could that Adam ever kept the Sabbath Doceant Adamum sabbatizasse as hee there hath it Which doubtlesse neither of them would have done considering with whom the one disputed and against whom the other wrote had they not beene very well assured of what they said The like may be affirmed both of Eusebius De Praepar E. vâ—â—g l. 7. c. 8. and Epiphaâ—ius two most learned Fathers Whereof the first maintayning positively that the Sabbath was first given by Moses makes Adâ—m one of those which neither troubled himselfe with Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any of the Lawes of Moses Adv haerâ—â—â—s l. 1. â— 5. The other reckoneth him amongst those also who lived according to that faith which when he wrote was generally received in the Christian Church Therefore no Sabbath kept by our Father Adam 6 But whatsoever Adam did Abel I hope was more observant of this duty Thus some have said indeed but on no authority It is true the Scriptures tell us that he offered Sacrifice but yet the Scriptures do not tell us that in his Sacrifices he had more regard unto the seventh day then to any other To offer Sacrifice he might learne of Adam or of naturall reason which doth sufficiently instruct us that we ought all to make some publick testimony of our subjection to the Lord. But neither Adam did observe the Sabbath nor could nature teach it as before is shewne And howsoever some Moderne Writers have conjectured and conjectured onely that Abel in his Sacrifices might have respect unto the Sabbath yet those whom we may better trust have affirm'd the contrary For Iustin Martyr disputing against Trypho brings Abel in for an example that neither Circumcision nor the Sabbath the two great glories of the Iewes were to be counted necessary For if they were saith hee God had not had so much regard to Abels Sacrifice being as hee was uncircumcised and then he add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that though he was no Sabbath-keeper yet was he acceptable unto God And â—o Tertullian that God accepted of his Sacrifice Adv. Iudaeâ—â— though he were neither circumcised nor kept the Sabbath Abelem offerentem sacrificia incircumcisum neque sabbatizantem laudavit Deus accepta ferens quâ— in simplicitate cordis offerebat Yea and hee brings him also into his challenge Doceant Abel hostiam Deo sanctam offerentem Sabbati religionem placuisse which is directly contrary to that which is conjectured by some Moderne Writers Adv. haeres l 1 n. 5. So Epiphaniâ—s also makes him one of those who lived according to the tendries of the Christian Faith The like hee also saith of Seth whom God raised up instead of Abel to our Father Adam Therefore no Sabbath kept by either 7 It is conceived of Abel that hee was killed in the one hundred and thirtieth yeare of the Worlds Creation of Eâ—os Seths sonne that he was borne Anno two hundred thirty six And till that time there was no Sabbath But then as some conceive the Sabbath day began to be had in honour because it is set downe in Scripture that then began men to call upon the Name of the Lord. Gen. 4. Aâ—â—al Anno 236. n. 4. That is as Torniellus descants upon the place then were spirituall Congregations instituted as wee may probably conjecture certaine set formes of Prayers and Hymnes devised to set forth Gods glory certaine set times and places also set apart for those pious duties praecipue diebus Sabbati especially the Sabbath dayes in which most likely they began to abstaine from all servile works in honour of that God whom they well knew had rested on the seventh day from all his labours Sure Torniellus minde was upon his Mattins when he made this Paraphrase Hee had not else gathered a Sabbath from this Text considering that not long before hee had thus concluded That sanctifying of the Sabbath here on earth was not in use V. â— 3. of this Chapter untill the Law was given by Moses But certainly this Text will beare no such matter were it considered as it ought The Châ—ldee Pâ—raphrase thus reades it Tunc in diebus ejus inceperunt filii hominumâ— Qâ—â—ebraiâ— iâ—â—n Gâ—â— ut non orarent in nomine Domini which is quite contrary to the English Our Bibles of the last Translation in the margin thus then began men to call themselues by the name of the Lord and generally the Iewes as Saint Hierome tels us doe thus glosse upon it Tunc primum in nomine Domini in similitudine eius fabricata sunt idola that then began men to set up Idols both in the name and after the similitude of God Ainsworth in his Translation thus Then began men prophanely to call upon the Name of the Lord who tels us also in his Annotations on this Text out of Rabbi Maimony that in these dayes Idolatry tooke its first beginning and the people worshipped the starres and all the host of Heaven so generally that at the last there were few left which acknowledged God as Enoch Methuselah Noah Sem and Heber So that wee see not any thing in this Text sufficient to produce a Sabbath But take it as the English reades it which is agreeable to the Greeke and vulgar Latine and may well stand with the originall yet will the cause be little better For men might call upon Gods Name and have their publick meetings set formes of Prayer without relation to the seventh day more then any other De Pâ—aeparat Evang l 7 8. As for this Eâ—os Eusebius proposeth him unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the first man commended in the Scripture for his love to God that we by his example might learn to call upon Gods Name with assured hope But yet withall he tels us of him that he observed not any of those Ordinances which Moses taught unto the Iewes whereof the Sabbath was the chiefe as formerly we observed in Adam And Epiphanius rankes him amongst those Fathers who lived according to the rules of the Christian Church Therfore no Sabbath kept by Enos 8 We will next looke on Enoch who as the Text tels us walked with God and therefore doubt wee not but he would carefully have kept the Sabbath had it been required But of him also the Fathers generally say the same as they did before of others For Iustin Martyr not onely makes him one of those which without Circumcision and the Sabbath had been approved of by the Lord but pleads the matter more exactly The substance of his plea is this that if the Sabbath or circumcision were to be counted necessary to eternall life wee must needs fall upon this absurd opinion Dial. cum Tryphâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the same God whom the Iewes worshipped was not the God of Enoch and of other men about those times which neither had been Circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor
in processe of time Gen 4. 3. at the yeares end as some expound it For at the yeares end as Ainsworth noteth men were wont in most solemne manner to offer sacrifice unto God with thanks for all his benefits having then gathered in their fruits Exod. 23. 16. The Law of Moses so commanded the ancient Fathers so observed it as by this place we may conjecture and so it was accustomed too among the Gentiles their ancient Sacrifices and their Assemblies to that purpose Ethic. l. 8. as Aristotle hath informed us being after the gathering in of fruits No day selected for that use that we can heare of This Sacrifice of Noah as it was remarkable so it was occasionall an Eucharisticall Oblation for the great deliverance which did that day befall unto him And had it hapned on the seventh day it were no argument that hee made choice thereof as most fit and proper or that he used to sacrifice more upon that day then on any other So that of Abraham in the twelfth of Genesis was occasionall only The Lord appeared to Abraham saying Gen. 12. 7. unto thy seed will I give this land the land of Canaan And then it followeth that Abraham builded there an Altar unto the Lord who appeared unto him The like hee did when hee first set his footing in the promised land and pitched his Tents not farre from Bethel Vers. 8. and when hee came to plant in the Plaine of Mamre Vers. 18. in the next Chapter See the like Gen 21. 33. 1. 22 13. Of Isaac Gen. 26. 25. Of Iacob Gen. 28. 8. 31. 54. 33. 20. 35. 7. 14. No mention in the Scripture of any Sacrifice or publick worship In Gen. 8. 20. but the occasion is set downe Hoc ratio naturalis dictat ut de donis suis honoretur imprimis ipse qui dedit Naturall reason saith Rupertus could instruct them that God was to be honoured with some part of that which he himselfe had given unto them but naturall reason did not teach them that one day differed from another CHAP. III. That the SABBATH was not kept from the Floud to Moses 1 The sonnes of Noah did not keepe the Sabbath 2 The Sabbath could not have been kept in the dispersion of Noahs sonnes had it been commanded 3 Diversity of Longitudes and Latitudes must of necessity make a variation in the Sabbath 4 Melchisedeck Heber Lot did not keepe the Sabbath 5 Of Abraham and his sonnes that they kept not the Sabbath 6 That Abraham did not keepe the Sabbath in the confession of the Iewes 7 Iacob nor Iob no Sabbath-keepers 8 That neither Ioseph Moses nor the Israelites in Egypt did observe the Sabbath 9 The Israelites not permitted to offer Sacrifice while they were in Egypt 10 Particular proofes that all the Morall Law was both knowne and kept amongst the Fathers 1 WEE are now come unto the hither side of the Floud to the sonnes of Noah To whom the Hebrew-Doctors say their Father did bequeath seven several Commandements which they and thâ—ir posterity were bound to keepe Iâ— Lexico p. 1530. Septem praecepta acceperunt filii Noah c. as Shindler reckoneth them out of Rabbi Maimony First That they dealt uprightly with every man Secondly That they should blesse and magnifie the Name of God Thirdly that they abstained from worshipping false gods and from all Idolatry Fourthly That they forbeare all unlawfull lusts and copulations The fift against shedding bloud The sixt against theft and robbery The seventh and last a prohibition not to eat the flesh or any member of a beast taken from it when it was alive whereby all cruelty was forbidden These precepts whosoever violated either of Noahs sonnes or their posterity was to be smitten with the sword Yea these Commandements were reputed so agreeable to nâ—ture that all such Heathens as would yeeâ—d to obey the same were suffered to remaine and dwell amongst the Israelites though they received not Circumcision nor any of the Ordinances which were given by Moses â—o that amongst the precepts given unto the sonnes of Noah we find no footstep of the Sabbath And where a Moderne Writer whom I spare to name hath made the keeping of the Sabbath a member of the second precept or included in it it was not so advisedly done there being no such thing at all Cunaeus de repub Hebr. 2. 19. either in Schindler whom he cites nor in Cunaeus who repeats the selfe-same precepts from the self-same Rabbi Nay which is more the Rabbin out of whom they cite it doth in another place exclude expresly the observation of the Sabbath out of the number of these precepts given the sonnes of Noah The man and woman-servant Ap. Ainsworth in Exod. 20. saith he which are commanded to keepe the Sabbath are servants that are circumcised or baptized c. But servants not circumcised nor baptised but onely such as have received the seven Commandements given to the sonnes of Noah they are as sojourning strangers and may do worke for themselves openly on the Sabbath as any Israelite may on a working day So Rabbi Maymony in his Treatise of the Sabbath Chap. 20. § 14. If then wee finde no Sabbath amongst the sonnes of Noah whereof some of them were the sonnes of their Fathers piety there is no thought of meeting with it in their children or their childrens children the builders of the Tower of Babel For they being terrified with the late Deluge as some conjecture and to procure the name of great undertakers as the Scripture saith resolved to build themselves a Towre unto the top whereof the waters should in no wise reach A worke of a most vast extent if we may credit those reports that are made thereof and followed by the people Antiqu Iud l. â— cap. 5. as Iosephus tells us with their utmost industry there being none amongst them idle If none amongst them would be idle as likely that no day was spared from so great an action as they conceived that worke to be Those that durst bid defiance to the Heaven of God were never like to keepe a Sabbath to the God of Heaven This action was begun and ended Anno 1940 or thereabouts 2 To ruinate these vain attempts it pleased the Lord first to confound the language of the people which before was oâ—e and after to disperse them over all the earth By meanes of which dispersion they could not possibly have kept one and the same day for a Sabbath had it been commanded the dayes in places of a different longitude which is the distance of a place from the first Meridian beginning at such different times that no one day could be precisely kept amongst them The proofe and ground whereof I will make bold to borrow from my late learned friend Natha Carpenter that I may manifest in some sort the love I bore him though probably I might have furnished out this argument
of mens secret thoughts yet wee may judge of good mens thoughts by their outward actions Had Ioseph coveted his Masters wife Ioâ— 31. 26. he might have enjoyed her And Iob more home unto the point affirmes expresly of himselfe that his heart was neuer secretly enticed which is the same with this that he did not covet We conclude then that seeing there is particular mention how all the residue of the commandements had been observed and practised by the Saints of old and that no word at all is found which concerns the sanctifying of the Sabbath that certainly there was no Sabbath sanctified in all that time from the Creation to the Law of Moses nor reckoned any part of the Law of Nature or any speciall Ordinance of God CHAP. IV. The nature of the fourth Commandement and that the SABBATH was not kept among the Gentiles 1 The Sabbath first made known in the fall of Mannah 2 The giving of the Decalogue and how farre it bindeth 3 That in the judgement of the Fathers in the Christian Church the fourth Commandement is of a different nature from the other nine 4 The Sabbath was first given for a Law by Moses 5 And being given was proper onely to the Iewes 6 What moved the Lord to give the Israelites a Sabbath 7 Why the seventh day was rather chosen for the Sabbath then any other 8 The seventh day not more honoured by the Gentiles then the eighth or ninth 9 The Attributes given by some Greeke Poets to the seventh day no argument that they kept the Sabbath 10 The Iewes derided for their Sabbath by the Graecians Romans and Egyptians 11 The division of the yeere into weekes not generally used of old amongst the Gentiles 1 THus have wee shewne you how Gods Church continued without any Sabbath the space of 2500. yeares and upwards even till the children of Israel came out of Egypt And if the Saints of God in the line of Seth and the house of Abraham assigned not every seventh day for Gods publick worship it is not to be thought that the posterity of Cain and the sonnes of Canaan were observant of it To proceed therefore in the history of the Lords owne people as they observed no Sabbath when they were in Egypt so neither did they presently after their departure thence The day of their deliverance thence was the seventh day as some conceive it which after was appointed for a Sabbath to them Torniellus I am sure is of that opinion and so is Zanchie two who withall gives it for the reason why the seventh day was rather chosen for the Sabbath In quarium pâ—acep um then any other Populus die septima liberatus fuit ex Aegypto tunc jussit in hujus rei memoriam diem illam sanctificare Which were it so yet could not that day be a Sabbath or a day of rest considering the â—udden and tumultuous manner of their going thence their sonnes and daughters maid servants and men servants the cattell and the strangers within their gates being all put hardly to it and fain to flie away for their life and â—afety And if Saint Austins note be true and the note be his Sâ—rm de temp 154. that on the first day of the week transgressi sunt filii Israel mare rubrum siccis pedibus the Israelites went dry foot over the Red Sea or Sea of Edom then must the day before if any be the Sabbath day the next seventh day after the day of their departure But that day certainly was not kept as a Sabbath day For it was wholly spent in murmuring and complaints against God and Moses Exod. 14. 11. 12. They cryed unto the Lord and they said to Moses why hast thou brought us out of Egypt to die in the wildernesse Had it not been better farre for us to serve the Egyptians Nothing in all this murmurings and seditious clamours that may denote it for a Sabbath for an holy Festivall Nor do we finde that for the after times they made any scruple of journying on that day till the Law was given unto the contrary in Mount Sinai which was the eleventh station after their escape from Egypt It was the fancy of Rabbi Solomon that the Sabbath was first given in Marah and that the sacrifice of the red Coâ— mentioned in the nineteenth of Numbers was instituted at that time also Exod. 15. 26. This fancy founded on thâ—se words in the Booke of Exodus If thou wils diligently hearken to the voice of the Lord thy God c. then will I bring none of those diseases upon thee that I brought on the Egyptians But Torniellus and Tostatus and Lyra though himselfe a Iew count it no other then a Iewish and Rabbinicall folly Sure I am that on the fifteenth day of the second moneth after their departure out of Egypt being that day seven-night before the first Sabbath was discovered in the fall of Mannah we finde not any thing that implies either rest or worship Exod. 16. 2. We read indeed how all the Congregation murmured as they did before against Moses and against Aarâ—â— wishing that they had died in the land of Egypt where they had bread their bâ—llies full rather then be destroyed with Famine So eagerly they murmured that to content them God sent them Quailes that night and rained downe bread from Heaven next morning Was this thinke you the sanctifying of a Sabbath to the Lord their God Indeed the next seventh day that followed was by the Lord commended to them for a Sabbath and ratified by a great and signall miracle the day before wherein it pleased him to give them double what they used togather on the former dayes that they might rest upon the seuenth with the greater comfort This was a preamble or preparative to the following Sabbath for by this miracle this rest of God from raining 〈◊〉 on the seventh day the people came to know which was precisely the seventh day from the Worlds Creation whereof they were quite ignorant at that present time Philo assures us in his third Booke 〈…〉 that the knowledge of that day on which God rested from his works had been quite forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of 〈…〉 which had 〈◊〉 the 〈…〉 by this miracle the Lord revived again the remembrance of it And in another place De vita Mosis l. 1. when men had made a long enquiry after the birth day of the World and were yet to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God made it knowne to them by a speciall miracle which had so long beene hidden from their Ancestors The falling of a double portion of Mannah on the sixt day and the not putrifying of it on the seventh was the first light that Moses had to descry the Sabbath which he accordingly commended unto all the people to be a day of rest unto them that as God ceased that day from sending so they should
unto the Plea which you oft have made I verily perswade my selfe that you will quickely finde your errour and that withall you will discover how to abet a new and dangerous Doctrine you have deserted the whole practise of the Christian Church which for the space of 1600. yeeres hath been embraced and followed by all godly men These are the hopes which we project unto our selves The cause of this out undertaking was your information and the chiefe end we aime at is your reformation Your selves my Brethren and your good if I may procure it are the occasion and the recompence of these poore all prejudice which possibly you may be possessed withall either in reference to the Argument or unto the Author and 〈◊〉 perâ—use thiâ— following Story with as much â—â—â—â—glenesse of 〈…〉 of truth and inâ—ocation of Gods Spirit to finde out the same as was by me used in the writing of it It is your welfare which I aime aâ— as before was said your restitution to your functions and reconciliation to the Church from which you are at point of falling that wee with you and you with us laying aside those jealousies and distrusts which commonly attend oâ— divided minds may joyne our hearts and hands together for the advancement of Gods Honour and the Churches peace And God even our owne God shall give 〈◊〉 his blessing For others which shall reade this Storie whether by you misguided or yet left entire I doe desire them to take notice that there iâ— none so much a stranger to good Arts and Learning whom in this case and kind of writing I dare not trust with the full cognizance of the cause herein related In points of Law when as the matter seemes to be above the wit of common persons or otherwise is so involved and intricate that there hath beene no Precedent thereof in former times it is put off to a demurrer and argued by my Lords the Iudges with their best maturitie of deliberation But in a matter of fact we put our selves upon an ordinarie Iurie not doubting if the evidence prove faire the Witnesses of faith unquestioned and the Records without suspition of imposture but they will doe their conscience and finde for Plaintiffe or Defendâ—nt as the cause appeares So in the businesse now in â—and that part thereof which consists most of argument and strength of disputation in the examining of those reasons which Pro or Con have been alledged are by me lefâ— to be discussed and weighed by them who either by their place are called or by their learning are inabled to so great a businesse But for the point of practice which is matter of fact how long it was before the Sabbath was commanded and how it was observed being once commanded how the Lords day hath stood in the Christian Church by what authority first instituted in what kinde regarded these things are offered to the judgement and consideration of the meanest Reader No man that is to be returned on the present Iury but may be able to give up his verdict touching the title now in question unlesse hee come with passion and so will not heare or else with prejudice and so will not value the evidence which is produced for his information For my part I shall deale ingenuously as the cause requires as of sworne counsell to the truth not using any of the mysteries or Arts of pleading but as the holy Fathers of the Church the learned Writers of all Ages themost renowned Divines of these latter times and finally as the publicke Monuments and Records of most Nations christned have furnished me in this enquirie What these or any of them have herein either said or done or otherwise left upon the Register for our direction I shall lay downe in order in their severall times either the times in which they lived or whereof they writ that so we may the better see the whole succession both of the doctrine and the practise of Gods Church in the present businesse And this with all integritie and sincere proceeding not making use of any Author who hath been probably suspected of fraud or forgery nor dealing otherwise in this search than as becomes a man who aimes at nothing more than Gods publike service and the conducting of Gods people in the wayes of truth This is the summe of what I had to say in this present Preface beseeching God the God of truth yea the truth it selfe to give us a right understanding and a good wiâ—l to doe thereafter SYLLABVS CAPITVM PART I. CHAP. I. That the Sabbath was not instituted in the beginning of the World 1 The entrance to the Worke in hand 2 That those words Gen. 2. And God blessed the seventh day c. are there delivered as by way of Anticipation 3 Anticipations in the Scripture confessed by them who denie it here 4 Anticipations of the same nature not strange in Scripture 5 No Law imposed by God on Adam touching the keeping of the Sabbath 6 The Sabbath not ingraft by nature in the soule of man 7 The greatest Advocates for the Sabbath denie it to be any part of the law of nature 8 Of the morality and perfection supposâ—d 〈◊〉 be in the number of seven by some learned men 9 That Other numbers in the confession of the same learned men particularly the first third and fourth are both as morall and as perfect as the seventh 10 The like is proved of the sixth eighth and tenth and of other numbers 11 The Scriptures not more favorable to the number of seven than they are to others 12 Great caution to be used by those who love to recreate themselves in the mysteries of numbers CHAP. II. That there was no Sabbath kept from the Creation to the Flood 1 Gods rest upon the seventh day and from what he rested 2 Zanchius conceit touching the sanctifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the â—ame by the Angels in heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that hee kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that he kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall CHAP. III. That the Sabbath was not kept from the Flood to Moses 1 The Sonnes of Noah did not keepe the Sabbath 2 The Sabbath could not have beene kept in the dispersion of Noahs sonnes had it beene commanded 3 Diversitie of Longitudes and Latitudes must of necessitie make a variation in the Sabbath 4 Melchisedech Heber Lot did not keepe the Sabbath 5 Of Abraham and his sonnes that they kept not the Sabbath 6 That Abraham did not keepe the Sabbath in the confession of the Jewes 7 Jacob nor Job no Sabbath-keepers 8 That neither Iacob
commemorated in holy Scripture as when God sent out his Disciples by two and two when he chose twelve Apostles and left foure Evangelists But these things it were needles to suggest to you who have so many times beene lessened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop your eares against such follies Saint Augustine also though hee had descanted a while upon the mysteries of this number De Civil Dei l. 11. c. 31. yet he cuts off himselfe in the very middle as it were Ne scientiolam suam leviter magis quam utiliter jactare velle videatur lest hee should seeme to shew his reading with more pride then profit And thereupon he gives this excellent rule which I could wish had beene more practised in this case Habenda est itaque ratio moderationis gravitatis ne forte cum de numero multum loquimur mensuram pondus negligere judicemur Wee must not take saith hee so much heed of numbers that wee forget at the last both weight and measure And this wee should the rather doe because that generally there is no rule layd downe or any reason to be given in nature why some particular numbers have been set apart for particular uses when other numbers might have served why Hiericho should be rather compassed seven times then sixe or eight why Abraham rather trained three hundred and eighteene of his servants then three hundred and twenty or why his servant tooke ten Camels with him into Padan Aram and not more or lesse with infinite others of this kind in the Law Leviticall Yet I deny not but that some reason may be given why in the Scripture things are so often ordered by sevens and sevens viz as Iustin Martyr tels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Râ—spons ad qu. 69. the better to preserve the memory of the Worlds Creation Another reason may be added which is by this inculcating of the number of seven unto the Iewes to make that people who otherwise were at first averse from it as before I noted continually mindfull of the Sabbath Numerum septenarium propter Sabbatum Iudaeis familiarem esse In Esaiae 4. was the observation of Saint Hierom. To draw this point unto an end It is apparant by what hath before been spoken that there is no Sabbath to be found in the beginning of the World or mentioned as a thin done in the second of Genesis either on any strength of the Text it self or by immediate ordinance and command from God collected from it or by the law and light of nature imprinted in the soule of man at his first creation much lesse by any naturall fitnesse in the number of Seaven whereby it was most capable in it selfe of so high an honour which first premised we shall the easier see what hath been done in point of practice CHAP. II. That there was no SABBATH kept fromâ— the Creation to the Floud 1 Gods rest upon the seventh day and from what hee rested 2 Zanchius conceit touching the sanâ—tifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the same by the Angells in Heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that he kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that hee kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall 1 HOw little ground there is whereon to build the originall of the â—abbath in the sâ—cond of Genesis wee have â—t large declared in the former Chapter Yet wee deny not but that Text affords us a sufficient intimation of the equity and reason of it Oâ—igen câ—ntra Ceâ—s l. 6. which is Gods rest upon that day after all his works that hee had made Not as once Celsus did object against the Christians of his time as if the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. like to some dul artificer was weary of his labours and had need of sleepe for he spake the word onely and all things were made There went no greater labour to the whole creation then a dixit Dominus Therefore Saint Austin rightly noteth Dâ— Gen. ad lit l. 4. c 14. nec cum creavit defessus nec cum cessavit refectus est that God was neither weary of working nor refreshed with resting â—he meaning of the Text is this that hee desiâ—ted then from adding any thing de novo unto the World by him created as having in the six former dayes fashioned the Heaven and Earth and eveâ— thing in them contained and furnished them with all things necessary both for use and ornament I say from adding any thing de novo unto the World by him created but not from governing the same which is a worke by us as highly to be prized as the first creation and from the which God never resteth Sabbaths and all dayes are alike in respect of providence in reference to the universall government of the World and Nature Hom 23. in Num. Semper videmus Deum operari Sabbatum nullum est in quo Deus non operetur in quo non producat Solem suum super bonos malos No Sabbath whereon God doth rest from the administration of the World by him created whereon hee doth not make his Sun to shine both on good and bad whereon he raines not plenty upon the sinner and the just as Origen hath truly noted Nor is this more then what our Saviour said in his holy Gospell I worke saith he and my Father also worketh Contra Fausâ—um Man l. 16. â— 6. A saying as saith Saint Austine notes at which the Iewes were much offended our Saviour meaning by those words that God rested not nec ullum sibi cessationis statuisse diem and that there was no day wherein he tended not the preservation of the creature and therefore for his own part he would not cease from doing his Fathers businesse ne Sabbatis quidem no though it were upon the Sabbath By which it seemeth that when the Sabbath was observed and that if still it were in force it was not then and would not be unlawfull unto any now to look to his estate on the Sabbath day and to take care that all things thrive and prosper which belong unto him though he increase it not or adde thereto by following on that day the workes of his daily labour And this according to their rules who would have Gods example so exactly followed in the Sabbaths rest who rested as we see from creation onely not from preservation So that the rest here mentioned was as before I said no more then a cessation or a leaving off from adding any thing as then unto the World by him createdâ— Vpon which ground hee afterwards designed this day for his holy Sabbath
5. Rupertuâ— harps on the same string that the others did save that hee thinks the sabbath given for no other cause then that the labouring man being wearied with his weekly toyle might have some time to refresh his spirits Sabbatum nihil aliâ—d est nisi requâ—es vel qâ—am ob caâ—sam data est nisi ut operarius fessus caeteris septimanae diebus uno die requiesceret Gaudentius Brixianus in his twelfth Homily or Sermon is of the same minde also that the others were These seeme to ground themselues on the fifth of Deutronomy Vers. 14. where God commands his people to observe his sabbaths that thy man-servant and thy maid-servant may rest as well as thou And then it followeth Vers. 1â— Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence though with a mighty hand an out-stretched arme therefore the Lord thy God commanded thee to keep the sabbath day The force of which illation is no more then this that as God brought them out of Egypt wherein they were servants so he commands them to take pity on their servants and let them rest upon the sabbath considering that they themselues would willingly have had some time of rest had they been permitted A second motive might be this to make them alwayes mindfull of that spirituall rest which they were to keepe from the acts of sinne and that eternall rest that they did expect from all toyle and misery In reference unto this eternall rest Saint Augustine tels De Gen. ad lit l. 4 c. 11. us that the Sabbath was commanded to the Iewes in umbra futuri quae spiritalem requiem figuraret as a shadow of the things to come in S. Pauls language which God doth promise unto those that doe the works of righteousnesse And in relation to the other the Lord himselfe hath told us that he had given his Sabbath unto the Iewes to be a signe between him and them that they might know that he was the Lord that sanctified them Exod. 31. 13. which is again repeated by Ezech. cap. 20. 12. That they may know that I am the Lord which sanctifieth them For God as Gregory Nyssen notes it seemes onely to propose this unto himself that by all meanes he might at least destroy in man De reâ—urrect Chr. Orat. 2. his inbred corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was his ayme in Circumcision and in the Sabbath and in forbidding them some kinde of meates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by the Sabbath he informed them of a rest from 〈◊〉 To cite more Fathers to this purpose were a thing unnecessary and indeed sâ—nsibile super sensum This yet confirmes us further that the Sabbath was intended for the Iewes alone For â—ad God given the Sabbath to all other people as he did to them it must have also been a â—igâ—e that the Lord had sanctifiâ—d all people as hee did the Iewes 7 There is another motive yet to be considered and that concerneâ— as well the day as the institution God might have given the Iewes a Sabbath and yet not tied the sabbath to one day of seven or to the seventh precisely from the Worldâ— Creation Constitâ—i potuisset quod in die sabbâ—â—i coloretur Deâ—â— aâ—t in die Marâ—is aut in altera die God In Exod. 20. qu. 11. saith Tâ—stâ—tus might have ordered it to have his Sabbath on the Saturday or on the Tuesday or any other day what ever what any other of the weeke and no more then so No hee might have appointed it aut bis aut semel tantum in 〈◊〉 aut in mense once or twice a yeere or every moneth as hee had listed And might not God as well exceed this number as fall short thereof yes say the Protestant Doctors that hee might have done He might have made each third or fourth or fifth day a sabbath In Exod. 20. indeed as many as he pleased Sivolâ—isset Deuâ— absolut 〈◊〉 suo potâ—itplures dies imper are cultui suo impendendos so faith Doctor Ryâ—et one of the Professors of Leiden and a great Friend to the antiquity of the sabbath What was the principall motive then why the seventh day was chosen for this purpose and â—one but that Dial. cum Try phone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep God alwayes in their mindes so saith Iustin Martyr But why should that bee rather doâ—â— by a seventh day Sabbath then by any other De fest Paschal â—om 6. Saint Cyrill answeres to that point exceeding fully The Iewes saith hee became infeâ—ted with the 〈◊〉 of Egypt worshipped the 〈…〉 host of Heaven which seemes to be insinuated in the fourth of Deut. vers 19. Therefore that they might understand the Heavens to be Gods workmanship â—os 〈◊〉 suum 〈◊〉 jubet he willeth them that they imitate their Creatour that resting on the sabbath day they might the better understand the reason of the Festivall Which if they did saith hee in case they rested on that day whereon God had rested it was a plaine confession that all things were made by him and consequently that there were no other Gods besides him Et haec una ratio sabbato indicte quietis Indeed the one and onely reason that is mentioned in the body of the Commandement which reâ—â—ects onely on Gods rest from all his worke which he had made and leaves that as the absolute and sole occasion why the seventh day was rather chosen for the sabbath then the sixt or eighth or any other Which being so it is the more to be admired that Philo being a learned Iew or any learned Christian Writer leaving the cause expressed in the Law it selfe should seeke some secret reason for it out of the nature of the day De Abrahamo or of the number First Philo tels us that the Iewes doe call their seventh day by the name of sabbath which signifieth repose and rest Not because they did rest that day from their weekly labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because seven is found to be both in the world and man himselfe the most quiet number most free from trouble warre and all manner of contention A strange conceit to take beginning from a Iew Problem loc 55. yet that that followes of Aretius is as strange as this Who thinks that day was therefore consecrated unto rest even amongst the Gentiles quod putarent civilibus actionibus ineptum esse fortasse propter frigus planetae contemplationibus vero idoneum because they thought that day by reason of the dulnesse of the Planet Saturne more fit for contemplation then it was for action Some had it seemes conceived so in the former times whom thereupon Toâ—tatus censures in his Comment on the fifth of Deutroâ—â—â—y For where it was Gods purpose Qu. 3. as before we noted out of Cyrill to weane the people from Idolatry and Superstition to lay down such a reason
Ministery therein hath no such evidence Though God had brought them then into the Land of Promise yet all this while they were unsetled The Land was given after when they had possession So that the next Sabbath which ensued on the removall of the Tabernacle unto Shilâ— was the first Sabbath which was celebrated with its Legall Ceremonies and this was Anno Mundi 2589. In which if we consider aswell the toylesomenesse as multiplicity of the Priest like-offices wee shall soone see that though the people rested then yet the Priest worked hardest First for the Loaves of Proposition Antiqu. Iud. l 3. c. 10. or the Shew-bread however Iosephuâ— tell us that they were baked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day before the Sabbath and probably in his time it might be so yet it is otherwise in the scriptures The Kohathites 1. Chron. 9. saith the Text were over the Shew-bread for to prepare it every Sabbath These loaves were twelue in number one for every Tribe each of them two tenth deales or halfe a peck so the Scriptures say every Cake square ten hand-breadthes long five square and seven fingers high so the Rabbins teach us The kneading baking and disposing of these Cakes must require some labour Aâ—hanâ—s hom de semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where there is baking saith the Father then must be heating of the Oven and carrying in of faggots and whatsoever worke is necessary in the Bakers trade Then for the Sacrifices of the day the labour of the Priest when it was left was double what it was on the other dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome hath rightly noted Concio 1. de Lazaro The daily sacrifice was of two lambs the supernumerary of the Sabbath was two more If the New-moone fell on the Sabbath as it often did there was besides these named already an offering of two Bullocks a Ramme seven Lambs and if that New-moone were the Feast of Trumpets also as it sometimes was there was a further offering of seven Lambs one Ramme on Bullock And which is more each of these had their severall Meat-offerings and Drink-offerings Persumes and Frankincense proportionable to attend upon them By that time all was done so many beasts kill'd skinned washed quartered and made ready for the Altar so many fires kindled meate and drinke offerings in a readinesse and the sweet Odours fitted for the worke in hand no question but the Priest had small cause to boast himselfe of his Sabbaths rest or to take joy in any thing but his larger fees and that he had discharged his duty As for the people though they might all partake of the fruits hereof yet none but those that dwelt in Shilo or neere unto it at the least could behold the sight or note what paines the Priests tooke for them whilest they themselues sate still and stirred not Had the Commandement beene morall and every part thereof of the same condition the Priests had never done so many manners of worke as that day they did However as it was our blessed Saviour did account these works of theirs to be a publick prophanation of the Sabbath day Math. 12. 5. Reade yee not in the Law saith hee how that upon the Sabbath dayes the Priests in the Temple doe prophane the Sabbâ—th yet hee declared withall that the Priests were blamelesse in that they did it by direction from the God of Heaven The Sabbath then was daily broken but the Priest excusable For Fathers that affirme the same See Iustin Martyr dial qu. 27. ad Orthod Epiphan l. 1. haer 19. n. 5. Hierom. in Psal. 92. Athanas. de Sabb. Circumcis Austin Qu. ex N. Test. 61. Isidore Pelusiot Epl. 72. l. 1. and divers others 10 These were the Offices of the Priest on the Sabbath day and questionlesse they were sufficient to take up the time Of any other Sabbath duties by them performed at this present time there is no Constat in the Scripture no nor of any place as yet designed for the performance of such other duties as some conceive to pertain unto the Levites That they were scattered and dispersed over all the Tribes is indeed most true The Curse of Iacob now was become a blessing to them Forty eight Cities had they given them for their inheritance whereof thirteen were proper onely to the Priests besides their severall sorts of â—ithes and what accrewed unto them from the publick Sacrifices to an infinite value Yet was not this dispersion of the Tribe of Levi in reference to any Sabbath duties that so they might the better assist the people in the solemnities and sanctifyng of that day The Scripture tels us no such matter The reasons manifested in the word were these two especially First that they might be neere at hand to instruct the people and teach them all the statutes Levit. 10. 10 11 which the Lord had spoken by the hand of Moses as also to let them know the difference betweene the holy and unholy the uncleane and cleane Many particular things there were in the Law Leviticall touching pollutions purifyings and the like legall Ordinances which were not necessary to be ordered by the Priests above those that attended at the Altar and were resorted too in most difficult cases Therefore both for the peoples ease and that the Priests above might not be troubled every day in matters of inferiour moment the Priests and Levites were thus mingled amongst the Tribes A second reason was that there might be aswell some nursery to train up the Levites untill they were of age fit for the service of the Tabernacle as also some retirement unto the which they might repaire when by the Law they were dismissed from their attendance The number of the Tribe of Levi in the first generall muster of them from a moneth old and upwards was 22000. just out of which number all from 30 yeares of age to 50 being in all 8580 persons were taken to attend the publicke Ministery The residue with their wives and daughters were to be severally disposed of in the Cities allotted to them therein to rest themselues with their goods and cattaile and do those other Offices above remembred Which Offices as they were the works of every day so if the people came unto them upon the Sabbaths or New-moones 2. King 4 23. as they did on both to be instructed by them in particular cases of the Law no doubt but they informed them answerably unto their knowledge But this was but occasionall onely no constant duty Indeed it is conceived by Master Samuel Purchas Pilgâ— l. 2. c. 3. on the authority of Cornelius Bertram almost as moderne as himselfe That the forty eight Cities of the Levites had their fit places for Assemblies and that thence the Synagogues had their beginnings which were it so it would be no good argument that in those places of Assemblies the Priests and Levites publickly did expound the
therefore there must be some device to expound this Text and make the matter feasible Hereupon Achiba Simeon and Hillel three principall Rabbins of these times found out a shift to satisfie the Text and yet not binde the people to impossible burdens This was to limit out the Sabbaths journey allowing them 2000. foot to stirre up and downe for the ease and comfort of the body by which devise they thought the matter well made up the people happily contented and the Law â—bserved This was the refuge of the Iews when afterwards the Christians pressed them with the not keeping of this Text R. Aâ—hiba Simeon Hillel magistri nostri tradiderunt nobis ut bis mille pedes ambularemus in sabbato Ad Algasium as Saint Hierome tells us But this being somewhat of the least they afterwards improved it to 2000. Cubits then to three quarters of a myle as before we noted and this with this inlargement too that in their Townes and Cities they might walke as much and as farre as they listed though as bigge as Nineveh This Rab. Hillel above named lived in the yeare 3928. which was some fifteene yeares after Ionathans death and therefore to be reckoned of these times in the which we are The other two for ought we know were his Coaetanei and lived about the same times also So for the other Text Thou shalt not kindle fire on the Sabbath day this also must be literally understood and then comparing this with that in Exodus Bake that which ye will bake to day it needs must follow that no meat must be made ready on the Sabbath We shewed before that generally the people did use to fast on the Sabbath day till they came from Church that so they might be more attent unto the reading of the Law this might suggest a plausible pretence unto the Pharisee to teach the people that they should forbeare from dressing meate that so their servants also might be present when the Law was read Hence came the saying used amongst them Qui parat in parasceve vescetur in Sabbato hee that doth cooke it on the Eve may cate upon the Sabbath There is a Texâ— in Ieremy Ch. 17. v. 〈◊〉 expresly against bearing of burdens on the Sabbath day This by the Christian Fathers is interpreted of the burden of sinne Custodit animam suam qui non portat pondera peccatorum in die quietis sabbati as Saint Hierome hath it on the place See the same Father also on the 58 of Esay and Basil on the first of the same Prophet And certainly had Gods intent beene plaine and peremptory that whosoever did beare any burden on the Sabbath day should never enter into the Kingdome of Heaven our Saviour never had commanded the poore lame man to take up his bed upon the Sabbath But for the Pharisees they have so dallied with this Text that they have made both it and themselues ridiculous For finding it impossible that men should carry nothing at all about them to salue the matter they devised some nice absurdities A man might weare no nailed shooeâ— on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the nailes would be a burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which a man did carry on one shoulder onely was a burden to him not what he carried upon both as Origen informs us of them So where they fonnd it in the Law that thou shall doe no manner of worke they would have no worke done at all no though it were to save ones life neither to heale the wounded or to cure the sick both which they did object against Christ our Saviour nor finally to take sword in hand for the defence either of mens persons or their Country And though their rigour herein had been over-ruled by Mattathias and that it was concluded lawfull to fight against their enemies on the Sabbath day yet they fâ—und out a way to elude this order teaching the people this that they might fight that day against their enemies if they were assaulted but not molest them in their preparations for assault and batterie This is now made the meaning of the former law and this cost them deare As good no Law at all as so bad a Comment 3 For when that Pompey warred against them and besieged their Temple hee quickly found on what foot they halted and did accordingly make use of the occasions which they gave unto him Had not the Ordinance of the Country as Iosephus tels it commanded us to keepe the Sabbath Antiq. Iud. l. 14. c. 8. and do no labour on that day the Romans never had been able to have raised their Bulwarks How so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Law permits us to defend our selves in case at any time we are assailed and urged to fight but not to set upon them or disturbe them when they have other worke in hand Which when the Romans found saith he they neither gave assault or proferd any skirmish on the Sabbath dayes but built their Towers and Bulwarks and planted Engines thereupon and the next day put them in use against the Iewes It seemes they were not well resolued on the former point whether they might defend themselues on the Sabbath day Hist. l. 56. though they were assaultâ—d For on that day it was that Pompey tooke the City and enslaved the people So Dio tells us touching the use the Romans made of that advantage addes for the close of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at the last they were surprised upon the Saturday not doing any thing in their owne defence Strabo therein concurres with Dio 〈…〉 in making Saturday the day but takes it for a solemne fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherin it is not lawfull to do any worke And so it was a Fast indeed but such a Fast as fell that time upon the Sabbath Iosephus tels us onely that the Temple was taken in the third moneth on a fasting day Exerc. 16. 108. which Câ—saubon conceives to be the seventh and Scaliger the seventeenth of the moneth called Tamur Em. Temp. edit 2. l. 3. but both agree upon it that it was the Sabbath As for their fasting on that day it was permitted in this case and in this case onely when as their City was besieged as before wee shewed Yet could not this unfortunate rigour be any warning to the Iewes but needs they must offend again in the self-same kind For just upon the same day seven and twenty yeares the City was againe brought under by Sosius and Herod who had then besieged it in the same moneth and on the same day L. 14. â— 24. l 49. as Iosâ—phus tâ—ls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the day called Saturday as Dion hath it So fatall was it to the Iewes to perish in the folly of their superstitions The first of these two actions is placed in Anno 3991. therefore the last being just 27 years after
Christians with the publick meetings that so they might with greater comfort preserve and cherish the memoriall of so great a mercie in reference unto which the Worlds Creation seemed not so considerable By reason of which work wrought on it it came in time to be entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Apocal 10. which attribute is first found in the Revelation writ by Saint Iohn about the 94 yeâ—re of our Saviours birth So long it was before wee finde the Church tooke notice of it by a proper name For I perswade my selfe that had that day been destmâ—te at that time to religious duties or honoured with the name of the Lords day when Paul preached at Troas or write to the Corinthiâ—ns which as before wee shewed was in the fifty â—eventh neither Saint Luke nor the Apostle had so passed it over and called it onely the first day of the weeke as they both have done And when it had this attribute affixed unto it it onely was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we said by reason of our Saviours resurrection performed upon it and that the Congregation might not be assembled as well on them as on the other For first it was not called the Lords Day exclusively but by way of eminencie in reference to the resurrection onely all other dayes being the Lords In Psal. 23. aswell as this Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit muâ—dumque ipso die creavit qui ob excellentiam tanti miraculi propriâ— dies Dominica appellatur i.e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resoluted it And next it was not so designed for the publick meetings of the Church as if they might not be assembled as well on every day as this For as Saint Hierome hath determined In Gal. â— omnes dies aequales sunt nec per parasceven tantum Christum cruciâ—igi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper â—um caâ—rne vesci Dominica c. All dayes are equall in themselues as the Father tells us Christ was not crucified on the Friday onely nor did hee rise onely upon the Lords Day but that wee may make every day the holy-day of his resurrection and every day eat his blessed body in the Sacrament When therefore certain days were publickly assigned by Godly men for the assemblies of the Church this was done onely for their sakes qui magis seculo vacant quam Deo who had more minde unto the World then to him that made it and therefore either could not or rather would not every day assemble in the Church of God Vpon which ground as they made choice of this even in the Age of the Apostles for one because our Saviour rose that day from amongst the dead so chose they Friday for another by reason of our Saviours passiâ—n and Wednesday on the which he had beene betrayed the Saturday or ancient Sabbath being mean-while retained in the Eastern Churches Nay in the primitive times excepting in the heat of persecution they met together every day for the receiving of the Sacrament that being fortified with that viaticum they might with greater courage encounter death if they chanced to meet him So that the greatest honour which in this Age was given the first day of the week or Sunday is that about the close thâ—â—of they did begin to honour it with the name or title of the Lords Day and made it one of those set dayes whereon the people met together for religious exercises Which their religious exercises when they were performed or if the times were such that their assemblies were prohibited and so none were performed at all it was not held unlawfull to apply themselues unto their ordinary labours as we shall see annon in the following Ages For whereas some have gathered from this Text of the Revelation from S. Iohâ—â— being in the spâ—rit on the Lords Day as the phrase there is that the Lords Day is wholy to be spent in spirituall exercises that their conceit might probably have had some shew of likelihood had it been said by the Apostle that he had been in the spirit every Lords Day But being as it is a particular case it can make no rule unlesse it be that every man on the Lords Day should have dreames and visions and be inspired that day with the spirit of prophecie no more then if it had beene told us upon what day Saint Paul had beene rapt up into the third Heaven every man should upon that day expect the like celestiall raptures Adde here how it is thought by some that the Lords Day here mentioned is not to bee interpreted of the first dâ—y of the weeke 〈…〉 as wee use to take it but of the day of his last comming of the day of judgement wherein all flesh shall come together to receive their sentence which being called the Lords Day too in holy Scripture that so the spirit may be saved in the day of the Lord 1. Cor. 5. 5. S. Iohn might see it being rapt in spirit as if come already But touching this we will not meddle let them that owne it looke unto it the rather since S. Iohn hath generally beene expounded in the other sence by Aretas and Andraâ—as Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositour of Gods Word wherein this day hath constantly since the time of that Apostle beene honoured with that name above other dayes Which day how it was afterwards observed and how farre different it was thought from a Sabbath day the prosecution of this story will make cleare and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the orders setled by the Apostles for the Congregation 2 The Lords day and the Saturday both festivals and both alike observed in the East in Ignatius time 3 The Saturday not without great difficulty made a fasting day 4 The Controversie about keeping Easter and how much it conduceth to the present businesse 5 The feast of Easter not affixed to the Lords day without much opposition of the Easterne Churches 6 What Iustin Martyr and Dionysius of Corinth have left 〈◊〉 of the Lords day Clemens of Alexandria his dislike thereof 7 Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Pentecost 8 What is recorded by Tertullian of the Lords day and the assemblies of the Church 9 Origen as his master Clemens had done before dislikes set dayes for the assemblie 10 S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time 11 Of other holy dayes established in these three first ages and that they were observed as solemnely as the
it was conceived had on the Lords day made great spoyle of men and houses in the Citty of Limoges This Gregory of Tours who lived about the end of this sixt Centurie pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to worke upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsailes Had Gregory beene Bishop of Limoges as he was of Toures it may be Limoges might have scaped so fierce a censure and onely Tours have suffered in it For presently he addes in Turonico vero nonnulli aâ— hoc igne sed non die dominico adusti sunt that even in Tourâ— it selfe many had perished by the selfe same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witnesse of our Saviours resurrection Ideo omni fide a Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publicke businesse to be done upon it A peece of new Divinity and never heard of till this age nor in any afterwards 7 Not heard of till this age but in this it was For it the 24. yeare of Gunthram King of the Burgundians Anno 588. â—onc Mati soâ—eâ—s 2â— Can. 1. there was a Councell called at Mascon a towne situate in the Duchie of Burgundie as we now distinguish it wherein were present Priscus Evantuis Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordeined that it should be observed more carefully for the times to come Which Canon I shall therefore set downe at large because it hath beene often produced as a principall ground of those precise observances which some amongst us have endeavored to force upon the consciences of weake and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptâ—i tradere c. It is observed that Christian people doe very rashly slight and neglect the Lords day giving themselves thereon as on other dayes to continuall labours c. Therefore let every Christian in case he carry not that name in vaine give care to our instruction knowing that we have care that you should doe well as well as power to bridle you that you doe not ill It followeth Custodite dieâ— dominicum qui nos denuo peperit c. Keepe the Lords day the day of our new birth whereon wee were delivered from the snares of sinne Let no man meddle in litigious controversies or deale in actions or law-suites or put himselfe at all upon such an exigent that needes hee must prepare his Oxen for their daily worke but exercise your selves in hymnes and singing prayses unto God being intent thereon both in minde and body If any have a Church at hand let him goe unto it and there powre forth his soule in teares and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the Seventh day or Sabbath in the Law and Prophets and therefore it is very meete that wee should celebrate this day with one accord whereon we have beene made what at first wee were not Let us then offer unto God our free and voluntary service by whose great goodnesse wee are freede from the Gaole of errour not that the Lord exacts it of us that we should celebrate this day in a corporall abstinence or rest from labour who onely lookes that wee doe yeeld obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at naught this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall loose his cause If that he be an husbandman or servant he shall be corporally punished for it but if a Clergy man or Monke he shall bee six moneths separated from the Congregation Adde here that two yeares after this being the second yeare of the second Clotaire King of France there was a Synod holden at Auxxerre a towne of Champaigne concilium Antisiodorense in the Latin writers wherein it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia operâ— exercare that no man should be suffered to yoake his Oxen or doe any manner of worke upon the Sunday This is the Canon so much urged I meane that of Mascon to prove that wee must spend the Lords day holily in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yeeld unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be faine to traverse For first it was contrived of purpose with so great a strictnes to meete the better with those men which so extreamely had neglected that sacred day A sticke that bends too much one way cannot bee brought to any straightnesse till it be bent as much the other This Synod secondly was Provinciall onely and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repaire to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their parish Churches no Chappell nearer they are permitted by the Canon to abide at home As for religious duties here are none expressed as proper for the Congregation but Psalmes and hymnes and singing prayse unto the Lord and powring forth our soules unto him in teares and prayers and then what shall wee doe for preaching for preaching of the Word which wee so much call for Besides King Gunthram on whose authority this Counsell met in his Confirmatory letters doth extend this Canon as well unto the other holy dayes as unto the Sunday commanding all his Subjects Vigore hujuâ— decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs soleâ—nitatibus and all solemne festivalls whatsoever they should abstaine from every kind of bodily labour save what belong'd to dressing meate But that which needes must most afflict them is that the councell doth professe this abstinence from bodily labour which is there decreed
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
that so by his example the Iewes might learne to rest from their Worldly labours and be the better fitted to meditate on the workes of God and to commemorate his goodnesse manifested in the Worlds Creation 2 Of any other sanctification of this day by the Lord our God then that he rested on it now and after did command the Iewes that they should sanctifie the same we have no Constat in the Scriptures nor in any Author that I have met with untill Zanchies time Indeed hee tels us a large story of his owne making how God the Sonne came down to Adam and sanctified this first Sabbath with him that hee might know the better how to doe the like Ego quidem non dubito c. I little doubt saith he De creat â—aminis l. 1. ad finem I will speake onely what I thinke without wrong or prejudice to others I little doubt but that the Sonne of God taking the shape of man upon him was busied all this day in most holy conferences with Adam that he made known himselfe both to him and Eve taught them the order that he used in the Worlds creation exhorted them to meditate on those glorious works in them to prayse the Name of God acknowledging him for their Creatour after his example to spend that day for ever in these pious exercises I doubt not finally saith hee but that hee taught them on that day the whole body of divinity and that he held them busied all day long in hearing him and celebrating with due prayses their Lord and God and giving thankes unto him for so great and many benefits as God had graciouâ—ly vouchsafed to bestow upon them Which said he shuts up all with this conclusion Haec est illius septimi diei benedictio sanctificatio in qua filius Dei una cum patre spiritu sancto quievit ab opere quod fecerat This was saith hee the blessing and sanctifying of that seventh day wherein the Sonne of God together with the Father and the Holy Ghost did rest from all the workes that they had made How Zanchie thwarts himselfe in this See n. 5. wee shall see hereafter Such strange conceptions though they miscarry not in the birth yet commonly they serve to no other use then monsters in the works of nature to be seen and shewne with wonder at all times and sometimes with pitie Had such a thing occurred in Pet. Comestors supplement which he made unto the Bible it had been more tolerable The Legendaries and the Rabbins might fairely also have been excused if any such devise had been extant in them The gravity of the man makes the tale more pittifull though never the more to be regarded For certainly had there been such a weighty conference between God and Man and so much tending unto information and instruction it is not probable but that we should have heard thereof in the holy Scriptures And finding nothing of it there it were but unadvisedly done to take it on the word and credit of a private man Non credimus quia non legimus was in some points Saint Hieroms rule and shall now be ours 3 As little likelihood there is that the Angels did observe this day and sanctifie the same to the Lord their God yet some have been so venturous as to affirme it Sure I am Torniellus saith it Annal. d. 7. And though he seem to have some Authors upon whom to cast it yet his approving of it makes it his as well as theirs who first devised it Quidam non immerito existimarunt hoc ipso die in Coelis omnes Angelorum choros speciali quadam exultatione in Dei laudes prorupisse quod tam praeclarum admirabile opus absolvisset Nay he and they who ever they were have a Scripture for it 38. 4 6. even Gods words to Iob Where wast thou when I laid the foundations of the earth when the morning starres sang together and all the sonnes of God shouted for joy Who and from whence those Quidam were that so interpreted Gods words I could never finde and yet have took some pains to seek it Sure I am Saint Austin makes a better use of them and comes home indeed unto the meaning Some men it seemes affirmed that the Angels were not made till after the sixe dayes were finished De Civit Dei l. 11. c. 9. in which all things had been created and he referres them to this Text for their confutation Which being repeated he concludes I am ergo erant Angeli quando facta sunt sydera facta autem sunt sydera die quarto Therefore saith he the Angels were created before the Starres and on the fourth day were the starres created Yet Zanchius and those Quidam be they who they will fell short a little of another conceit of Philos De vita Mosis lib. 3. who tels us that the Sabbath had a privilege above other dayes not onely from the first Creation of the World though that had beene enough to set out the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even before the Heavens and all things visible were created If so it must be sanctified by the holy Trinitie without the tongues of men and Angels and God not having worked must rest and sanctifie a time when no time was But to return to Torniellus however those Quidam did mislead him make him think that the first Sabbath had been sanctified by the holy Aâ—gels yet he ingenuously confesseth that saâ—ctifying of the Sabbath here upon the earth was not in use till very many ages after Annal d 7. not till the Law was given by Moses Veruntamen in terris ista Sabbati sanctificatio non nisi post multa secula in usum venisse creditur nimirum temporibus Mosis quando sub praecepto data est filiis Israel So Torniellus 4 So Torniellus and so farre unquestionable For that there was no Sabbah kept amongst us men till the times of Moses the Christian Fathers generally and some Rabbins also have agreed together Which that we may the better shew I shall first let you see what they say in generall and after what they have delivered of particular men most eminent in the whole story of Gods Booke untill the giving of the Law And first that never any of the Patriarkes before Moses time did observe the Sabbath Iustin the Martyr hath assured us Dial. cum Tâ—yph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the righteous men saith he and such as walked before the Lord were either circumcised or kept the Sabbath untill the severall times of Abraham and Moses And where the Iewes were scandalized in that the Christians did eat hot meats on the Sabbath dayes the Martyr makes reply that the said just and righteous men not taking heed of any such observances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtained a notable testimony of the Lord himselfe Adv haeres l. â— c. 30. So Irenaeus
by the hand of Moses Then Epiphanius God saith he rested on the seventh day from all his labours De Pond mensur n. 22. which day hee blessed and sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by his Angel made knowne the same to his servant Moses See more unto this purpose aduers. haeres l. 1. haer 6. n. 5. And lastly Damascen hath assured us that when there was no Law nor Scripture De â—ide Orthâ—d lib. 4. c. 24. that then there was no Sabbath neither but when the Law was given by Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then was the Sabbath set apart for Gods publick worship Adde here that 〈◊〉 and Iâ—stin referre the institution of the Sabbâ—th unto Moses onely of which more hereafter 5 Next that the Sabbath was peculiar onely to the Iewes or those at least that were of the house of Israel the Fathers do affirme more fully then they did the other For so Saint Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath was given unto the Iewes in his first Homily of Fasting Saint Austin so Sabbatum datum est priori populo in otio corporali Èpistola 119. Sabbatum Iudaeis fuisse praeceptum in numbra futuri de Gen. ad lit l 4. c. 11. and in the 13. of the same Booke â—num diem observan dum mandavit populo Hebraeo the like to which occurres Epist. 86. ad Casulanum The Iewes the Hebrewes and the former people all these three are one and all doe serve to shew that Saint Austin thought the Sabbath to be peculiar unto them onely That it was given unto the Iewes exclusively of all other Nations is the opinion and conceit also of the Iewes themselues This Petrus Galatinus proves against them on the anthority of their best Authours Sic enim legitur apud eos in Glossa c. Wee reade Ch 16. 29. saith he in their Glosse on these words of Exodus The Lord hath given you the Sabbath what meane say they these words he hath given it you Quia vobis viz. Iudae is dedit non gentibuâ— saeculi because it was given unto the Iewes and not unto the Gentiles It is affirmed also saith hee by R. Iohannan that whatsoever statute God gave to Israel he gave it to them publickly except the Sabbath and that was given to them in secret according unto that of Exodus Exod. 31. 17. It is a signe betweene mee and the children of Israel Quod si ita est non obligantur gentes ad sabbatum If â—o â—aith Galatinus the Gentiles were not bound to observe the Sabbath A signe between me and the children of Israel It seemes Ainsâ—â—â—th in Exod. 13. 9. the Iewes were all of the same opinion For where they used on other dayes to weare their Phylacteries on their armes or foreheadâ— to be a signe or tâ—ken to them as the Lord commanded they laid them by upon the Sabbaths because say they the Sabbath was it selfe a signe So truly said Procopius Gazaeus In Gen. 2. It a Iudaeis imperavit supremum numen ut segregarent à caeteris diebus diem septimum c. God saith he did command the Iewes to set apart the seventh day to his holy worship that if by chance they should forget the Lord their God that day might call him back unto their remembrances where note it was commanded to the Iewes alone Adde that Iosephus calls the Sabbath in many places a nationall or locall custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law peculiar to that people as Antiqu. l. 14. c. 18. de bello l. 2. c. 16. as wee shall see hereafter more at large Lastly so given to the Iewes alone that it became a difference between them and all other people In Ezâ—ch 20. Saint Cyrill hath resolved it so God saith bee gave the Iewes a Sabbath not that the keeping of the same should be sufficient to conduct them to eternall life sed ut haec civilis administrationis ratio peculiaris à gentium institutis distinguat eos but that so different a forme of civill government should put a difference between them and all Nations else Theodoret more fully that the Iewes being in other things like to other people in observatione sabbati propriam videbantur obtinere rempublicam In Ezech. 20. seemed in keeping of the Sabbath to have a custome by themselves And which is more saith he their Sabbath put a greater difference between the Iewes and other people then their Circumcision For Circumcision had been used by the Idumaeans and Aegyptians sabbati verò observationens sola Iudaeorum natio custodiebat but the observation of the Sabbath was peculiar onely to the Iewes Nay even the very Gentiles took it for a Iewish Ceremony sufficient proofe whereof wee shall see ere long But what need more be said in this either that this was one of the Lawes of Moses or that it was peculiar to the Iewes alone seeing the same is testified by the holy Scripture Thou camest downe upon mount Sinai saith Nehemiah Cap. 19. 13. and spakest with them the house of Israel from Heaven Vers. 14. and gavest them right judgements and true lawes good statutes and commandements what more It followeth And madest knowne unto them thy holy Sabbaths and commandedst them precepts statutes and lawes by the hand of thy servant Moses 6 Now on what motives God was pleased to prescribe a sabbath to the Iewes more at this time then any of the former ages the Fathers severally have told us yea and the Scriptures too in severall places Iustin Martyr as before we noted gives this generall reason because of their hard-heartednesse and irregular courses wherein Saint Austin closeth with him Qu. ex Nâ—v Test. 69. Cessarunt onera legis quae ad duritiem cordis Iudaici fuerunt data â—nescis sabbatis neomeniiâ— where note how he hath joyned together new-moones and sabbaths and the Iewish difference betweene meat and meat Particularly Gregory Nyssen makes the speciall motive to be this Testim adveÌ„tâ—s Dâ—i iâ— carne ad sedandum nimium eorum pecuniae studium so to restraine the people from the love of money For comming out of Egypt very poore and bare and having almost nothing but what they borrowed of the Egyptians they gave themselues saith he unto continuall and incessant labour the sooner to attain to riches Therefore said God that they should labour six dayes and rest the seventh Damascen somewhat to this purpose Dâ—â—ide Ortâ— l. 4 â— 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God saith he seeing the carnall and the covetous disposition of the Israelites appoâ—nted them to keepe a sabbath that so their servants and their cattell might partake of rest And then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as also that thus resting from their worldly businesses they might repaire unto the Lord in Psalmes and Hymnâ—s and spirituall songs and meditation of the Scriptures â— 5. iâ— loâ— c.
sabbath So for the Christian writers Adv. Marc. l. 2. Tertullian saith not onely in the generall that one of those seven dayes was the Sabbath day but makes that day to be the Sabbath wherein the Priests of God did not onely work Sed in ore gladii praedata sit civitas ab omni populo but all the people sacked the Citie and put it to the sword Nec dubium est eos opus servile operatos c. Qu. 61. ex n. Test. And certainly saith he they did much servile worke that day when they destroâ—ed so great a Citie by the Lords commandement Procopius Cazaeus doth affirme the same In Exod. 10. Sabbato Ieâ—us expugnavit cepit Hiericho Austin thus Primus Iesus nunc divino praecepto sabbatum non servavit quo facto muri Hiericho ultro ceciderunt So lastly Lyra on the place who saith that dies septimus in quo â—apta Hiericho sabbatum erat and â—et they did not sin saith hee because they did it on that day by Gods own appointment This doth indeed excuse the parties both from the guilt of sinne and from the penalty of the law but then it shews withall that this Commandement iâ— of a different qualitie from the other nine and that it is no part of the law of nature God never hath commanded any thing contrary to the law of nature unlesse it were tentandi causa as in the case of Abraham and Isaac As for the spoyling of the Egyptians that could be no theft considering the Egyptians owed them more than they lent unto them in recompence of the service they had done them in the former times 6 But was the Sabbath broken or neglected onely on the Lords Commandement in some especiall case and extraordinary occasion I thinke none will say it Nay was there ever any Sabbath which was not broken publickly by common appprobation and of common course Surely not one In such a numerâ—â—â— Common-wealth as that of Iewry it is not to be 〈…〉 that each day was fruitfull in the workes o◠〈…〉 borne every Sabbath day as well as others 〈…〉 to be circumcised on the same day also And so they were continually Sabbath by Sabbath Feast by Feast not one day free in all the yeare from that solemnitie and this by no especiall order and command from God but meerely to observe an ancient custome In case it was deferred some time as sometimes it was it was not sure in conscience to observe the Sabbath but onely on a tender care to preserve the Infant which was perchance infirme and weake not able to abide the torment No question but the Sabbath following the sacke of Hiericho was in this kinde broken and so were all that followed after Nullum enim Sabbatum praeteribat quin multi in Iudaea infantes circumciderentur In Ioâ— 7. 21. It is Calvins note Broken I say For Circumcision though a Sacrament was no such easie Ministerie but that it did require much labour and many hands to go through with it Buxdorâ—ius thus describes it in his Synagoga Lib 2. Tempore diei octavi matutino ea quae ad circumcisionem opus sunt tempestive parantur c. In the morning of the eight day all things were made ready And first two seats are placed or else one so framed that two may set apart in it adorned with costly Carpets answerable unto the qualitie of the partie Then comes the suretie for the childe and placeth himselfe in the same seat and neare to him the Circumciser Next followeth one bringing a great torch in which were lighted twelve waxe-candles to represent the twelve Tribes of Israel after two boyes carrying two cups full of red-wine to wash the Circumcisers mouth when the worke is done another bearing the Circumcisers knife a third a dish of sand wherâ—into the fore-skinne must be cast being once cut off a fourth a dish of oyle wherein are linnen clouts to be applyed unto the wound some others spices and strong wines to refresh those that faint if any should All this is necessarily required as preparations to the Act of Circumcision nor is the Act lesse troublesome then the preparations make shew of which I would now describe but that I am perswaded I have said enough to make it knowne how much adoe was like to be used about it And though perhaps some of these ceremonies were not used in thiâ— present time whereof we speake yet they grew up and became ordinarie many of them before the Iewish commonalty was destroyed and ruinated Hom. de Semâ—nte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there is circumcision there must be knives and sponges to receive the bloud and such other necessaries said Aâ—hanasius And not â—uch other onely as concerne the worke but such as appâ—â—tâ—ine also to the following cure Iâ— Ioh. l. 4. â— 50 Circumciditur curâ—tur homo circumcisus in Sabbato as Saint Cyrill noteâ— it Which argument our Saviour used in his owne defence viz that he as well might make a man every whit whole on the Sabbath day Iâ—â— 7. as they one part Now that this Act of circumcision was a plaine breaking of the Sabbath besides the troublesomenesse of the worke is affirmed by many of the Fathers L. 1. hâ—res 30. n. 32. By Epiphanius expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a childe was borne upon the Sabbath the circumcision of that childe tooke away the Sabbath And Saint Chrysostome speakes more home then he Hom 49 in Ioh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath saith the Father was broke many wayes among the Iews but in no one thing more then in circumcision 7 Now what should move the Iews to preferre circumcision before the Sabbath unlesse it were because that circumcision was the older ceremony I would gladly learne especially considering the resemblance that was betweene them in all manner of circumstances Was circumcision made to be a token of the Covenant betweene the Lord of heaven and the seed of Abraham Genes 17. 11. So was the Sabbath betweene God and the house of Israel Exod. 31. 17. Was circumcision a perpetuall covenant with the seed of Abraham in their generations Gen. 17. 7. So was the Sabbath to be kept throughout their generations for a perpetuall covenant also Exod. 31. 16. Was circumcision so exacted that whosoever was not circumcised that soule should be cut off from the people of God Gen. 17. 14. So God hath said it of his Sabbath that whosoever breakes it or doth any manner of worke therein that soule shall be cut off from among the people Exod. 31. 14. In all these points there was a just and plaine equalitie betweene them but had the Sabbath beene a part of the Morall law it must have infinitely gone before Circumcision What then should move the Iewes to preferre the one before the other but that conceiving both alike they thought it best to give precedencie to the â—lder and rather breake the
must be 4018 of the Worlds Creation Augustus Caesar being then in the Triumvirate 4 By means of these two victories the Iewes being tributary to the Romans began to finde admittance into their Dominions in many places of the which they began to plant and filled at last whole Townships with their numerous Families Scarce any City of good note in Syria and the lesser Asia wherein the Iewes were not considerable for their numbers and in the which they had not Synagogues for their devotions So that the manner of their lives and formes of their Religion being once observed the Roman people many of them became affected to the rites of the Iewish worship and amongst other Ceremonies to the Sabbath also It was the custome of the Romans to incorporate all Religions into their own and worship those Gods whom before they conquered Et quos post cladem triumphatos colere coâ—perunt in Minutius words Therefore the marveile is the lesse that they were fond of somthing in the Iews religion though of all others they most hated that as most repâ—gnant to their own Yet many of them out of wantonnesse and a love to novelties began to stand upon the Sabbath some would be also circumcised and abstaine from Swines flesh others use Candlesticks and Tapers as they saw the Iewes 〈…〉 The Satyrist thus scoffs them for it Quidam sortiti metuentem Sabbata patrem Nil praeter nubes coeli numen adorant Nec distare putant humana carne suillam Qua pater abstinust mox praeputia ponunt Some following him the Sabbaths who devised Onely the Clouds and Skie for Gods adore Hating Swines flesh as they did mans before Cause he forbare it and are circumcised Remember Persius taunteth them with their Sabbatâ— recutita as before wee noted Now as the Poet did upbraid them with Circumcision and forbearing Swines flesh Epist. 95. so Seneca derides them for the Sabbaths and their burning Tapers on the same as a thing unnecessary neither the Gods being destitute of light nor mortall men in love with smoke Accondere aliquam lucernam sabbâ—â—â—â— praecipiamus quoniam nec lumine dii egent ne homines quidem delectantur fuligine Nay some of them bewaile the same and wish their Empire never had extended so farre as Iewrie that so the Romans might not have beene acquâ—iâ—ted with these superstitions of their Sabbaths O utinam nunquam Iudaea subacta fâ—isset Pompeii bellis 〈◊〉 Imperioque â—iti Latius excisae gentis contagia serpunt Victâ—resque suos natiâ— victa preâ—it O would Iudaea never had been wonne By Pompeys armies or Vespasians sonne Their superstition spreads it selfe so farre That they give Lawes unto the Conquerour Nor were the Sabbaths entertaind onely in Rome it selfe Some in almost all places of their Empire were that way enclined as Seneca most rightly noted Eo usque sceleratissimae gentis consuetudo invaluit ut per omnes jam tarras recepta sit victi victoribus leges dederunt Saint Augustine so reports him in his sixt Book de civitate Cap. 1â— And this is that De mund opiâ— which Philo meanes when as hee calls the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generall Festivall of all people when hee sots up this challenge against all the World De vita Mos. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What man is there in all the World who doth not reverence this our holy Sabbath which bringeth rest and ease to all sorts of Men Masters and Servants bond and free yea to the very bruite beasts also Not that they knew the Sabbath by the light of nature or had observed the same in all ages past but that they had admitted it in Philos time as a Iewish ceremony For let Iosephus be the Comment upon Philo's Text and he will thus unfold his meaning The Lawes saith hee established amongst us have been imitated of all other Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea L. 2. cont Apâ—on and the common people did long since imitate our piety Neither is there any Nation Greek or Barbarous to which our use of resting on the seventh day hath not spread it selfe who also keep not Fasting dayes and Lamps with lights and many of those Ordinances about meates and drinkes which are enjoynd us by the Law So farre Iosephus 5 These Romans and what other Nations they were soever which did thus Iudaize about the Sabbath were many of them Proselytes of the Iews such as had been admitted into that Religion for it appeares that they did also worship the God of Heaven and were circumciâ—â— cumcised and abstained from Swines flesh Otherwise we may well beleeve that of their own accord they had not bound themselues so generally to observe the Sabbath being no parts nor members of the Iewish state considering that such strangers as lived amongst them not being circumcised nor within the Covenant were not obliged so to do In Exod. â—0 qu. 14. Tostatus tels us of two sorts of strangers amongst the Iews The first qui adveniebat de Gentilitate convertebatur ad Iudaismum c. who being originally of the Gentiles had been converted to the religion of the Iewes and was circumcised and lived amongst them and such were bound saith he to observe the Sabbath omnes observantias legis and all other rites of the Law of Moses This is evident by that in the twelfth of Exodus where it is said that every man-servant bought with money when he was circumcised should eat the passeover but that the forreiner and hired servant conceiue it not being circumcised might not eat thereof The other sort of strangers were such as lived amongst them onely for a certain time to trade and traffique or upon any other businesse of what sort soever And they saith hee were not obliged by the Commandement to keepe the Sabbath quia non poterant cogi ad aliquam observantiam lâ—galem nisi vellent accipere circumcisionem because they could not be constrained to any legall ordinance except they would be circumcised which was the doore unto the rest Finally he resolues it thus that by the stranger within their gates which by the Law were bound to observe the Sabbath were onely meant such strangers de gentilitate ad Iudaismum conversi which had renounced their Gentilisme and embraced the Religion of the Iewes And he resolued it so no doubt according to the practice of the Iewes amongst whom he lived and to the doctrine of their Rabbins amongst whose writings he was very conversant Lyra himselfe a Iew and therefore one who knew their customes as wel as any doth affirme as much and tels us that the stranger in the Law intended Gentilis est conversus ad ritum Iudaeorum is such a stranger as had been converted to the Iewish Church And this may yet appeare in part by the present practice of that people who though themselues milke not their Kine on the Sabbath day
perfect harmonie and agreement which is betweene this Church and the purest times It is our constant prayer to almighty God aswell that he would strengthen such as do stand and confirme the weake as to raise up those men which are fallen into sinne and errour As are our prayers such should be also our endeavours as universall to all sorts of men as charitable to them in their severall cases and distresses Happy those men who do aright discharge their duties both in their prayers and their performance The blessing of our labours we must leave to him who is all in all without whom all Pauls planting and Apollos watering will yeeld poore increase In which of these three states soever thou art good Christian Reader let me be seech thee kindly to accept his pains which for thy sake were undertaken that so be might in some poore measure be an instrument to strengthen or confirme or raise thee as thy case requires This is the most that I desire and lesse then this thou couldst not do did I not desire it And so fare thee well THE HISTORY OF THE SABBATH The second Booke CHAP. I. That there is nothing found in Scripture touching the keeping of the LORDS DAY 1 The Sabbath not intended for a perpetuall ordinance 2 Preparatives unto the dissolution of the Sabbath by our Saviour Christ. 3 The Lords day not enjoyned in the place thereof either by Christ or his Apostles but instituted by the authority of the Church 4 Our Saviours resurrection on the first day of the weeke and apparitions on the same make it not a Sabbath 5 The comming downe of the Holy Ghost upon the first day of the weeke makes it not a Sabbath 6 The first day of the weeke not made a Sabbath more than â—thers by Saint Peter Saint Paul or any other of the Apostles 7 Saint Paul frequents the Synagogue on the Iewish Sabbath and upon what reasons 8 What was concluded against the Sabbath in the Councell holden in Hieruâ—alem 9 The preaching of Saint Paul at Troas upon the first day of the weeke no árgument that then that day was set apart by the Apostles for religious exercises 10 Collections on the first day of the week 1. Cor. 16. conclude as little for that purpose 11 Those places of Saint Paul Galat. 4. 10. Coloss. 2. 16. doe prove invincibly that there is no Sabbath to be looked for 12 The first day of the week not called the Lords day untill the end of this first age and what that title addes unto it 1 WEe shewed you in the former book what did occurre about the Sabbath from the Creation of the World to the destruction of the Temple which comprehended the full time of 4000 years and upwards in the opinion of the most and best Chronologers Now for five parts of eight of the time computed from the Creation to the Law being in all 2540 yeares and somwhat more there was no Sabbath knowne at all And for the fifteene hundred being the remainder it was not so observed by the Iewes themselves as if it had been any part of the Law of Nature but sometimes kept and sometimes broken either according as mens private businesses or the affaires of the republicke would give way unto it Never such conscience made thereof as of adultery murder blasphemy or idolatrie no not when as the Scribes and Pharisees had most made it burdensome there being many casus reservati wherein they could dispense with the fourth Commandement though not with any of the other Had they beene all alike equally natural moral as it is conceived they had been all alike observed all alike immutable no jot nor syllable of that law which was ingraft by nature in the soule of man being to fall unto the ground Luk 16. 17. till heaven and earth shall passe away and decay together till the whole frame of Nature for preservation of the which that Law was given be dissolved for ever The Abrogation of the Sabbath which before we spake of shews plainly that it was no part of the Morall law or Law of Nature there being no law naturall Contr. Marc. l. 2 which is not perpetuall Tertullian takes it for confest or at least makes it plaine and evident Temporale fuisse mandatum quod quandâ—que cessaret that it was onely a temporarie constitution which was in time to have an end c. 16. And after him Procopius Gazâ—eus in his notes on Exodus layes downe two severall sorts of laws whereof some were to be perpetuall and some were not of which last sort were Circumcision and the Sabbath Quae dâ—raverunt usque in adventum Christi which lasted till our Saviours comming and he being come Iâ— Col. 2 16. went out insensiblie of themselues For as S. Ambrose rightly tels us Absente imperatore imagâ— ejus habet autoritatem praesente non habet c. What time the Emperour is absent we give some honour to his State or representation but none at all when he is present And so saith he the Sabbaths and new-moones and the other festivals before our Saviours comming had a time of honour during the which they were observed but he being present once they became neglected But heâ—eof wee have spoke more fully in our former booke 2 Neglected not at once and upon the sudden but leasurely and by degrees There were preparatives unto the sabbath as before we shewed before it was proclaimed as a Law by Moses and there were some preparatives required before that law of Moses was to be repealed These we shall easiliest discover if we shall please to looke on our Saviours actions who gave the first hint unto his disciples for the abolishing of the sabbath amongst other ceremonies It 's true that he did frequently repaire unto the synagogues on the sabbath dayes and on those dayes did frequently both reade and expound the Law unto the people Luk. 4. 16. And he came to Nazareth saith the Text where he had beene brought up and as his custome was he went into the Synagogue on the sabbath day and stood up to reade It was his custome so to do both when he lived a private life to frequent the Synagogue that other men might do the like by his good example and after when he undertooke the ministerie to expound the Law unto them there that they might be the better by his good instructions Yet did not be conceive that teaching or expounding the word of God was annexed onely to the Synagogue or to the sabbath That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthews Gospell was questionlesse a weeke dayes worke and so were most of those delivered to us in S. Iohn as also that which he did preach unto them from the ship-side and divers others Nay the text tells us Luk 8. 1. that he went through every Citie and Village preaching and shewing the glad tydings of God Too great a
their actions taking truce a while to see if they can otherwise compose their differences For so it passeth in edict Dominicum itaque ita semper honorabilem decernimus venerandum ut a cunctis executionibus excusetur Nulla quenquam urgeat admonitio nulla fidei jussionis flagitetur exactio taceat apparitio advocatio delitescat sit idem dies a cognitionibus alienus praeconis horrida vox sileat respirent a controversijs litigantis habeant faederis intervaâ—â—â—m c. I have the rather here layd downe the Law it selfe that wee may see how punctuall the good Emperour was in silencing those troublesome suites and all preparatives or appurtenances thereunto that so men might with quieter mindes repaire unto the place of Gods publicke service yet was not the Edict so strict that neyther any kind of Pleasures were allowed upon that day as may be thought by the beginning of the Law nor any kind of secular and civill businesse to be done upon it The Emperour Constantine allowed of manumission and so did Theodosius too â—od l. 2. de â—er lex 2. Die dominico emancipare manumittere licet relique causae vel lites quiâ—scant so the latter Emperour Nor doe wee finde but that this Emperour Leo well allowed thereof Sure we are that he well allowed of other civill businesses when he appointed in this very Edict that such as went to Law might meete together on this day to compose their differences to shew their evidences and compare their writings And sure I am that he prohibited not all kind of pleasures but onely such as were of an obscene and unworthy nature For so it followeth in the Law first in relation unto businesses ad se se simul veniant adversarij non timentes pacta conferant transactiones loquantur Next in relation unto pleasures Nec tamen hujus religiosae diâ—i ocia relaxantes obscenis quemquaÌ„ patimur voluptatibus detineri where note not simply voluptates but obscenae voluptates not pleasures but obscene and filthy pleasures are by him prohibited such as the Scena theatralis therein after mentioned nor civill businesse of all sorts but brangling and litigious businesses are by him forbidden as the Law makes evident Collectan And thus must Theodorus Lector be interpreted who tells us of this Emperour Leo how hee ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lords day should be kept holy by all sorts of people that it should be a non-lee day a day of rest and ease unto them which is no otherwise to be understood than as the â—aw it selfe intended however the words of Theodorus seeme to be more generall Nor was it long before this Edict or the matter of it had found good enterteinment in the Christian world the rather since those Churches which lay further off and were not under the command of the Roman Emperour taking perhaps their hint from hence had made a Canon to that purpose For in a Councell held in Aragon Anno 516. being some 47. yeares after Leos Edict it was decreed that neyther Bishop Priest or any other of the Clergy the Clergy at that time were possessed of some seates of judicature should pronounce sentence in any cause Can. 4 which should that day bee brought before them Nullus Episcoporum aut presbyterorum vel Clericorum quepropositum cujuscuna cause negotium die dominico audeat judicare This was in Anno 516. as before I sayd the second yeare of Amalaricus King of the Gothes in Spaine 6 Nor stayed they here The people of this sixt age wherein now we are began to Iudaeize a little in the imposing of so strict a rest upon this day especially in the Westerne Churches which naturally are more inclined to superstition then the Easterne nations Wherein they had so farre proceeded that it was held at last unlawfull to travaile on the Lords day with waines or horses to dresse meate or make cleane the house or meddle with any manner of domesticke businesses The third Councell held at Orleans Can. 27. Anno 540. doth informe us so and plainely thereupon determined that since these prohibitions above sayd Ad Iudaicam magis quam ad Christianam observantiam pertinere probantur did favour farre more of the Iew than of the Christian Die dominico quod ante licuit licere that therefore whatsoever had formerly beene lawfull on that day should be lawfull still Yet so that it was thought convenient that men should rest that day from husbandry and the vintage from sowing reaping hedging and such servile workes quo facilius ad ecclesiam venientes orationis gratiaâ— vacent that so they might have better leisure to goe unto the Church and there say their Prayers This was the first restraint which hitherto we have observed whereby the Husbandman was restrained from the plough and vintage or any worke that did concerne him And this was yeelded as it seemes to give them some content at least which aimed at greater and more slavish prohibitions than those here allowed of and would not otherwise be satisfied then by grant of this Nay so farre had this superstition or superstitious conceit about this day prevailied amongst the Gothes in Spaine a sad and melancholike people that mingled and married with the Iewes who then therein dwelt that in their dotage on this day they went before the Iewes their neighbours the Sabbath not so rigorously observed by one as was the Lords day by the other The Romans in this age had utterly defeated the Vandals and their power in Africk becomming so bad neighbours to the Gothes themselves To stop them in those prosperous courses Theude the Gothisâ— King Anno 543. makes over into Africk with a compleate Armie The Armies neere together and occasion faire the Romans on a Sunday set upon them and put them all unto the sword the Gothes as formerly the Iewes never so much as laying hand upon their weapons or doing any thing at all in their owne defence onely in reverence to the day The generall History of Spaine so relates the story although more at large A superstition of so suddaine and so quicke a growth that whereas till this present age we cannot finde that any manner of Husbandry or country labours were forbidden as upon this day it was now thought unlawfull on the same to take a sword in hand for ones owne defence Better such doctrines had beene crushed and such Teachers silenced in the first beginnings then that their Iewish speculations should in finâ— produce such sad and miserable effects Nor was Spaine onely thus infected where the Iewes now lived the French we see began to be so inclined Not onely in prohibiting things lawfull which before we specified and to the course whereof the Councell held at Orleans gave so wise a checke but by imputing such calamities as had fallen amongst them to the neglect or ill observance of this day A flash of lightning or some other fire from heaven as
with the Schoolemen they tell us generally of the Sabbath that it was a Ceremony and that the fourth Commandement is of a different nature from the other nine That whereas all the other precepts of the Decalogue are simply morall the fourth which is the third in their account is partly morall partly ceremoniall Morale quidem quantum ad hoc quod homo depuâ—et aliquod tempus vitae suae advacandum divinis c. 2 2. qu. 122. art 4. ad 1. Morall it is in this regard that men must set apart some particular time for Gods publicke service it being naturall to man to destinate particular times to particular actions as for his dinner for his sleepe and such other actions Sedin quantum in hoc praecepto determinatur speciale tempus in signum creationis mundi sic est praeceptum ceremoniale But in as much as that there is a day appointed in the Law it selfe in token of Gods rest and the Worlds creation in that respect the Law is ceremoniall And ceremoniall too they make it in referrence to the Allegory out Saviours resting in the grave that day and in relation to the Analogicall meaning of it as it prefigureth our eternall rest in the Heaven of glories Finally they conclude of the fourth Commandement that it is placed in the Decalogue in quantum est praeceptum morale non in quantum est ceremoniale onely so farre forth as it is morall and not as ceremoniall that is that wee are bound by the fourth Commandement to destinate some time to Gods publick service which is simply morall but not the Seventh day which is plainely ceremoniall Aquinas so resolves it In â—raâ— de Sabbato for all the restâ— his judgement in this point if Doctor Prideaux note be true as I have no reason but to thinke so being universally embraced and followed by all the Schoolemen of what sect soever So that in him we have them all all of them consonant in this point to make up the harmony however dissonant enough in many others But that this consent may appeare the more ful perfect we will take notice of two others men famous in the Schooles and eminent for the times in which they lived First Bonaventure who lived in the same time with Aquinas and dyed the same yeare with him which was 1274. hath determined thus Intelligendum est quod praeâ—eptum illud habet aliquid quod est mere morale c. Serm. de dcceâ— precepâ— It is to be conceived saith he that in the fourth Commandement there is something which is simply morall some thing againe that is plainely ceremoniall and something mixt The sanctifying of a day is morall the sanctifying of a seventh day ceremoniall rest from the workes of labour being mixt of both Quod praecipit deus sanctificationem est Praeceptum morale Est in hoc praecepto aliquid ceremoniale ut figuratio diei septimae Item continetur aliquid quod est partim morale partim ceremoniale ut cessatio ab operibus Lastly To status Bishop of Avila in Spaine hath resolved the same aliquid est in eo juris naturalis aliquid legalis In Exod. 20. qu. 11. that in the fourth Commandement there is some thing naturall and something legall that it is partly morâ—ll and partly ceremoniall Naturale est quod dum DeuÌ„ colimus abalij sab stineamus c. Moral naturall it is that for the time we worship God doe abstaine from every thing of what kind soever which may divert our thoughts from that holy action But that wee should designe in every weeke one day unto that employment and that the whole day bee thereto appointed and that in all that day a man shall doe no manner of worke those things hee reckoneth there to be ceremoniall 2 So for the Lords day 2. 2a qu. 122. art 4. ad 4. it is thus determined by Aquinas that it depends on the authority of the Church the custome and consent of Gods faithfull servants and not on any obligation layd upon us by the fourth Commandement Diei dominicae observantia in nova lege â—uccedit observantiae sabbati non ex vi praecepti legis sed ex constitutione ecclesiae consuetudine populi Christiani What followeth thereupon Et ideo non est itae arcta prohibitio operandi in die dominica sicut in die Sabbati Therefore saith he the prohibition of doing no worke on the Lords day is not so rigorous and severe as upon the Sabbath many things being licenced on the one which were forbidden on the other as dressing meate and others of that kind and nature And not so onely but hee gives us a dispensatur facilius in nova lege an easier hope of dispensation under the Gospel in case upon necessity we meddle with prohibited labours then possibly could have beene gotten under the Law The like To status tells us though in different words save that he doth extend the prohibition as well to all the feasts of the Old Testament as all the holy dayes of the new and neither to the Sabbath nor the Lords day onely In veteri lege major fuit strictio in observatione festorum quam in nova lege In Exod. 20. qu. 13. How so In omnibus enim festivitatibus nostris quantâ—cunque sint c. Because saith he in all our festivalls how great soever whether they bee the Lords dayes or the feasts of Easter or any of the higher ranke it is permitted to dresse meate and to kindle fire c. As for the grounds whereon they stood he makes this difference betweene them that the Iewes Sabbath had its warrant from divine commandement but that the Lords day though it came in the place thereof is founded onely on 〈◊〉 constitution In Math. 23. qu. 148. 〈◊〉 Sabbatum â—x man 〈◊〉 cujus 〈◊〉 successit dies dominica tamen manifestum est quod observatio dici dominicae non est de jure divino 〈…〉 Canonico This is plaine enough and this he prooves because the Church hath still a power 〈◊〉 illum diem vel totaliter tollere either to change the â—ay or take it utterly away and to dispense touching the keeping of the same which possibly it neither could noâ— ought to doe were the Lords day of any other institution then the Churches onely They onely have the power to repeale a Law which had power to make it Qui habeâ— institutionem habet destitutionem as is the Bishops plea in a Quare Impedit As for the first of these two powers that by the Church the day may be transferred and abrogated Suarez hath thus distinguished in it verum id esse absolute non practice that is as I conceive his meaning that such a power is absolutely in the Church though not convenient now to be put in practise According unto that of S. Paul which probably was the ground of the distinction All things are lawfull for me but
aquarum cap. 16. §. 2. à die Sabbati post vesperas usque ad diem lunae post ortum solis from Saturday after Evening prayer untill Sunne-rising on the munday This after was confirmed in the first Parliament of King Iames the first and is to this day called the Saturdaies Slop So easily did the Popes prevalle with our now friends of Scotland that neither miracle nor any speciall packet from the Court of Heaven was accounted necessary 8 But here with us in England it was not so though now the Popes had got the better of King Iohn that unhappy Prince and had in Canterbury an Archbishop of their owne appointment even that Steven Langâ—on about whom so much strife was raised Which notwithstanding and that the King was then a Minor yet they proceeded here with great care and caution and brought the holy dayes into order not by command or any Decretall from Rome Ap. Lindâ—ood but by a councell held at Oxford Annâ— 1222 where amongst other ordinances tending unto the government of the Church the holy dayes were divided into these three rankes In the first ranke were those quae omni veneratiâ—ne servanda erant which were to bee observed with all reverence and solemnity of which sort were omnes dies Dominici c. all Sundayes in the yeere the feast of Christs Nativity together with all others now observed in the Church of England as also all the festivalls of the Virgin Mary excepting that of her Conception which was left at large with diverse which have since beene abogated And for conclusion festum dedicationis cujuslibet Ecclesiae in sua parochia the Wâ—kes or feasts of dedication of particular Churches in their proper parishes are there determined to bee kept with the same reverence and solemnity as the Sundayes were Nor was this of the Wakes or feasts of dedication any new devise but such as could pleade a faire originall from the Councell held in Mentz anno 813 If it went no higher For in a Catalogue there made of such principall feasts as annually were to bee observed they reckon dedicationem templi the consecration feast or wake as wee use to call it and place it in no lower ranke in reference to the solemnity of the same then Easter Whitsontide and the rest of the greater festivalls Now in those Wakes or feasts of dedication were either held upon the very day on which or the Saints day to which they had first been consecrated But after finding that so many holy dayes brought no small detriment to the commonwealth it came to passe that generally these Wakes or feasts of dedication were respited untill the Sunday following as wee now observe them Of the next ranke of feasts in this Councell mentioned were those which were by Priest and Curate to bee celebrated most devoâ—tly with all due performances minoribus operibus servilibus secundum consuâ—tudinem lâ—â—i iâ—â—is diebus interdictis all servile workes of an inferiour and lesse important nature according to the custome of the place being layd aside Such were Saint Fabian and Sebastian and some twenty more which are therein specified but now out of 〈◊〉 and amongst them the festivall of Saint George was one which after in the yeere 1414 was made by Chicheley then Archbishop a Majus duplex and no lesse solemnely to be observed then the feast of Christmasse Of the last ranke of 〈◊〉 were those in qâ—ibus post missaâ— opera rusticana â—oncedebantur sed antequam non wherein it was permitted that men might after Masse pursue their Countrey businesses though not before and these were onely the Octaves of Epiphanie and of Iohn the Baptist and of Saint Peter together with the translations of Saint Benedict and Saint Martin But yet it seemes that on the greater festivalls those of the first ranke there was no restraint of tillage and of shipping if occasion were and that necessity did require though on those dayes Sundayes and all before remembred there was a generall restraint of all other works For so it standeth in the title prefixt before those festivallsâ— haec sunt festa in quibus prohibitis aliis operibus conceduntur opera agriculturae carrucarum Where by the way I have translated carrucarum shipping the word not being put for plough or Cart which may make it all one with the word foregoing but for shipps and sayling Carruca signifieth a shippe of the greater burden such as to this day wee call Carrects which first came from hence And in this sense the word is to bee found in an Epistle writ by Gildas Illis ad sua remeantibus emergunt certatim de Carruchis quibus sunt trans Seyticam vallem avecti So then as yet tillage and sayling were allowed of on the Sunday if as before I said Math. Westmâ—naster occasion were and that necessity so required Of other passages considerable in the reigne of K. Henry the third the principall to this point and purpose are his owne coronation on Whitsonaaâ— anno 1220 two yeeres before this Councell which was performed with great solemnity and concourse of people Next his bestowing the order of Knighthood on Richard de Clare Earle of Gloucester accompanied with forty other gallants of great hopes and spirit on Whitsunday too anno 1245 and last of all a Parliament assembled on mid-lent Sunday Parliamentum generalissimum the Historian calls it the next yeere after 9 This was a faire beginning but they staid not here For after in a Synod of Archbishop Iâ—â—ippes he was advanced unto that see anno 1349. Lindw l. 2. tiâ— de feriâ—s it was decreed de fratrum nostrorum consiliâ— with the assent and counsaile of all the Prelates then assembled that on the principall feasts hereafter named there should bee generally a restraint through all the Province ab universis servilibus operibus etiam reipubl utilibus even from all manner of servile works though otherwise necessary to the Commonwealth This generall restraint in reference to the Sunday was to beginne on Saturday night ab hora diei Sabbatâ— vespertina as the Canon goes not a minute sooner and that upon good reason too nâ— Iudaic ae superstitionis participes videamur lest if they did beginne it sooner as some now would have us they might bee guilty of a Iewish superstition The same to bee observed in such other feasts quae suas habent vigilias whose Eves had formerly beene kept As also that the like restraint should bee observed upon the feast of Christmasse S. Steven S. Iohn c. and finally on the Wakes or dedicationâ— feasts which before we spake of Now for the woâ—kes before prohibited though necessary to the Commonwealth as wee may reckon husbandry and all things appertayning thereunto so probably wee may reckon lawdayes and all publicke sessions in Courts of Iustice in case they had not beene left off in former times when as the Iudgâ—s generall being of the Clergy might in obedience to the