Easter 〈…〉 to the Lords day without much opposition of the Easterne 〈◊〉 6 what Iustin Martyr and Dionysius of Corinth have left us of the Lords day with Clemens Aleraâ—drinus his dislike thereof 〈…〉 the Christians of these Ages 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 Saint Cyprian what hee tells us of the Lords day and of the reading of the Scriptures in Saint Cyprians time 11 Of other holy dayes established iâ— these three first Ages and that they were observed as solemnely as the Lords day was 12 The name of Sunday often used by the primitive Christians for the Lords day but the Sabbath never CHAP. III. That in the fourth Age from the time of Constantine to Saint Augustine the Lords day was not taken for a Sabbath day 1 The Lords day first established by the Emperour Constantine 2 What labours were permitted and what restrained on the Lords day by this Emperours Edict 3 Of other holy dayes and Saints dayes instituted in the time of Constantine 4 That weekely other dayes particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the congregation 5 The Saturday as highly honoured in the Easterne Churches as the Lords day was 6 The Fathers of the Easterne Church crie downe the Iewish Sabbath though they held the Saturday 7 The Lords day not spent wholly in religious exercises and what was done with that part of it which 〈◊〉 left at large 8 The Lords day in this Age a day of Feasting and that it hath beene alwayes judged haereticall to hold fasts thereon 9 Of recreations on the Lords day and of what kind those dancings were against the which the Fathers inveigh so sharpely 10 Other Imperiall Edicts about the keeping of the Lords day and the other holy dayes 11 Of publike Orders on the Lords day and the other holy â—ayes at this time in use 12 The infinite difâ—erences between the Lords day and the Sabbath CHAP. IV. The great improvement of the Lords day in the fift and sixt Ages make it not a Sabbath 1 In what estate the Lords day stood in Saint Austins time 2 Stage-playes and publicke shewes prohibited on the Lords day and the other holy dayes by Imperiall Edicts 3 The base and beastly nature of the Stage-playes at those times in use 4 The barbarous and bloody qualitie of the Spectacula or Shewes at this time prohibited 5 Neither all civill businesse nor all kinde of pleasures restrained on the Lords day by the Emperour Leo as it is conceived 6 The French and Spaniards of the sixt Age begin to Iudaize about the Lords day and of restraint of husbandrie on that day in that Age first made 7 The so much cited Câ—non of the Councell of Mascon proves no Lords day Sabbath 8 Of publike honours done in these Ages to the Lords day both by Prince and Prelate 9 No Evening Service on the Lords day till these present Ages 10 of publike orders now established for the better regulating of the Lords day meetings 11 The Lords day not more reckoned of than the greater Festivals and of the other holy dayes in these Ages instituted 12 All businesse and recreation not by Law prohibited are in themselves as lawfull on the Lords day at on any other CHAP. V. That in the next 600. yeeres from Pope Gregory forewards the Lords day was not reckned of as of a Sabbath 1 Pope Gregories â—are to set the Lords day free from some Jewish rigours at that time obtruded on the Church 2 Strange fancies taken up by some few men about the Lords day in these darker Ages 3 Scriptures and miracles in thâ—se times found out to justifie the keeping of the Lords day holy 4 That in the â—udgement of the most learned in these sixe Ages the Lords day hath no other ground than the authoritie of the Church 5 With how much difficultie the people of these westâ—rne parts were barred from following their husbandrie and Courts of Law on the Lords day 6 Husbandry not restrained in the Easterne parts untill the time of Leo Philosophus 7 Markets and Handy-crafts restrained with no lesse opposition that the Plough and pleading 8 Severall casus reservati in the Lawes themselves wherein men were permitted to attend those businesses on the Lords day which the Lawes restrained 9 Of divers great and publike actions done in these Ages on the Lords day 10 Dancing and other sports no otherwise prohibited on the Lords day than as they were an hindrance to Gods publike service 11 The other holy dayeâ— as much esteemed of and observed as the Lords day was 12 The publicke hallowing of the Lords day and the other holy dayes in these present Ages 13 No Sabbath all these Ages heard of either on Saturday or Sunday and how it stood with Sâ—turday in the Easterne Churchesâ— CHAP. VI. What is the judgement of the Schoole-men and of the Protestaâ—tâ— and what the practise of those Churchâ—â— in this Lords-day â—usinâ—sse 1 That in the judgement of the Schoole-men the keeping of one daâ— in seven is not the morall part of the 4. Commandement 2 as also that the Lords day is not founded on divine authority but the authority of the Church 3 A Catalogue of the holy dayes 〈◊〉 up in the Councell of Lyons and the new doctrine of the Schooles â—ouching the naturall sanctitie of the holy dayes 4 In what estate the Lords day stood in matter of restraint from labour at the Reformaton 5 The Reformatiours finde great fault both with the said â—ew doctrine and restraints from labour 6 That in the iudgement of the Pâ—otestant Divines the â—â—â—ctifying of one day in seven is not the morall part of the 4. Commandement 7 As also that the Lords day hath no other ground on which so stand than the authority of the Church 8 And that the Church hath power to change the day and to transferre it to some others 9 What is the practise of the Roman Lutheran and chiefly the Calvinian Churches on the Lords day in matter of devotion rest from labour and sufferance of lawfull pleasure 10 Dancing cryed doâ—ne by Calvin and the French Churches not in relation to the Lords day but the sport it selfe 11 In what estate the Lords day stands in the Easterne Churches and that the Saturday is observed by the Ethiopians as the Lords day is CHAP. VII In what estate the Lords day stood in this Isle of Britaine from the first planting of Religion to the Reforâ—â—tion 1 What doth occurre about the Lords day and the other Festivals amongst the Churches of the Brittans 2 Of the estate of the Lords day and the other holy dayes in the Saxon Hepâ—arâ—hie 3 The honours done unto the Sunday and the other holy daies by the Saxon Monarchs 4 Of publicke actions civill Ecclesiasticall mixt and military done on the Lords day under the first sixe Norman Kings 5 New Sabbath doctrines
for the observation of the sabbath was to reduce them to the worship of those Starres and Planets from which he did intend to weane them I had almost omitted the conceit of Zanâ—hie See â— 1. before remembred who thinks that God made choice of this day the rather because that on the same day he had brought his people out of Egypt In case the ground be true that on this day the Lord wrought this deliverance for his people Israel then his conceit may probably be countenanced from the fifth of Deuteronomy where God recounting to his people that with a mighty hand and an out-stretched arme he had delivered them from Egypt hath thereupon commanded them that they should keepe the sabbath day Lay all that hath been said together and it will come in all to this that as the sabbath was not known till Moses time so being knowne it was peculiar unto Israel onely Non nisi Mosaicae legis temporibus in usu fuisse septimi diei cultum Annal d 7. nec postea nisi penes Hebraeos perdurasse as Torniellus doth conclude it 8 For that the Gentiles used to keepe the seventh day sacred as some give it out is no where to be found I dare boldly say it in all the Writings of the Gentiles The seventh day of the moneth indeed they hallowed and so they did the first and fourth as Hesiod tels us Opera die◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the first day and the fourth and seventh of every weeke for then they must have gone beyond the Iewes but as the Scholiast upon Hesiod notes it à noviluniâ— exorsus laudat tres the first fourth and seventh And lest it should be thought that the seventh day is to be counted holier then the other two because the attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes joyned unto it the Scholiast takes away that scruple à novilunio exorsus tres laudat omnes sacras dicens septimam etiam ut Apollonis natalem celebrans and tels us that all three are accounted holy and that the seventh was also celebrated as Apollos birth-day For so it followeth in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Flamines or Gentile Priests did use to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the God born on the seventh day For further proofe hereof Dies Geniales l. 3. c. 18. we finde in Alexander ab Alexandro that the first day of every moneth was consecrated to Apollo the fourth to Mercurie the seventh againe unto Apollo the eighth to Theseus The like doth Plutarch say of Theseus that the Athenians offered to him their greatest Sacrifice upon the eighth day of October because of his arriuall that day from Crete and that they also honoured him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the eighth day of the other moneths because he was derived from Neptune to whom on the eighth day of every month De Dâ—calogo they did offer sacrifice To make the matter yet more sure Philo hath put this difference between the Gentiles and the Iewes that diverse Cities of the Gentiles did solemnize the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once a moneth beginning their account with the New-moone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Iews did keep every seventh day constantly It s true that Philo tels us more then once or twice how that the sabbath was become a generall Festivall but that was rather taken up in imitation of the Iewes then practised out of any instinct or light of nature as wee shall see hereafter in a place more proper Besides which dayes before remembred the second day was consecrate to the bonus Genius Hospin de orig Fest. cap. â— the third and fifteenth to Minerva the ninth unto the Sunne the last to Pluto and every twentieth day kept holy by the Epicures Now as the Greeks did consecrate the New-moones and seventh day to Phoâ—bus the fourth of every moneth to Mercury and the eighth to Neptune sic de câ—teris so every ninth day in the yeare was by the Romans anciently kept sacred unto Iupiter the Flamines or Priests upon that day Saturâ—â—l l. 1 â— 16. offering a Ramme unto him for a Sacrifice Nundinas Iovis ferias esse ait Graâ—ius Licinius â—iquidem Flaminica omnibus nundinis every ninth day in regia Iovi 〈…〉 as 〈◊〉 Macrobius So that we see the seventh day was no more in honour then either the first fourth or eighth and not so much as was the ninth this being as it were a weekly Festivall and that a monethly A thing so cleere and evident that Doctour Boâ—â—d could tell us 2. Edit p. 6â— that the memory of Weeks and Sabbaths was altogether suppressed and buried amongst the Gentiles And in the former page But how the memory of the seventh day was taken away amongst the Romans Ex veteri â—â—ndinarum institâ—â—â— apparet saith Beroaldus And Satan did altogether take away from the Graecians the holy memory of the seveÌ„th day by obtruding on the wicked rites of Superstition which on the eighth day they did keep in honor of Neptune So that besides other holy dayes the one of them observed the eighth day and the other the ninth and neither of them both the seventh as the Church doth now and hath done alwayes from the beginning It s true Diogenes the Grammarian did hold his disputations constantly upon the Saturday or 〈◊〉 in Tiber. â— 32. Sabbath and when Tiâ—erius at an extrordinary time came to heare his exercises in diem septimum distulerat the Pedant put him off until the Saturday next following A right Diâ—genes indeed and as rightly served For comming to attend upon Tiberius being then made Emperour he sent him word ut post annum septimum rediret that he would have him come again the seveÌ„th year after But then as true it is which the same Sâ—etoniâ—s tels us of Antonius 〈◊〉 De 〈◊〉 Grammat a 〈◊〉 too that he taught Rheâ—orick every day declamaret vero non niâ—i â—â—â—dinis but declaimed oâ—â—ly on the ninth But then as true it is which 〈◊〉 hath told us of the Roman Rhetoricians that they pronounced their Declamatioâ—s on the sixth day chiefly Nil saliâ— Arcadico jâ—veni 〈◊〉 cujus mihi sextâ— Quâqâ—â— die 〈…〉 As the Poet hath 〈◊〉 All dayes it seemes alike to them the first fourth sixth eighth ninth and indeed what not as much in honour as the seventh whether it were in civill or in sacred matters 9 I am not ignorant that many goodly Epithetes are by some ancient Poâ—ts amongst the Grecians appropriated to this day which we find gathered up together by Clemens Alexandrinâ—s Clem Strom. l. 5. Euseb. Praepar l. 13. c. 12. and Eâ—sebius but before either of them by one Aristobâ—lns a learned Iew who lived about the time of Ptâ—lomie Philometor King of Egypt Both Hesiod and Homer as they there are cited give it the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an
which to make their Prayers to God saw what they looked not for that wretched and prohited spectacle So that the people were not stinted in their goings on the Sabbath day nor now nor in a long time after as by the course of the ensuing story will at large appeare Even in the time of Mannah they did not thinke themselues obliged not to stirre abroad upon the Sabbath or not to travaile above such and such a compasse in case they did it not out of a meere distrust in God as before they did to gather Mannah but either for their meditation or their recreation 10 What said I for their recreation what was that permitted yes no doubt it was Though the Commandement did prohibit all manner of work yet it permitted questionlesse some manner of pleasures The Sabbaths rest had otherwise been more toylesome then the week-dayes labour and none had gained more by it then the Oxe and Asse Yea this injunction last related Let none gâ— out of his place on the seventh day had been a greater bondage to that wretched people then all the drudgeries of Egypt Tostatus tels us on that Text non est simpliciter intelligendum c. It is not so to be conceived that on that day the people might not stirre abroad or go out of their doores at all but that they might not goe to labour or trafficke about any wordly businesses Etenim die saâ—bati ambulari possunt Hebraei ad solaciandum c. For the Iewes lawfully might walk forth on the Sabbath day to recreate and refresh themselues so it be not in pursuite of profit And this he saith on the confession of the Iews themselves Cop. 10. ut ipsi communiter confitentur Buxdorfius in his Iewish Synagogue informes us further Permissum est juvenibus ut tempore sabbati currendo spatiando saltando sese oblectent c. It is saith he permitted that their young men may walke and run yea and dance also on the Sabbath day and leape and jumpe and use other maâ—like Exercises in case they doe it for the honour of the holy Sabbath This speakes he of the moderne Iewes men as tenacious of their Sabbath and the rigours of it as any of the Ancients were save that the Essees and the Pharisies had their private flings above the meaning of the Law Of manly Exercises on the Sabbath wee shall see more anon in the seventh Chapter And as for dancing that used anciently to dance upon the â—abâ—atâ— is a thing unquestionable Saint Austine saith they used it and rebukes them for it not that they danced upon the Sabbath but that they spent wasted the whole day in dancing There is no question an abuse even of lawfull pleasures And this is that which he so often layes unto them Iâ— Pâ—al 32. Melius tota die foderent quam tota die saltarent better the 〈◊〉 did digge all day then dance all day And for the women melius eâ—rum foeminae lanam facerent quam illo die in neomeniis saltarent â—roct 3. in Iob. 1. better the women spin then waste all that day and the New-moones in dancing as they use to do I have translated it all that day agreeable unto the Fathers words in another place where it is said expresly in tota die Melius foeminae eorum die sabbati lanas facerent quam tota die in neomeniis suis impudice saltarent De decem chordis c. 3. Where note not dancing simply but lascivioâ—s dancing and dancing all day long without respect to pious and religious duties Ad Magâ—esianos are by him disliked Ignatius alâ—o saith the same where he exhorts the people not to observe the Sabbath in a â—ewish fashion walking a limited space and setting all their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they did in dancing and in capering They used also on that day to make invitations Feasts and assemblies of good neighbourhood to foster brotherly love and concord amongst one another a thing even by the Pharisees themselues both allowed and practisâ—d Saint Luke hath given an instance of it Lukâ— 14. â— how Christ went into the house of a chiefe Pharisee to eat bread on the Sabbath day In plainer termes the Pharisee invited him that day to dinner Wee may asâ—ure our selves so famous a Professour had not invited so great a Prophet nor had our Saviour Christ accepted of the invitation had they not both esteemed it a lawfull matter It â—eemes it was a common practice for friends to meete and feast together on the Sabbath Finito cultu Dei solebant amici convenire inter se convivia agitare Harmon c. 119. as Chemnitius notes upon the place Lastly they used upon this day as to invite their Friends and Neighbours so to make them welcome oyâ—ting their heads with oile to refresh their bodies and spending store of wine amongst them to make glad their hearts In which regard whereas all other marketting was unlawfull on the Sabbath dayes there never was restraint of selling wine the Iewes beleeving that therein they brake no Commandement Hebraei faciunt aliquid speciale in vino viz. In Exod 1â— quod â—um in sabbato suo à caeteris venditionibus emptionibus cessent solum vinum vendunt credentes se non solvere sabbatum as Tostatus hath it How they abused this lawfull custome of Feasting with their Friends and Neighbours on the Sabbath day into foule riot and excesse we have seen already So having spoken of the weekly and the Annâ—all Sabbaths the differencâ— and agreement which was betweene theâ— both in the institution and the observation as also of such severall observances as were annexed unto the same what things the Iewes accounted lawfâ—ll to be done and what unlawfull and how farre they declared the same in their constant practice it is high time that we continue on the story ranking such speciall passages as occure hereafter in their place and order CHAP. VI. Touching the obseâ—vation of the SABBATH unto the time the people were established in the Promised Land 1 The Sabbath not kept constantly during the time the people wandred in the Wildernesse 2 Of him that gathered sticks on the Sabbath day 3 Wherein the sanctifying of the Sabbath did consist in the time of Moses 4 The Law not ordered to be read in the Congregation every Sabbath day 5 The sack of Hiericho and the destruction of that people was upon the Sabbath 6 No Sabbath after this without Circumcision and how that Ceremony could consist with the Sabbaths rest 7 What moued the Iewes to preferre Circumcision before the Sabbath 8 The standing still of the Sun at the prayers of Ioâ—uah c. could not but make some alteration about the Sabbath 9 What was the Priests worke on the Sabbath day and whether it might stand with the Sabbaths rest 10 The scattering of the Levites over all the â—ribes had no relation unto the reading of
can be drawne from a casuall fact and that the falling of the Pentecost that yeare upon the first day of the weeke be meerly casuall the comming of the Holy Ghost upon that day will be no argument nor authority to state the first day of the weeke in the place and honour of the Iewish sabbath There may be other reasons given why God made choice of that time rather then of any other as first because about that very time before he had proclaimed the Law upon Mount Sinai and secondly that so hee might the better countenance and grace the Gospel in the sight of men and adde the more authority unto the doctrine of the Apostles The Feast of Pentecost was a great and famous Festivall at which the Iewes all of them were to come unto Hierusalem there to appeare before the Lord and amongst others those which had their hands in our Saviours â—â—â—ud And therefore as S. Chrysostome notes it did God send down the Holy Ghost at that time of Pentecost In Act. 2. because those men that did consent to our Saviours death might publickly receive rebuke for that bloudy Act and so beare record to the power of our Saviours Gospel before all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it So that the thing being casuall as unto the day and speciall as unto the businesse then by God intended it will afforde us little proofe as before I said either that the Lords Day was as then observed or that the Holy Ghost did select that day for so great a worke to dignifie it for a sabbath 6 As for Saint Peters preaching upon that day and the baptizing of so many as were converted to the faith upon the same it might have been some proofe that now at lest if not before the first day of the weeke was set apart by the Apostles for religious exercises had they not honoured all dayes with the same performances But if we search the Scriptures we shall easily find that all dayes were alike to them in that respect no day in which they did not preach the word of life and administer the Sacraments of their Lord and Saviour to such as either wanted it or did desire it Or were it that the Scriptures had not told us of it yet naturall reason would informe us that those who were imployed in so great a worke as the conversion of the World could not confine themselues unto times and seasons but must take all advantages whensoere they came But for the Scripture it is said in termes expresse first generally that the Lord added daily to the Church such as should be saved Actâ— 2. 47. and therefore without doubt the meanes of their salvation were daily ministred unto them Versâ— 42. and in the fifth Chapter of the Acts that daily in the Temple and in every house they ceased not to teach and preach Iesus Christ. Acts 8. So for particulars when Philip did baptize the Eunuch either he did it on a working day as we now distinguish them and not upon the first day of the weeke and so it was no Lords day dutie or else it was not held unlawfull to take a journey on that day as some thinke it is Saint Peters preaching to Corneâ—ius and his baptizing of that house was a weeke dayes worke as may be gathered from Saint Hierome That Father tels us that the day whereon the vision appeared to Peter was probably the Sabbath or the Lords Day as we call it now fieri pâ—tuit ut vel sabbatum essâ—t vel dies Dominicus Advâ—rs Iovini an l. 2. as the â—ather hath it and 〈◊〉 you which you will we shall find little in it 〈…〉 Sabbath In case it was on the Sabbath then Peter 〈…〉 keep the Lords day holy as he should have done in case that day was then selected for Gods worship for the Text tells us that the next day he did begin his journey to Cornelius house In case it was upon the Lords day as wee call it now then neither did Saint Peter sanctifie that day in the Congregation Acts 10 24. as he ought to do had that day then been made the Sabbath and his conversion of Corneâ—elius being three dayes after must of necessity be done on the Wednesday following So that we find no Lords day Sabbath either of S. Peters keeping or of S. Philips or elsâ— the preaching of the Word and the administring the Sacraments were not affixed at all unto the first day of the weeke as the peculiar markes and characters thereof So for Saint Paul the Doctour of the Gentiles who laboured more abundantly then the other Apostles besides what shall be said particularly in the following section it may appeare in generall that hee observed no Lords-day-sabbath but taught on all dayes travailed on all dayes and wrought according to his Trade upon all dayes too when he had no employment in the Congregation That he did teach on all dayes is not to be questioned by any that considers how great a worke hee had to doe and how little time That hee did trauaile upon all dayes is no lesse notorious to all that looke upon his life which was still in motion And howsoever he might rest sometimes on the Lords Day as questionlesse he did on others as often as upon that day he preached the Gospel yet when hee was a Prisoner in the hands of the Roman souldiers thâ—re is no doubt but that he travailed as they did Lords Dayes and sabbaths all dayes equally many dayes together In Dominicaâ—â— 17. post Triâ—it Of this see what Saint Luke hath written in the last Chapters of the Acts. Lastly for working at his Trade which was Tent-making on the Lords Dâ—y as well as others Conraduâ— Diatericus proves it out of Hierome that when hee had none unto whom to preach in the Congregation hee followed on the Lords Day the works of his Occupation Hieronymus colligit ex Act. 18. vers 3. 4. quod die etiam Dominica quando quibus in publico conventu concionaretur non habebat manibus suis laboravit So Dietericus speaking of our Apostle Now what is proved of these Apostles and of S. Philip the Evangelist may be affirmed of all the rest whose lives and actions are not left upon record in holy Scripture Their Ministery being the same and their worke as great no question but their liberty was correspondent and that they tooke all times to be alike in the advancing of the businesse which they went about and cherished all occasions presented to them on what day soever What further may be said hereof in reference to Saint Iohn who lived longest of them and saw the Church established and her publicke meetings in some 〈◊〉 we shall see hereafter in his owne place and time Mean while we may conclude for certaine that in the 〈…〉 of the Church he used all dayes equally kept 〈…〉 holy then another and after
meat as the same Scaliger hath recorded So having looked over all the residue of the Christian World and found no Sabbath in thâ— same except onely nominall and that aswell upon the Saturday as upon the Sunday it is nâ—w time wee turned our course and set saile for England where we shall find as little of it as in other places untill that forty yeares agoe no more some men began to introduce a Sabbath thereunto in hope thereby to countenance and advance their other projects CHAP. VII In what estate the Lords-day stood in this Isle of Brittaine from the first planting of religion to the reformation 1 What dâ—th occurre about the Lords day and the other festivalls amongst the Churches of the Brittans 2 Of the estate of the Lords day and the other holy dayes in the Saxon Heptarchie 3 The honours done unto the Sunday and the other holy dayes by the Saxon Monarchs 4 Of the publicke actions Civill Ecclesiasticall mixt and Military done on the Lords day under the first six Norman Kings 5 New Sabbath doctrines broached in England in King Iohns Reigne and the miraculous originall of the same 6 The prosecution of the former story and ill successe therein of the undertakers 7 Restraint of worldly businesse on the Lords day and the other holy dayes admitted in those times in Scotland 8 Restraint of certaine servile works on Sundayes holy dayes and the wakes concluded in the Councell of Oxon under Henry 3. 9 Husbandrie and Legall processe prohibited on the Lords day first in the reigne of Edward 3. 10 Selling of wools on the Lords day and the solemne feasts forbidden first by the said King Edward as after faires and markets generally by King Henry 6. 11 The Cordwainers of London restrained from selling their wares on the Lords day and some other festivalls by King Edward the fourth and the repealing of that Act by King Henry the eight 12 In what estate the Lords day stood both for the doctrine and the practise in the beginning of the reigne of the said King Henry 1 AND now at last wee are for England that we may see what hath beene done amongst our 〈◊〉 in this particular and thereby bee the better lessoned what wee are to doe For as before I noted the Canons of particular Churches and edicts of particular princes though they sufficiently declare both what their practise and opinion was in the present point yet are no generall rule nor prescript to others which lived not in the compasse of their authority Nor can they further binde us as was then observed then as they have beene since admitted into our Church or State either by adding them unto the body of our Canon or imitating them in the composition of our Acts and statutes Onely the Decretalls of the Popes the body of their Canon Law is to bee excepted which being made for the direction and reiglement of the Church in generall were by degrees admitted and obeyed in these parts of Christendome and are by Act of Parliament so farre still in force as they oppose not the prerogative royall or the municipall lawes and statutes of this Realme of England Now that wee may the better see how it hath beene adjudged of here and what hath beene decreed or done touching the Lords day and the other holy dayes wee will ascend as high as possiblie we can even to the Church and Empire of the Brittans Of them indeed wee finde not much and that delivered in as little it being said of them by Beda Hist. l. 1. c. 8. that in the time of Constantine they did dies festos celebrare observe those holy dayes which were then in use which as before we said were Easter Whitsontide the feasts of Christs Nativity and his Incarnation every yeere together with the Lords day weekely And yet it may bee thought that in those times the Lords day was not here of any great account in that they kept the feast of Easter after the fashion of the Churches in the Easterne parts decima quarta luna on what day of the weeke soever which certainely they had not done had the Lords day obteined amongst them that esteeme which generally it had found in the westerne Churches And howsoever a late writer of Ecclesiasticall history endeavour to acquit the Brittans of these first Ages Brought hist. â— 4. c. 13. from the erroneous observation of that feast and make them therein followers of the Church of Rome yet I conceive not that his proofes come home to make good his purpose For where it is his purpose to prove by computation that that erroneous observation came not in amongst the Brittans till 30 yeeres before the entrance of S. Austin and his associates into this Iland and for that end hath brought a passage out of Beda touching the continuance of that custome its plaine that Beda speakes not of the Brittish but the Scottish Christians Permansit autem apud â—os the Scottish-Irish Christians as himselfe confesseth hujusmodi observantia Paschalis tempore non pauco hoc est usque ad annum Domini 717. per annos 150 which was as hee computes it somewhat neere the point but 30 yeeres before the entrance of that Austin Now for the Scots it is apparant that they received not the faith till the yeere of Christ 430 not to say any thing of the time wherein they first set sooting in this Iland which was not very long before and probably might about that time of which Beda speakes receive that custome of keeping Easter from the Brittans who were next neighbours to them and a long time lived mingled with them But for the Brittans it is most certaine that they had longer beene accustomed to that observation though for the time thereof whether it came in with the first plantation of the Gospell here wee will not contend as not pertaining to the businesse which wee have in hand Suffice it that the Brittans anciently were observant of those publicke festivalls which had beene generally entertained in the Church of God though for the time of celebrating the feast of Easter they might adhere more unto one Church then unto another As for the Canon of the Councell of Nice Anno 198. which is there alledged Baronius rightly hath observed out of Athanasius that notwithstanding both that Canon and the Emperours Edicts thereupon tamen etiam postâ—a Syros Cilices Mesopotamios in eodem errore permansisse the Syrians Cilicians and Mesopotamians continued in their former errours And why not then the Brittans which lay farther off as well as those that dwelt so neere the then Regall Citty 2 Proceed wee next unto the Saxons who as they first received the faith from the Church of Rome so did they therewithall receive such institutions as were at that time generally entertained in the Roman Church the celebration of the Lords day and the other festivalls which were allowed of and observed when Gregory the Great attained the Popedome
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
and amongst the Fathers 10 The idle and ridiculous niceties of the moderne Iews in their Parasceues and their Sabbaths conclude the first part 1 WEe shewed you in the former Chapter how strange an alteration had beene made in an hundred yeares touching the keeping of the Sabbath The people hardly at the first restrained from working when there was no need and after easily induced to abstaine from fighting though tending to the necessary defence both of their libertie and Religion Of so much swiâ—ter growth is superstition then true pietie Nor was this onely for a fit as easily layed aside as taken up but it continued a long time yea and was every day improved it being judged at last unlawfull to defend themselves in case they were assaulted on the Sabbath day Antiochus Epiphanes the great King of Syria intending utterly to subvert the Church and Common-wealth of Iudah 1. Mac. 1. did not alone defile the Sanctuary by shedding innocent bloud therein but absolutely prohibited the burnt-offerings and the sacrifices commanding also that they should prophane the Sabbaths and the festivall dayes So that the Sanctuary was layed waste the holy dayes turned into mourning and the Sabbath into a reproach as the story tels us some of the people so farre yeelding through feare and faintnesse that they both offered unto Idols and prophaned the Sabbaths as the King commanded But others who preferr'd their pietie before their fortunes went downe into the wildernesse and there hid themselues in caves and other secret places Thither the enemies pursued them and finding where they were in covert assayled them on the Sabbath day the Iews not making any the least resistance Ioseph li. 12. ca 8. no not so much as stopping up the mouthes of the Caves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ— mâ—n resolved not to offend against the honour of the Sabbath in what extremitie soever These men were certainly more perswaded of the moralitie of the sabbath then David or Elijah in the former times and being so perswaded thought it not fit to flie or fight upon that day no though the supreme law of nature which was the saving of their lives did call them to it Tantum religio pâ—tuit suadere malorum in the Poâ—ts language Buâ— â—attathias one of the Priests a man that durst as much â—s any in the cause of God and had not beene infected with those dangerous fancies taught those that were about him a more saving doctrine Assuring them that they were bound to fight upon the sabbath if they were assaulted For otherwise if that they scrupulously observed the law in such necessities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would be enemies to themselues and finally be destroyed both they and their Religion It was concluded thereupon â— Macc. 2. that whosoever came to make battell with them on the Sabbath day they would fight against him and afterwards it held for currant as Iosephus tells us that if nâ—cessitie required they made no scruple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against their enemies on the Sabbath day Yet by Iosephus leave it held not long as he himselfe shall tell us in another place what time the purpose of this resolution was perverted quite by the nice vanities of those men who tooke upon them to declare the meaning of it But howsoever it was with those of Iewrie such of their Countreymen as dwelt abroad amongst other Nations made no such scruple of the Sabbath but that they were prepared if occasion were as well to bid the battell as to expect it as may appeare by this short story which I shalâ— here present in briefe leaving the Reader to Iosephus for the whole at large Two brethren Asinaeus and Anilaeus borne in Nearda in the territory of Babylon began to fortifie themselves and commit great outrages which knowne the Governour of Babylon prepares his forces to suppresse them Having drawne up his Army he layes in ambush neere a marish and the next day which was the Sabbath wherein the Iews did use to rest from all manner of worke making account that without stroke stricken they would yeeld themselues he marched against them â—aire and softly to come upon them unawares But being discovered by the scouts of Asinaeus it was resolved amongst them to be farre more safe valiantly to behave themselues in that necessitie yea though it were a breaking of the very Law then to submit themselues and make proud the enemy Whereupon all of them at once marched forth and slaughtered a great many of the enemies the residue being constrained to save themselues by a speedy flight The like did Anilaeus after being provoked by Mithridates another Chiefetaine of those parts This happened much about the yeare 3957. that of the Maccabees before remembred Ann. 3887. or thereabouts Happy it was these brethren lived not in Indaea for had they done so there the Scribes and Pharisees would have tooke an ordâ—r with them and cast them out of the Synagogues if not used them worse 2 For by this time those Sects which before wee spake of began to shew themselues and disperse their doctrines Iosephus speakes not of them till the time of Ionathan who entred on the Government of the Iewish Nation Ann. 3894. Questionlesse they were knowne and followed in the former times though probablie not so much in credit their dictates not so much adored as in the ages that came after Of those the Pharisees were of most authoritie being most active in their courses severe professours of the Law and such as by a seeming sanctitie had gained exceedingly on the affections of the common people The Sadduces were of lesse repute though otherwise they had thâ—ir dependants as men that questioned some of the common principles denying the resurrection of the dead the hope of immortalitie As for the Essees or Essens they were a kinde of Monkish men retyred and private of farre more honestie then the Pharisees but of farre lesse cunning therefore their tendries not so generally received or hearkened after as the others were In matters of the Sabbath they were strict alike but with some difference in the points wherein their strictnesse did consist In this the Essee seemes to go beyond the Pharisee 〈…〉 that they not onely did abstaine from dressing meat and kindling fire upon the Sabbath as probably the others did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But unto them it was unlawfull to remove a dish or any other vessell out of the place wherein they found it yea or to go aside to ease nature And on the other side the Pharisee in the multiplicitie of his Sabbath-speculations went beyond the Essee all which were thrust upon the people as prescribed by God and grounded in his holy Law the perfect keeping of the which seemed their utmost industry There is a dictate in the Scripture Exod. 16. that No â—an go out of his place on the Sabbath day This was impossible to be kept according to the words and letter
taske to be performed onely on the sabbath dayes and therefore doubt we not but that all dayes equally were taken up for so great a businesse So when he sent out his Apostles to preaâ—h the kingdome of God he bound them not to dayes and times but left all at libertieâ— that they might take their best advantages as occasion was and lose no time in the advancing of their Masters service Now as in this he seemed to give all dayes the like prerogative with the sabbath so many other wayes did he abate that estimation which generally the people had conceived of the sabbath day And howsoever the opinion which the people generally had conceived thereof was grounded as the times then were on superstition rather then true sence of pietie yet that opinion once abated it was more easily prepared for a dissolution and went away at last with lesse noise and clamour Particulars of this nature we will take along as they lâ—e in order His casting out the uncleane spirit out of a man in the Synagogue of Capernaum on the Sabbath day his curing of Peters wives mother and healing many which were sicke of divers diseases on the selfe same day being all works of marvellous mercy and effected onely by his word brought no clamour with them But when he cured the impotent man at the poole of Bethesda Ioh. 5. and had commanded him to take up his bed and walke then did the Iews begin to persecute him and seeke to slay him And how did he excuse the matter Hom. 23. in Numer My Father worketh hitherto saith he and I also worke Oâ—tendens per haec in nullo seculi hujus Sabbate requiescere Deum à dispensationibus mundi provisionibus generis humani Whereby saith Origen he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of mankinde and therefore neither would he intermit such a weighty businesse in any reference to the Sabbath Which answer when it pleased them not but that they sought their times to kill him he then remembreth them how they upon the sabbath used to circumcise a man Ioh. 7. and that as lawfully he might do the one as they the other This precedent made his disciples a little bolder then otherwise perhaps they would have beene Matth. 12. Pulling the eares of corne and rubbing them with their hands and eating them to satisfie and allay their hunger Li 1. â—aeâ—es 30. n. 32. which Epiphanius thinks they would not have done though they were an hungred had they not found both by his doctrine and example that the Sabbath did begin to be in it's declination For which when he and they were joyntly questioned by the Pharisees he choaks them with the instances of what David did in the same extremitie when he eate the shew-bread and what the Priests did every sabbath when they slew the sacrifices In which it is to be considered that in these severall defences our Saviour goes no higher then the legall ceremonies the sacrifice the shew-bread and the Circumcision No argument or parallell case drawne for his justification from the morall law or any such neglect thereof on the like occasions Which plainly shews that he conceived the sabbath to be no part or member of the morall law but onely to be ranked amongst the Mosaicall ordinances Luk. 6. â— It happened on another Sabbath that in the synagogue he beheld a man with a withered hand Hom de Semente and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athan notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in deâ—iance as it were of all their malice and informing humour His healing of the woman which had beene crooked 18. yeares and of the man that had the dropsie one in the synagogue the other in the house of a principall Pharisee are proofe sufficieÌ„t that he feared not their accusatioÌ„s Ioh. 9. But that great cure he wrought on him that was born blinde is most remarkable to this purpose First in relation to our Saviour who had before healed others with his word alone but here he spit upon the ground and made clay thereof and anointed the eyes of the blinde man with the clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. Hâ—â—res 30. â— â—2 but to mould clay and make a plaster was questionlesse a worke so saith Epiphanius Next in relation to the patient whom he commanded to go into the poole of Siloam and then wash himselfe which certainly could not be done without bodily labour These words and actions of our Saviour as before we said gave the first hint to his disciples for the abolishing of the Sabbath amongst other ceremonies which were to have an end with our Saviours sufferings to be nailed with him to his Crosse and buried with him in his grave for ever Now where it was objected in S. Austins time why Christians did not keepe the Sabbath since Christ affirmes it of himselfe that he came not to destroy the Law but to fulfill it the Father thereto makes reply that theâ—efore they observed it not Coâ—t Faust. l. 19. c. 9. Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled what ever was intended in that Law by calling us to a spirituall rest Lib. 1 â—aer 30 â— 32. in his owne great mercie For as it is most truly said by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the lesse and temporall Sabbath was a type and figure which had continued till his comming by him commanded in the law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius 3 Neither did he or his disciples ordaine another Sabbath in the place of this as if they had intended onely to shift the day and to transferre this honour to some other time Their doctrine and their practise are directly contrary to so new a fancie It 's true that in some tract of time the Church in honour of his resurrection did set apart that day on the which he rose to holy exercises but this upon their owne authoritie and without warrant from above that we can heare of more then the generall warrant which God gave his Church that all things in it be done decently Hom. de Semeâ—â—re and in comely order This is that which is told us by Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the resurrection Hom. 3. de Penteâ—osâ— So Maximus Taurinensis Dominicum diem ideo solenâ—em esse quiain eo salvatur velut soloriens discussis infernorum tenebris luce resurrectionis emicueriâ— That the Lords day is therefore solemnely observed because thereon our â—aviour like the rising Sunne dispelled the clouds of hellish
darknesse by the light of his most glorious resurrection â—p 119. The like S. Austin Dies Dominicaâ— Christianis resurrectione Domini declaratus est ex 〈◊〉 cepit habere festivitatem suam The Lords day was made knowne saith he unto us Christians by the resurrection and from that began to be accounted holy See the like lib. 22. de Civit. Dei c. 30. serm 15. de Verbis Aâ—stoli But then it is withall to be observed that this was onely done on the authoritie of the Church and not by any precept of our Lord and Saviour or any one of his Apostles And first besides that there is no such preceâ—â— extant at all in holy Scripture Li 5 C. 22. Socrates hath affirmed it in the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the designes of the Apostles was not to busie themselues in prescribing festiuall dayes but to instruct the people in the wayes of godlinesse Now lest it should be said that Socrates being a Novâ—tian was a profest enemie to all the orders of the Church we have the same De Sabb. ◠〈◊〉 almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiasticall History S. Athanasâ—us saith as much for the particular of the Lords day that it was taken up by a voluntarie usage in the Church of God without any commandement from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As saith the Father it was commanded at the first that the Sabbath day should be observed in memory of the accomplishment of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so do we celebrate the Lords day as a memoriall of the beginning of a new creation Where note the difference here delivered by that Reverend Prelate Of the Iews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no commandement onely a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we finde it in the Homilie entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandement but on his occasion the resurrection of our Lord upon that day being the principall motive which did induce his Church to make choice thereof for the assemblies of the people For otherwise it would plainly crosse what formerly had been said by Athaâ—asius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him onely but the whole cloud of witnesses all the Catholick Fathers in whom there is not any words which reflects that way but much in affirmation of the contrary For besides what is said before elsewhere shall be said in its proper place The Councell held at Paris An. 829 ascribes the keeping of the Lords Day at most to Apostolicall tradition confirmed by the aâ—tority of the Church Cap. 50. For so the Councel ChristianoruÌ„ religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos â—inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals of the old testament and those now solemnized in the new that in the Old Testament God appointed all the Festivals that were to be observed in the Iewish Church in novo nulla festivitas a Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as being left unto the Prelates of the Church by them to be appointed as occasion was What others of the ancient writers Cap. 24. V. 10 and what the Protestant â—ivines have affirmâ—d herein we shal hereafter see in their proper places As for these words of our Redeemer in S. Matthews Gospel Pray that your flight be not in the winter neither on the Sabbath day they have indeed beene much alleaged to prove that Christ did intimate at the least unto his Apostles and the rest that there was a particular day by him appoointed where of he willed them to be câ—refull which being not the Iewish Sabbath must of necessâ—â—â— as they thinke be the Lords Day But certainly the Fâ—â—â—ers tâ—ll us no such matter nay they say the contraâ—y and make these words apart of our Redeâ—mâ—rs admâ—â—iâ—ion to the Iewes In Math â—4 not to the Apostles â—aint Châ—ysostâ—â—e hath it so expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold saith he how he addresseth his discourse unto the Iewes tels them of the euils which shold fall upon theÌ„ for neither were the Apostles bound to observe the Sabbath nor were they there wheÌ„ those calamities fell upon the Iewish Nation Nâ—t in the winter nor on the Sabbath and why so saith he Because their flight being so quick suddaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Iews would dare to flie on the Sabbath for such their superstitioÌ„ was in the later times nor would the winter but be very troublesome in such distresses In Math 24. Theophilact doth affirme expresly that this was spake unto the Iews spoke upon the selfâ—ame reasons adding withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before any of those miseries fell upon that Nation the Aposâ—les were all departed from out Ierusalem S. Hierom saith as much as unto the time that those calamities which by our Sauiour were foretold were generally referred unto the wars of Titus and Vespasian and that both in his Comment on S. Mathews Gospel and his Epistle to Algasia Qu. 4. And for the thing that the Apostles and the rest of the Disciples were al departed from Ierusalem before that heavy warre began is no lesse evident in story For the Apostles long before that time were either martyred or dispersed in severall places for the enlargment of the Gospel not any of them resident in Ierusalem after the martyrdome of S. Iames who was Bishop there And for the residue of the Disciples they had forsook the Country also before the warres being admonished so to do by an heavenly vision which warned them to withdraw from thence and repaire to Pella beyond Iordan as Eusebius tels us Hist. Eccl. l. 3. c. 5 So that these words of our Redeemer could not be spoke as to the Apostles and in them unto all the rest of the Disciples which should follow after but to the people of the Iewes To whom our Saviour gave this caâ—tion not that hee did not thinke it lawfull for them to fâ—ie upon the Sabbath day but that as things then were and as their consciences were intangled by the Scribes and Pharisees he found that they would count it a most grievous misery to be put unto it To returne then unto our story as the chiefe reason why the Christians of the primitive times did set apart this day to religious uses was because Christ that day did rise again from death to life for our
Pâ—ntus a fifth in Rome a sixt in Palestine by Theophilus Bishop of Caesaria the Canons of all which were extant in Eâ—febiâ—â— time and in all which it was concluded for the Sunday By meanes of these Synodicall determinations the Asian Prelates by degrees let fall their rigour and yeelded to the stronger and the â—â—rer side Yet waâ—eringly and with some relapâ—es till the great Councell of Nice backed with the authority of as great an Emperour setled it better then before none but some scattered Schismaticks now and then appearing that durst oppose the resolution of that famous Synod So that you see that whether you looke upon the day appointed for the Iewish Sabbath or on the day appointed for the Iewish Passeover the Lords day found it no small matter to obtaine the victorie And when it had prevailed so farre that both the Feast of Easter was restrained unto it and that it had the honour of the publick meetings of the Congregation yet was not this I mean this last exclusively of all other dayes the former Sabbath the fourth and sixt dayes of the week having some share therein for a long time after as wee shall see more plainly in the following Centuries 6 But first to make an end of this this Centurie affords us three particular writers that have made mention of this day First Iustin Martyr who then lived in Rome doth thus relate Apolog ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vpon the Sunday all of us assemble in the Congregation as being that first day wherein God separating the light and darknesse did create the world and Iesus Christ our Saviour rose againe from the dead This for the day then for the service of the day he describes it thus Vpon the day called Sunday all that abide within the Cities or about the fields doâ— meet together in some place where the records of the Apostles and writings of the Prophets as much as is appointed are read unto us The Reader having done the Priest or Prelate ministreth a word of exhortation that we do imitate those good things which are there repeated Then standing up together we send up our prayers unto the Lord which ended there is delivered unto every one of us bread and wine with water After all this the Priest or Prelate offers up our prayers and thanksgiving as much as in him is to God and all the Clemens Alexandrinus Sâ—rom l. 7. he flourished in the yeare 190 who though hee fetch the pedigree of the Lords Day even as farâ—e as Platâ— which before wee noted yet hee seemes well enough contented that the Lords Day should not be observed at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought saith he to honour and to reverence him whom wee are verily perswaded to be the word our Saviour and our Captaine and in him the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in selected times as some doe amongst us but alwaâ—es during our whole lives and on all occasions The Royall Prophet tels us that he praysed God seven times a daâ— Whence hee that understands himselfe stands not upon determinate places or appointed Temples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much lesse on any Festivals or dayes assigned but in all places honours God though he be alone And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making our whole lives a continuall Festivall and knowing God to be every where wee prayse him sometimes in the fields and sometimes sailing on the Seas and finally in all the times of our life what ever So in another place of the self-same book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that doth lead his life according to the ordinances of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then keeps the Lords Day when he casts away every evill thought and doing things with knowledge and understanding doth glorifie the Lord in his resurrection By which it seemes that whatsoever estimation the Lords Day had attained unto at Rome and Corinth yet either it was not so much esteemed at Alexandria or else this Clemens did not thinke so rightly of it as he should have done 7 Now in the place of Iustin Martyr before remembred there is one speciall circumstance to be consired in reference to our present search for I say nothing here of mingling water with the Wine in the holy Sacrament as not conducinng to the businesse which wee have in hand This is that in their Sundayes service they did use to stand during the time they made their prayers unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his words there are Such was the custome of this time and a long time after that though they kneeled on other dayes yet on the Lords day they prayed alwayes standing Yet not upon the Lords day onely but every day from Easter unto Pentecost The reason is thus given by him who made the Responsions ascribed to Iustin that so saith he we might take notice as of our fall by sin so of our restitution by the grace of Christ. Respâ—ad qu 105 Six days we pray upon our knees and that 's in token of our fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But on the Lords Day wee bow not the knee in token of the Resurrection by which according to the Grace of Christ wee are set free from sinne and the powers of death The like saith he is to be said of the dayes of Pentecost which custome as he tels us and cites Irenaus for his Authour did take beginning even in the times of the Apostles Rather wee may conceive that they used this Ceremony to testifie their faith in the resurrection of our Lord and Saviour which many Heretickâ— of those times did publickly gain-say as before we noted and shall speak more thereof hereafter But whatsoever was the reason it continued long and was confirm'd particularly by the great Synod of Nice what time soâ—e people had begun to neglect this custome The Synod therefore thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Câ—n. 20. c. that forasmuch as some did use to kneele on the Lords Day and the time of Pentecost that all things in all places might be done with an uniformity it pleased the holy Synod to decree it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men should stand at those times when they made their prayers For Fathers which avow this custome consult Tertullian lib. de corona mil. S. Basil. l. de Sp. S. c. 27. S. Hierom. adv Luciferian S. Austin Epist 118. S. Hilaries Praefat in Psalm Ambros. Serm. 62 and divers others What time this custome was laid by I can hardly say but sure I am it was not layed aside in a long time after Decret l. 2. tit 9. c. 2. not till the time of Pope Alexander the third who lived about the yeare 1160 For in a Decretall of his confirmatorie of the former custome it was prohibited to kneele on the times remembred Nisi aliquis ex devotione id velit facere in secreto
every one of them was instar Dominicae and qualis est Dominica in all respects nothing inferiour to the Lords day And in the Comment on Saint Luke which questionlesse was writ by Ambrose cap. 17. l. 8. it is said expresly Et sunt omnes dies tanquam Dominica that every day of all â—he fiftie was to be reckoned of no otherwise in that regard especially then the Sunday was Some footsteps of this custome yet remaine amongst us in that we fast not either on S. Marks Eve or on the Eve of Philip and Iacob happening within the time The fast of the Rogation weekâ— was after instituted on a particular and extraordinarie occasion Now as these festivals of Easter and of Whitsontide were instituted in the first age or Centurie and with them those two dayes attendant which we still retaine whereof see Austin de Civit. Dei li. 22. ca. 8. Myssen in his first Hom. de Paschate where Easter is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the three-dayes-â—east so was the feast of Christs nativitie ordained or instituted in the second that of his incarnation in the third For this we have an Homilie of Gregory surnamed Thaâ—maturgâ—s who lived in An. 230 entituled De annunciatione B. Virginis as we call it now But being it is questionable among the learned whether that Homilie be his or not there is an Homilie of Athanasius on the selfe same argument he lived in the beginning of the following Centurie whereof there is no question to be made at all That of the Lords nativitie began if not before in the second Age. Theophilus Câ—sariens who lived about the times of Commodus and Severus the Romane Emperours makes mention of it and sixeth it upon the 25. of Decemb. as we now observe it Natalem Domini quocunqâ—e die 8. Calend. Ianuar. venerit celebrare debemus as his owne words are And after in the time of Maximinus which was one of the last great persecutours L. 7. C. 6. Nicephorâ—s tels us that In ipso natalis Dominici die Christianos Nicemediae festivitatem celebrantes succensâ— templâ— concremavit even in the very day of the Lords nativitie he caused the Christians to be burnt at Nicomedia whilest they were solemnizing this great feast within their Temple I say this Great Feast and I call it so on the authoritie of Beda who reckoneth Christmas Orat. de Philogâ—n Easter and Whitsontide for majora solennia as they stil are counted But before Bede it was so thought over all the Church Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother or metropolis of all other feasts And before him Pope Fabian Seâ— Binius Conc. T. 1. whom but now we spake of ordained that all lay-men should communicate at least thrice a yeare which was these three festivals Etsi non frequentius saltem ter in Anno Laici homines communicent c. in Pascha Pentecoste Natali Domini So quickly had the Annuall got the better of the weekly Festivalls According to which ancient Canon the Church of England hath appointed that every man communicate at lest thrice a yeare of which times Easter to be one 12 Before we end this Chapter there is one thing yet to be considered which is the name wherby the Christians of these first Ages did use to call the day of the resurrection and consequently the other dayes of the week according as they found the time divided The rather because some are become oftended that wee retaine those names amongst us which were to us commended by our Ancestours and to them by theirs Where first we must take notice that the Iewes in honour of their Sabbath used to referre their times to that distinguishing their dayes by Prima Sabbati Secunda Sabbati and so untill they came to the Sabbath it selfe as on the other side the Gentiles following the motions of the Planets gave to each day the name of that particular Planet by which the first houre of the day was governed as their Astrologers had taught them Now the Apostles being Iewes retained the custome of the Iewes and for that reason called that day on which our Saviour rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una sabbati the first day of the week as our English reads it The Fathers many of them followed their example Saint Austin thereupon calls Thursday by the name of quintum sabbati Epist. 118 and so doth venerable Beda hist. lib. 4. c. 25. Saint Hierome Tuesday tertium sabbati in Epitaph Paulae Tertullian Friday by the old name parasceve l. 4. advers Marcion Saturday they called generally the Sabbath and Sunday sometimes dies solis and is sometimes Dominicus De invent rerum l. 5 6. Pope Silvester as Polydore Virgil is of opinion vaâ—orum deorum memoriam abhorrens hating the name and memory of the Gentile-Gods gave order that the dayes should be called by the name of Fâ—riae and the distinction to be made by Prima feria secunda feria c. the Sabbath and the Lords day holding their names and places as before they did Hence that of Hâ—norius Augustodunensis Hebraeinominant dies suos una vel prima sabbati De imâ—gine mundi cap 2â— c. Pagani sic dies solis Lunae c. Christiani vero sic dies nominant viz. Dies Dominicus feria prima c. Sabbatâ—m But by their leaves this is no universall rule the Writers of the Christian Church noâ— tying up their hands so strictly as to give the dayes what names they pleased Save that the Saturday is called amongst theÌ„ by no other name then that which formerly it had the Sabbath So that when ever for a thousand years and upwards wee meet with sabbatum in any Writer of what name soever it must be undâ—rstood of no day but Saturday As for the other day the day of the resurrection all the Evangelists and Saint Paul take notice of no other name then of the first day of the weeke S. Iohn and after him Ignatius call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day But then again Iustin Martyr for the second Century doth in two severall passages call it no otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday as then the Gentiles called it and we call it now and so Terâ—â—ullian for the third who useth both and calls it sometimes diemsolis and sometimes Dominicum as before was said Which questionlesse neither of them would have done on what respect soever had it been â—ither coâ—trary to the Word of God or scandalous unto his Church So for the after ages in the Edicts of Constantine Vâ—lentinian Valens Gratian Honorius Arcadius Thendosius Christian Princes all it hath no other name then Sunday or dies solis and mâ—â—y faire yeares after them the Synod held at Dingulafinum in the lower Bavaria Anno 772 calls it plainly Sunday Festo die solis CHAP. III. That in the fourth Age from the time of Constantine to Saint Austine the Lords day was not taken
Cathol conversationis adviseth us to be attent and silent all the time of Divine Service not telling tales nor falling into jarres and quarrells as being to answer such of us as offend therein for a double fault Dum nec ipse verbum Dei audit nec alios audire permittit as neyther hearkening to the Word of God our selves nor permitting others In the 251. Sermon inscribed De tempore wee are commanded to lay aside all worldly businesses in solennitatibus sanctorum maxime in dominicis diebus upon the festivalls of the Saints but the Lords day specially that wee may be the readier for divine imployments Where note that whosoever made the Sermon it was his purpose that on the Saints dayes men were to forbeare all worldly businesses and not upon the Lords day onely though on that especially And in the same it is affirmed that the Lords day was instituted by the Doctors of the Church Apostles and Apostolicall men the honours of the Iewish Sabbath being by them transferred unto it Sanctieccleâ—â—â— Doctores omnem Iudaici Sabbatismi gloriam in illam transferre decreverunt It seemes some used to hunt on the Lords day then for there it is prohibited as a devilish exercise Nullus in die dominico in venatione se occupet diabolico mancipetur officio with command enough Nay in the 244. of those de tempore it is injoyned above all things with an ante omnia that no man meddle with his wife eyther upon the Lords day or the other holy dayes Ante omnia quoties dies dominicus aut aliae festivitates veniunt vxorem suam nullus agnoscat which â— the rather note though not worth the noting that those who are pressed with so poore a fancie and some such there be would please to be as carefull of the holy dayes as of the Sundayes being alike expressed in the Prohibition One may conjecture easily both by the stile and by the state of things then being in the Christian Church that neyther of these Sermons not to say any thing of the rest which concerne us not could be writ by Austin the latter every thing therein considered by no man of wisedome 2 I say as things then were in the Christian Church that Sermon was not likely to bee Saint Austines It had beene too much rashnesse to prohibit hunting being in it selfe a lawfull sport when such as in themselves were extreamely evill and an occasion of much sinne were not yet put downe The Cirque and Theater were frequented hitherto aswell upon the Lords day as on any other and they were first to be removed before it could be seasonable to inhibit a lawfull pleasure Somewhat to this effect was done in the Age before the Emperours Gratian Valentinian and Theodosius having made a law that no man should exhibit any publicke shew upon the Sunday as before we noted But this prevailed not at the first And thereupon the Fathers of the Councell of Carthage in the first yeare of this first Centurie did then and there decree by publicke order to make petition to the Emperour then being ut spectacula theatrorum coeterorumque ludorum die dominica vel coeteris religionis Christianae diebus solennibus amoveantur c. Their suite was double first that the shewes exhibited on the theaters and other plaies then used might no more be suffered on the Lords day or any other festivall of the Christian Church especially on the Octaves of the feast of Easter what time the people used to goe in greater numbers unto the Cirque or shew-place than the house of God Then that for other dayes no man might bee compelled to repare unto them as they had beene formerly as being absolutely repugnant unto Gods commandements but that all people should be left at liberty to goe or not to goe as they would themselves Nec oportere quenquam christianorum ad haec spectacula cogi c. Sed uti oportet homo in libera voluntate subsistat sibi divinitus concessa so the Canon The Emperour Theodosius thereupon enacted that on the Lords day on the feast of Christs Nativity and after to the Epiphanie or twelfth day as we call it commonly as also on the feast of Easter and from thence to Whitsontide the Cirques Theaters in all places should be shut up that so all faithfull Christian people might wholy bend themselves to the service of God Cod. Theodos. Dominico qui totius septimanae primus est dies Natale atque Epiphaniorum Christi Paschae etiam Quinquagesimae diebus c. Omni theatrorum atque Circensium voluptate per universas urbes earundem populis denegata totae Christianorum fidelium menâ—es dei cultibus occupentur So farre the letter of the law which was enacted at Constantinople the first of February Anno 425. Theodosius the second time and Valentinian being that yeare Consuls Where still observe how equally the principall festivities and the Lords day were matched together that being held unlawfull for the one which was conceived so of the other And so it stood untill the Emperour Leo by two severall Edicts advanced the Lords day higher than before it was and made it singular above other festivalls as in some other things of which more annon so in this particular For in an Edict by him sent unto Amasius at that time Captaine of his Guard or Praefectus pretorio he enacts it thus Cod. l. 3. tit 12. de â—â—riis First generally Dies festos dies altissimae malestati dedicatos nullis volumus voluptatibus occupari that he would have holy dayes which had beene dedicated to the supreame majesty not to be taken up with pleasures What would he have no pleasures used at all on the holy dayes No he saith not so but onely that they should not wholy be taken up with sports and pleasures no time being spared for pious and religious duties Nor doth he barre all pleasures on the Sunday neither as wee shall see anon in the law it selfe but onely base obscene and voluptuous pleasures Then more particularly for the Lords day thus in reference to the point in hand that neither theater nor Cirqueâ—ight nor combatings with wilde beasts should be used thereon and if the birth day or inauguration of the Emperour fell upon the same that the solemnities thereof should be referred to another day no lesse apenalty than losse of dignity and confiscation of estate being layd on them that should offend against his pleasure But for the better satisfaction take so much of the law it selfe as concernes this businesse Nihil eadem die vendicet scena theatralis aut Circense certamen aut ferarum lachrymosa spectacula Etiam si in nostrum ortum aut natalem celebranda solennitas inciderit differatur Amissionem militiae proscriptionemque patrimonij sustinebit si quis unquam spectaculis hoc die interesse praesumpscrit Given at Constantinople Martian and Zeno being consuls 469 of our Saviours birth 3
fomer plaine-song the adding of particular restrictions as occasion was which were before conteined though not plainely specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we finde not any one who did observe it as Sabbath or which taught others so to doe not any who affirmed that any manner of worke was unlawfull on it further than as it was prohibited by the Prince or Prelate that so the people might assemble with their greater comfort not any one who preached or published that any pastime sport or recreation of an honest name such as were lawfull on the other dayes were not fit for this And thereupon we may resolve aswell of lawfull businesse as of lawfull pleasures that such as have not beene forbidden by supreme authority whether in proclamations of the Prince or Constitutions of the Church or Acts of Parliament or any such like declaration of those higher powers to which the Lord hath made us subject are to be counted lawfull still It matters not in case we finde it not recorded in particular termes that wee may lawfully apply our selves to some kinde of businesse or recreate our selves in every kinde of honest pleasure at those particular houres and times which are leâ—t at large and have not beene designed to Gods publicke service All that we are to looke for is to see how farre we are restrained from labour or from recreations on the holy dayes and what authority it is that hath so restrained us that wee may come to know our dutie and conforme unto it The Canons of particular Churches have no power to doe it further then they have beene admitted into the Church wherein we live for then being made a part of her Canon also they have power to binde us to observance As little power there is to be allowed unto the declarations and Edicts of particular Princes but in their owne dominions onely Kings are Gods Deputies on the Earth but in those places onely where the Lord hath set them their power no greater than their empire and though they may command in their owne estates yet is it extra sphaeram activitatis to prescribe lawes to nations not subject to them A King of France can make no law to binde us in England Much lesse must wee ascribe unto the dictates and directions of particular men which being themselves subject unto publicke order are to bee hearkned to no further then by their life and doctrine they doe preach obedience unto the publicke ordinances under which they live For were it otherwise every private man of name and credit would play the tyrant with the liberty of his Christian brethren and nothing should be lawfull but what he allowed of especially if the pretence be faire and specious such as the keeping of a Sabbath to the Lord our God the holding of an holy convocation to the King of heaven Example we had of it lately in the Gothes of Spaine and that strange bondage into which some pragmaticke and popular men had brought the French had not the councell held at Orleans gave a checke unto it And with examples of this kinde must we begin the story of the following Ages CHAP. V. That in the next six hundred yeares from Pope Gregory forwards the Lords day was not reckoned of as of a Sabbath 1 Pope Gregories care to set the Lords day free from some Iewish rigours at that timeâ— obtruded on the Church 2 Strange fancies taken up by some about the Lords day in these darker ages 3 Scriptures and Miracles in these times found out to justifie the keeping of the Lords day holy 4 That in the judgement of the most learned in these six ages the Lords day hath no other ground then the authority of the Church 5 With how much difficulty the people of these times were barred from following their Husbandry and Law-dayes on the Lords day 6 Husbandry not restrained on the Lords day in the Easterne parts untill the time of Leo Philosophus 7 Markets and Handicrafts restrained with no lesse opposition then the plough and pleading 8 Severall casus reservati in the Lawes themselves wherein men were permitted to attend those businesses on the Lords day which the lawes restrained 9 Of divers great and publicke actions done in these ages on the Lords day 10 Dancing and other sports no otherwise prohibited on the Lords day then as they were an hinderance to Gods publicke service 11 The other holy dayes as much esteemed of and observed as the Lords day was 12 The publicke hallowing of the Lords day and the other holy dayes in these present ages 13 No Sabbath all these ages heard of either on Saturday or Sunday and how it stood with Saturday in the Easterne Churches 1 WEe are now come to the declining ages of the Church after the first 600. yeares were fully ended and in the entrance on the seaventh some men had gone about to possesse the people of Rome with two dangerous fancies one that it was not lawfull to doe any manner of worke upon the Saturday or the old Sabbath it a ut die Sabbati aliquid operari prohiberent the other ut dominicorun die nullus debeat lavari that no man ought to bathe himselfe on the Lords day or their new Sabbath With such a race of Christned Iewes or Iudaizing Christians was the Church then troubled Against these dangerous doctrines did Pope Gregory write his letter to the Roman Citizens Epl. 3. l. 11. stiling the first no other then the Preachers of Antichrist one of whose properties it shall be that he will have the Sabbath and the Lords day both so kept as that no manner of worke shall be done on eyther qui veniens diem Sabatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must doe no manner of worke on the Lords day is a marke of Antichrist And why should Antichrist keepe both dayes in so strict a manner Because saith he he will perswade the people that he shall die and rise againe therefore he meanes to have the Lords day in especiall honour and hee will keepe the Sabbath too that so he may the better allure the Iewes to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quâ—s lavari appetit hoc fieri nec reliquo quolibeâ— die concedimus c. If any man desires to bathe himselfe only out of a luxurious and voluptuous purpose observe this wellâ— this we conceive not to be lawfull upon any day but if he doe it onely for the necessary refreshing of his body then neither is it fit it should be forbidden upon the Sunday For if it be a sinne to bathe or wash all the body on the Lords day then must it be a sinne to wash the face upon that day if it be lawfull to
ulcisceretur Metropol l. 4. c. 8. quod contra divinum praeceptum incautus admisisset that so saith Crantzius hee might revenge that on himselfe which unawares hee had committed against Gods Commandement Crantzius it seemes did well enough approve the follie for in the entrance on this story he reckoneth this inter alia virtutum suarum praeconia amongst the monuments of his pietie and sets it up as an especiall instance of that Princes sanctitie Lastly whereas the moderne Iewes are of opinion that all the while their Sabbath lasts the soules in hell have liberty to range abroad and are released of all their torments so lest in any superstitious fancie they should have preheminence Epi. ad 〈◊〉 c. 5. it was delivered of the soules in Purgatory by Petrus Damiani who lived in Anno 1056. Dominico die refrigerum poenarum habuisse that every Lords day they were manumitted from their paines and fluttered up and downe the lake Avernus in the shape of birds 3 Indâ—ede the mervaile is the lesse that these and such like Iewish fancies should in those times beginne to shew themselves in the Christian Church considering that now some had begun to thinke that the Lords day was founded on the fourth Commandement and all observances of the same grounded upon the Law of God As long as it was taken onely for an Ecclesiasticall istitution and had no other ground upon which to stand then the authority of the Church we finde not any of these rigours annexed unto it But being once conceived to have its warrant from the Scripture the Scripture presently was ransacked and whatsoever did concerne the old Iewish Sabbath was applyed thereto It had bin ordered formerly that men should be restrained on the Lords day from some kind of labours that so they might assemble in the greater numbers the Princes and the Prelates both conceiving it convenient that it should bâ— so But in these Ages there were Texts produced to make it necessary Thus Clotaire King of France grounded his Edict of restraint from â—ervile labours on this day from the holy Scripture quia hoâ— lex prohibet sacra Scriptura in omnihus contradicit because the Law forbids it and the holy Scripture contradicts it And Charles the Great builds also on the selfâ— same ground Statuimus secundùm quod in lege dominus praecepit c. Wee doe ordaine according as the Lord commands us that on the Lords day none presume to doe any servile businesse Thus finally the Emperour Leo Philosophus in a constitution to that purpose of which more hereafter declares that he did so determine secundùm quod Sp. Sancto ab ipsoque institutis Apostolis placuit according to the dictate of the holy Ghost and the Apostles by him tutored So also when the Fathers of the Church had thought it requisite that men should cease from labour on the Saturday in the afternoone that they might be the better fitted for theâ—r devotions the next day some would not rest till they had found a Scripture for it Observemus diem dominicum fratres sicut antiquis praeceptum est de Sabbato c. Let us observe the Lords day as it is commanded from even to even shall yee celebrate your Sabbath The 251. Sermon inscribed de tempore hath resolved it so And lastly that wee goe no further the superstitious act of the good King Olaus burning his hand as formerly was related was then conceived to be a very just reveng upon himselfe because he had offended although unawars contra divinum praeceptum against Gods Commandement Nor were these rigorous fancies left to the naked world but they had miracles to confirme them It is reported by Vincentius and Antoninus that Anstregisilus one that had probably preached such doctrine restored a Miller by his power whose hand had cleaved unto his Hatchet as he was mending of his Mill on the Lords day for now you must take notice that in the times in which they lived grinding had beene prohibited on the Lords day by the Canon Lawes As also how Sulpitius had caused a poore mans hand to wither onely for cleaving wood on the Lords day no great crime assuredly save that some parallell must be found for him that gathered stickes on the former Sabbath and after of his speciall goodnesse made him whole againe Of these the first was made Arch-Bishop of Burges Anno. 627. Sulpitius being successour unto him in his See and as it seemes too in his power of working miracles Such miracles as these they who list to credit shall finde another of them in Gregorius Turonensis Miracul l. 1. c. 6. And some wee shall hereafter meete with when we come to England forged purposely as no doubt these were to countenance some new devise about the keeping of this day there being no new Gospel preached but must have miracles to attend it for the greater state 4 But howsoever it come to passe that those foure Princes especially Leo who was himselfe a Scholler and Charles the Great who had as learned men about him as the times then bred were thus perswaded of this day that all restraints from worke and labour on the same were to be found expresly in the word of God yet was the Church and the most learned men therein of another minde Nor is it utterly impossible but that those Princes might make use of some pretâ—nce or ground of Scripture the better to incline the people to yeeld obedience unto those restraints which were layd upon them First for the Church and men of speciall eminence in the same for place and learning there is no question to bee made but they were otherwise perswaded Isidore Arch-Bishop of Sevill De eâ—clâ—s Offic. l. 1. 29. who goes highest makes it an Apostolicall sanction onely no divine commandement a day designed by the Apostles for religious exercises in honour of our Saviours resurrection on that day performed Diâ—m dominicum Apostoli ideo religiosa solennitate sanxerunt quia in eo redemptor noster a mortuis resurrexit And addes that it was therefore called the Lords day to this end and purpose that resting in the same from all earthly Acts and the temptations of the world we might intend Gods holy worship giving this day due honour for the hope of the resurrection which we have therein The same verbatim is repeated by Beda lib. de Offic. and by Rabanus Maurus lib. de institut Cleric l. 2 c. 24 and finally by Alcuinus de divin Offic. cap. 24. which plainely shewes that all those took it onely for an Apostolicall usage an observation that grew up by custome rather then upon commandement Sure I am that Alcuinus one of principall credit with Charles the Great who lived about the end of the eighth Centurie as did this Iâ—idore in the beginning of the seventh saith clearely that the observation of the former Sabbath had beene translated very fitly to the Lords day by the custome and consent of
all things are not expedient This is the generall tendry of the Roman Schooles that which is publickly avowed and made good amongst them And howsoever Petrus de Anchorana and Nicholas Abbat of Patermo two learned Canonists as also Angelus de Clavasio and Silvester de Prierats two as learned Casuists seeme to defend the institution of the Lords day to have its ground and warrant on divine authority yet did the generall current of the Schooles and of the Canonists also runne the other way And in that current still it holds the Iesuites and most learned men in the Church of Rome following the generall and received opinion of the Schoolemen whereof see Bellarm de cultu Sanct. l. 3. c. 11. Estius in 3. Sent. dist 37. Sect. 13. but specially Azorius in his Institut Moral part second cap. 2 who gives us an whole Catalogue of them which hold the Lords day to be founded onely on the authority of the Church Touching the other power the power of dispensation there is not any thing more certaine then that the Church both may and doth dispense with such as have therein offended against her Canons The Canons in themselves doe professe as much there being many casus reservati as before wee sayd expressed particularly in those Lawes and Constitutions which have beene made about the keeping of this day and the other festivalls wherein a dispensation lyeth if wee disobey them Many of these wee specified in the former Ages and some occurre in these whereof now we write Decretal .l. 2 tit de feriis cap. 5. It pleased Pope Gregory the ninth Anno 1228 to inhibit all contentious suites on the Lords day and the other festivalls and to inhibit them so farre that judgement given on any of them should be counted voyde Etiam consentientibus partibus although both parties were consenting Yet was it with this clause or reservation nisi vel necessitas urgeat vel pietas suadeat unlesse necessity inforced or piety perswaded that it should be done So in a Synod holden in Valladolit apud vallem Oleti in the parts of Spaine Anno 1322. Concil â—abinens de feriis a generall restraint was ratified that had beene formerly in force quod nullus in diebus dominicis festivis agros colere aâ—deat aut manualia artificia exercere praesumat that none should henceforth follow husbandry or exercise himself in mechanick trads upon the Lords day or the other holy dayes Yet was it with the same Proviso nisi urgente necessitate vel evidentis pietatis causa unlesse upon necessity or apparant piety or charity in each of which he might have licence from the Priest his owne Parish-Priest to attend his businesse Where still observe that the restraint was no lesse peremptory on the other holy dayes then on the Lords day 3 These holy dayes as they were named particularly in Pope Gregories decretall so was a perfect list made of them in the Synod of Lyons Anno 244. De consecrat distinct 3. c. 1 which being celebrated with a great concourse of people from all parts of Christendome the Canons and decrees thereof began forthwith to finde a generall admittance The holy dayes allowed of there were these that follow viz. the feast of Christs nativity â—aint Stephen S. Iohn the Evangelist the Innocents S. Silvester the Circumcision of our Lord the Epiphanie Easter together with the weeke precedent and the weeke succeeding the three dayes in Rogation weeke the day of Christs ascention Whitsunday with the two dayes after Iohn S. the Baptist the feasts of all the twelve Apostles all the festivities of our Lady S. Lawrence all the Lords dayes in the yearâ— S. Michael the Archangell All Saints S. Martins the Wakes or dedication of particular Churches together with the feasts of such topicall or locall Saints which some particular people had beene pleased to honour with a day particular amongst themselves On these and every one of them the people were restrained as before was sayd from many severall kinds of worke on paine of ecclesiasticall censures to be layd on them which did offend unlesse on some emergent causes either of charity or necessity they were dispensed with for so doing In other of the festivalls which had not yet attained to so great an height the Councell thought not â—it perhaps by reason of their numbers that men should be restrained from labour as neyther that they should be incouraged to it but left them to themselves to bestow those times as might stand best with their affaires and the Common wealth For so the Synod did determine Reliquis festivitatibus quae per annum Cunt non esse plebem cogendam ad feriandum sed nec prohibendam And in this state things stood a long time together there being none that proferd opposition in reference to these restraints from labour on the greater festivalls though some there were that thought the festivalls too many on which those burden of restraints had unadvisedly beene imposed on the common people Nicholas de Clemangis complained much as of some other abuses in the Church so of the multitude of holy dayes Ap. Hospin cap. 4. de fest Christi which had of late times beene brought into it And Pet. de Aliaco Cardinall of Cambray in a discourse by him exhibited to the Councell of Constance made publick suite unto the Fathers there assembled that there might a stop in that kind hereafter as also that excepting Sundayes and the greater festivalls liceret operari post auditum officium it might bee lawful for the people after the end of Divine Service to attend their businesses the poore especially having little time enough on the working dayes ad vite necessaria procuranda to get their livings But these were onely the expressions of well-wishing men The Popes were otherwise resolved and did not onely keepe the holy dayes which they found established in the same state in which they found them but added others daily as they saw occasion At last it came unto that passe by reason of that rigorous and exact kind of rest which by the Canon Law had beene fastned on them that both the Lords day and the other festivalls were accounted holy not in relation to the use made of them or to the holy actions done on them in the honour of God but in and of themselves considered they were avowed to bee vere alijs sanctiores truely and properly invested with a greater sanctity then the other dayes Bellarm. de cultu S. l. 3. c. 10. Yea so farre did they goe at last that it is publickly maintained in the Schooles of Rome non sublatam esse sed mutatam tantum in novo Testamento significatiâ—nâ—m discretionem dierum that the difference of dayes and times and the mysterious significations of the same which had before beene used in the Iewish Church was not abolished but onely changed in the Church of Christ. Aquinas did first leade this dance in
brâ—ached in England in King Johns reigne and the miraculous originall of the same 6 The prosecution of the former Story and ill successe therein of the undertakers 7 Restraine of worldly businesse on the Lords day and the other holy dayes admitted in these times in Scotland 8 Restraint of certaine servile workes on Sundayes holy dayes and the Wakes concluded in the Councell of Oxon under King Henry 3. 9 Husbandrie and legall processe prohibited on the Lords day first in the reigne of King Edward 3. 10 Seâ—â—ing of Woollon the Lords day and the solemne Feasts forbidden first by the said King Edward as after Faires and Markets generally by King Henry 6. 11 The Cordwainers of London restrained from selling of their wares on the Lords day and some solemne feasts by King Edward the 4. and the repealing of that Law by King Henry the 8. 11 In what estate the Lords day stood both for the doctrine and the practise in the beginning of the Reigne of the said King Henry CHAP. VIII The Story of the Lords day from the reformation of Religion in this Kingdome till this present time 1 The Doctrine of the Lords day and the Sabbath deliuered by â— sâ—vâ—rall Martyrs conformably unto the judgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament â—o have no other grâ—â—nd than the authoritie of the Church 3 The meaning and occasion of that clause in the Common-Prayer Booke Lord have mercy upon us c. repeated 〈…〉 end of the fourth Commandement 4 That by the Queenes Injunctions and the first Parliament of hâ—r reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies delivered about the Lords day and the Sabbath 6 The 〈◊〉 and substance of that Homily and thâ—t it proves no Lords day Sabbath but the contrary 7 The first originall of 〈…〉 Sabbathâ—speculaâ—ions in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and other effects thereof 9 What care was taken of the Lords day in King James his Reigne the spreading of the former doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foot and of King Iames his Declaration about lawfull sports on the Lords day 11 What tracts were writ and published in that Princes Reigne in opposition of the Doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made in the Reigne of our dread Soveraigne now being and the misconstruing of the same his Majestie reviveth and enlargeth the Declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History An Advertisement to the Reader touching the Errata THat the Errata of this Booke are gâ—â—wne unto so great a number is neither novum crimeâ— nor in auditum We may with farre 〈…〉 complaine thereof than we can amend it yet for the present I have taken the best care I could although not to prevent yet to correct them Such as are meâ—â—ely literall or no impediment to the sense are left unto the Readers care and ingenuity The rest thâ— Greeke alone excepted which both for accent and for letter hath beene exceeding much mistaken are here collected to thy â—and and are these thâ—t follow viz. PART 1. P. 8. l. 14 r. I deny not p. 9 l. 17 r. narratione p. 10 l. 34 r. posaivâ—â— p. 13. l. 10 r. Ames p. 16. l. 25. for which r. what p. 19. l. 4. r. wherein Bodinus p. 21 l. 2 r. multa p. 23 l. 17 r. palliate their p. 27 l. 29 del saith p. 3 r 1 32 r. Sâ—bbatizasse p. 32 l. 22 r. which doth p. 37 r. present p. 57 l. 36 r. dictated p. 76 l. 31 r. notes it of every moneth p. 83 l. 13 r. weekes p. 94 l. 8 for one r. on the. p. 95 l. 34 r. against Marcion p. 104 in marg r. In â—â—ta sua p. 114 l. â—8 r. dedicated p. 121 l. 26 r. Common-wealth p. 135 l 37 for the other r. those p. â—39 r. Issâ—char p. 147 l. 3â— yet was it not p. 161 l. 5 r. Tamuz p. 177 l. 5 r. Load PART 2. Epistle l. 2. r. part p. 12 l. 7 for as it is r. who as 〈◊〉 ls p. 13 l. 5 r. 〈◊〉 Christus p. 23 l. 9 del ancient p. 27 l. 37 r. from whom it seemes p. 47 l. 21 r. decretory ib. l. 25 r. neither for the. p. 49 l. 9 r. 〈◊〉 ib. 17 del Buâ— p. 57 l. 5 r. the old use in p. 58 l. 5 for nor r. now ib. l. 34. r. instituted by ib. l. 35 r. in those p. 62 l. 13 r. as not to p. 66 l. 29. r. intituled p. 69. l. 1. for evill r. civill ib. 11 r. runnes ib. 19 20 for care many r. ceremony p. 71 del up p. 73 l. 22 r. on wednesdayes p. 74 l. 31 â— Iudaisme p. 75 l. 1 r. faire p. 76 l. 11. for Romish r. Iewish ib. l. 23 r. contrived ib. 34 for Two r. To. p. 82. l. 17 for or read on ib. 28 r. followers p. 88 l. 1 r. discreet behaviour p. 91 l. 10 for Easter r. Earth p. 101 l. 10 r. possessed ib. l. 23 r. fift Centurie p. 107 l. â— r. whereas thaâ— p. 112 l. 34 del that p. 116 l. 4 r. wholly p. 130 l. 31 for true r. it s true p. 144 l. 34 r Oviedâ— p. 147 l. 20 r. Chartres p. 175. l. 33 r. Ryveâ— p. 224 l. 13 r. envying p. 226 l. 9 for now in r. now at the first p. 230 l. 37 r. clause p. 253 r. on the lewes p. 255 l. 35 r. the Musicians head p. 258 l. 31 r. with as much violence p. 260 l. 4. for or r. on p. 263 l. 11. r. goe backe a little p. 265. l. 35. r. 560. THE HISTORY OF THE SABBATH THE FIRST BOOKE From the Creation of the World to the destruction of the Temple BY PET. HEYLYN EXOD. 31. 15 16. Wherefore the children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations it is a signe betweene mee and the children of Israel for ever LONDON Printed for Henry Seile and are to bee sold at the Signe of the Tygers-head in Saint Pauls Church-yard 1636. THE HISTORY OF THE SABBATH CHAP. I. That the SABBATH was not instituted in the beginning of the World 1 The entrance to the worke in hand 2 That those words Genes 2. And God blessed the seventh Day c. are there delivered as by way of anticipation 3 Anticipations in the Scripture confessed
of the Sabbath have resolved accordingly Quod dies ille solennis unus debeat esse in septimana hoc positivi juris est that 's Amesius doctrine And Ryvet also saith the same Lege de Sabbato posâ—tivâ—â— non naturalem agnosciâ—us The places were both cited in the formeâ— Section and both doe make the Sabbath a meere positive Law But what need more be said in so cleere a case oâ— what needs further Witnesses be produced to give in evidence when wee have conâ—â—tentem 〈◊〉 For Doctour Bound who first amongst us here endevoured to advance the Lords day into the place of the Iewish Sabbath and fained a pedigree of the Sabbath even from Adams infancie hath herein said enough to betray his cause and those that since have either built upon his foundation or beautified their undertakings with his collections Indeed saith he this law was given in the beginning not so much by the light of nature as the rest of the nine Commandements were but by expresse words when God sanctified it For though this be in the law of nature that some dayes should be separated to Gods worship as appeares by the practice of the Gentiles yet that it should be every seventh day 2. Edâ—â— p 11. 16. the Lord himselfe set down in expresse words which otherwise by the light of nature they could never have found So that by his confession there is no Sabbath to be found in the law of nature no more then by the testimony of the Fathers in any positive law or divine appointment untill the Decalogue was given by Moses 8 Nay Doctor Bound goeth further yet and robs â—is friends followers of a speciall argument For where Danaeus askes this questioÌ„ Why one of seven rather then one of eight or nine and therunto makes answer that the number of seven doth signifie perfection and perpetuitie First saith the Doctor Ib. p. 69. I doe not see that proved that there is any such mysticall signification rather than of any other And though that were granted yet doe I not find that to be any cause at all in Scripture why the seventh day should be commanded to be kept holy rather then the sixth or eighth And in the former page The speciall reason why the seventh day should be rather kept than any other is not the excellencie or perfection of that number or that there is any mystery in it or that God delighteth more in it than in any other though I confesse saith hee that much is said that way both in divine and humane Writers Much hath been said therein indeed so much 〈◊〉 we may wonder at the strange niceties of some men and the unprofitable pains they have tooke amongst them in searching out the mysteries of this number the better to advance as they conceive In Gen. 2. the reputation of the Sabbath Aug. Steuchius hath affirmed in generall that this day and number is most naturall and most agreeable to divine imployments and therefore in omni aetate inter omnes gentes habitus venerabilis sacer accounted in all times and Nations as most venerable and so have many others said since him But he that lead the way unto him and to all the rest is Philo the Iew who being a great follower of Platos tooke up his way of trading in the mysteries of severall numbers wherein he was so intricate and perplexed that numero Platonis obscurius did grow at last into a Proverbe This Philo therefore Platonizing Tuâ— ad Attic. l. 7. Epl. 13. first tells us of this number of seven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he perswades himselfe De mundi â—pificio there is not any man able sufficiently to extoll it as being farre above all the powers of Rhetoricke and that the Pythagoreans from them first Plato learnt those trifles did usually resemble it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to Iove himselfe Then that Hippocrates doth divide the life of man into seven ages each age contayning seven full yeares to which the changes of mans constitution are all framed and fitted as also that the Beare or Arcturus as they use to call it and the constellation called the Pleiades consist of seven starres severally neither more nor lesse Hee shewes us also De legis Allâ—g l. 1 how much nature is delighted in this number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as viz. that there are seven Planets and that the Moone quartereth every seventh day that Infants borne in the seventh moneth are usually like enough to live that there are seven severall motions of the body seven intrailes so many outward members seven holes or out-lets in the same seven sorts of excrements as also that the seventh is the criticall day in most kindes of maladies And to which purpose this and much more of the same condition every where scattered in his Writings but to devise some naturall reason for the Sabbath For so he manifests himselfe in another place Ap. Euseb. Praepar l. â— c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now why God chose the seventh day and established it by law for the day of rest you need not aske at all of me since both Physicians and Philosophers have so oft declared of what great power and vertue that number is as in all other things so specially on the nature and state of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus saith he you have the reason of the seventh day Sabbath Indeed Philosophers and Physicians and other learned men of great name and credit have spoken much in honour of the number of seven and severally impute great power unto it in the workes of nature and severall changes of mans body Whereof â—ee Câ—nsorinus de die natali cap. 12. Varro in Gellius lib. 3. c. 10. Hippocrates Solon and Hermippus Beritus in the sixt Booke of Clemens of Alexandria besides divers others Nay it grew up so high in the opinion of some men that they derived it at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ab insita majâ—state So Philo tels us Macrobius also saith the same De legis Allâ—gor Apud veteres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocitatur quod graeco nomine testabatur venerationem debitam numero Thus he in Somnio Scipionis 9 But other men as good as they find no such mystery in this number but that the rest may keepe pace with it if not goe before it and some of those which so much magnifie the seventh have found as weighty mysteries in many of the others also In which I shall the rather enlarge my selfe that seeing the exceeding great both contradiction and â—ontention that is between them in these needlâ—â—e curiosities we may the better finde the slightnesse of those arguments which seeme to place a great moralitiâ— in this number of seven as if it were by nature the most proper number for the service of God And first whereas the learned men before mentioned affixe a speciall power unto it
* Strom. l. 6. Clemens Alexandrinus who gives it both the attributes of holinesse and perfection * Qu. ad Antioch 51. Nazianzen and * Oraâ— â—2 Athanasius are as full as they And here this number seemes to mee to have got the better there being nothing spoken in disgrace of this as was before of the seventh by severall Authours there remembred So that for ought I see in case the argument be good for the morality of the Sabbath we may make every day or any day a Sabbath with as much reason as the seventh and keepe it on the tenth day with best right of all Adâ—o argumenta ab absurdo petita inâ—ptos habent exitus said Lactantius truly Nay by this reason we need not keepe a Sabbath oftner then every thirtieth day or every fiftieth or every hundreth because those numbers have been noted also to containe great mysteries and to be perfecter too then others For Origen hath plainly told us that if wee looke into the Scriptures In Gen hâ—m 2. invenies nulla magnarum rerum gesta sub tricenario quinquegenario contineri we shall find many notable things delivered to us in the numbers of thirtie and fiftie Of fifty more particularly Philo affirmes upon his credit De vita contempl that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiest and most naturall of all other numbers and Origen conceived so highly of it that he breaks out into a timeo hujus numeri secreta discutere In Num. â—om 8. and durst not touch upon that string So lastly for the Centenary the same Authour tels us that it is plenus and perfectus no one more absolute In Gen. hâ—m 2. Wee may have Sabbaths at our will either too many or too few if this plea be good 11 Yea but perhaps there may be some thing in the Scripture whereby the seventh day may be thought more capable in nature of so high an honour Some have so thought indeed and thereupon have mustered up all those texts of Scripture in which thereâ— hath beene any good expressed or intimated which concernes this number or is reducible unto it Bellarmine never took more pains out of that fruitlesse topick to produce seven Sacraments then they have done from thence to derive the Sabbath I need not either name the men or recite the places both are knowne sufficiently Which kind of proofe if it be good we are but where we were before amongst our Ecclesiasticall and humane Writers In this the Scriptures will not helpe us or give the seventh day naturally and in it selfe more capability or fitnesse for Gods worship then the ninth or tenth For first the Scriptures give not more honour to this number in some texts thereof then it detracts from it in others and secondly they speake as highly of the other numbers as they doe of this The Iesuite Pererius shall stand up In Gen. 6. n. 17. to make good the first and Doctor Cracanthorp to avow the second Pererius first resolves it cleerly numerum Septenarium etiam in rebus pessimis execrandis saepenumero positum esse in Scripturaâ— sacra As for example The evill spirit saith Saint Luke brought with him seven spirits worse then himselfe and out of Mary Magdalen did Christ cast out seven Devils as Saint Marke tels us So in the Revelation Saint Iohn informes us of a Dragon that had seven heads and seven Crownes as also of seven plagues sent into the earth and seven Viols of Gods wrath powred out upon it He might have told us had he listed that the purple beast whereon the great Whore rid had seven heads also and that shee sate upon seven Mountaines It 's true saith hee which David tels us that hee did prayse God seven times a day but then as true it is which â—olomon hath told us that the just man falleth seven times a day So in the booke of Genesis we have seven leane kine and seven thinne eares of Corn as well as seven fat Kine and seven full Eares To proceed no further Pererius hereupon makes this generall resolution of the case Apparet igitur eosdem numeros aeque in bonis malis poni usurpari in sacra scriptura Next whereas those of Rome Contra Spalat cap. 30. as before I noted have gone the same way to find out seven Sacraments our Cracanthorpe to shew the vanitie of that argument doth the like for the proofe of two Quod si nobis fas esset c. If it were lawfull for us to take this course we could produce more for the number of two then they can for seven As for example God made two great lights in the Firmament and gave to man two eyes two eares two feet two hands two armes There were two Nations in the wombe of Rebecca two tables of the Law two Cherubins two Sardonich stones in which were written the names of the sonnes of Israel Thou shalt offer to the Lord two Rams two Turtles two Lambes of an yeere old two young Pigeons two Hee-goats two Oxen for a peace-offering Let us make two Trumpets two Doores of the wood of Olives two Nets two Pillars There were two Hornes of the Lambe two Candle sticks two Olive branches two Witnesses two Prophets two Testaments and upon two Commandements hang all the Law and the Prophets saith our Saviour Congruentiis facile vinceremus si nobis in â—une campum descendere libet c. We should saith he presume of an easie victory should we thus dally with congruities as doe those of Rome Hence we conclude that by the light of Scripture we find not anything in nature why either every seventh day should or every second day should not be a Sabbath Not to say any thing of the other numbers of which the like might be affirmed if we would trouble our selves about it 12 It s true this tricke of trading in the mysteries of numbers is of long standing in the Church and of no lesse danger first borrowed from the Platonists and the Pythagoreans by the ancient Hereticks Marcion Valentinus Basilides and the rest of that damned crew the better to disguise their errours and their palliate impieties Some of the Fathers afterwards tooke up the devise perhaps to foyle the Hereticks at their own weapons though many of them purposely declined it Sure I am Chrsostome dislikes it In Gen. hâ—m 24 Who on those words in the 7. of Genesis by seven by seven which is the number now debated doth instruct us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many saith hee doe tell strange matters of this fact and taking an occasion hence make many observation out of severall numbers Whereas not observation but onely an unseasonable curiositie hath produced those fictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence so many heresies had their first originall For oftentimes that out of our abundance we may fit their fancies wee finde the even or equall number no lesse
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before I said they were called Sabbaths so wâ—re there some of them that had particular adjuncts whereby to know them from the rest whereof the one was constaâ—t and the other casuall The 〈◊〉 adjunct is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈…〉 as the 〈◊〉 tenders it mention whereof is made in Saint Lukes Gospel Our English reades it Cap 6. 1. on the second Sabbath afâ—er the first A place and passage that much exercised mens wits in the former times and brought forth many strange conceits untill at last this and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and super fluvious manare fontâ—s Casâ—ub Exerc. 14. n. 1. came to be reckoned in a Proverbe as preposterous things Scaliger hath of late untied the knot and resolved it thus Emeâ—d Temp. lib. 6. that all the Weeks or Sabbaths from Pasâ—h to Penteâ—â—st did take their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the second day of the Feast of Passeover that being the Epâ—che or point of time from which the fifty dayes were to be accompted by the Law and that the first Weeke or Sabbath after the said second day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest According to which reckoning the second Sabbath after the first as we translate it must be the first Sâ—bbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the second day of the Passeover The casuall adjunct is that sometimes there was a Sabbath that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Sabbath Cap. 19. 31. or as it is in Saint Iohns Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus ille dies Sabbati as the Latine hath it And is so called not for its owne sake Excerc 16. n. 31. for Casaubon hath rightly noted nunquameam appellationem Sabbato tributam reperiri propter ipsum but because then as many other times it did the Passeover did either fall or else was celebrated on a Sabbath Even as in other cases and at other times when any of the greater and more solemne Festivalls did fall upon the Sabbath day they used to call it Epist. 110 l. 3 Sabbatum Sabbatorum a Sabbath of Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore Pelusiotes notes it 2 For that the Annuall Fâ—â—sts were called Sabbaths too is most apparant in the Scriptures especially Levit. 23. where both the Passeover the Feast of Trampets the Feast of Expiation and the Feast of Tubernacles are severally entituled by the 〈◊〉 of Sabbaths The Fathers also note the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chysostâ—me Hom. in Mâ—th 39. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Isidore in the place before remembred Even the New-moones amongst the Gentiles had the same name also as may appeare by that of Horace who calls them in his Satyres Tricesima Sabbata L. 1. Sat. 9. because they were continually celebrated every thirtieth day The like they did by all the rest Emend Temp. lib. 3. if Ioseph Scaligers note be true as I think it is who hath affirmed expresly Omnem festivitatem Iudaicam non sâ—lum Iudaeos sed Gentiles sabbatum vocare Nay as the weekly Sabbaths some of them had their proper adjuncts De Sabbat Circumcis so had the annuall Saint Athanasius tels us of the Feast of Expiation that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the principall Sabbath for so I take it is his meaning which selfe same attribute is given by Origen to the Feast of Trumpets Clemens In Num. 2â— hâ—m 23. of Alexandria 6. Stromat brings in a difference of those Festivalls out of a supposed worke of Saint Peter the Apostle wherein besides the New-moons and Passeover which are there so named they are distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first Sabbath the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called Exer. 14. â— 1. and the Great day Casaubon for his part protesteth ipsi obscurum esse quid fit sabbatum primum that he was yet to seek what should the meaning be of that first Sabbath But Scaliger conceives and not improbably that by this first Subbath â—â—â—nd Temp. â—roleg Edit 2. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was meant the Feast of Trumpets because it was caput anni or the beginning of the civill yeere the same which Origen cals Sabbatum sabbatorum as before we noted As for the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so named in Clemens that hee conceives to be the Feast of Pentecost and the great day in him remembred the Feast of Tabernacles for the which last he hath aâ—thority in the Scriptures who tell of the Great day of this very Feast Ioh. 7. 37. Not that the Feast of Tabernacles was alone so called but in a more especiall manner For there were other dayes so named besides the Sabâ—aths 〈…〉 Dies 〈◊〉 saith Tertullian sabbata ut opinor coenas puras jejâ—nia dies magnos Where sabbata dies magni are distinguished plainly Indeed it stood with reason that these annuall Sabbaths should have the honour also of particular adjuncts as the weekly had being all founded upon one the same Commandement Philo affirmes it for the Iewes De Decalog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The fourth Commandâ—â—ent â—aith he is of the Sabbath and the Festivalls of Vowes of Sacrifices formes of purifying and other parts of divine worship Which is made good by Zanchie for the Christian Writers who in his worke upon the Deâ—alogue doth resolue it thus In Maâ—dâ—t 4 Sabbati nomine ad Iâ—daeos quod attinebat Deus intellexit non solum sabbatum septem dierum sed sabbata etiam annorum item omnia festa quae per Mosen illis explicavit It was the morall part of the fourth Commandement that some time should be set apart for Gods publicke service and in the body of that Law it is determined of that time that it should be one day in seven Yet not exclusively that there should be no other time appointed either by God or by his Church then the seventh day onely God therefore added other times as to him seemed best the list whereof wee may behold in the twenty third of Levitiâ—us and the Church too by Gods example added also some as namely the Feast of Dedication and that of Purim 3 Now as the Annuall Festivalls ordained by God had the name of Sabbath as the weekly had â—o the observances in them were the â—ame or not mâ—ch different if in some things the weekly Sabbath seemed to have preheminence the Annuall Sabbaths went beyond theÌ„ in some others also For the coÌ„tinuance of these Feasts the weekly Sabbath was to be observed throughout thâ—ir generations for a perpetuall covenant Exod 31. 16. So for the Passeover you shall observe it throughout your generations by an ordinance for ever Exod. 12. 14. The like of Pentecost it shall be 〈◊〉 forâ—ver throughout your genâ—rations
strictest time of the Pharisaicall rigours was accounted lawfull Indeed the maruaile is the lesse that they are so uncharitable to poore Brutâ— creatures when as they take such little pitty upon themselves Crantziâ—â— reports a story of a Iew of Magdeburg who falling on the Saturday into a Prioy would not be taken out because it was the Sabbath day and that the Bishop gave command that there hee should continue on the Sunday also so that betweene both the poore Iew was poysoned with the very stinke The like our Annals do relate of a Iew of Tewkesbury whose story being cast into three riming Verses according to the Poetry of those times I have here presented and translated Dialogâ—ewise as they first made it Tende manus Solomon ut te de stercore tollam Sabbata nostra colo de stercore surgere nolo Sabbata nostra quidem Solomon celebrabis ibidem Friend Solomon thy hands up-reare And from the jakes I will thee beare Our Sabbath I so highly prize That from the place I will not rise Then Solomon without more adoe Our Sabbath thou shalt keepe there too For the continuance of their sabbath as they begin it early on the day before so they prolong it on the day till late at night And this they do in pitie to the souls in Hell wâ—o all the while the Sabbath lasteth have free leave to play For as they tell us silly wretches upon the Eve before the Sabbath it is proclaimed in Hell that every one may goe his way and take his pleasure and when the Sabbath is concluded they are recalled againe to the house of torments I am ashamed to meddle longer in these trifles these dreames and dotages of infatuated men given over to a reprobate sense Nor had I stood so long upon them but that in this Anatomie of the Iewish follies I might let some amongst us see into what dangers they are falling For there are some indeed too many who taking this for granted which they cannot proove that the Lords Day succeeds into the place and rights of the Iewish sabbath and is to be observed by vertue of the fourth Commandement have trenched too neere upon the Rabbins in binding men to nice and scrupulous observances which neither we nor our Fore-fathers were ever able to endure But with what warrant they have made a sabbath day in the Christian Church where there was never any knowne in all times before or upon what authoritie they have presumed to lay heavy burthens upon the consciences of poore men which are free in Christ wee shall the better see by tracing downe the story from our Saviours time unto the times in which wee live But I will here set down and rest beseeching God who enabled me thus farre to guide me onwards to the end Tu qui principio medium medio adjice finem THE HISTORY OF THE SABBATH The second Book From the first preaching of the Gospell to these present times By Pet. Heylyn COLOSS. 2. 16 17. Let no man judge you in meate or in drinke or in respect of an holy day or of the new Moone or of the SABBATH dayes which are a shadow of things to come but the body is of Christ. LONDON Printed by Thomas Harper for Henry Seyle at the Tygers head in Saint Pauls Church-yard 1636. To the Christian Reader ANd such I hope to meet with in this point especially which treating of the affaires of the Christian Church cannot but be displeasing unto tâ—em which are not Christianly affected Our former Book wee destinated to the Iewish part of this enquiry wherein though long it was before we found it yet at the last we found a Sabbath A Sabbath which began with that state and Church and ended also when they were no longer to be called a Nation but a dispersed and scattered ruine of what once they were In that which followeth our enquirie must be more diffused of the same latitude with the Church a Church not limited and confined to some Tribes and Kindreds but generally spreading over all the world We may affirme it of the Gospel what Florus somtimes said of the state of Rome Ita late per orbem terrarum arma circumtulit ut quires ejus legunt non unius populi sed generis humani facta discunt The historie of the Church and of the World are of like extent So that the search herein as unto me it was more painfâ—ll in the doing so unto thee will it be more pleasing being done because of that varietie which it will afford thee And this Part wee have called the History of the Sabbath too although the institution of the Lords Day and entertainment of the same in all times and Ages since that instiâ—ution be the chiefe thing whereof it treateth For being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Iewish Sabbath so to be caâ—â—ed and so to be observed as the Sabbath was this booke was wholy to bâ— spent in the search thereof whether in all or any Ages of the Church either such doctrine had bin preached or such practice pressed upon the conscience of Gods people And search indeed we did with all care and diligence to see if wee could finde a Sabbath in any evidence of Scripture or writings of the holy Fathers or Edicts of Emperours or Decrees of Councels or finally in any of the publick Acts Monuments of the Christian Church But after serverall searches made upon the alias and the pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod invenis usquam esse putes nusquam that which is no where to be found may very strongly be concluded not to be at all Buxdorfius in the 11. Chapter of his Synagoga Iudaica out of Antonius Margarita tels us of the Iews quod die sabbatino praeter animam consuâ—tam praediti sunt alia that on the Sabbath day they have an extraordinary soule infused into them which doth enlarge their hearts and rowze up their spirits Vt Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this sabbatarie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transmigrated from the Iewes into the bodies of some Christians in these later dayes yet I am apt to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in all times before and the consent of all Gods Churches at this present they may be dispossessed thereof without great difficulty It is but anima superflua as Buxdorfius cals it and may be better spared then kept because superfluous However I shall easily perswade my selfe that by this generall representation of the estate and practise of the Church of Christ I may confirme the wavering in a right perswasion and assure such as are already well affected by shewing them the
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
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
Lords day was 12 The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never 1 WE shewed you in the former Chapter what ever doth occurre in the Acts and Monuments of the Apostles touching the Lords day and the Sabbath how that the one of them was abrogated as a part of the Law of Moses the other rising by degrees from the ruines of it not by authoritie divine for ought appeares but by authoritie of the Church As for the duties of that day they were most likely such as formerly had beene used in the Iewish Synagogâ—es reading the Law and Prophets openly to the Congregation and afterwards expounding part thereof as occasion was calling upon the Lord their God for the continuance of his mercies and singing Psalmes and Hymnes unto him as by way of thankfulnesse These the Apostles found in the Iewish Church and well approving of the same as they could not otherwise commended them unto the care of the disciples by them to be observed as often as they met together on what day soever First for the reading of the law In Ios. hom 15. Origen saith expresly that it was ordered so by the Apostles Iuâ—aicarum histooriarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informes us To this was joyned in tract of time the reading of the holy Gospell and other Evangelicall writings it being ordered by S. Peter that S. Marks Gospell should be read in the Congregation Hist l. 2. 15. as Eusebius tells us and by S. Paul 1. Thes. ca. ulâ— v. 17. that his Epistle to the Thessalonians should be read unto all the holy brethren and also that to the Colossians to be read in the Church of the Laodiceans as that from Laodicea Ca ulâ— v. 16. in the Church of the Colossians By which example not onely all the writings of the Apostles but many of the writings of Apostolicall men were publickly read unto the people and for that purpose one appointed to exercise the ministerie of a Reader in the congregation So antient is the reading of the Scriptures in the Church of God To this by way of Comment or application was added as we finde by S. Pauls dirâ—ctions the use of prophecie or preaching 1 Cor. 14. â— 3. interpretation of the â—criptures to edifying and to exhortation and to comfort this exercise to be performed with the head uncovered 1. Coâ— 11. 4. as wel the Preacher as the hearer Every man praying or prophecying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publicke prayers also for the Congregation the Priest to offer to the Lord the prayers and supplications of the people and they to say Amen unto those prayers which the Priest made for them These to conteine in them all things necessarie for the Church of God which are the subject of all supplications 1. Tim. 2. prayers intercessions and giving of thanks and to extend to all men also especially unto Kings and such as be in authoritie that under them we may be godly and quietly governed leading a peaceable life in all godlinesse and honestie For the performance of which last duties with the greater comfort it was disposed that Psalmes and Hymnes should be intermingled with the rest of the publicke service which comprehending whatsoever is most excellent in the booke of God and being so many notable formes of praise and prayer were chearfully and unanimously to be sung amongst them And thereupon S Paul reprehended those of Corinth 1. Cor. 14. 26. in that they joyn'd not with the assemblie but had their psalmes unto themselves Whereby it seemes that they had left the true use of psalmes which being so many acclamations exultations and holy provocations to give God the glory were to be sung together by the whole assemblie their singing at that time being little more then a melodious kinde of pronuntiation such as is commonly now used in singing of the ordinarie psalmes and prayers in Cathedrall Churches And so it stood till in the entrance of this age Ignatius Bishop of Antiochia one who was conversant with the Apostles brought in the use of singing alternatim course by course according as it still continues in our publicke Quires where one side answers to another some shew whereof is left in Parochiall Churches in which the Minister and the people ansâ—er one another in their severall turnes To him doth Socrates referre it Hist. li. 6. â— 8. and withall affirmes that he first learn't it of the Angels whom in a vision he had heard to sing the praise of God after such a manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it And where Theodoret doth referre it to Flavianus and Diodorus Priests of Antiochia Hist. l. 2 c. 24. during the bustlings of the Arian Hereticks In Dâ—maso and Platina unto Damasus Pope of Rome Theodoret is to be interpreted of the restitution of this custome having beene left off and Platina of the bringing of it into the Westerne Churches For that it was in use in Ignatius time who suffered in the time of Trajan and therefore probablie began by him as is said by Socrates is evident by that which Plinie signified to the selfe same Trajan where he informes him of the Christians Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dioere secum invicem c. Their greatest crime said he was this that at a certaine day but what that day was that he tells not they did meet together before day-light and there sing hymmes to Christ as unto a God one with another in their courses and after binde themselves together by a common Sacrament not unto any wicked or unjust attempt but to live orderly without committing robberie theft adulterie or the like offences 2 Now for the day there meant by Plinie it must be Saturday or Sunday if it were not both both of them being in those timeâ— and in those parts where Pliny lived in especial honour as may be gathered from Ignatius who at that time flourished For demonstration of the which we must first take notice how that the world as then was very full of dangerous fancies and hereticall dotages whereby the Church was much disquieted and Gods worship hindred The Ebionites they stood hard for the Iewish Sabbath and would by all meaneâ— have it celebrated as it had beene formerly observing yet the Lords day as the Christians did in honour of the resurrection of our Lord and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius tells Hisâ— l. 3 c. â— 3. The like saith Epiphaâ—ius of them l. 1. Haeres 30. n. 2. And on the other side there was a sort of Hereticks in the Easterâ—e parts whereof see Irenaeus li. 1. ca. 20. 21. 22. 23. 24. 25. who thought that this world being corruptible could not be made but by a
Millaine he did not fast the Sabbath Nay which is more Saint Augustine tels us that many times in Africa one and the selfe Church Epiâ—t 85. at least the severall Churches in the self-â—ame Prouince had some that dined upon the Sabbath and some that fasted And in this difference it stood a long time together till in the end the Romane Church obtained the cause and Saturday became a fast almost through all the parts of the Western world I say the Westerne world and of that alone The Easterne Churches being so farre from altering their ancient custome that in the â—ixt Councell of Constantinople Anno 692 they did admonish those of Rome to forbeare fasting on that day upon pain of censures Which I have noted here in its proper place that we might know the better how the matter stood betweene the Lords Day and the Sabbath how hard a thing it was for one to get the mastery of the other both dayes being in themselues indifferent for sacred uses and holding by no other tenure then by the courtesie of the Church 4 Much of this kinde was that great conflict between the East and Westerne Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passâ—over of the Iewes was changed in the Apostles times to the Feast of Easter the anniversary memoriall of our Saviours resurrection and not changed onely in their times but by their authoritie Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint Iohn and with the rest of the Apostles as Irenaeus tels us in Eusebius History The like Polycrates affirmes of Saint Philip also Lib. 5. c. 26 whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festivall it selfe but for the time wherein it was to be observed The Easterne Churches following the custome of Hierusalem kept it directly at the same time the Iewes did their Passeover and at Hierusalem they so kept it the Bishops there for fifteene severall iuccessions being of the Circuâ—cision the better to content the Iewes their brethren and to winne upon them But in the Churches of the West they did not celebrate this Feast decima quarta luna upoÌ„ what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly â—o expresse some difference between Iewes and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annuall returne of so great a Feast but kept it on the fourteenth day of the moneth be it what it will it may be very strongly gathered that they regarded not the Lords Day so highly which was the weekly memory of the resurrection as to preferre that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint Iohn was not the Authour of the contrary practice as some gave it out Nam quaenam potuâ—t esse ratio Annal An. 159. c. For what saith he might be the reason why in the Revelation he should make mention of the Lords Day as a day of note and of good credit in the Church had it not got that name in reference to the resurrection And if it were thought fit by the Apostles to celebrate the weekly memory thereof upon the Sunday then to what purpose should they keepe the Anniversary on another day And so farre questionlesse we may joyne issue with the Cardinal that either Sunday is not meant in the Revelation or else Saint Iohn was not the Authour of keeping Easter with the Iewes on what day soever Rather we may conceive that Saint Iohn gave way unto the current of the times which in those places as is said were much intent upon the customes of the Iewes most of the Christians of those parts being Iewes originally 5 For the composing of this difference and bringing of the Church to an uniformity the Popes of Rome bestirred themselues â—o did many others also And first Pope Pius publisheth a declaration Com. Tom 1. Pasâ—ha domini die dominica annuis solennitatibus celebrandum esse that Easter was to be solemnized on the Lords day onely In Chronic. And â—here although I take the words of the letter directory yet I relie rather upon Eusâ—bius for the authority of the fact then on the Decretall it selfe which is neither the substance probable and the date starke false not to be tâ—usted there being no such Consuls it is Crabbes owne note as are there set downe But the Authoritie of Pope Pius did not reach so farre as th Asian Churches and therefore it produced an effect accordingly This was 159. and seven yeares after Polycarpus Bishop of Smyrna a Reverend and an holy man made away to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist l 14. c. 13. then to conferre with Anicetus then the Roman Prelate about this businesse And though one could not wooe the other to desert the cause yet they communicated together and so parted Friends But when that Blastus afterwards had made it necessary which before was arbitrary and taught it to be utterly unlawfull to hold this Feast at any other time then the Iewish Passâ—over becomming so the Authour of the Quartâ— decimani as they used to call them then did both Eleuthâ—rius publish a Decree that it was onely to be kept upon the Sunday and Irenaeus though otherwise a peaceable man write a Discourse entituled De schismate contra Blastum now not extant A little before this time this hapned Anno 1â—0 the controversie had tooke place in Laodicea L. 4. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it which mooved Melito Bishop of Sardis a man of speciall eminence to write two Books de Paschate and one de die Dominico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what side he took it is hard to say Were those discourses extant as they both are lost wee might no doubt finde much that would conduce to our present businesse Two yeares before the cloâ—e of this second century Euâ—eb l 5. c. 23 24. Pope Victor presuming probably on his name sends abroad his Mandatâ— touching the keeping of this Feast on the Lords Day onely against the which when as Polycratâ—s other Asian Prelates had set out their Manifests he presently without more ado declares them all for excommâ—â—icate But when this rather hindred then advanced the cause the Asian Bishops caring little for those Brut a sublumina and Irenaeus who held the same side with him having perswaded him to milder courses he went anotherway to work by practising with the Prelates of severall Churches to end the matter in particular Councels Of these was one held at Osroâ—na another by Bachyllus Bishop of Corinth a third in Gaâ—l by Irenaeus a fourth in
unlesse some out of poore devotion did it secretly Which dispensation probablie occasioned the neglect thereof in the times succeeding the rather since those hereticks who formerly had denied the resurrection were now quite exterminated This circumstance we have considered the more at large as being the most especiall difference whereby the Sundayes service was distinguished from the weeke-dayes worship in these present times whereof we write And yet the difference was not such but that it was proper to the Lords day onely but if it were a badge of honour communicated unto more then forty other dayes of which more anon But being it was an Ecclesiasticall and occasionall custome the Church which first ordained it let it fall againe by the same authoritie 8 In the third Centurie the first we meete with is Tertullian who flourished in the very first beginnings of it by whom this day is called by three severall names For first he cals it Dies solis Sunday as commonly we now call it and saith that they did dedicate the same unto mirth and gladnesse not to devotion altogether Cap. 16. Diem solis laetitiae indulgemus in his Apologetick The same name is used by Iustin Martyr in the passages before remembred partly because being to write to an heathen Magistrate it had not beene so proper to call it by the name of the Lords day which name they knew not and partly that delivering the forme and substance of their service done upon that day they might the better quit themselues from being worshippers of the Sunne as the Gentiles thought For by their meetings on this day for religious exercises in greater numbers then on others in Africke and the West especially and by their use of turning towards the East when they made their prayers the world was sometimes so perswaded Inde suspicâ—o quod innotuerit nos ad Orientis regionem precari as he there informed us Whereby we may perceive of what great antiquitie that custome is which is retained in the Church of England of bowing kneeling and adoring towards the Easterne parts The second name by which Tertullian cals this day De Idolat c 14. is the eight day simply Ethnic is semel annuus dies quisquis festus est tibi octavo quoque die The third iâ— De 〈◊〉 mil. c. 3. Dies Dominicus or the Lords day which is frequent in him as Die Dominico jejâ—nium nefas duciâ—us we hold it utterly unlawful to fast the Lords day of which more hereafter For their performances in their publicke meetings he describes them thus Coimus in coetum congregatiâ—nem c. Apol. c. 39. We come together into the assemblie or congregation to our common prayers that being banded as it were in a troope or Armie we may besiege God with our petitions To him such violence is exceeding gratefull It followeth Cogimur ad sacrarum lit commemorationem c. We meet to heare the holy Scriptures rehearsed unto us that so according to the qualitie of the times we may either be premonished or corrected by them Questionlesse by these holy speeches our faith is nourished our hopes erected our assurance setled and notwithstanding by inculcating the same we are the better stablished in our obedience to Gods precepts A litle after Praesident probati quique seniores c. Now at these generall meetings some Priests or Elders do preside which have attained unto that honour not by money but by the good report that they have gotten in the Church And if there be a poore-mans Boxe every one cast in somewhat menstrua die at least once a moneth according as they would and as they were able Thus he describes the forme of their publicke meetings but that such meetings were then used amongst them on the Sunday onely that he doth not say Nor can we learne by him or by Iustin Martyr who describes them also either how long those meetings lasted or whethâ—r they assembled more then once a day or what they did after the meetings were dissolved But sure it is that their Assemblies held no longer then our Morning service that they met onely before noone for Iustin saith that when they met they used to receive the Sacrament and that the service being done every man went againe to his daily labours Of all these I shall speake hereafter In Cant. Sol. hom 30. Onely I note it out of Beza that hitherto the people used not to forbeare their labours but while they were assembled in the Congregation there being no such dutie enjoyned amongst them neither in the times of the Apostles nor after many yeares not till the Emperours had embraced the Gospell and therewith published their Edicts to enforce men to it But take his words at large for the more assurance Vt autem Christiani eo die à suis quotidianis laboribus abstinerâ—nt praeter idtemporis quod in coetu ponebatur idneque illis Apostolicis temporibus mandatum neque priâ—s fuit observatum quam id à Christianis Imperatoribus ne quis a rerum sacrarum meditatione abstraharetur quidem non it a praecise observatum Which makes it manifest that the Lords day was not taken for a Sabbath day in these three first Ages But for Tertullian where I left note that I rendred seniores by Priests or Elders because I thinke his meaning was to render the Greeke Presbyter by the Latine senior For that he should there meane lay-elders as some men would have it is a thing impossible considering that he tels us in another place that they received the Sacrament at the hands of those that did preside in the assemblies De coron milit c. 3. Eucharistiae Sacramentum non de aliorum manu quam de Praesidentium sumimus and therefore sure they must be Priests that so presided 9 Proceed we next to Origen who flourished at the â—ame time also Hee being an Auditor of Clemens in the schooles of Alexandria became of his opinions too in many things and amongst others in dislike of those selected festivals which by the Church were set apart for Gods publicke service In Gen hom 10. Cont Cels. l. 8. Dicite mihi vos qui festis tantum diebus ad Eccles. convenitis coeteri dies non sunt festi non suntdies Domini Indaeorâ—â— est dies certos raros observare solennes c. Christiani omni die carnes agni comedunt i.e. carnes verbi Dei quotidie sumuÌ„t Tel me saith he you that frequent the Church on the feast dayes onely are not all dayes festivall are not all the Lords It appertaines unto the Iews to observe dayes and festivals the Christians every day eate the flesh of the Lambe i.e. they every day do heare the Word of God And in another place Cent. 2 C. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He truly keepes the festivals that performes his dutie praying continually and offering every day the unbloudy sacrifice in his prayers to God
by Epiphanius that howsoever it was not so in the Isle of Cyprus which it seemes held more correspondence with the Church of Rome than those of Asia Expos. fidei Cathol 24. Yet in some places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to celebrate the holy Sacrament and hold their publicke meetings on the Sabbath day So as the difference was but this that whereas in the Easterne and Westerne Churches severall dayes were in commission for Gods publike service the Lords day in both places was of the Quorum and therefore had the greater worship because more businesse 6 They held their publike meetings on the Sabbath day yet did not keepe it like a Sabbath The Fathers of this learned age knew that Sabbath had beene abrogated and profest as much The Councell of Laodicea before remembred though it ascribe much to this day in reference to the Congregations then held upon it yet it condemnes the Romish observations of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not fit for Christians â—aith the 29. Canon to Iudaize and doe no manner of worke on the Sabbath dayes but to pursue their ordinarie labours on it Conceive it so farre forth as they were no impediment to the publike meetings then appointed And in the close of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any should be found so to play the Iewes let them be Anathema So Athanasius though he defend the publike meetings on this day stands strongly notwithstanding for the abrogation of the Iewish Sabbath Not on the by but in a whole discourse writ and continued especially for that end and purpose entituled De Sabbato circumcisione One might conjecture by the title by coupling of these two together what his meaning was that he conceived them both to be of the same condition And in his homily De semente he tels us of the New-moones and Sabbaths that they were vshers unto Christ and to be in authoritie till the master came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Master being come the Vsâ—er grew out of all imployment the Sunne once risen the lampe was darkened V p. 1. chapt 8. Two other of the Fathers which have said as much and whereof we have spoken in a place more proper adde Nanianz Orat. 43. S. Cyril of Hierusalem Cat. 4. and Epiphanius in the confutation of those severall hereticks that held thâ— Sabbath for a necessary part of Gods publike worship and to be now observed as before it was Of which kinde over and above the Ebionites and Cerinthians which before wee spake of were the Nazaraei in the second Century who as this Epiphanius tells us differed both from the Iew and Christian. First from the Iew in that they did beleeve in Christ next from the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they still retaine the law as Circumcision and the Sabbath and such things as those And these I have the rather noted in this place and time as being so Saint Austine tels us Cont. Cresconium l. 8. the Ancestors or Originall of the Symmachiani who held out till this very Age and stood as much for Sabbaths and legall ceremonies as their founders did whereof consult S. Ambrose preface to the Galatians Now as these Nazarens or Symmachiani had made a mixt religion of Iew and Christian Narianz Orat. 19. so did another sort of heretickes in these present times contrive a miscellanie of the Iew and Gentile Idols and sacrifices they would not have and yet they worshipped the fire and candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Sabbath also they much reverenced and stood upon the difference of uncleane and cleane yet by no meanes would be enduced to like of Circumcision These they called Hypsistarij or rather so those doughty fellowes pleased to call themselves Adde here that it was counted one of the great dotages of Appollinaris and afterwards of all his sect viz. that after the last resurrection every thing should be done againe Baâ—il epl 74. according to the former law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we should be circumcised and observe the Sabbath and absteine from meates and offer sacrifice and finally of Christians become Iewes againe Then which saith Basil who reports it what can bee more absurde or more repugnant to the Gospel By which it is most plaine and certaine that though the Christians of the East retained the Saturday for a day of publicke meeting yet they did never meane it to bee a Sabbath reckoning them all for heretickes that so observed it 7 Next let us looke upon the Sunday what they did on that For though it pleased the Emperour by his royall edict to permit workes of husbandry in the Country and manumissions in the Citties on that sacred day yet probably there were some pure and pious soules who would not take the benefit of the declaration or thinke themselves beholding to him for so injurious and profane a dispensation This we will search into exactly that so the truth may be discovered And first beginning with the Councell of Eliberis a Towne of Spaine in the beginning of this Age it was thus decreed Si quis in civitate positus Can. 21. per tres dominicas ecclesiam non accesserit tanto tempore abstineat ut correptus esse videatur If any inhabitant of the Citties absent himselfe from Church three Lords dayes together let him be kept as long from the holy Sacrament that he may seeme corrected for it Where note Si quis in civitate positus the Cannon reacheth unto such onely as dwelt in Citties neere the Church and had no great businesse those of the Country being left unto their husbandry and the like affaires no otherwise than in the Emperours Edict which came after this And in the Councell of Laodicea not long after Can. 29. which cleerely gave the Lords day place before the Sabbath it is commanded that the Christians should not Iudaiâ—e on the Sabbath day but that they should preferre the Lords day before it and rest thereon from labour if at least they could but as Christans still The Canon is imperfect as it stands in the Greeke text of Binius edition no sense to be collected from it But the translation of Dionysius Exiguus which he acknowledgeth to be more neere the Greeke then the other two makes the meaning up Diem dominicum praeferentes ociari oportet si modâ— possint And this agreeably both unto Zonar as and Balsamon who doe so expound it and saw no doubt the truest and most perfect copies Thus then saith Zonaras It is appointed by this Canon that none abstaine from labour on the Sabbath day which plainely was a Iewish custome and an anathema layed on those who offend herein In Canon Conc. Laoâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c but they are willed to rest from labour on the Lords day in honour of the resurrection of our Lord and Saviour But here we must observe that the
abstinence Conc. Tom. 2. Can. 18. A folly presently condemned in a Provinciall Synod held at Gangra of Paphlagonia wherein it was determined thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any fasted on the Lords day on pretence of abstinence he should be anathema Next sprung up one Aerius no good Sundayes man but one that went not on so good a ground as Eutactus did He stood good man upon his Christian liberty and needes must fast upon the Lords day onely because the Church had determined otherwise De haeres â— 53. Of him S. Austin tells us in the generall that hee cryed downe all setled and appointed fasts and taught his fellowes this that every man might fast as he saw occasion ne videatur sub lege lest else he should be thought to be under the Law More punctually Epiphanius tells us Haeres 75. n. 3. that to expresse this liberty they used to fast upon the Sunday and feast it as some doe of late upon the Wednesday and the Friday antient fasting dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it Adde that S. Austin tells us of this Aerius that amongst other of his heresies he taught this for one Presbyterum ab Episcopo nulla differentia discerni debere that there should be no difference betweene Priests and Bisâ—ops A pregnant evidence that those who set themselves against the Hiâ—rarchie of the Church are the most likely men of all to overthrow all orders in the civill state Now as the Manichees did use to fast the Sunday so were they therein imitated by the Priscillianists manichaeorum simillimos the very pictures of the Manichees Epl. 86. as S. Austin calls them save that these last did use to fast on the Christmasse also therein went beyond their patterne And this they did as Pope Leo tells us quia Christum dominum in vera hominis natura natum esse non credunt Epl. 93. c. 4. because they would not be perswaded that Christ the Lord had tooke upon him our humane nature To meete with these proude sectaries for such they were there was a councell called at Saragossa Caesarea Augusta the Latines call it wherein the Fathers censured and anathematized all such as fasted on the Lords day causa temporis aut persuasionis aut superstitionis whether it were in reference unto any time Con. Tom. 1. can 2. or misperswasion or superstition In reference unto any times this seemes to make the Sundayes fast unlawfull in the time of Lent and so it was accounted without all question For this looke Epiphanius Expos. fid Cathol Num. 22. S. Ambr. de Elia jejunio cap. 10. S. Hierome epl ad Lucinum S. Chrysostome Hom. 11. in Gen. 2. In two of which Foure-fathers Chrysostome and Ambrose the Saturday is excepted also S Austin Epl. 86. Concil Agathens can 12. Aurelianens 4. can 2. Humberti Resp. ad libellum Nicetae and last of all Rupertus who lived in the beginning of the 12. De divinis Offic. l. 4. c. 9. Centurie to descend no lower who withall tells us that from the first Sunday in Lent unto Easter day are 42. dayes just whereof the Church fasteth onely the 36. it being prohibited by the Canon to fast upon the day of the Resurrection Vt igitur nostri solennit as jejunij dominico magis coaptetur exemplo quatuor dies qui hanc dâ—minicam proecedunt superadditi sunt Therefore saith he that the solemnity of our fast might come more neere the Lords example the 4 dayes which occurre betweene Shrove-tuesday and the first Sunday in Lent were added to make up the number But to come backe unto the times where before we left partly in detestation of the heretickes before remembred but principally in honour of the resurrection the councell held at Carthage Anno 398 did decree it thus Can. 64. Qui die dominico studiose jejunat non credatur Catholicus that he which of set purpose did fast the Sunday should be held no Catholicke 9 For honest recreations next I finde not any thing to perswade me that they were not lawfull since those which in themselves were of no good name no otherwise were prohibited in this present Age then as they were an hindrance to the publicke service of the Church Can. 88. For so it was adjudged in the Councell of Carthage before remembred Qui die solenni praetermisso ecclesiae solenni conventu ad spectacula vadit excommunicetur Hee that upon a solemne day shall leave the service of the Church to goe unto the common shewes be hee excommunicate where by the way this Canon â—eacheth unto those also who are offenders in this kinde as well on any of the other fâ—stivalls and solemne dayes as upon the Sunday and therefore both alike considerable in the present businesse But hereof and the spectacula here prohibited wee shall have better opportunitie to speake in the following Age. And here it is to bee observed that as Saint Chrysostome before confessed it to be lawfull for a man to looke unto his worldly businesse on the Lords day after the congregation was dismissed so here the Fathers seeme to dispense with those who went unto the common shewes being worldly pleasures though otherwise of no good name as before we sayd in case they did not pretermit Gods publicke service Therefore wee safely may conclude that they conceived it not unlawfull for any man to follow his honest pleaâ—ures such as were harmelesse in themselves and of good report after the breaking up of the congregation Of this sort questionlesse were shooting and all mâ—nly exercises walking abroad or riding forth to take the aire civill discourse good company and ingenuous mirth by any of which the spirits may be quiâ—kned and the body strengthned Whether that dancing was allowed is a thing more questionable and probably as the dauncings were in the former times it might not be suffered nay which is more it had beene infinite scandall to the Church if they had permitted it For we may please to know that in the dancings used of old throughout the principall Citties of the Roman Empire there was much impurity and immodesty such as was not to bee beheld by a Christian eye Some times they danced starke naked and that not privately alone Orat. in Pis. Art 3. in verrem but in publicke feasts This Cicero objects against Lucius Piso quod in convivio saltaret nudus the same he also casts in the teeth of verres and Deiotarus was accused of the like immodesty whereof perhaps he was not guilty As for the Women they had armed themselves with the like strange impudency and though they daunced not naked in the open streetes yet would be hired to attend naked at publicke feasts and after prostitute themselves unto those guests for enterteinment of the which they were thither brought whereof see Athenaeus Dipnos l. 12. Sueton. in Tiberio cap 42. 43. And for their dancings in the
publicke they studied all those cunning and provoking Arts by which they might entice young men to wantonnesse and inflame their lusts using lascivious gestures and mingling with their dances most immodest songs nay which is more than this sometimes of purpose laying open to the eye and view of the spectatour those parts which womanhood and common honesty would not have uncovered Saint Ambrose so describes them and from him we take it An quicquam est tam pronum ad libidines quam inconditis mâ—tibus De virginib lib. 3. ea qua natura abscondit vel disciplina nudavit membrorum operta nudare ludere oculis rotare cervicem comam spargere And in another place he is more particular Mulieres in plateis inverecundos sub conspectu adolescâ—ntulorum intemperantium choros ducunt jactantes comam traâ—entes tunicas scissae amictus 〈◊〉 lâ—certos De Elia jeiunio c. 18. plaudentes manibus personantes vocibus saltantes pedibus irritantes inse juvenum libidines motu histrionico petulanti oculo dedecoroso ludibrio The women saith the father even in the sight of wanton and lascivious youthes daâ—nce immodest dances tossing about their hayre drawing aside their coates that so they might lay open what should not be seene their garments open in many places for that purpose also their armes quite bare clapping their hands capering with their feete chanting obscene and filthy songs for afterwards he speakes de obscoenis cantibus finally stirring up the lusts of ungoverned men by those uncomely motions wanton lookes and shamefull spectacles Saint Basil in his tract de luxiâ— ebrietate describes them much after the same manner whereof see that father Yet thinke not that all women were so lewdly given or so immodest in their dancings but only common women which most used those arts to increase their custome such as were mustered up by a Athen. Dipnos l. 12. c 13. Struto King of the Sdonians to attend his banquetings or such loose trulls as Messalina and others mentioned in the b Iuvenal Sat. 6. 11. Poet who practised those lascivious dances to inflame their paramouâ—s Now to these common publicke dancings the people in the Roman Empire had beene much accustomed especially in their height of fortune wherein they were extreamely riotous and luxurions And unto these too many innocent soules both young men and women in the first ages of the Church used to repare sometimes for their recreation onely to looke upon the sport and seeing those uncomely gestures and uncivill sights went backe sometimes possessed with unchaste desires and loose affections which might perhaps breake out at last in dishonest actions This made the Fathers of this Age and of some that followed inveigh as generally against all dancings as most unlawfull in themselves so more particularly against the sport it selfe and beholding of the same upon those dayes which were appointed to Gods worship And to these kinde of dancings and to none but these must we referre those declamations which are so frequent in their writings whether in reference to the thing or unto the times Two onely in this Centurie have spoke of dancing as it reflects upon the day S. Chrysostome and Ephrem Syrus Saint Chrysostome though last in time shall be first in place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he De eleâ—mos orat 2. T. 6. we ought to solemnise this day with spirituall honour not making riotous feasts thereon swimming in wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking to drunkennesse or in wanton dancings but in releeving of our poore and distressed brethren Where note that I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply dancing but wanton dancing according to the nature of the word which signifieth such dancings as was mixt with Songs according to the fashion at this time in use Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choros agito salto tripudio proprie cum cantu as in the Lexicon and for the quality of the songs which in those times they used in dancing that is shewne before so that not dancing simply but immodest dancing such as was then in use is by him prohibited And to that purpose Ephrem Syrus if the worke be his Serm. de dieb Festis Festivitates dominicas honorare contendite c. Endeavour earnestly saith he to honour the Lords day not in a wordly sort but after a spirituall manner not as the Gentiles keepe their feasts but as Christians should Amongst which customes of the Gentiles that are there forbidden one and the principall is this non choreas ducamus that we use no danceâ— thaâ— is no such immodest and unseemely dancings as were most practised by the Gentiles and could not stand with that discreete which pertained to Christians This evident by that which Saint Ambrose tell 's us De Elia jeiâ—nioc 18. Notum est omnibus nugaces turpes saltationes ab episcopis solere compesci it is well knowne saith he how carefully the Bishops doe restraine all toying light and beastly kinde of dances So that in case the dauncings be not toying light nor beastly as were the daunces of the Gentiles whom they reprehended neither the fathers did intend them nor the rulers of the Church restraine them 10 For the Imperiall constitutions of this present Age they strike all of them upon one and the selfe same string with that of Constantine before remembred save that the Emperour Gratian Valentinian and Theodosius Cod. Theod. who were all partners in the Empire set out an edict to prohibit all publicke shewes upon the Sunday Nullus die Soliâ— spectaculum praebeat nec divinam venerationem confecta solennitate confundat Such was the Letter of the Law which being afterwards enlarged by Theodosius the younger who lived in the next Centurie we shall meete with their The other Edicts which concerne the businesse that is now in hand were onely explanations and additions unto that of Constantine one in relation to the matter the other in reference to the time First in relation to the matter whereas all Iudges were restrained by the law of Constantine Cod. Theodos. from sitting on that day in the open Court there was a clause now added touching Arbitrators that none should arbitrate any litigious cause or take cognizance of any peeâ—uniary businesse on the Sunday Debiâ—um publicum privatumue nullus efflagitet nec apud ipsos quidem arbitros vel in judicijs flagitatos vel sponte delectos â—lla sit agnitio jurgiorum a penalty being inâ—â—icted upon them that transgressed herein This published by the same three Emperours Honorius and Evodius Cod. Theodos. â— 8. 〈◊〉 8. being that yeere consulls which was in Anno 384 as the former was Afterwards Valentinian and Valens Emperours were pleased to adde neminem christianum ab exactoribus conveniri volumus that they would have no Christians brought upon that day before the officers of the
of the Sacraments praysing the â—ord for all his mercies and praying to him joyntly with the Congregation for the continuance of the same Rest and cessation from the workes of labour came not in till afterwards and then but as an accessory to the former duties and that not setled and established in a 1000. yeare as before was sayd when all the proper and peculiar duties of the day had beene at their perfection along time before So that if we regard either institutions or the authority by which they were so instituted the end and purpose at the which they principally aimed or the proceedings in the setling and confirming of them the difference will be found so great that of the Lords day no man can affirme in sence and reason that it is a Sabbath or so to be observed as the Sabbath was CHAP. IV. The great improvement of the Lords day in the fift and sixt Ages make it not a Sabbath 1 In what estate the Lords day stood in S. Austins time 2 Stage-playes and publicke shewes prohibited on the Lords day and the other holy dayes by Imperiall Edicts 3 The base and beastly nature of the Stage-playes at those times in use 4 The barbarous and bloody quality of the Spectacula or shewes at this time prohibited 5 Neyther all civil businesse nor all kind of pleasure restrained on the Lords day by the Emperour Leo as some give it out The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath 6 The French and Spaniards in the sixt Age begin to Iudaize about the Lords day and of restraint of husbandry on that day in that age first thought of 7 The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath 8 Of publicke honours done in these Ages to the Lords day by Prince and Prelate 9 No evening service on the Lords day till these present ages 10 Of publicke orders now established for the better regulating of the Lords day-meetings 11 The Lords day not more reckoned of than the greatâ—r festivalls and of the other holy dayes in these ages instituted 12 All businesse and recreation not by Law prohibited are in themselves as lawfull on the Lords day as on any other 1 WEe are now come unto the times wherein the Church began to settle having with much adoe got the better hand of Gentilisme and mastered those stiffe heresies of the Arians Macedonians and such others as descended from them Vnto those times wherein the troubles which before distracted her peace and quiet being well appeased all things began to grow together in a perfect harmony what time the faithfull being united better than before in points of judgement became more uniforme in matters of devotion and in that uniformitie did agree together to give the Lords day all the honour of an holy festivall Yet was not this done all at once but by degrees the fift and sixt Centuries being well nigh spent before it came unto that height which hath since continued The Emperours and the Prelates in these times had the same affections both earnest to advance this day above all others and to the Edicts of the one and Ecclesiasticall constitutions of the other it stands indebted for many of those priviledges and exemptions which it still enjoyeth But by degrees as now I sayd and not all at once For in S. Austins time who lived in the beginning of this fift Century it was no otherwise with the Lords day then as it was before in the former Age accounted one of those set dayes probably the principall which was designed and set apart for Gods publicke worship Amongst the writings of that Father which are his unquestionably we finde not much that doth conduce to our present businesse but what we finde we shall communicate with as much brevity as we can The Sundayes fast he doth abhominate as a publicke scandall Epi. 86. Quis deum non offendit si velit cum scandalo totius ecclesiae die dominico jejunare The exercise of the day he describes in briefe Dâ—civitat l. 22. c. 8. in this forme that followeth Venit Pascha at que ipso die dominico mane frequens populus praesens erat Facto silentio divinarum Scripturarum lecta sunt solennia c. Easter was come and on the Lords day in the morning the people had assembled themselves together All being silent and attent those lessons out of holy Scripture which were appointed for the time were read unto them when wee were come unto that part of the publicke service which was allotted for the Sermon I spake unto them what was proper for the present festivall and most agreeable to the time Service being done I tooke the man along to dinner a man hee meanes that had recovered very strangely in the Church that morning who told us all the story of those sad calamities which had befallen him This is not much but in this little there are two things worth our observation First that the Sermon in those times was not accounted eyther the onely or the principall part of Gods publicke service but onely had a place in the Common Liturgy which place was probably the same which it still retaines post Scripturarum solennia after the reading of the Gospel Next that it was not thought unlawfull in this Fathers time to talke of secular and humane affaires upon this day as some now imagine or to call friends or strangers to our Table as it is supposed S. Austin being one of so strict a life that he would rather have put off the invitation and the story both to another day had hee so conceived it Nor doth the Father speake of Sunday as if it were the onely festivall that was to be observed of a Christian man Cont. Adimant c. â—6 Other festivities there were which he tells us of First generally Nos quoque dominicum diem Pascha solenniter celebramus quaslibet alias Christianas dierum festivitates The Lords day Easter and all other Christian festivalls were alike to him And hee enumerates some particulars too Epi. 118. the resurrection passion and ascention of our Lord Saviour together with the comming of the holy Ghost which constantly were celebrated anniversaria solennitate Not that there were no other festivalls then observed in the Christian Church but that those foure were reckoned to be Apostolicall and had beene generally received in all ages past As for the Sacrament it was not tyed to any day but was administred indifferently upon all alike except it were in some few places where it had beene restrained to this day alone Alij quotidie communicant corpori sanguini dominico alij certis diebus accipiunt alibi Sabbato tantum dominico alibi tantum dominico as he then informes us As for those workes ascribed unto him which eyther are not his or at least are questionable they informe us thus The tract de rectitudine
to be no ordinance of the Lords that he exacteth no such duty from us and that it is an ecclesiasticall exhortation onely and no more but so And if no more but so it were too great an undertaking to bring all nations of the world to yeeld unto the prescript of a private and particular Canon made onely for a private and particular cause and if no more but so it concludes no Sabbath 8 Yet notwithstanding these restraints from worke and labour the Church did never so resolve it that any worke was in it selfe unlawfull on the Lords day though to advance Gods publicke service it was thought good that men should bee restrained from some kinde of worke that so they might the better attend their prayers and follow their devotions It s true these centuries the fifth and sixth were fully bent to give the Lords day all fit honour not onely in prohibiting unlawfull pleasures but in commanding a forbearance of some lawfull businessâ— such as they sound to yeeld most hinderance to religious duties Yea and some workes of pietie they affixt unto it for its greater honour The Prisoners in the common Gaoles had formerly beene kept in too strictly It was commanded by Honorius and Theodosius at that time Emperous Anno 412. that they should be permitted omnibus diebus dominicis every Lords day to walke abroade with a guard upon them as well to crave the charity of well disposed persons as to repaire unto the Bathes for the refreshing of their bodies Nor did he onely so command it but set a mulct of 20 pound in gold on all such publicke ministers as should disobey the Bishops of the Church being trusted to see it done Where note that going to the Bathes on the Lords day was not thought unlawfull though it required no question corporall labours for had it beene so thought as some thought it afterwards the Prelates of the Church would not have taken it upon them to see the Emperours will fulfilled and the law obeyed A second honour affixt in these Ages to the Lords day is that it was conceived the most proper day for giving holy Orders in the Church of God and a law made by Leo then Pope of Rome and generally since taken up in the Westerne Church that they should bee conferred upon no day else There had beene some regard of Sunday in the times before and so much Leo doth acknowledge Quod ergo a patribus nostris propensiore cura novimus servatum esse Epl. decret 81. a vobis quoque volumus custodiri ut non passim diebus omnibus sacerdotalis ordinatio celebretur But that which was before a voluntary Act is by him made necessary and a law given to all the Churches under his obedience Vt his qui consecrandi sunt nunquam benedictiones nisi in die resurrectionis dominicae tribuantur that ordinations should bee celebrated on the Lords day onely And certainely he gives good reason why it should be so except in extraordinarie and emergent cases wherein the law admits of a dispensation For on that day saith he The holy Ghost descended upon the Apostles and thereby gave us as it were this celestiall rule that on that day alone we should conâ—erre spirituall orders in quo â—ollata sunt omnia dona gratiarum in which the Lord conferred upon his Church all spirituall graces Nay that this busines might be done with the more solemnity and preparation it was appointed that those men who were to be invested with holy Orders should continue fasting from the Eve before that spending all that time in prayer and humbling of themselves before the Lord they might be better â—itted to receive his Graces For much about these times the service of the Lords day was enlarged and multiplyed the Evenings of the day being honoured with religious meetings as the Mornings formerly Yea and the Eves before were reckoned as a part or parcell of the Lords day following Cui a vespere sabbati initium constat ascribi as the same Decretall informes us The 251 Sermon de tempore ascribed unto Saint Aâ—stine doth affirme as much but we are not sure that it is his Note that this Leo entred on the chaire of Rome Anno 440 of our Saviours birth and did continue in the same full 20 years within which space of time he set out this decretall but in what yeare particularly that I cannot finde 10 I say that now the Evenings of the Lords day began to have the honour of religious meetings for ab initio non fuit sic it was not so from the beginning Nor had it beene so now but that almost all sorts of people were restrained from worke aswell by the Imperiall Edicts as by the constitutions of particular Churches by meanes where of the afternoone was left at large to bee disposed of for the best increase of Christian Pietie Nor probably had the Church conceived it necessary had not the admiration which was then generally had of the Monasticke kinde of life facilitated the way unto it For whereas they had bound themselves to set houres of prayer Epitaphium Paulâ— matr Mane hora tertia sexta nona vespere noctis medio at three of the clocke in the morning at sixe at nine and after in the evening and at midnight as S. Hierome tells us the people generally became much affected with their strict devotions and seemed not unwilling to conforme unto them as farre at least as might consist with their vocations upon this willingnesse of the people the service of the Church became more frequent then before and was performed thrice every day in the greater Churches where there were many Priests and Deacons to attend the same namely at sixe and nine before noone and at sometime appointed in the evening for the afternoone accordingly as now wee use it in our Cathedrall and Collegiate Churches But in inferiour townes and pettit villages where possibly the people could not every day attend so often it was conceived sufficient that they should have the morning and the evening prayer sung or sayd them that such as would might come to Church for their devotions and so it is by the appointment of the Rubricke in ouâ— Common Prayer Booke Onely the Sundayes and the holyâ— dayes were to be honoured with two severall meetings in the morning the one at sixe of the Clocke which simply was the morning service the other at nine for the administration of the holy Sacrament and Preaching of the Word to the congregation This did occasion the distinction of the first and second Service as we call them still though now by reason of the peoples sloth and backwardnesse in comming to the Church of God they are in most places joyn'd together So whereas those of the monasticke life did use to solemnize the Eve or Vigils of the Lords day and of other festivals with the peculiar and preparatory service to the day it selfe that profitable and pious custome
French do delight in dancing Dallingâ—â—â—â—ew â—f Fâ— hath beene no small impediment unto the generall entertainment of the reformed Religion in that kingdome So great is their delight therein and with such eagernesse they pursue it when they are at leisure from their businesse that as it seemes they do neglect the Church on â—he holidayes that they may have the more time to â—ttend their dancing Vpon which ground it was Ap Bocheâ—â— and not that dancing was conceived to be no lawfull sport for the Lords day that in the Councell of Sens Ann. 1524. in that of Paris Ann. 1557. in those of Rhemes and Touts Ann. 1583. and finally in that of Bourges Ann. 1584. dancing on Sundayes and the other holy dayes hath beene prohibited prohibited indeed but practised by the people notwithstanding all their Canons But this concernes the French and thâ—ir Churches onely our Northerne Nations not being so bent upon the sport as to need restraint Onely the Polish Churches did conclude in the Synod of Petricow before remembred that Taverne-meetings drinking-matches dice cards and such like pastimes as also musicall instruments and dances should on the Lords day be forbidden But then it followeth with this clause Praesertim eo temporis momento quo concio cultus divinus in templo peragitur especially at that instant time when men should be at Church to heare the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise then as they were a meanes to keepe men from Church Probably also they might be induced unto it by such French Protestants as came into that countrey with the Duke of Anjou when he was chosen King of Poland Ann. 1574 which was foure yeares before this Councell 11 As for the Churches of the East being now heavily oppressed with Turkish bondage we have not very much to say Yet by that little which wee finde thereof it seemes the Lords day keeps that honour which before it had and that the Saturday continues in the same regard wherein once it was both of them counted dayes of feasting and both retained for the assemblies of the Church First that they are both dayes of feasting or at the least exempted from their publicke Fasts appeares by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De instituâ— Graâ—c c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday which wee call the Lord day they do both eat oile and drinke wine even in Lent it selfe whereas on other dayes they feed on pulse and drink onely water Then that they both are still retained for the assemblies of the Church Id. c. 17. with other Holy-dayes hee tells us in another place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that for the Lords day and the Saturday and the other Festivals they use to goe unto the Church on the Eve before and almost at midnight where they continue till the breaking up of the Congregation For the Egyptian Christians or Cophties as we call them now Travels l 2. it is related by G. Sandys that on the Saturday presently after midnight they repaire unto their Châ—rches where they remayne well nigh untill Sunday at noone during which time they neither sit nor kneele but support themselues on Crutches and that they sing over the most part of Davids Psalmâ—s at every meeting with divers parcels of the old new Testament He hath informed us also of the Armenians another sort of Easterne Christians that comming into the place of the Assembly on Sunday â— the afternoon he found one sitting in the middest of the Congregation in habit not differing from the rest reading on a Bible in the Chaldaean tongue that annon after came the Bishop in an hood or vest of black with a staffe in his hand that first he prayed and then sung certaine Psalmes assisted by two or three after all of them â—inging joyntly at interims praying to themselues the Bishop all this while with his hands erected and face towards the Altar That service being ended they all kissed his hand and bestowed their Almes he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts Festivals he dismissed the assembly The Muscovites being neer unto the Greeks once within the jurisdiction of the Patriark of Constantinople partake much also of their customes They count it an unlawfull thing to fast the Saturday Gagvinus de Mâ—scovit which shewes that somewhat is remayning of that esteeme in which once they had it and for the Holydayes Sundayes aswell as any other they doe not hold themselues so strictly to them but that the Citizens and Artificers imâ—ediatly after Divine Service betake themselues unto their labourâ— and domesticke businesses And this most probably is the custome also of all the Churches of the East as holding a Communion with the Church of Greece though not subordinate thereunto from the which Church of Greece the faith was first derived unto these Muscovites as before was said and with the faith the observation of this day and all the other holydayes at that time in uâ—e As for the Country people as Gaguinus tells us they seldome celebrate or obâ—erve any day at all at lest not with that care and order as they ought to doe saying that it belongs onely unto Lords and Gentlemen to keepe Holydayes Last of all for the Habassines or Ethiopian Christians though further off in situation they come as neere unto the fashions of the ancient Graecians Of them wee are enformed by Master Brâ—rewood out of Damiani Enquiries c. 23. that they reverence the Sabbath keeping it solemne equally with the Lords day Emend Temp. lib. 7. Scaliger tells us that they call both of them by the name of Sabbaths the one the first the other the later Sabbath or in their owne language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Iudi or the Iewes Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens De Script Eâ— câ— in Clem. which indeed frequently doe presse the observation of that day with no lesse fervour then the Sunday Of this we have already spoken And to this Bellarmine was induced the rather because that in this Country they had found autority and were esteemed as Apostolicall Audio Ethiopes his Constitutionibus uti ut vere Apostolicis ea de causa in erroribus versari circa cultum Sabbati diei Dominicae But if this be an errour in them they have many partners and those of ancient standing in the Church of God as before was shewne As for their service on the Sunday they celebrate the Sacrament in the morning early except it be in the time of Lent when fasting all the day they discharge that duty in the Evening and then fall to
Reverend persons nor doe I thinke that any will so thinke hereafter when they have once considered the non sequitur of their owne Conclusions As for the Prayer there used wee may thus expound it according to the doctrine and the practice both of those very times viz that their intent and meaning was to teach the people to pray â—nto the Lord to incline their hearts to keepe that Law as farre as it contained the Law of Nature and had beene entertained in the Christian Church as also to have mercie on them for the neglect thereof in those holy dayes which by the wisdome and authoritie of his Church had beene set apart for Gods publike Service Besides this Prayer was then conceived when there was no suspition that any would make use thereof to introduce a â—ewish Sabbath but when men rather were inclined to the contrarie errour to take away those certaine and appointed times Lords dayes and other holy dayes which by the wisdome of the Church had beene retained in the Reformation The Anabaptists were strongly bent that way as before wee shewed and if wee looke into the Articles of our Church Sâ—â— Art 26. 37 38 39. wee shall then finde what speciall care was taken to suppresse their errours in other points which had tooke footing as it seemes in this Church and Kingdome Therefore the more likely is it that this Clause was added to crush their furious fancies in this particular of not hallowing certaine dayes and times to Gods publike Service Yet I conceive withall that had those Reverend Prelates fore-seene how much their pious purpose would have beene abused by wresting it to introduce a Sabbath which they never meant they would have cast their meaning in another mould 4 Proceed wee to the Reigne of Queene Elizabeth that so much celebrated Princesse and in the first place wee shall meet with her Iujunctions published the first yeere of her Empire in which the Sunday is not onely counted with the other holy dayes but labour at somâ— times permitted and which is more enjoyn'd upon it For thus it pleased her to declare her will and pleasure 〈◊〉 20. 〈…〉 Subiects shall from 〈…〉 their holy day according to 〈…〉 that is in hearing the 〈…〉 and publike 〈…〉 unto God and amendment of the same in reconcâ—ling of themselves charitably to their Neighbours where displeasure hath bâ—ene in offentimes receiving the Communion of the Bodie and Bloud of Christ in visiting the Poore and Sicke using all sobernesse and godly conversation This seemes to be severe enough but what followeth next Yet notwithstanding all Parsons Vicars and Curates shall teach and declare to their Parishioners that they may with a safe and quiet Conscience after their Common Prayer in the tâ—ne of Harvest labour upon the holy and festivall dayes and save that thing which God hath sent And if for any scrupulositie or grudge of Conscience men should superstitiously abstaine from working on these dayes that then they should grievously offend and displease God This makes it evident that Queene Elizabeth in her owne particular tooke not the Lords day for a Sabbath or to be of a different nature from the other holy dayes nor was it taken so by the whole Body of our Church and State in the first Parliament of her Reigne what time it was enacted 1. Eliz c. â— That all and every person and persons inhabiting within this Realme and any other the Queenes Dominions shall diligently and faithfully having no lawfull or reasonable excuse to be absent endevour themselves to resort to their Parish Church or Chappell accustomed or upon reasonable let thereof to some usuall place where Common Prayer shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as holy dayes and then and there to abide orderly and soberly during the time of Common Prayer Preaching or other Service of God upon paine of punishment c. This Law is still in force and still like to be and by this Law the Sundayes and the holy dayes are alike regarded Nor by the Law onely but by the purpose and intent of holy Church who in her publike Liturgie is as full and large for every one of the holy dayes as for the Sunday the Letanie excepted onely For otherwise by the rule and prescript thereof the same Religious Offices are designed for both the same devout attendance required for both and whatsoever else may make both equall And therefore by this statute and the Common Prayer-Booke wee are to keepe more Sabbaths then the Lords day Sabbath or else none at all 5 Next looke we on the Homilies part of the publicke monuments of the Church of England set forth and authorized an 1562. being the fourth of that Queenes reigne In that entituled Of the place and time of prayer wee shall finde it thus As concerning the time in which God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement c. And albe it this Commandement of God doth not binde Christian people so straitely to observe and keep the utter ceremonies of the Sabbath day as it did the Iewes as touching the forbearing of worke and labour in the time of great necessity and as touching the precise keeping of the seventh day after the manner of the Iewes for wee keepe now the first day which is our Sunday and make that our Sabbath that is our day of rest in honour of our Saviour Christ who as upon that day rose from death conquering the same most triumphantly Yet notwithstanding whatsoever is found in the Commandement apperteining to the law of nature as a thing most godly most iust and needfull for the setting forth of Gods glory ought to bee retained and kept of all good Christian people And therefore by this Commandement we ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull works For like as it appeareth by this Commandement that no man in the six dayes ought to be slothfull and idle but diligently to labour in that state wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and workeday labour to the intent that like as God himselfe wrought six dayes and rested the seaventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour evenso Gods obedient people should use the Sunday holily rest from their Common and daily businesse and also give themselves wholy to heavenly exercises of Gods true religion and service So that God doth not onely command the observation of this holy day but also by his owne example doth stirre and provoke us to the diligent keeping of the same c. Thus it may plainely appeare that Gods will and Commandement was to have a solemne time and standing day in