yet remaine amongst us in that we fast not either on S. Marks Eve or on the Eve of Philip and Iacob happening within the time The fast of the Rogation weekâ— was after instituted on a particular and extraordinarie occasion Now as these festivals of Easter and of Whitsontide were instituted in the first age or Centurie and with them those two dayes attendant which we still retaine whereof see Austin de Civit. Dei li. 22. ca. 8. Myssen in his first Hom. de Paschate where Easter is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the three-dayes-â—east so was the feast of Christs nativitie ordained or instituted in the second that of his incarnation in the third For this we have an Homilie of Gregory surnamed Thaâ—maturgâ—s who lived in An. 230 entituled De annunciatione B. Virginis as we call it now But being it is questionable among the learned whether that Homilie be his or not there is an Homilie of Athanasius on the selfe same argument he lived in the beginning of the following Centurie whereof there is no question to be made at all That of the Lords nativitie began if not before in the second Age. Theophilus Câ—sariens who lived about the times of Commodus and Severus the Romane Emperours makes mention of it and sixeth it upon the 25. of Decemb. as we now observe it Natalem Domini quocunqâ—e die 8. Calend. Ianuar. venerit celebrare debemus as his owne words are And after in the time of Maximinus which was one of the last great persecutours L. 7. C. 6. Nicephorâ—s tels us that In ipso natalis Dominici die Christianos Nicemediae festivitatem celebrantes succensâ— templâ— concremavit even in the very day of the Lords nativitie he caused the Christians to be burnt at Nicomedia whilest they were solemnizing this great feast within their Temple I say this Great Feast and I call it so on the authoritie of Beda who reckoneth Christmas Orat. de Philogâ—n Easter and Whitsontide for majora solennia as they stil are counted But before Bede it was so thought over all the Church Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother or metropolis of all other feasts And before him Pope Fabian Seâ— Binius Conc. T. 1. whom but now we spake of ordained that all lay-men should communicate at least thrice a yeare which was these three festivals Etsi non frequentius saltem ter in Anno Laici homines communicent c. in Pascha Pentecoste Natali Domini So quickly had the Annuall got the better of the weekly Festivalls According to which ancient Canon the Church of England hath appointed that every man communicate at lest thrice a yeare of which times Easter to be one 12 Before we end this Chapter there is one thing yet to be considered which is the name wherby the Christians of these first Ages did use to call the day of the resurrection and consequently the other dayes of the week according as they found the time divided The rather because some are become oftended that wee retaine those names amongst us which were to us commended by our Ancestours and to them by theirs Where first we must take notice that the Iewes in honour of their Sabbath used to referre their times to that distinguishing their dayes by Prima Sabbati Secunda Sabbati and so untill they came to the Sabbath it selfe as on the other side the Gentiles following the motions of the Planets gave to each day the name of that particular Planet by which the first houre of the day was governed as their Astrologers had taught them Now the Apostles being Iewes retained the custome of the Iewes and for that reason called that day on which our Saviour rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una sabbati the first day of the week as our English reads it The Fathers many of them followed their example Saint Austin thereupon calls Thursday by the name of quintum sabbati Epist. 118 and so doth venerable Beda hist. lib. 4. c. 25. Saint Hierome Tuesday tertium sabbati in Epitaph Paulae Tertullian Friday by the old name parasceve l. 4. advers Marcion Saturday they called generally the Sabbath and Sunday sometimes dies solis and is sometimes Dominicus De invent rerum l. 5 6. Pope Silvester as Polydore Virgil is of opinion vaâ—orum deorum memoriam abhorrens hating the name and memory of the Gentile-Gods gave order that the dayes should be called by the name of Fâ—riae and the distinction to be made by Prima feria secunda feria c. the Sabbath and the Lords day holding their names and places as before they did Hence that of Hâ—norius Augustodunensis Hebraeinominant dies suos una vel prima sabbati De imâ—gine mundi cap 2â— c. Pagani sic dies solis Lunae c. Christiani vero sic dies nominant viz. Dies Dominicus feria prima c. Sabbatâ—m But by their leaves this is no universall rule the Writers of the Christian Church noâ— tying up their hands so strictly as to give the dayes what names they pleased Save that the Saturday is called amongst theÌ„ by no other name then that which formerly it had the Sabbath So that when ever for a thousand years and upwards wee meet with sabbatum in any Writer of what name soever it must be undâ—rstood of no day but Saturday As for the other day the day of the resurrection all the Evangelists and Saint Paul take notice of no other name then of the first day of the weeke S. Iohn and after him Ignatius call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day But then again Iustin Martyr for the second Century doth in two severall passages call it no otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday as then the Gentiles called it and we call it now and so Terâ—â—ullian for the third who useth both and calls it sometimes diemsolis and sometimes Dominicum as before was said Which questionlesse neither of them would have done on what respect soever had it been â—ither coâ—trary to the Word of God or scandalous unto his Church So for the after ages in the Edicts of Constantine Vâ—lentinian Valens Gratian Honorius Arcadius Thendosius Christian Princes all it hath no other name then Sunday or dies solis and mâ—â—y faire yeares after them the Synod held at Dingulafinum in the lower Bavaria Anno 772 calls it plainly Sunday Festo die solis CHAP. III. That in the fourth Age from the time of Constantine to Saint Austine the Lords day was not taken
began about these times to be taken up and generally received in the Christian Church Of this there is much mention to be found in Cassian as Institut lib. 2. cap. 18. l. 3. c. 9. Collaâ— 21. c. 20. and in other places This gave the hint to Leo and S. Austine if he made that Sermon to make the Eve before a part or parcell of the day because some part of the Divine offices of the day were begun upon it And hence it is that in these Ages and in those that followed but in none before we meete with the distinction of matutinae vespertinae precationes mattins Evensong as we call it the Canons of the Church about these times beginning to oblige men to the one as well as formerly to the other The Councell held in Arragon hereupon ordeined Coâ—t Tarra 〈◊〉 Caâ— 7. Vt omnis clerus die Sabbati ad vesperam paratus sit c. That all the Clergie be in readinesse on the Saturday vespers that so they may be prepared with the more solemnity to celebrate the Lords day in the congregation And not so onely sed ut diebus omnibus vesperas matutinas celebrent but that they diligently say the morning and the evening service every day continually So for the mattins on the Sunday Gregorie of Tours informes us of them Motum est signum ad matutinas Erat enim dies dâ—minica how the bell rung to mattins for it was a Sunday I have translated it the bellâ— according to the custome of these Ages whereof now we write wherein the use of bells was first taken up for gathering of the people to the house of God Baron Anu Anno 614. there being mention in the life and history of S. Loup or Lupus who lived in the fifth Century of a great bell that hung in the Church of Sens in France whereof he was Bishop ad convocandum populum for calling of the congregation Afterwards they were rung on the holy-day Eves to give the people notice of the feast at hand and to advertise them that it was time to leave off their businesses Solebant vesperi initia feriarum campanis praenunciare so he that wrote the life of S. Codegundus 11 Well then the bells are rung and all the people met together what is expected at their hands That they behave themselves there like the Saints of God in servent prayers in frequent Psalmes and Hymnes and spirituall songs hearing Gods holy Word receiving of the Sacraments These we have touched upon before as things that had beene alwayes used from the beginnings of the Church Collections for the poore had beene sometimes used on this day before but now about these times the Offertory beganne to be an ordinary part of Gods publickeâ— worship Pope Leo seemes to intimate it in his fifth Sermon de collectis Et quia die dominico proxima futura est collectio vos omnes voluntariae devotioni praeparare c and gives them warning of it that they may be ready For our behaviour in the Church it was first ordered by Saint Paul that all things be done reverently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Angels according to which ground and warrant it was appointed in these ages that every man should stand up at the reading of the Gospell and the Gloria Patri that none depart the Church till the service ended Pope Anastatius who lived in the beginning of the fift Age is sayd to have decreed the one Dum S. S. Evangelia in ecclesia recitantur sacerdotes coeteri omnes praesentes non sedentes sed venerabiliter curvi Epl. Decret 1 ap Bin. in conspectu sancti evangelij stantes dominica verba attente audiant fideliter adorent The Priests and all else present are enjoyned to stand their bodies bowed a little in signe of reverence during the reading of the Gospell but by no meanes to heare it sitting adding some joyfull acclamation at the end thereofâ— such as is that of Glory be to thee O Lord. So for the Gloria Patri that forme of giving to the Lord the glory which belongs unto him we finde in Cassian that they used to stand upon their feet at the doing of it In clausula psalmi Institut lib. 2. c. 8. omnes astantes pronunciant magno clamore Gloria patri c that gesture being thought most natural and most proper for it No constitution needed to enjoyn those duties which naturall disâ—retion of it selfe could dictate As for the last it seemed the people in those parts used to depart the Church some of them before the service ended and the blessing given for otherwise there had beene no Canon to command the contrary Ex malis moribus bonae nascuntur leges the old saying is And out of this ill custome did arise a law made in a Synod held in a towne of Gallia Narbonensis Conc. Agathens Can. 47. the 22 of the reigne of Alaricus King of the Visi-Gothes or Westerne-Gothes Anno 506. that on the Lords day all Lay people should be present at the publicke liturgie and none depart before the blessing Missas die dominico secularibus audire speciali ordine praecipimus ita ut egredi ante benedictionem sacerdotis populus non praesumat So the Canon hath it According unto which it is provided in the Canons of the Church of England Can. 18. that none depart out of the Church during the time of service and Sermon without some reasonable or urgent cause The benediction given and the assembly broken up the people might goe home no doubt and being there make merry with their friends and neighbours such as came either to them of their owne accord or otherwise had beene invited Gregorie of Tours informes us of a certaine Presbiter that thrust himselfe into the Bishopricke of the Arverni immediately upon the death of Sidonius Apollinaris who dyed about the yeare 487 hist. l. 31 and that to gaine the peoples favour on the next Lords day after Iussit cunctos cives praeparato epulo invitari he had invited all the principall Citizens to a solemne feast Whatever might be sayd of him that made the invitation no doubt but there were many pious and religious men that accepted of it Of recreations after dinner untill evening prayers and after evening prayer till the time of supper there is no question to be made but all were practised which were not prohibited Nam quod non prohibetur permissum est as Tertullian Of this more annon 12 Thus have we brought the Lords day to the highest pitch the highest pitch that hitherto it had enjoyed both in relation unto rest from worldly businesse and to the full performance of religious duties What ever was done afterwards in pursuite hereof consisted specially in beating downe the opposition of the common people who were not easily induced to lay by their businesse next in a descant as it were on the
Sabbath speculations teaching that that day onely was of Gods appointment and all the rest observed in the Church of England a remnant of the will-worship in the Church of Rome the other holy dayes in this Church established were so shrewdly shaken that till this day they are not well recovered of the blow then given Nor came this on the by or besides their purpose but as a thing that specially was intended from the first beginning from the first time that ever these Sabbath doctrines peeped into the light For Doctor Bound the first sworne servant of the Sabbath hath in his first edition thus declared himselfe P. 31. that hee sees not where the Lord hath given any authority to his Church ordinarily and perpetually to sanctifie any day except that which hee hath sanctified himselfe and makes it an especiall argument against the goodnesse of the religion in the Church of Rome P. 32. that to the seventh day they have ioyned so many other dayes and made them equall with the seventh if not superiour thereunto as well in the solemnity of divine offices as restraint from labour So that wee may perceive by this that their intent from the beginning was to cry downe the holy dayes as superstitious Popish ordinances that so their new â—ound Sabbath being placed alone and Sabbath now it must bee called might become more eminent Nor were the other though more private effects thereof of lesse dangerous nature the people being so insnared with these new devises and pressed with rigours more than Iewish that certainely they are in as bad condition as were the Israelites of old when they were Captivated and kept under by the Scribes and Pharises Some I have knowne for in this point I will say nothing without good assurance who in a furious kinde of zeale like the madde Prophetesse in the Poet have runne into the open streetes yea and searched private houses too to looke for such as spent those houres on the Lords day in lawfull pastimes which were not destinate by the Church to Gods publicke service and having sound them out scattered the company brake the instruments and if my memory faile me not the musitians which is more they thought that they were bound in conscience so to doe Others that will not suffâ—r either baked or rost to be made ready for their dinners on their Sabbath day lest by so doing they should eate and drinke their owne damnation according to the doctrine preached unto them Some that upon the Sabbath will not sell a pint of wine or the like Commoditie though wine was made by God not onely for mans often infirmities but to make glad his heart and refresh his spirits and therefore no lesse requisite on the Lords day then on any other Others which have refused to carrie provender to an horse on the supposed Sabbath day though our Redeemer thought it no impietie on the true Sabbath day indeed to leade poore Cattell to the water which was the motive and occasion of M. Brerewoods learned Treatise So for the female sex maid servants I have met with some two or three who though they were content to dresse their meate upon the Sabbath yet by no meanes would be perswaded either to wash their dishes or make cleane their kitchen But that which most of all affects mee is that a Gentlewoman at whose house I lay in Leicester the last Northerne Progresse Anno 1634. expressed a great desire to see the King and Queene who were then both there And when I proferd her my service to satisfie that loyall longing shee thanked mee but refused the favour because it was the Sabbath day Unto so strange a bondage are the people brought that as before I said a greater never was imposed on the â—ewes themselves what time the consciences of that people were pinned most closely on the sleeves of the Scribes and Pharises 9 But to goe forwards in my storie it came to passe for all the care before remembred that having such a plausible and faire pretence as sanctifying a day unto the Lord and keeping a Commandement that had long beene silenced it got strong footing in the Kingdome as before is said the rather because many things which were indeed strong avocations from Gods publicke service were as then permitted Therefore it pleased King Iames in the first entrance of his reigne so farre to condescend unto them as to take off such things which seemed most offensive To which intent hee signified his royall pleasure by Proclamation dated at Theoâ—alds May 7. 160â— that Whereas he had béen informed that there had béen in former times a great neglect in kéeping the Sabbath day for better observing of the same and for avoyding of all impious prophanation of it he straitely charged and commanded that no Beare-baiting Bull-baiting enterludes common playes or other like disordered or unlawfull exercises or pastimes bee frequented kept or used at any time hereafter upon any Sabbath day Not that his purpose was to debarre himselfe of lawfull pleasures on that day but to prohibit such disordered and unlawfull pastimes whereby the Common people were withdrawne from the congregation they being onely to bee reckoned for Common playes which at the instant of their Acting or representing are studyed onely for the entertainment of the Common people on the publicke Theaters Yet did not this though much content them And therefore in the conference at Hampton Court it seemed good to D. Reynolds who had beene made a partie in the cause to touch upon the prophanation of the Sabbath for so hee called it and contempt of his Majesties proclamation made for the reforming of that abuse of which hee earnestly desired a straiter course for reformation thereof to which hee found a generall and unanimous assent Nor was there an assent only and nothing done For presently in the following Convocation it pleased the Prelates there assembled to revive so much of the Queenes Injunction before remembred as to them seemed fitting and to incorporate it into the Câ—nons then agreed of onely a little alteration to make it more agreeable to the present times being used therein Thus then they ordered in the Canon for due celebration of Sundayes and holy dayes viz. Caâ— 13. All manner of persons within the Church of England shall from henceforth celebrate and kéepe the Lords day commonly called Sunday and other holy dayes according to Gods holy will and pleasure and the orders of the Church of England prescribed in that behalfe i. e. in hearing the word of God reade and taught in private and publicke prayers in acknowledging their offenses to God and amendment of the same in reconciling themselves charitably to their neighbours where displeasure had beene in oftentimes receiving the Communion of the Body and Blood of Christ using all godly and sober conversation The residue of the said injunction touching worke in harvest it seemed fit unto them not to touch upon leaving the same to
stand or fall by the statute of King Edward the sixt before remembred A Canon of an excellent composition For by enjoyning godly and sober conversation and diligent repaire to Church to heare the Word of God and receive the Sacrament they stopped the course of that prophanenesse which formerly had beene complained of and by their ranking of the holy dayes in equall place and height with Sunday and limiting the celebration of the same unto the Orders in that case prescribed by the Church of England shewed plainely their dislike of those Sabbath doctrines which had beene latelie set on foote to the dishonour of the Church and diminution of her authoritie in destinating other dayes to the service of God than their new Saint Sabbath Yet did not this the Churches care either so satisfie their desires or restraine the follies of those men who had embraced the new Sabbath doctâ—ines but that they still went â—orwards to advance that businesse which was now made a part of the common cause no booke being published by that partie either by way of Catechisme or Comment on the ten Commandements or morall pietie or systematicall divinity of all which these last times have produced too many wherein the Sabbath was not pressed upon the consciences of Gods peopleâ— with violence as formerly with authority upon the â—ewes And hereunto they were incouraged a great deale the rather because in Ireland what time his Majesties Commissioners were employed about the setling of that Church Anno 1615. there passed an Article which much confirmed them in their Courses and hath beene often since alleaged to justifie both them and their proceedings The article is this Arâ— 56. The first day of the weeke which is the Lords day is whollie to bee dedicated to the service of God and therefore wee are bound therein to rest from our common and daily businesse and to bestow that leysure upon holy exercises both private and publicke What moved his Majesties Commissioners to this strict austeritie that I cannot say but sure I am that till that time the Lords day never had attained such credit as to bee thought an Article of the Faith though of some mens fancies Nor was it like to bee of long continuance it was so violently followed the whole booke being now called in and in the place thereof the Articles of the Church of England confirmed by Parliament in that Kingdome Anno 1634. 10 Nor was this all the fruit neither of such dangerous doctrines that the Lords day was growne into the reputation of the Iewish Sabbath but some that built on their foundations and ploughed with no other then their heifers endeavoured to bring backe againe the Iewish Sabbath as that which is expressely mentioned in the fourth Commandement and abrogate the Lords day for altogether as having no foundation in it nor warrant by it Of these one Thraske declared himselfe for such in King Iames his time and therewithall tooke up another Iewish doctrine about meates and drinkes as in the time of our dreade Soveraigne now being Theophilus Braborne grounding himselfe on the so much applauded doctrine of the morality of the Sabbath maintained that the Iewish Sabbath ought to bee observed and wrot a large booke in defence thereof which came into the world 1632. For which their Iâ—wish doctrines the first received his censure in the Starre-Chamber and what became of him I know not the other had his doome in the High-Commission and hath since altered his opinion being misguided onely by the principles of some noted men to which hee thought hee might have trusted Of these I have here spoke together because the ground of their opinions so far as it concerned the Sabbath 〈◊〉 the very same they onely making the conclusions which of necessitie must follow from the former premisses iust as the Brownists did before when they abhominated the Communion of the Church of England or the Puritan principles But to proceede This of it selfe had beene sufficient to bring all to ruine but this was not all Not only Iudaisme did beginne but Popery tooke great occasion of increase by the precisenesse of some Magistrates and Ministers in severall places of this Kingdome in hindring people from their recreations on the Sunday the Papists in this Realme being thereby perswaded that no honest mirth or recreation was tolerable in our religion Which being noted by King Iames K. Iames Deâ—â—arat in his progresse through Lancashire it pleased his Majestie to set out his Declaration May 24. Anno 1618. the Court being then at Greenewich to this effect that for his good peoples lawfull recreations his pleasure was that after the end of divine service they should not be disturbed letted or discouraged from any lawfull recreations such as dancing either men or women Archery for men leaping vaulting or any other such harmelesse recreations nor from having of Maâ—-games Whitsun-Ales or Morrice-dances and setting up of May-poles or other sports therewith used so as the same bee had in due and convenient time without impediment or let of divine service and that women should have leave to carrie rushes to the Church for the decoring of it according to their old custome withall prohibiting all unlawfull Games to bee used on the Sundayes onely as beare-baiting bull-baiting enterludes and at all times in the meaner sort of people by law prohibited bowling A Declaration which occasioned much noyse and clamour and many scandalls spreade abroade as if these Counsells had been put into that Princes head by some great Prelates which were then of most power about him But in that point they might have satisfied themselves that this was no Court-doctrine no newdivinity which that learned Prince had beene taught in England He had declared himselfe before when he was King of the Scots onely to the selfe-same purpose as may appeare in his Basilicon Doron published anno 1598. This was the first Blow in effect which had beene given in all his time to the new Lords-Day-Sabbath then so much applauded 11 For howsoever as I said those who had entertained these Sabbatarian Principles spared neither care nor paines to advance the businesse by being instant in season and out of season by publike Writings private Preachings and clandestine insinuations or whatsoever other meanes might tend to the promotion of this Catholike cause yet finde wee none that did oppose it in a publike way though there were many that disliked it Onely one M. Loe of the Church of Exeter declared himselfe in his Effigiatio veri Sabbatismi annâ— 1606. to be of different judgement from them and did lay downe indeed the truest and most justifiable Doctrine of the Sabbath of any Writer in that time But being written in the Latine Tongue it came not to the peoples hands many of those which understood it never meaning to let the people know the Contents thereof And whereas in the yeere 1603. at the Commencement held in Cambridge this Thesis or Proposition Dies Domiâ—â—cus
daies by the Saxon Monarchs 4 Of publicke actions civill Ecclesiasticall mixt and military done on the Lords day under the first sixe Norman Kings 5 New Sabbath doctrines brâ—ached in England in King Johns reigne and the miraculous originall of the same 6 The prosecution of the former Story and ill successe therein of the undertakers 7 Restraine of worldly businesse on the Lords day and the other holy dayes admitted in these times in Scotland 8 Restraint of certaine servile workes on Sundayes holy dayes and the Wakes concluded in the Councell of Oxon under King Henry 3. 9 Husbandrie and legall processe prohibited on the Lords day first in the reigne of King Edward 3. 10 Seâ—â—ing of Woollon the Lords day and the solemne Feasts forbidden first by the said King Edward as after Faires and Markets generally by King Henry 6. 11 The Cordwainers of London restrained from selling of their wares on the Lords day and some solemne feasts by King Edward the 4. and the repealing of that Law by King Henry the 8. 11 In what estate the Lords day stood both for the doctrine and the practise in the beginning of the Reigne of the said King Henry CHAP. VIII The Story of the Lords day from the reformation of Religion in this Kingdome till this present time 1 The Doctrine of the Lords day and the Sabbath deliuered by â— sâ—vâ—rall Martyrs conformably unto the judgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament â—o have no other grâ—â—nd than the authoritie of the Church 3 The meaning and occasion of that clause in the Common-Prayer Booke Lord have mercy upon us c. repeated 〈…〉 end of the fourth Commandement 4 That by the Queenes Injunctions and the first Parliament of hâ—r reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies delivered about the Lords day and the Sabbath 6 The 〈◊〉 and substance of that Homily and thâ—t it proves no Lords day Sabbath but the contrary 7 The first originall of 〈…〉 Sabbathâ—speculaâ—ions in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and other effects thereof 9 What care was taken of the Lords day in King James his Reigne the spreading of the former doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foot and of King Iames his Declaration about lawfull sports on the Lords day 11 What tracts were writ and published in that Princes Reigne in opposition of the Doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made in the Reigne of our dread Soveraigne now being and the misconstruing of the same his Majestie reviveth and enlargeth the Declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History An Advertisement to the Reader touching the Errata THat the Errata of this Booke are gâ—â—wne unto so great a number is neither novum crimeâ— nor in auditum We may with farre 〈…〉 complaine thereof than we can amend it yet for the present I have taken the best care I could although not to prevent yet to correct them Such as are meâ—â—ely literall or no impediment to the sense are left unto the Readers care and ingenuity The rest thâ— Greeke alone excepted which both for accent and for letter hath beene exceeding much mistaken are here collected to thy â—and and are these thâ—t follow viz. PART 1. P. 8. l. 14 r. I deny not p. 9 l. 17 r. narratione p. 10 l. 34 r. posaivâ—â— p. 13. l. 10 r. Ames p. 16. l. 25. for which r. what p. 19. l. 4. r. wherein Bodinus p. 21 l. 2 r. multa p. 23 l. 17 r. palliate their p. 27 l. 29 del saith p. 3 r 1 32 r. Sâ—bbatizasse p. 32 l. 22 r. which doth p. 37 r. present p. 57 l. 36 r. dictated p. 76 l. 31 r. notes it of every moneth p. 83 l. 13 r. weekes p. 94 l. 8 for one r. on the. p. 95 l. 34 r. against Marcion p. 104 in marg r. In â—â—ta sua p. 114 l. â—8 r. dedicated p. 121 l. 26 r. Common-wealth p. 135 l 37 for the other r. those p. â—39 r. Issâ—char p. 147 l. 3â— yet was it not p. 161 l. 5 r. Tamuz p. 177 l. 5 r. Load PART 2. Epistle l. 2. r. part p. 12 l. 7 for as it is r. who as 〈◊〉 ls p. 13 l. 5 r. 〈◊〉 Christus p. 23 l. 9 del ancient p. 27 l. 37 r. from whom it seemes p. 47 l. 21 r. decretory ib. l. 25 r. neither for the. p. 49 l. 9 r. 〈◊〉 ib. 17 del Buâ— p. 57 l. 5 r. the old use in p. 58 l. 5 for nor r. now ib. l. 34. r. instituted by ib. l. 35 r. in those p. 62 l. 13 r. as not to p. 66 l. 29. r. intituled p. 69. l. 1. for evill r. civill ib. 11 r. runnes ib. 19 20 for care many r. ceremony p. 71 del up p. 73 l. 22 r. on wednesdayes p. 74 l. 31 â— Iudaisme p. 75 l. 1 r. faire p. 76 l. 11. for Romish r. Iewish ib. l. 23 r. contrived ib. 34 for Two r. To. p. 82. l. 17 for or read on ib. 28 r. followers p. 88 l. 1 r. discreet behaviour p. 91 l. 10 for Easter r. Earth p. 101 l. 10 r. possessed ib. l. 23 r. fift Centurie p. 107 l. â— r. whereas thaâ— p. 112 l. 34 del that p. 116 l. 4 r. wholly p. 130 l. 31 for true r. it s true p. 144 l. 34 r Oviedâ— p. 147 l. 20 r. Chartres p. 175. l. 33 r. Ryveâ— p. 224 l. 13 r. envying p. 226 l. 9 for now in r. now at the first p. 230 l. 37 r. clause p. 253 r. on the lewes p. 255 l. 35 r. the Musicians head p. 258 l. 31 r. with as much violence p. 260 l. 4. for or r. on p. 263 l. 11. r. goe backe a little p. 265. l. 35. r. 560. THE HISTORY OF THE SABBATH THE FIRST BOOKE From the Creation of the World to the destruction of the Temple BY PET. HEYLYN EXOD. 31. 15 16. Wherefore the children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations it is a signe betweene mee and the children of Israel for ever LONDON Printed for Henry Seile and are to bee sold at the Signe of the Tygers-head in Saint Pauls Church-yard 1636. THE HISTORY OF THE SABBATH CHAP. I. That the SABBATH was not instituted in the beginning of the World 1 The entrance to the worke in hand 2 That those words Genes 2. And God blessed the seventh Day c. are there delivered as by way of anticipation 3 Anticipations in the Scripture confessed
fomer plaine-song the adding of particular restrictions as occasion was which were before conteined though not plainely specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we finde not any one who did observe it as Sabbath or which taught others so to doe not any who affirmed that any manner of worke was unlawfull on it further than as it was prohibited by the Prince or Prelate that so the people might assemble with their greater comfort not any one who preached or published that any pastime sport or recreation of an honest name such as were lawfull on the other dayes were not fit for this And thereupon we may resolve aswell of lawfull businesse as of lawfull pleasures that such as have not beene forbidden by supreme authority whether in proclamations of the Prince or Constitutions of the Church or Acts of Parliament or any such like declaration of those higher powers to which the Lord hath made us subject are to be counted lawfull still It matters not in case we finde it not recorded in particular termes that wee may lawfully apply our selves to some kinde of businesse or recreate our selves in every kinde of honest pleasure at those particular houres and times which are leâ—t at large and have not beene designed to Gods publicke service All that we are to looke for is to see how farre we are restrained from labour or from recreations on the holy dayes and what authority it is that hath so restrained us that wee may come to know our dutie and conforme unto it The Canons of particular Churches have no power to doe it further then they have beene admitted into the Church wherein we live for then being made a part of her Canon also they have power to binde us to observance As little power there is to be allowed unto the declarations and Edicts of particular Princes but in their owne dominions onely Kings are Gods Deputies on the Earth but in those places onely where the Lord hath set them their power no greater than their empire and though they may command in their owne estates yet is it extra sphaeram activitatis to prescribe lawes to nations not subject to them A King of France can make no law to binde us in England Much lesse must wee ascribe unto the dictates and directions of particular men which being themselves subject unto publicke order are to bee hearkned to no further then by their life and doctrine they doe preach obedience unto the publicke ordinances under which they live For were it otherwise every private man of name and credit would play the tyrant with the liberty of his Christian brethren and nothing should be lawfull but what he allowed of especially if the pretence be faire and specious such as the keeping of a Sabbath to the Lord our God the holding of an holy convocation to the King of heaven Example we had of it lately in the Gothes of Spaine and that strange bondage into which some pragmaticke and popular men had brought the French had not the councell held at Orleans gave a checke unto it And with examples of this kinde must we begin the story of the following Ages CHAP. V. That in the next six hundred yeares from Pope Gregory forwards the Lords day was not reckoned of as of a Sabbath 1 Pope Gregories care to set the Lords day free from some Iewish rigours at that timeâ— obtruded on the Church 2 Strange fancies taken up by some about the Lords day in these darker ages 3 Scriptures and Miracles in these times found out to justifie the keeping of the Lords day holy 4 That in the judgement of the most learned in these six ages the Lords day hath no other ground then the authority of the Church 5 With how much difficulty the people of these times were barred from following their Husbandry and Law-dayes on the Lords day 6 Husbandry not restrained on the Lords day in the Easterne parts untill the time of Leo Philosophus 7 Markets and Handicrafts restrained with no lesse opposition then the plough and pleading 8 Severall casus reservati in the Lawes themselves wherein men were permitted to attend those businesses on the Lords day which the lawes restrained 9 Of divers great and publicke actions done in these ages on the Lords day 10 Dancing and other sports no otherwise prohibited on the Lords day then as they were an hinderance to Gods publicke service 11 The other holy dayes as much esteemed of and observed as the Lords day was 12 The publicke hallowing of the Lords day and the other holy dayes in these present ages 13 No Sabbath all these ages heard of either on Saturday or Sunday and how it stood with Saturday in the Easterne Churches 1 WEe are now come to the declining ages of the Church after the first 600. yeares were fully ended and in the entrance on the seaventh some men had gone about to possesse the people of Rome with two dangerous fancies one that it was not lawfull to doe any manner of worke upon the Saturday or the old Sabbath it a ut die Sabbati aliquid operari prohiberent the other ut dominicorun die nullus debeat lavari that no man ought to bathe himselfe on the Lords day or their new Sabbath With such a race of Christned Iewes or Iudaizing Christians was the Church then troubled Against these dangerous doctrines did Pope Gregory write his letter to the Roman Citizens Epl. 3. l. 11. stiling the first no other then the Preachers of Antichrist one of whose properties it shall be that he will have the Sabbath and the Lords day both so kept as that no manner of worke shall be done on eyther qui veniens diem Sabatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must doe no manner of worke on the Lords day is a marke of Antichrist And why should Antichrist keepe both dayes in so strict a manner Because saith he he will perswade the people that he shall die and rise againe therefore he meanes to have the Lords day in especiall honour and hee will keepe the Sabbath too that so he may the better allure the Iewes to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quâ—s lavari appetit hoc fieri nec reliquo quolibeâ— die concedimus c. If any man desires to bathe himselfe only out of a luxurious and voluptuous purpose observe this wellâ— this we conceive not to be lawfull upon any day but if he doe it onely for the necessary refreshing of his body then neither is it fit it should be forbidden upon the Sunday For if it be a sinne to bathe or wash all the body on the Lords day then must it be a sinne to wash the face upon that day if it be lawfull to
day meetings Non tamen numerum septennarium ita se morari ut ejus servituti ecclesias astringeret yet stood not he so much for the number of seven as to confine the Church unto it If Calvin elsewhere be of another minde and speake of keeping holy one day in seven as a matter necessary which some say he doth either they must accuse him of much inconstancy and forgetfulnesse or else interpret him In decalog with Ryvell as speaking of an ecclesiasticall custome not to be neglected non de necessitate legis divinae and not of any obligation layed upon us by the law of God Neither is he the onely one that hath so determined Simler hath sayd it more expressely Quod dies una cultui divine consecretur ex lege naturae est quod autom haec sit septima In Exod. 20. non octava nona aut decima juris est divini sed ceremonialis That one day should be set apart for Gods publicke worship is the law of nature but that this day should bee the seventh and not the eighth ninth or tenth was of divine appointment but as ceremoniall Loc. 55. Aretius also in his common plaâ—es distinguished betweene the substance of the Sabbath and the time thereof the substance of it which was rest and the workes of piety being in all times to continue tempus autem ut septimo die observetur hoe non fuâ—t necessarium in ecclesia Christi but for the time to keepe it on the seventh day alwayes that was not necessary in the Church of Christ. So also Frankisc Gomarus that great undertaker against Arminius Cap. 5. n. 8. in a booke written purposely de origine institutione Sabbati affirmes for certaine that it can neither be made good by the law of nature or text of Scripture or any solid argument drawne from thence unum è septem diebus ex vi praecepti quarti ad cultum dei necessario observandum that by the fourth Commandement one day in seven is of necessity to be dedicated to Gods service And Ryvet as profest an enemy of the Remonstrants In Exod. 20. p. 190. though for the antiquity of the Sabbath he differeth from the sayd Gomarus yet hee agreeth with him in this not onely making the observance of one day in seven to be meerely positive as in our first part we observed but layes it downe for the received opinion of most of the Reformed Divines unum ex septem diebus non esse necessariâ— eligendum ex vi praecepti ad sacros conventus celebrandos the very same with what Gomarus affirmed before In Examin Conc Tred So lastly for the Lutheran Churches Chemnitius makes it part of our Christian liberty quod nec â—int alligati nec debeant alligari ad certorum vel dierum vel temporum observationes opinione necessitatis in Novo Testamento c. That men are neither bound nor ought to bee unto the observation of any dayes or times as matters necessary under the Gospel of our Saviour though otherwise he account it for a barbarous folly not to observe that day with all due solemnitie which hath for so long time beene kept by the Church of God Therefore in his opinion also the keeping of one day in seven is neither any morall part of the fourth Commandement 〈…〉 or parcell of the law of nature As for the subtile shift of Amesius finding that keeping holy of one day in seven is positive indeed sed immutabilis plane institutionis but such a positive Law as is absolutely immutable doth as much oblige as those which in themselues are plainly naturall and morall it may then serve when there is nothing else to helpe us For that a positive law should be immutable in it selfe and in its owne nature be as universally binding as the morall law is such a peece of learning and of contradiction as never was put up to shew in these latter times But hee had learnt his â—â—rry in England here and durst not broach it but by halues amongst the Hollanders 7 For the next Thesis that the Lords day is not founded on divine Commandement but the authoritie of the Church it is a point so universally resolved on as no one thing more and first we will begin with Caluin who tels us how it was not without good reason that those of old appointed the Lords Day as we call it to supply the place of the Iewish Sabbath 〈◊〉 l. 2. c. 8. â— 3. Non sine delectu daminicum quem vocamus diem veteres in locum sabbati subrâ—garunt as his words there are Where none I hope will think that hee would give our Saviour Christ or his Apostles such a short come off as to include them in the name of Veteres onely which makes it plaine that he conceived it not to be their appointment In Math. 12. Bucer resolues the point more cleerly communi christianorum consensu Dominicum diem publicis Ecclesie conventibus ac requieti publicae dicatuâ—â— esse ipso statim Apostolorum tempore and saith that in the Apostles times the Lords day by the common consent of Christiau people was dedicated unto publick rest In 〈◊〉 and the assembliâ—s of the Church And Peter Martyr upon a question asked why the â—ld seventh day was not kept in the Christian Church makes answere that upon that day and on all the rest wee ought to rest from our owne works the works of sinne Sed quod is magis quam ille eligatur ad 〈◊〉 Deicultum libernâ— fuiâ— Ecclesis per Christum ut 〈◊〉 consuleret quod ex re magis judicaret 〈◊〉 illa pessime judicavit c. That this was rather chose then that for Gods publick service that saith he Christ left totally unto the liberty of the Church to do therein what should seeme most expedient and that the Church did very well in that she did preferre the memory of the resurrection before the memory of the creation These two I have the rather thus joyned together as being sent for into England iâ— King Edwards time and placed by the Protectour in our Vniversities the better to establish 〈◊〉 at that time begun and doubt we not but that they taught the self same doctrine if at the least they touched at all upon that point with that now extant in their writings at the same time with the lived Bullinger Guâ—ltor In Apoc. 1 two great learned men Of these the first informes us hunc 〈◊〉 loco sabbati in memoriam resurgentis Domini delegisse sibi Ecclesiaâ— that in memoriall of our Saviours resurrection the Churches set apart this day in the Sabbaths steed whereon to hold their solemne and religious meetingâ— And after Sponte receperâ—â—â— Eccleâ—iâ— illam diem non legimus cam ullibi praeceptam that of their owne accord and by their own authoritie the Church made choice thereof for the use aforeâ—aid In Act. Ap. 〈◊〉 131.
recorded to bee made touching the keeping of this day but many actions of great note to bee done upon it These wee will ranke for orders sake under these 5 heades 1 Coronations 2 Synods Ecclesiasticall 3 Councells of Estate 4 Civill businesse and 5 battailes and assaults which we shall summe up briefely in their place and time And first for Coronations which as before I said are mixt kinde of actions compound of sacred and of civill William surnamed Rufus was crowned at Canterbury by Archbishop Lanfrancke the 25 of Sept. being Sunday anno 1087. So was King Steven the 21 of Decemb. being Sunday too anno 1135. On Sunday before Christmasse day was Henry the second crowned at London by Archbishop Theobald anno 1155 and on the Sunday before Septuagesima his daughter Ioane was at Palermo crowned Queene of Sicile Of Richard the first it is recorded that hoysing saile from Barbeflet in Normandie hee arrived safely here upon the Sunday before our Lady day in harvest whence setting towards London there met him his Archbishops Bishops Earles and Barons cum copiosa militum multitudine with a great multitude of Knightly ranke by whose advise and Counsaile he was crowned on a Sunday in September following anno 1189 and after crowned a second time on his returne from thraldome and the holy Land anno 1194. on a Sunday too The royall magnificent forme of his first coronation they who list to see may finde it most exactly represented in Rog. de Houeden And last of all King Iohn was first inaugurated Duke of Normandie by Walter Archbishop of Roane the Sunday after Easter day anno 1200 and on a Sunday after crowned King of England together with Isabell his Queene by Hubert at that time Archbishop of Canterbury For Synods next an 1070 a Councell was assembled at Winchester by the appointement of King William the first and the consent of Alexander then Pope of Rome for the degrading of Stigand Archbishop of Canterbury and this upon the Sunday next after Easter And wee finde mention of a Synod called by Richard Archbishop of Canterbury Anno 1175. the Sunday before holy thursday ad quod concilium venerunt fere omnes Episcopi Abbates Cantuariensis dioeceseos where were assembled almost all the Bishops and Abbats of the whole Province For Councells of Estate there was a solemne meeting called on Trinity Sunday anno 1143 in which assembled Maud the Empresse and all the Lords which held her partie where the Ambassadours from Anjou gave up their account and thereupon it was concluded that the Earle of Gloucester should bee sent thither to negotiate his sisters businesse So in the yeere 1185 when some Embassadours from the East had offered to King Heâ—ry the second the Kingdome of Hierusalem the King desâ—gned the first Sunday in Lent for his day of answer Upon which day there met at London the King the Patriaâ—ke of Hierusalem the Bishops Abbats Earles and Barons of the Realme of England as also William King of Scotland and his brother David with the Earles and Barons of that countrey habito inde cum deliberatione concilio c. and then and there upon mature deliberation it was concluded that though the King accepted not the title yet he would give his people leave to put themselves into the action and take up the Crosse. For civill businesse of another nature we find it on record that on the fourth Sunday in Lent next following the same King Henry Knighted his Sonne Iohn and sent him forthwith into Ireland Knighthood at those times being farre more full of ceremonie then now it is Which being but a preparation to warre and military matters leades us unto such battailes as in these times were fought on Sunday Of which wee finde it in our Annalls that in the yeere 1142. upon a Sunday being Candlemasse day King Sâ—ephen was taken prisoner at the battaile of Lincolne as also that on Holy-Crosse day next after being Sunday too Robert Earle of Gloucester Commander of the adverse forces was taken prisoner at the battaille of Winchester So reade wee that on Sunday the 25 of August anno 1173. the King of France besieged and forced the Castle of Dole in Brittaine belonging to the King of England as also that on Sunday the 26 of September anno 1198. King Richard tooke the Castle of Curceles from the King of France More of this kinde might bee remembred were not these sufficient to shew how anciently it hath been the use of the Kings of England to create Knights and hold their Councells of estate on the Lords day as now they doe Were not the others here remembred sufficient to let us know that our progenitours did not thinke so superstitiously of this day as not to come upon the same unto the crowning of their Kings or the publicke Synods of the Church or if neede were and their occasions so required it to fight as well or the Lords day as on any other Therefore no Lords day Sabbath hitherto in the Realme of England 5 Not hitherto indeed But in the Age that followed next there were some overtures thereof some strange preparatives to begin one For in the very entrance of the 13 Age Rog. de Hovâ—â— den Fulco a French Priest and a notable hypâ—crite as our King Richard counted him and the story proves lighted upon a new Sabbatarian fancy which one of his associates Eustathius Abbat of Flay in Normandie was sent to scatter here in England but finding opposition to his doctrine hee went backe againe the next yeere after being 1202 hee comes better fortified preaching from towne to towne and from place to place ne quis forum rerum venalium diebus Dominicis exerceret that no man should presume to market on the Lords day Where by the way we may observe that notwithstanding all the Canons and Edicts before remembred in the fift Chapter of this booke and the third Section of this Chapter the English kept their marketts on the Lords day as they had done formerly as neither being bound to those which had beene made by forraine states or such as being made at home had long before beene cut in peeces by the sword of the Norman Conqueror Now for the easier bringing of the people to obey their dictates they had to shew a warrant sent from God himselfe as they gave it out The title this Mandatum sanctum Dominicae diei quod de coelo venit in Hierusalem c. An holy mandat touching the Lords day which came downe from Heaven unto Hierusalem found on S. Simeons Altar in Golgotha where Christ was Crucified for the sins of all the world which lying there three dayes and as many nights strooke with such terrour all that saw it that falling on the ground they besought Gods mercy At last the Patriarch and Akarias the Archbishop of I know not whence ventured to take into their hands that dreadfull letter which 〈◊〉 written thus Now wipe your eyes and
upon the Sunday as being contrary to the Statute then by the same reason may hee bee endited for any fayre or market kept on any of the other holy dayes in that Statute mentioned 11 Nor staied it here For in the 1465 which was the fourth yeere of King Edward the fourth 4. Edw. 4. c. 7. it pleased the King in Parliament to enact as followeth Our Soveraigne Lord the King c. hath ordained and established that no Cordwainer or Cobler within the Citty of London or within thrée miles of any part of the said Citty c. doe upon any Sunday in the yéere or on the feasts of the Ascension or Nativity of our Lord or on the feast of Corpâ—s Christi sell or command to be sold any shooes huâ—eans i.e bootes or Galoches or upon the Sunday or any other of the said Feasts shall set or put upon the feete or leggs of any person any shooes huseans or Galoches upon paine of forfeiture and losse of 20 shillings as often as any person shall doe contrary to this ordinance Where note that this restraint was onely for the Citty of London and the parts about it which shewes that it was counted lawfull in all places else And therefore there must bee some particular motive why this restraint was layd on those of London onely either their insolencies or some notorious neglect of Gods publike service the Gentle craft had otherwise beene ungently handled that they of all the tradesmen in that populous ciâ—ty should bee so restrained Note also that in this very Act there is a reservation or indulgence for the inhabitants of S. Martins le Grand to doe as formerly they were accustomed 14 15 of H. 8. cap. 9. the said Act or Statute notwithstanding Which very clause did after move King Henry the eight to repeale this statute that so all others of that trade might bee free as they or as the very words of the statuâ—e are that to the honour of allmighty God all the Kings subiects might be hereafter at their liberty as well as the inhabitants of S. Martins le Grand Now where it seemeth by the proeme of the Statute 17 of this King Edward 4. c. 3. that many in that time did spend their holy dayes in dice quoites tennis bowling and the like unlawfull games forbiddeâ— as is there affirmed by the Lawes of the Realme which said unlawfull games are thereupon prohibited under a certaine penaltie in the Statute mentioned It is most manifest that the prohibition was not in reference to the time Sundayes or any other holy dayes but only to the Games themselves which were unlawfull at all times For publicke actions in the times of these two last Princes the greatest were the battailles of Towton and Barnet one on Palms Sunday and the other on Eaâ—â—er day the grâ—atest fields that ever were fought in England And in this Staâ—e things stood till King Henry the eight 12 Now for the doctrine and the practise of these times before King Henry the eight and the reformation wee cannot take a better view then in Iohn de Burgo Chancellour of the University of Cambridge about the latter end of King Henry the sixt Pupilla Oculips 10. â— 11. D. First doctrinally hee determineth as before was said that the Lords day was instituted by the authoritâ— of the Church and that it is no otherwise to bee observed then by the Canons of the Church wee are bound to keepe it Then for the name of Sabbath that the Lords day 〈…〉 quaelibet dies statuta ad divinaâ— culturam and every day appointed for Gods publicke service may bee so entituled because in them wee are to rest from all servile works such as are arts mechanicke husbandry Law-daies and going to marketts with other things quae ab Ecclesia determinantur which are determined by the Church Id. pars 9. cap. 7. H. Lastly that on those dayes insistendum est orationibus c. Wee must bee busied at our prayers the publicke service of the Church in hymnes and in spirituall songs and in hearing Seâ—mons Next practically for such things as were then allowed of he doth sort them thus First generally Non tâ—men prohibentur his diebus facere quae pertinent ad providentiam necessariorum c. We are not those dayes restrained from doing such things as conduce to the providing of necessaries either for our selves or for our neighbours as in preserving of our persons or of our substance or in avoiding any losse that might happen to us Particularly next si iacentibus c. Id. ib. Iâ— In case our Corne and hay in the fields abroad be in danger of a tempest wee may bring it in yea though it be upon the Sabbath Butchers and victualers if they make ready on the holy dayes what they must sell the morrow after either in open market or in their shops in case they cannot dresse it on the day before or being dressed they cannot keep it non peccant mortaliter they fall not by so doing Id. ib. L. into mortall sinne vectores mercium c. Carriers of wares or men or victualls unto distant places in case they cannot doe it upon other daies without inconvenience are to bee excused Barbers and Chirurgions Smithes or Farriers Id. ib. M. if on the holy dayes they doe the works of their dayly labour especially propter necessitatem â—orum quibus serviunt for the necessities of those who want their helpe are excusable also but not in case they doe it chiefely for desire of gaine Id. ib. N. Messengers Posts and Travellers that travaille if some speciall occasion bee on the holy dayes whether they doe it for reward or not non audeo condemnare are not at all to bee condemned As neither Millers which doe grinde either with water-mils or wind-mils and so can doe their worke without much labour but they may keepe the custome of the place in the which they live not being otherwise commanded by their Ordinaryes secus si tractu iumentorum multuram faciâ—nt Id. ib. O. but if it be an horse-mill then the case is altered So buying and selling on those dayes in some present exigent as the providing necessary victualls for the day was not held unlawfull dum tamen exercentes ea non subtrahunt se divinis officiis in case they did not thereby keepe themselves from Gods publicke service Id. ib. Q. Lastly for recreations for dancing on those dayes hee determines thus that they which dance on any of the holy dayes either to stirre themselves or others unto carnall lusts commit mortall sinne and so they doe saith hee in case they doe it any day But it is otherwise if they dance upon honest causes and no naughty purpose and that the persons be not by law restrained Choreas ducentes maximè in diebus festis caâ—sa incitandi se vel aliâ—s ad peccatuâ— mortale peccant mortaliter similiter si in
profestis diebus hoe fiat secus si hoc fiat ex causa honesta intentione non corrupta à persona cui talia non sunt prohibita With which determination I conclude this Chapter CHAP. VIII The story of the Lords-day from the reformation of Religion in this Kingdome till this present time 1 The doctrine of the Sabbath and the Lords day delivered by three severall Martyrs conformably to the iudgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament to have no other ground then the authority of the Church 3 The meaning and occasion of that clause in the Common prayer booke Lord have mercy upon us c. repeated at the end of the fourth Commandment 4 That by the Queenes Injâ—nctions and the first Parliament of her reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies deliâ—ered about the Lords day and the Sabbath 6 The summe and substance of that Homily and that it makes not any thing for a Lords day Sabbath 7 The first originall of the New Sabbath Speculations in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and of the other effects thereof 9 What care was taken of the Lords day in King Iames his reigne the spâ—eading of the doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foote and of King Iames his declaration abouâ— lawfull sports on the Lords day 11 What tracts were writte and published in that Princes time in opposition to the doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made by our present Soveraigne and the misconstruing of the same His Majesty reviveth and enlargeth the declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History 1 THVS are wee safely come to these present times the times of reformation wherein what ever had beene taught or done in the former dayes was publickely brought unto the test and if not well approved of layed aside either as unprofitable or plainely hurtfull So dealt the Reformatours of the Church of England as with other things with that which wee have now in hand the Lords day and the other holy dayes keeping the dayes as many of them as were thought convenient for the advancement of true godlinesse and increase of piety but paring off those superstitious conceits and matters of opinion which had beene enterteined about them But first before wee come to this wee will by way of preparation lay downe the iudgements of some men in the present point men of good quality in their times and such as were content to bee made a sacrifice in the Common cause Of these I shall take notice of three particularly according to to the severall times in the which they lived And first wee will beginne with Master Fryth who suffered in the yeere 1533 who in his declaration of Baptisme thus declares himselfe P. 96. Our forefathers saith hee which were in the beginning of the Church did abrogate the Sabbath to the intent that men might have an ensample of Christian liberty c. Howbeit because it was necessary that a day should be reserved in which the people should come together to heare the word of God they ordayned insteed of the Sabbath which was Saturday the next day following which is Sunday And although they might have kept the Saturday with the Iew as a thing indifferent yet they did much better Some three yeeres after him anno 1536 being the 28 of Henry the eight suffered Master Tyndall who in his answer to Sir Thomas More hath resolved it thus Pag. 287. As for the Sabbath we be Lords over the Sabbath and may yet change it into Munday or into any other day as wee see neede or may make every tenth day holy day onely If we see cause why Neither was there any cause to change it from the Saturday but to put a difference betweene us and the Iewes neither need wee any holy day at all if the people might bee taught without it Last of all Bishop Hooper sometimes Bishop of Gloucester who suffered in Queene Maries reigne doth in a treatise by him written on the ten Commandements and printed in the yeere 1550 goe the selfe same way Pag 103. Wee may not thinke saith hee that God gave any more holinesse to the Sabbath then to the other dayes For if yee consider Friday Saturday or Sunday in as much as they be dayes and the worke of God the one is no more â—oly then the other but that day is alwayes most holy in the which we most apply and give our selves unto holy works To that end did hee sanctify the Sabbath day not that wee should give our selves to illenesse or such Ethnicall pastime as is now used amongst Ethnicall people but being free that day from the travailles of this world wee might consider the works and benefits of God with thankesgiving heare the word of God honour him and feare him then to learne who and where bee the poore of Christ that want our helpe Thus they and they amongst them have resolved on these foure conclusions First â—hat one day is no more holy then another the Sunday then the Saturday or the Friday further than they are set apart for holy uses Secondly that the Lords day hath no institution from divine authority but was ordained by our fore fathers in the beginning of the Church that so the people might have a Day to come together and heare Gods Word thirdly that still the Church hath power to change the day from Sunday unto Monday or what day shee will And lastly that one day in seven is not the Morall part of the fourth Commandement for M. Tyndall faith expressely that by the Church of God each tenth day onely may be kept holy if wee see cause why So that the mervaile is the greater that any man should now affirme as some men have done that they are willing to lay downe both their Lives and Livings in maintenance of those contrary Opinions which in these latter dayes have been taken up 2 Now that which was affirmed by them in their particulars was not long afterwards made good by the generall Bodie of this Church and State the King the Lords Spirituall and Temporall and all the Commons met in Parliament 5. 6. Edw. 6. cap. 3. anno the fift and sixt of King Edward the sixt where to the honour of Almighty God it was thus enacted For as much as men bee not at all times so mindfull to laud and praise God so readie to resort to heare Gods Holy Word and to come to the holy Communion