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
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