continued the same custom holding the Congregation from morn to noon and that the Jews came thither Fasting as generally men do now unto the Sacrament the better to prepare themselves and their attention for that holy Exercise Sure I am that Josephus tells us In vit sua that at mid-day they used to dismiss the Assemblies that being the ordinary hour for their repast as also that Buxtorfius saith of the modern Jews that ultra tempus meridianum jejunare non licet Syn. Jud. c. 10. it is not lawful for them to fast beyond the noon-tide on the Sabbath days Besides they which found so great fault with our Lords Disciples for eating a few ears of Corn on the Sabbath day are not unlikely in my mind to have aimed at this For neither was the bodily labour of that nature that it should any ways offend them in so high a measure and the defence made by our Lord in their behalf being that of Davids eating of the Shew-bread when he was an hungred is more direct and literal to justifie his Disciples eating than it was their working This abstinence of the Jews that lived amongst them the Romans noted and being good Trenchermen themselves at all times and seasons they used to hit them in the Teeth with their Sabbaths fasting But herein I submit my self to better judgments There was nother Prohibiton given by God about the Sabbath which being misinterpreted became as great a snare unto the Consciences of men as that before remembred of not kindling fire and dressing meat upon the Sabbath viz. Let no man go out of his place on the seventh day Which Prohibition being a Bridle only unto the people to keep them in from seeking after Mannah as before they did upon the Sabbath was afterwards extended to restrain them also either from taking any Journey or walking forth into the Fields on the Sabbath days Nay so precise were some amongst them that they accounted it unlawful to stir hand or foot upon the Sabbath ne leviter quispiam se commoveat In Isa 58.13 quod si fecerit legis transgressor sit as St. Hierom hath it Others more charitably chalked them out a way how far they might adventure and how far they might not though in this the Doctors were divided Some made the Sabbath days journey to be 2000 Cubits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 151. of whom Origen tells us others restrained it to 2000 foot of whom Hierom speaks and some again enlarged it unto six surlongs which is three quarters of a mile For where Josephus hath informed us that Mount Olivet was six furlongs from Hierusalem and where the Scriptures tell us that they were distant about a Sabbath days journey we may perceive by that how much a Sabbath days journey was accounted then But of these things we may have opportunity to speak hereafter In the mean time if the Injunction be so absolute and general as they say it is we may demand of these great Clerks as their Successours did of our Lord and Saviour by what authority they do these things and warrant that which is not warranted in the Text if so the Text be to be expounded Certain I am that ab initio non fuit sic from the beginning was it neither so nor so The Scripture tells us that when the people were in the Wilderness they found a man gathering sticks on the Sabbath day They found him where Not in the Camp he was not so audacious as to transgress the Law in the open view of all the people knowing how great a penalty was appointed for the Sabbath-breaker but in some place far off wherein he might offend without fear or danger Therefore the people were permitted to walk forth on the Sabbath day and to walk further than 2000 soot or 2000 Cubits otherwise they had never found out this unlucky fellow And so saith Philo De vita Mosis l. 3. that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some of the people going out into the Wilderness that they might find some quiet and retired place in which to make their Prayers to God saw what they looked not for that wretched and prohibited 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 appear Even in the time of Mannah they did not think themselves obliged not to stir abroad upon the Sabbath or not to travail above such and such a compass in case they did it not out of a meer dstrust in God as before they did to gather Mannah but either for their Meditation or their Recreation What said I for their Recreation what was that permitted yes no doubt it was Though the Commandment did prohibit all manner of work yet it permitted questionless some manner of Pleasures The Sabbaths rest had otherwise been more toilsom than the week-days labour and none had gained more by it than the Ox and Ass Yea this Injunction last related Let none go out of his place on the seventh day had been a greater bondage to that wretched people than all the drudgeries of Egypt Tostatus tells us on that Text non est simpliciter intelligendum c. It is not so to be conceived that on that day the people might not stir abroad or go out of their doors at all but that they might not go to labour or traffick about any worldly businesses Etenim die sabbati ambulari possunt Hebraei ad solaciandum c. For the Jews lawfully might walk forth on the Sabbath day to recreate and refresh themselves so it be not in pursuit of profit Cap. 10. And this he saith on the confession of the Jews themselves ut ipsi communiter confitentur Buxtorfius in his Jewish Synagogue informs us further Permissum est juvenibus ut tempore sabbati currendo spatiando saltando sese oblectent c. It is saith he permitted that their young men may walk and run yea and Dance also on the Sabbath day and leap and jump and use other manlike Exercises in case they do it for the honour of the holy Sabbath This speaks he of the modern Jews 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 we shall see more anon in the seventh Chapter And as for Dancing that they used anciently to Dance upon the Sabbath is a thing unquestionable Saint Augustine saith they used it and rebukes them for it not that they danced upon the Sabbath but that they spent and wasted the whole day in dancing There is no question an abuse even of lawful pleasures And this is that which he so often lays unto them Melius tota die soderent quam tota die saltarent In Psal
on another Sabbath that in the Synagogue he beheld a man with a withered hand and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athanasius notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in defiance as it were of all their malice and informing humour His healing of the Woman which had been crooked 18. years and of the man that had the Dropsie one in the Synagogue the other in the house of a principal Pharisee Joh. 9. are proof sufficient that he feared not their accufations But that great cure he wrought on him that was born blind 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 blind man with the clay L. 1. Haeres 30. n. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to mould clay and make a Plaister was questionless a work so saith Epiphanius Next in relation to the Patient whom he commanded to go into the Pool of Siloam and then wash himself which certainly could not be done without bodily labour These words and actions of our Saviour at 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 Cross and buried with him in his Grave for ever Now where it was objected in S. Austins time why Christians did not keep the Sabbath since Christ affirms it of himself that he came not to destroy the Law but to fulfil it Cont. Faust l. 19. c. 9. the Father thereto makes reply that therefore they observed it not Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled whatever was intended in that Law by calling us to a spiritual rest in his own great mercy For as it is most truly said by Epiphanius Lib. 1 haer 30. n. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the less and temporal Sabbath was a type and figure which had continued till his coming by him commanded in the Law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius Neither did he or his Disciples ordain another Sabbath in the place of this as if they had intended only to shift the day and to transfer this honour to some other time Their doctrine and their practice are directly contrary to so new a fancy 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 own authority and without warrant from above that we can hear of more than the general warrant which God gave his Church that all things in it be done decently and in comely order This is that which is told us by Athanasius Hom. de Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the Resurrection So Maximus Taurinensis Dominicum diem ideo solennem esse Hom. 3. de Pentecost quia in eo salvatur velut sol oriens discussis infernorum tenebris luce resurrectionis emicuerit That the Lords day is therefore solemnly observed because thereon our Saviour like the rising Sun dispelled the clouds of hellish darkness by the light of his most glorious Resurrection The like S. Austin Dies Dominicus Christianis resurrectione Domini declaratus est â—p 119. ex illo cepit habere fostivitatem suam The Lords day was made known 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 Apostoli But then it is withal to be observed that this was only done on the authority 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 precept extant at all in holy Scripture Socrates hath affirmed it in the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Li. 5. c. 22. c. that the designs of the Apostles were not to busie themselves in prescribing Festival days but to instruct the People in the ways of godliness Now lest it should be said that Socrates being a Novatian was a profest Enemy to all the orders of the Church we have the same almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiastical History De Sabb. Circumcis S. Athanasius saith as much for the particular of the Lords day that it was taken up by a voluntary usage in the Church of God without any commandment 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 memorial of the beginning of a new Creation Where note the difference here delivered by that Reverend Prelate Of the Jews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no Commandment only a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we find it in the Homily entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandment but on his occasion the Resurrection of our Lord upon that day being the principal motive which did induce his Church to make choice thereof for the assemblies of the People For otherwise it would plainly cross what formerly had been said by Athanasius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him only but the whole cloud of Witnesses all the Catholick Fathers in whom there is not any word which reflects that way but much in affirmation of the contrary For besides what is said before and elsewhere shall be said in its proper place The Council held at Paris An. 829. ascribes the keeping of the Lords Day at most to Apostolical tradition confirmed by the authority of the Church For so the Council Cap. 50. Christianorum religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals that were to be observed in the Jewish Church in novo nulla festivitas à Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as
said in holy Scripture that he was seen of them by the space of forty days as much on one as on another His first appearing after the night following his Resurrection which is particularly specified in the Book of God was when he shewed himself to Thomas who before was absent That the Text tells us John 20.26 was after eight days from the time before remembred which some conceive to be the eighth day after or the next first day of the week and thereupon conclude that day to be most proper for the Congregations or publick Meetings of the Church Diem octavum quo Christus Thomae apparuit In Joh. l. 17. cap. 18. Dominicum diem esse necesse est as Saint Cyril hath it Jure igitur sanctae congregationes die octavo in Ecclesia fiunt But where the Greek Text reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post octo dies in the vulgar Latine after eight days according to our English Bibles that should be rather understood of the ninth or tenth than the eighth day after and therefore could not be upon the first day of the week as it is imagined Now as the premisses are untrue so the Conclusion is unfirm For if our Saviours apparition unto his Disciples were of it self sufficient to create a Sabbath then must that day whereon Saint Peter went on fishing John 21.3 be a Sabbath also and so must holy Thursday too it being most evident that Christ appeared on those days unto his Apostles So that as yet from our Redeemers Resurrection unto his Ascension we find not any word or Item of a new Christian Sabbath to be kept amongst them or any evidence for the Lords day in the four Evangelists either in precept or in practice The first particular passage which doth occur in holy Scripture touching the first day of the week is that upon that day the Holy Ghost did first come down on the Apostles and that upon the same Saint Peter Preached his first Sermon unto the Jews and Baptized such of them as believed there being added to the Church that day three thousand souls This hapned on the Feast of Pentecost which fell that year upon the Sunday or first day of the week as elsewhere the Scripture calls it but as it was a special and a casual thing so can it yield but little proof if it yield us any that the Lords Day was then observed or that the Holy Ghost did by selecting of that day for his descent on the Apostles intend to dignifie it for Sabbath For first it was a casual thing that Pentecost should fall that year upon the Sunday It was a moveable Feast as unto the day such as did change and shift it self according to the position of the Feast of Passeover the rule being this that on what day soever the second of the Passeover did fall upon that also fell the great Feast of Pentecost Emend Temp. l. 2. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper eadem est feria quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scaliger hath rightly noted So that as often as the Passeover did fall upon the Saturday or Sabbath as this year it did then Pentecost fell upon the Sunday But when the Passeover did chance to fall upon the Tuesday the Pentecost fell that year upon the Wednesday sic de caeteris And if the rule be true as I think it is that no sufficient argument can be drawn from a casual fact and that the falling of the Pentecost that year upon the first day of the week be meerly casual the coming of the Holy Ghost upon that day will be no argument nor authority to state the first day of the week in the place and honour of the Jewish Sabbath There may be other reasons given why God made choice of that time rather than of any other As first because about that very time before he had proclaimed the Law upon Mount Sinai And secondly that so he might the better conntenance and grace the Gospel in the sight of men and add the more authority unto the doctrine of the Apostles The Feast of Pentecost was a great and famous Festival at which the Jews all of them were to come unto Hierusalem there to appear before the Lord and amongst others those which had their hands in our Saviours blood And therefore as S. Chrysostom 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 bloody act and so bear record to the power of our Saviours Gospel before all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it So that the thing being casual as unto the day and special as unto the business then by God intended it will afford us little proof 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 work to dignifie it for a Sabbath 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 proof that now at least if nor before the first day of the week was set apart by the Apostles for religious exercises had they not honoured all days with the same performances But if we search the Scriptures we shall easily find that all days 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 natural reason would inform us that those who were imployed in so great a work as the Conversion of the World could not confine themselves unto times and seasons but must take all advantages whensoever they came But for the Scripture it is said in terms express first generally that the Lord added daily to the Church such as should be saved and therefore without doubt Acts 2.47 the means of their salvation were daily ministred unto them and in the fifth Chapter of the Acts Verse 42 and daily in the Temple and in every house they ceased not to teach and preach Jesus 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 week and so it was no Lords day duty or else it was not held unlawful to take a journey on that day as some think it is Saint Peters Preaching to Cornelius and his Baptizing of that house was a week-days work as may be gathered from Saint Hierom. That Father tells us that the day whereon the vision appeared to Peter was probably the Sabbath Advers Jovinian l. 2. or the Lords Day as we call it now fieri potuit ut
name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never Page 422 CHAP. III. That in the fourth Age from the time of Constantine to Saint Austine the Lords day was not taken for a Sabbath day 1. The Lords day first established by the Emperour Constantine Page 423 2. What labours were permitted and what restrained on the Lords day by this Emperours Edict Page 424 3. Of other Holy days and Saints days instituted in the time of Constantine Page 425 4. That weekly other days particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the Congregation ibid. 5. The Saturday as highly honoured in the Eastern Churches as the Lords day was Page 426 6. The Fathers of the Eastern Churches cry down the Jewish Sabbath though they held the Saturday Page 427 7. The Lords day not spent wholly in Religious exercises and what was done with that part of it which was left at large Page 428 8. The Lords day in this Age a day of Feasting and that it hath been always deemed Heretical to hold Fasts thereon Page 429 9. Of Recreation on the Lords day and of what kind those Dancings were against the which the Fathers enveigh so sharply Page 430 10. Other Imperial Edicts about the keeping of the Lords day and the other Holy-days Page 432 11. The Orders at this time in use on the Lords day and other days of publick meeting in the Congregation Page 433 12. The infinite differences between the Lords day and the Sabbath Page 434 CHAP. IV. The great improvement of the Lords day in the fifth and sixth Ages make it not a Sabbath 1. In what estate the Lords day stood in S. Austins time Page 435 2. Stage plays and publick Shews prohibited on the Lords day and the other Holy days by Imperial Edicts Page 437 3. The base and beastly nature of the Stage-plays at those times in use Page 438 4. The barbarous bloody quality of the Spectacula or Shews at this time prohibited ibid. 5. Neither all civil business 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 Council of Mascon proves no Lords day Sabbath Page 440 6. The French and Spaniards in the sixth Age begin to Judaize about the Lords day and of restraint of Husbandry on that day in that Age first thought of Page 441 7. The so much cited Canon of the Council of Mascon proves no Lords day Sabbath Page 442 8. Of publick honours done in these Ages to the Lords day by Prince and Prelate Page 443 9. No Evening Service on the Lords day till these present Ages Page 444 10. Of publick Orders now Established for the better regulating of the Lords Day-meetings Page 445 11. All Business and Recreation not by Law prohibited are in themselves as lawful on the Lords day as on any other ibid. CHAP. V. That in the next six hundred years 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 Jewish rigours at that time obtruded on the Church Page 447 2. Strange fancies taken up by some about the Lords day in these darker Ages ibid. 3. Scriptures and Miracles in these times found out to justifie the keeping of the Lords day Holy Page 448 4. That in the judgment of the most Learned in these six Ages the Lords day hath no other ground than the Authority of the Church Page 449 5. With how much difficulty the People of these times were barred from following their Husbandry and Law-days on the Lords day Page 450 6. Hüsbandry not restrained on the Lords day in the Eastern Parts until the time of Leo Philosophus Page 451 7. Markets and Handicrasts restrained with no less opposition than the Plough and Pleading Page 452 8. Several casus reservati in the Laws themselves wherein men were permitted to attend those businesses on the Lords day which the Laws restrained Page 453 9. Of divers great and publick actions done in these Ages on the Lords day Page 454 10. Dancing and other sports no otherwise prohibited on the Lords day than as they were an hinderance to Gods publick Service Page 455 11. The other Holy-days as much esteemed of and observed as the Lords day was Page 456 12. The publick hallowing of the Lords day and the other Holy-days in these present Ages Page 457 13. No Sabbath all these Ages heard of either on Saturday or Sunday and how it stood with Saturday in the Eastern Churches Page 458 CHAP. VI. What is the judgment of the School-men and of the Protestants and what the practice of those Churches in this Lords day business 1. That in the judgment of the School-men the keeping of one day in seven is not the moral part of the fourth Commandment Page 640 2. As also that the Lords day is not founded on Divine Authority but the Authority of the Church Page 461 3. A Catalogue of the Holy-days drawn up in the Council of Lyons and the new Doctrine of the Schools touching the native sanctity of the Holy-days Page 462 4. In what estate the Lords day stood in matter of restraint from labour at the Reformation Page 463 5. The Reformators find great fault both with the said new doctrine and restraints from labour Page 464 6. That in the judgment of the Protestant Divines the keeping of one day in seven is not the moral part of the fourth Commandment Page 465 7. As that the Lords day hath no other ground on which to stand than the Authority of the Church Page 466 8. And that the Church hath power to change the day and to transfer it to some other Page 467 9. What is the practice of all Churches the Roman Lutheran and Calvinian chiefly in matter of Devotion rest from labour and sufferance of lawful pleasures Page 468 10. Dancing cryed down by Calvin and the French Churches not in relation to the Lords day but the sport it self Page 470 11. In what estate the Lords day stands in the Eastern Churches and that the Saturday is no less esteemed of by the Ethiopians than the said Lords day Page 471 CHAP. VII In what estate the Lords day stood in this Isle of Britain from the first planting of Religion to the Reformation 1. What doth occur about the Lords day and the other Festivals amongst the Churches of the Brittans Page 472 2. Of the estate of the Lords day and the other Holy days in the Saxon Heptarchie Page 473 3. The honours done unto the Sunday and the other Holy-days by the Saxon Monarchs Page 474 4. Of the publick actions Civil Ecclesiastical mixt and Military done on the Lords day under the first six Norman Kings Page 476 5. New Sabbath doctrines broached in England in King Johns Reign and the miraculous original of the same
of Enos Seths son that he was born 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 down in Scripture that then began men to call upon the Name of the Lord. That is as Torniellus descants upon the place then Gen. 4. Annal. Anno 236. n. 4. were spiritual Congregations instituted as we may probably conjecture certain set Forms of Prayers and Hymns devised to set forth Gods glory certain set times and places also set apart for those pious duties praecipue diebus Sabbati especially the sabbath-Sabbath-days in which most likely they began to abstain 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's mind was upon his Mattins when he made this Paraphrase He had not else gathered a Sabbath from this Text considering that not long before he had thus concluded That sanctifying of the Sabbath here on Earth was not in use until the Law was given by Moses But certainly this Text will bear no such matter were it considered as it ought The Chaldee Paraphrase thus reads it Tunc in diebus ejus inceperunt filii hominum ut non orarent in nomine Domini V. 3. of this Chapter which is quite contrary to the English Our Bibles of the last Translation in the margin thus then began men to call themselves by the name of the Lord and generally the Jews as Saint Hierom tells us do thus gloss upon it Tunc primum in nomine Domini Qu. Hebraic in Gen. in similitudine ejus 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 tells us also in his Annotations on this Text out of Rabbi Maimony That in these days Idolatry took its first beginning and the people worshipped the stars 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 we see not any thing in this Text sufficient to produce a Sabbath But take it as the English reads it which is agreeable to the Greek and vulgar Latin and may well stand with the Original yet will the cause be little better For men might call upon Gods Name and have their publick meetings and set Forms of Prayer without relation to the seventh day more than any other As for this Enos Eusebius proposeth him unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Praeparat Evang. l. 7 ◠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 withal he tells us of him that he observed not any of those Ordinances which Moses taught unto the Jews whereof the Sabbath was the chief as formerly we observed in Adam And Epiphanius ranks him amongst those Fathers who lived according to the Rules of the Christian Church Therefore no Sabbath kept by Enos We will next look on Enoch who as the Text tells us walked with God and therefore doubt we 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 Justin Martyr not only 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 eternal life we must needs fall upon this absurd opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryphone that the same God whom the Jews worshipped was not the God of Enoch and of other men about those times which neither had been Circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor kept the Sabbath nor any other Ordinances of the Law of Moses So Irenaeus speaking before of Circumcision and the Sabbath placeth this Enoch among those Lib. 4. cap. 30. qui sine iis quae praedicta sunt justificationem adepti sunt which had been justified without any the Ordinances before remembred Tertullian more fully yet Enoch justissimum nec circumcisum Adv. Judaeos nec sabbatizantem de hoc mundo transtulit c. Enoch that righteous man being neither Circumcised nor a Sabbath-keeper was by the Lord translated and saw not death to be an Item or instruction unto us that we without the burden of the Law of Moses shall be found acceptable unto God He sets him also in his challenge as one whom never any of the Jews could prove Sabbati cultorem esse to have been a keeper of the Sabbath De Demonstr l. 4. c. 6. Eusebius too who makes the Sabbath one of Moses's institutions hath said of Enoch that he was neither circumcised nor medled with the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that he lived more like a Christian than a Jew the same Eusebius in his seventh de praeparatione and Epiphanius in the place before remembred affirm the same of him as they do of Adam Abel Seth and Enos and what this Epiphanius saith of him Scal. de Emend Temp. l. 7. that he affirms also of his son Methusalem Therefore nor Enoch nor Methusalem ever kept the Sabbath It 's true the Aethiopians in their Kalendar have a certain period which they call Sabbatum Enoch Enoch's Sabbath But this consisteth of seven hundred years and hath that name either because Enoch was born in the seventh Century from the Creation viz. in the year six hundred twenty two or because he was the seventh from Adam It 's true that many of the Jews Beda in Ger. 4. and some Christians too have made this Enoch an Emblem of the heavenly and eternal Sabbath which shall never end because he was the seventh from Adam and did never taste of death as did the six that went before him But this is no Argument I trow that Enoch ever kept the Sabbath whiles he was alive Note that this Enoch was translated about the year nine hundred eighty seven and that Methusalem died but one year only before the Flood which was 1655. And so far we are safely come without any rub To come unto the Flood it self to Noah who both saw it and escaped it it is affirmed by some that he kept the Sabbath and that both in the Ark and when he was released out of it if not before Yea they have arguments also for the proof hereof but very weak ones such as they dare not trust themselves It is delivered in the eighth of the Book of Genesis that after the return of the Dove into the Ark Noah stayed yet other seven days before he sent
the second Temple when there were no Prophets then did the Scribes and Doctors begin to comment and make their several expositions on the holy Text Ex quo natae disputationes sententiae contrariae from whence saith he sprung up debates and doubtful disputations Most probable it is that from this liberty of interpretation sprung up diversity of judgments from whence arose the several sects of Pharisees Essenes and Sadduces who by their difference of opinions did distract the multitude and condemn each other Of whom and what they taught about the Sabbath we shall see next Chapter Nor is it to be doubted but as the reading of the Law did make the people more observant of the Sabbath than they were before so that libertas prophetandi which they had amongst them occasioned many of those rigours which were brought in after The people had before neglected the sabbatical years Joseph Ant. li. 11. ca. ult but now they carefully observed them So carefully that when Alexander the Great being in Hierusalem Anno 3721 commanded them to take some Boon wherein he might express his favour and love unto them the High Priest answered for them all that they desired but leave to exercise the Ordinances of their Fore-fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that each seventh year might be free from Tribute because their Lands lay then untilled But then again the liberty and variety of Interpretation bred no little mischief For where in former times according to Gods own appointment the Sabbath was conceived to be a day of Rest whereon both Man and Beast might refresh themselves and be the more inabled for their ordinary labours by canvassing some Texts of Scripture and wringing bloud from thence instead of comfort they made the Sabbath such a yoke as was supportable Nor were these weeds of doctrine very long in growing Within an hundred years and less after Nehemiah the people were so far from working on the Sabbath day as in his time we see they did and hardly could be weaned from so great a sin but thought it utterly unlawful to take sword in hand yea though it were to save their liberty and defend Religion A folly which their neighbour Ptolomy Joseph Ant. li 12. c. 1. the great King of Egypt made especial use of For having notice of this humour as it was no better he entred the City on the Sabbath day under pretence to offer sacrifice and presently without resistance surprised the same the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying hand on any weapon or doing any thing in defence thereof but sitting still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an idle slothfulness suffered themselves to be subdued by a Tyrant Conquerour This hapned Ann. M. 3730. And many more such fruits of so bad a doctrine did there happen afterwards to which now we hasten CHAP. VIII What doth occur about the SABBATH from the Maccabees to destruction of the Temple 1. The Jews refuse to fight in their own defence upon the Sabbath and what was ordered thereupon 2. The Pharisees about these times had made the Sabbath burdensom by their Traditions it 3. Hierusalem twice taken by the Romans on the Sabbath day 4. The Romans many of them Judaize and take up the Sabbath as other Nations did by the Jews example 5. Augustus Caesar very gracious to the Jews in matters that concerned their Sabbath 6. What our Redeemer taught and did to rectifie the abuses of and in the Sabbath 7. The final ruin of the Temple and the Jewish Ceremonies on a Sabbath day 8. The Sabbath abrogated with the other Ceremonies 9. Wherein consists the Christian Sabbath mentioned in the Scriptures and amongst the Fathers 10. The idle and ridiculous niceties of the modern Jews in their Parasceves and their Sabbaths conclude the first Part. li WE shewed you in the former Chapter how strange an alteration had been made in an hundred years 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 abstain from fighting though tending to the necessary defence both of their liberty and Religion Of so much swifter growth is superstition than true piety Nor was this only 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 unlawful 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 Judah did not alone defile the Sanctuary 1 Mac. 1. by shedding innocent bloud therein but absolutely prohibited the Burnt-offerings and the Sacrifices commanding also that they should prophane the Sabbaths and the Festival days So that the Sanctuary was layed waste the holy Days turned into mourning and the Sabbath into a reproach as the story tells us some of the people so far yielding through fear and faintness that they both offered unto Idols and prophaned the Sabbaths as the King commanded But others who preferr'd their Piety before their fortunes went down into the Wilderness and there hid themselves in Caves and other secret places Thither the Enemies pursued them and finding where they were in covert assailed them on the Sabbath day the Jews not making any the least resistance Joseph ll 1◠ca. 8. no not so much as stopping up the mouths of the Caves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men resolved not to offend against the honour of the Sabbath in what extremity soever These men were certainly more persuaded of the morality of the Sabbath than David or Elijah in the former times and being so persuaded thought it not fit to fly or fight upon that day no though the supream Law of Nature which was the saving of their lives did call them to it Tantum religio potuit suadere malorum in the Poets language But Mattathias one of the Priests a man that durst as much as any in the cause of God and had not been 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 themselves and finally be destroyed both they and their Religion It was concluded thereupon 2 Macc. 2. that whosoever came to make Battel with them on the Sabbath day they would fight against him and afterwards it held for currant as Josephus tells us that if necessity required they made no scruple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against their Enemies on the Sabbath day Yet by Josephus leave it held not long as he himself shall tell us in another place what time the purpose of this resolution was perverted quite by the nice vanities of those men who took upon them to declare the meaning of it But
the Cardinal that either Sunday is not meant in the Revelation or else Saint John was not the Author of keeping Easter with the Jews on what day soever Rather we may conceive that Saint John gave way unto the current of the times which in those places as is said were much intent upon the customs of the Jews most of the Christians of those parts being Jews originally For the composing of this difference and bringing of the Church to an uniformity the Popes of Rome bestirred themselves and so did many others also And first Pope Pius published a Declaration Com. Tom. 1. Pascha domini die dominica annuis solennitatibus celebrandum esse In Chronic. that Easter was to be solemnized on the Lords day only And here although I take the words of the letter decretory yet I rely rather upon Eusebius for the authority of the fact than on the Decretal it self which is neither for the substance probable and the date stark false not to be trusted there being no such Consuls it is Crabbes own note as are there set down But the Authority of Pope Pius did not reach so far as the Asian Churches and therefore it produced an effect accordingly This was 159. and seven years after Polycarpus Bishop of Smyrna a Reverend and an holy man Euseb hist l. 4. c. 13. made away to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to confer with Anicetus then the Roman Prelate about this business 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 unlawful to hold this Feast at any other time than the Jewish Passeover becoming so the Author of the Quarto-decimani as they used to call them then did both Eleutherius publish a Decree that it was only to be kept upon the Sunday and Irenaeus though otherwise a peaceable man writ a Discourse entituled De schismate contra Blastum now not extant A little before this time this hapned Anno 180. the controversie had took place in Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 4. c. 25. as Eusebius hath it which moved Melito Bishop of Sardis a man of special eminence to write two Books de Pascbate 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 we might no doubt find much that would conduce to our present business Two years before the close of this second Century Pope Victor Euseb l. 5. c. 23.24 presuming probably on his name sends abroad his Mandate touching the keeping of this Feast on the Lords day only against the which when as Polycrates and other Asian Prelates had set out their Manifests he presently without more ado declares them all for excommunicate But when this rather hindred than advanced the cause the Asian Bishops cared little for those Bruta fulmina and Irenaeus who held the same side with him having persuaded him to milder courses he went another way to work by practising with the Prelates of several Churches to end the matter in particular Councils Of these there was one held at Osroena another by Bachyllus Bishop of Corinth a third in Gaul by Irenaeus a fourth in Pontus a fifth in Rome a sixth in Palestine by Theophilus Bishop of Caesaria the Canons of all which were extant in Eusebius time and in all which it was concluded for the Sunday By means of these Syndical determinations the Asian Prelates by degrees let fall their rigour and yielded to the stronger and the surer side Yet waveringly and with some relapses till the great Council of Nice backed with the Authority of as great an Emperour setled it better than before none but some scattered Schismaticks now and then appearing that durst oppose the resolution of the that famous Synod So that you see that whether you look upon the day appointed for the Jewish sabbath or on the day appointed for the Jewish Passover the Lords day found it no small matter to obtain the victory And when it had prevailed so far 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 days the former Sabbath the fourth and sixth days of the week having some share therein for a long time after as we shall see more plainly in the following Centuries But first to make an end of this this Century affords us three particular Writers that have made mention of this day First Justin Martyr who then lived in Rome doth thus relate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 2. c. Vpon the Sunday all of us assemble in the Congregation as being that first day wherein God separating the light and darkness did create the World and Jesus Christ our Saviour rose again 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 do meet together in some place where the Records of the Apostles and writing 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 people say Amen those of the richer sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man as he would himself contributing something towards the relief of the poorer Brethren which after the Priest or Prelate was disposed amongst them A Form of service not much different from that in the Church of England save that we make the entrance unto our Liturgy with some preparatory prayers The rest consisting as we know of Psalms and several Readings of the Scriptures out of the Old Testament and the New the Epistles and the holy Gospel that done the Homily or Sermon followeth they offer twice next then Prayers and after that the Sacrament and then Prayers again the people being finally dismissed with a Benediction The second testimony of these times is that of Dionysius Bishop of Corinth who lived about 175 some nine years after Justin Martyr wrote his last Apology who in an Epistle unto Soter Pope of Rome doth relate it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 4. c. 22. c. To day saith he we kept holy the Lords day wherein we read the Epistle which you writ unto us which we do always read for our instruction as also the first Epistle writ by Clemens Where note that not
second Age. Theophilus Caesariens who lived about the times of Commodus and Severus the Roman Emperors makes mention of it and fixeth it upon the 25 of Decemb. as we now observe it Natalem Domini quocunque die 8. Calend. Januar. venerit celebrare debemus as his own words are And after in the time of Maximinus which was one of the last great Persecutors Nicephorus tells us that In ipso natalis Dominici die l. 7. c. 6. Christianos Nicomediae festivitatem celebrantes succenso templo concremavit even in the very day of the Lords Nativity he caused the Christians to be burnt at Nicomedia whilst they were solemnizing this great Feast within their Temple I say this Great Feast and I call it so on the Authority of Beda Orat. de Philogon who reckoneth Christmas Easter and Whitsontide for majora solennia as they still are counted But before Bede it was so thought over all the Church Chrysostom calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother or Metropolis of all other Feasts See Binius Conc. T. 1. And before him Pope Fabian whom but now we spake of ordained that all Lay-men should communicate at least thrice a year which was these three Festivals Etsi non frequentius saltemter in Anno Laici homines communicent c. in Pascha Pentecoste Natali Domini So quickly had the Annual got the better of the weekly Festivals According to which ancient Canon the Church of England hath appointed that every man communicate at least thrice a year of which times Easter to be one Before we end this Chapter there is one thing yet to be considered which is the name whereby the Christians of these first Ages did use to call the day of the Resurrection and consequently the other days of the week according as they found the time divided The rather because some are become offended that we retain those names amongst us which were to us commended by our Ancestors and to them by theirs Where first we must take notice that the Jews in honour of their Sabbath used to refer times to that distinguishing their days by Prima Sabbati Secunda Sabbati and so until they came to the Sabbath it self 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 hour of the day was governed as their Astrologers had taught them Now the Apostles being Jews retained the custom of the Jews 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 Hierom 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 De invent rerum l. 5 6. and is sometimes Dominicus Pope Silvester as Polydore Virgil is of opinion vanorum deorum memoriam abhorrens hating the name and memory of the Gentile-Gods gave order that the days should be called by the name of Feriae 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 Honorius Augustodunensis Hebraei nominant dies suos De imagine mundi cap. 28. una vel prima sabbati c. Pagani sic dies Solis Lunae c. Christiani vero sic dies nominant viz. Dies Dominicus feria prima c. Sabbatum But by their leaves this is no universal rule the Writers of the Christian Church not tying up their hands so strictly as not to give the days what names they pleased Save that the Saturday is called amongst them by no other name than that which formerly it had the Sabbath So that when ever for a thousand years and upwards we meet with sabbatum in any Writer of what name soever it must be understood 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 than of the first day of the Week Saint John and after him Ignatius call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day But then again Justin Martyr for the second Century doth in two several passages call it no otherwise than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday as then the Gentiles called it and we call it now And so Tertullian for the third who useth both and calls it sometimes diem solis and sometimes Dominicum as before was said Which questionless neither of them would have done on what respect soever had it been either contrary to the Word of God or scandalous unto his Church So for the after Ages in the Edicts of Constantine Valentinian Valens Gratian Honorius Arcadius Theodosius Christian Princes all it hath no other name than Sunday or dies solis and many fair years after them the Synod held at Dingulofinum in the lower Bavaria Anno 772. calls it plainly Sunday Festo die solis prophanis negotiis abstineto of which more hereafter And Aventine for the latter Writers who lived not till the Age last past speaking of the battel fought near Cambray between Charles Martel and Hilpericus King of France saith that it hapned on the thirteenth of the Calends of April Hist l. 3. quae tum dies solis ante Paschalia erat being the Sunday before Easter They therefore are more nice than wise who out of a desire to have all things new would have new names for every day or call them as sometimes they were the first day of the week the second day of the week sic de coeteris and all for fear lest it be thought that we do still adore those Gods whom the Gentiles worshipped Cont. Faust l. 19. c. 5. Saint Augustine as it seems had met with some this way affected and thus disputes the case with Faustus Manichaeus Deorum suorum nomina gentes imposuerunt diebus istis c. The Gentiles saith the Father gave unto every day of the week the name of one or other of their Gods and so they did also unto every month If then we keep the name of March and not think of Mars Why may we not saith he preserve the name of Saturday and not think of Saturn I add why may we not then keep the name of Sunday and not think of Phoebus or Apollo or by what other name soever the old Poets call him This though it satisfied the Manichees will not perhaps now satisfie some curious men who do as much dislike the names of months as of the days To others I presume it may give some reason why we retain the name of Sunday not
Alij quotidie communicant corperi sanguini dominico alij certis diebus accipiunt alibi Sabbato tantum dominico alibi tantum dominico as he then informs us As for those works ascribed unto him which either are not his or at least are questionable they inform us thus The tract de rectitudine Cathol conversationis adviseth us to be attent and silent all the time of Divine Service not telling tales nor falling into jarrs and quarrels 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 neither hearkening to the Word of God our selves nor permitting others In the 251. Sermon inscribed De tempore we are commanded to lay aside all worldly businesses in solennitatibus sanctorum maxime in dominicis diebus upon the Festivals of the Saints but the Lords day specially that we may be the readier for divine imployments Where note that whosoever made the Sermon it was his purpose that on the Saints days men were to forbear all worldly businesses and not upon the Lords day only 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 Apostolical men the honours of the Jewish Sabbath being by them transferred unto it Sancti ecclesiae Doctores omnem Judaici Sabbatismi gloriam in illam transferre decreverunt It seems 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 occeupet diabolico mancipetur officio with command enough Nay in the 244. of those de tempore it is enjoyned above all things with an ante omnia that no man meddle with his Wife either upon the Lords day or the other holy-days Ante omnia quoties dies dominicus aut aliae festivitates veniunt uxorem suam nullus agnoscat which I the rather note though not worth the noting that those who are possessed with so poor a fancy and some such there be would please to be as careful of the Holy-days as of the Sundays 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 neither of these Sermons not to say any thing of the rest which concern us not could be writ by Austin the latter every thing therein considered by no man of Wisdom I say as things then were in the Christian Church that Sermon was not likely to be Saint Austins It had been too much rashness to prohibit hunting being in it self a lawful sport when such as in themselves were extreamly evil and an occasion of much sin were not yet put down The Cirque and Theatre were frequented hitherto as well upon the Lords day as on any other and they were first to be removed before it could be seasonable to inhibit a lawful pleasure Somewhat to this effect was done in the Age before the Emperors Gratian Valentinian and Theodosius having made a Law that no man should exhibit any publick shew upon the Sunday as before we noted But this prevailed not at the first And thereupon the Fathers of the Council of Carthage in the first year of this fifth Century did then and there decree by publick order to make Petition to the Emperor then being Vt spectacula theatrorum coeterorumque ludorum die dominiea vel cateris religionis Christianae diebus solennibus amoveantur c. Their suit was double first that the Shews exhibited on the Theaters and other places then used might no more be suffered on the Lords day or any other Festival of the Christian Church especially on the Octaves of the Feast of Easter what time the People used to go in greater numbers unto the Cirque or Shew-place than the House of God Then that for other days no man might be compelled to repair unto them as they had been formerly as being absolutely repugnant unto Gods Commandments but that all people should be left at liberty to go or not to go as they would themselves Nee oportere quenquam christianorum ad hac 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 Epiphany or Twelfth-day as we call it commonly as also on the Feast of Easter and from thence to Whitsontide the Cirques and Theaters in all places should be shut up that so all faithful Christian People might wholly bend themselves to the service of God Dominice qui totius septimanae primus est dies Cod. Theodos Natale atque Epiphaniorum Christi Paschae etiam Quinquagesima diebus c. Omni theatorum atque Circensium voluptate per universas urbes earundem populis denegata totae Christianorum fideliune mentes dei eultibus eccupentur So far the letter of the law which was Enacted at Constantinople the first of February Anno 425. Theodosius the second time and Valentinian being that year Consuls Where still observe how equally the principal Festivities and the Lords day were matched together that being held unlawful for the one which was conceived so of the other And so it stood until the Emperour Leo by two several Edicts advanced the Lords day higher than before it was and made it singular above other Festivals as in some other things of which more anon so in this particular For in an Edict by him sent unto Amasius at that time Captain of his Guard or Prafectus praetorio he enacts it thus First generally Dies festos Cod. l. 3. tit 12. de seriis dies altissimae majestati dedicatos nullis volumus voluptatibus occupari that he would have holy days which had been dedicated to the supream Majesty not to be taken up with pleasures What would he have no pleasures used at all on the holy days No he saith not so but only that they should not wholly be taken up with sports and pleasures no time being spared for pious and religious duties nor doth he bar all pleasures on the Sunday neither as we shall see anon in the Law it self but only base obscene and voluptuous pleasures Then more particularly for the Lords day thus in reference to the point in hand that neither Theater nor Cirque-sight nor Combatings with Wild 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 less a penalty than loss of dignity and confiscation of estate being laid on them that should offend against his pleasure But for the better satisfaction take so much of the Law it self as concerns this business Nihil eadem die vendicet scena theatralis aut Circense certamen aut
done afterwards in pursuit hereof consisted specially in beating down the opposition of the common people who were not easily induced to lay by their business next in a descant as it were on the former plain-song the adding of particular restrictions as occasion was which were before conteined though not plainly specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we find not any one who did observe it as Sabbath or which taught others so to do not any who affirmed that any manner of work was unlawful 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 lawful on the other days were not fit for this And thereupon we may resolve as well of lawful business as of lawful pleasures that such as have not been forbidden by supream Authority whether in Proclamà tions 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 lawful still It matters not in case we find it not recorded in particular terms that we may lawfully apply our selves to some kind of business or recreate our selves in every kind of honest pleasure at those particular hours and times which are left at large and have not been designed to Gods publick service All that we are to look for is to see how far we are restrained from labour or from recreations on the Holy days and what Authority it is that hath so restrained us that we may come to know our duty and conform unto it The Canons of particular Churches have no power to do it further than they have been admitted into the Church wherein we live for then being made a part of her Canon also they have power to bind us to observance As little power there is to be allowed unto the Declarations and Edicts of particular Princes but in their own dominions only Kings are Gods Deputies on the Earth but in those places only where the Lord hath set them their power no greater than their Empire and though they may command in their own Estates yet is it extra sphaeram activitatis to prescribe Laws to Nations not subject to them A King of France can make no Law to bind us in England Much less must we ascribe unto the dictates and directions of particular men which being themselves subject unto publick Order are to be hearkned to no further than by their life and doctrine they do preach obedience unto the publick 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 lawful but what he allowed of especially if the pretence be fair 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 Spain and that strange bondage into which some pragmatick and popular man had brought the French had not the Council held at Orleans gave a check unto it And with examples of this kind must we begin the story of the following Ages CHAP. V. That in the next six hundred years 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 Jewish rigours at that time 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 judgment of the most learned in these six Ages the Lords day hath no other ground than the Authority of the Church 5. With how much difficulty the people of these times were barred from following their Husbandry and Law-days on the Lords day 6. Husbandry not restrained on the Lords day in the Eastern parts until the time of Leo Philosophus 7. Markets and Handierafts restrained with no less opposition than the Plough and Pleading 8. Several casus reservati in the Laws themselves wherein men were permitted to attend those businesses on the Lords day which the laws restrained 9. Of divers great and publick 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 publick Service 11. The other Holy days as much esteemed of and observed as the Lords day was 12. The publick hallowing of the Lords day and the other Holy days 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 Eastern Churches WE are now come to the declining Ages of the Church after the first 600 years were fully ended and in the entrance on the seventh some men had gone about to possess the people of Rome with two dangerous fancies one that it was not lawful to do any manner of work upon the Saturday or the old Sabbath ita ut die Sabbati aliquid operari prohiberent the other ut dominicorum die nullus debeat larari that no man ought to bathe himself on the Lords day or their new Sabbath With such a race of Christned Jews or Judaizing Christians was the Church then troubled Against these dangerous Doctrines did Pope Gregory write his Letter to the Roman Citizens stiling the first no other than the Preachers of Antichrist Epl. 3. l. 11. 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 work shall be done on either qui veniens diem Sabbatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must do no manner of work on the Lords day is a mark of Antichrist And why should Antichrist keep both days in so strict a manner Because saith he he will persuade the people that he shall die and rise again therefore he means to have the Lords day in especial honour and he will keep the Sabbath too that so he may the better allure the Jews to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quis lavari appetit hoc fieri nec reliquo quolibet die concedimus c. If any man desires to bathe himself only out of a luxurious and voluptuous purpose observe this well this we conceive not to be lawful upon any day but if he do it only for the necessary refreshing of his body then neither is it fit it should be forbidden upon the
had trespassed therein against the Sabbath he gathered the small chips together put them upon his hand and set fire unto them Vt in se ulcisceretur Matropol l. 4. t. 8. quod contra divinum praeceptum incautus admisisset that so saith Crantzius he might avenge that on himself which unawares he had committed against Gods Commandment Crantzius it seems did well enough approve the solly for in the entrance on this story he reckoneth this inter alia virtutum suarum praeconia amongst the monuments of his piety and sets it up as an especial instance of that Princes sanctity Lastly whereas the modern Jews are of opinion that all the while their Sabbath lasts the souls in Hell have liberty to range abroad and are released of all their torments Pâ—i ad Domivicum c. 5. So lest in any superstitious fancy they should have preheminence it was delivered of the souls in Purgatory by Petrus Damiani who lived in Anno 1056. Dominico die refrigerium poenarum habuisse that every Lords day they were manumitted from their pains and fluttered up and down the lake Avernus in the shape of Birds Indeed the marvel is the less that these and such like Jewish fancies should in those times begin to shew themselves in the Christian Church considering that now some had begun to think that the Lords day was founded on the fourth Commandment and all observances of the same grounded upon the Law of God As long as it was taken only for an Ecclesiastical Institution and had no other ground upon which to stand than the Authority of the Church we find 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 concern the old Jewish Sabbath was applied thereto It had been ordered formerly that men should be restrained on the Lords day from some kind of labours that so they might assemble in the greater number the Princes and the Prelates both conceiving it convenient that it should be so But in these Ages there were Texts produced to make it necessary Thus Clotaire King of France grounded his Edict of restraint from servile labours on this day from the holy Scripture quia hoc lex prohibet sacra Scriptura in omnibus contradicit because the Law forbids it and the holy Scripture contradicts it And Charles the Great builds also on the self same ground Statuimus secundum quod in lege dominus praecepit c. We do ordain according as the Lord commands us that on the Lords day none presume to do any servile business Thus finally the Emperour Leo Philosophus in a constitution to that purpose of which more hereafter declares that he did so determine secundum 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 afternoon that they might be the better fitted for their 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 ye celebrate your Sabbath The 251. Sermon inscribed de tempore hath resolved it so And lastly that we go 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 revenge upon himself because he had offended although unaware contra divinum praeceptum against Gods Commandment Nor were these rigorous fancies left to the naked world but they had miracles to confirm 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 been prohibited on the Lords day by the Canon Laws As also how Sulpitius had caused a poor mans hand to wither only for cleaving wood on the Lords day no great crime assuredly save that some parallel must be found for him that gathered sticks on the former Sabbath and after on his special goodness made him whole again Of these the first was made Arch-Bishop of Burges Anno. 627. Sulpitius being Successor unto him in his See and as it seems too in his power of working miracles Such miracles as these they who list to credit shall find another of them in Gregorius Turonensis Miracul l. 1. c. 6. And some we shall hereafter meet with when we come to England forged purposely as no doubt these were to countenance some new device about the keeping of this day there being no new Gospel Preached but must have miracles to attend it for the greater state But howsoever it come to pass that those four Princes especially Leo who was himself a Scholar and Charles the Great who had as learned men about him as the times then bred were thus persuaded of this day that all restraints from work and labour on the same were to be found expressly in the Word of God yet was the Church and the most Learned men therein of another mind Nor is it utterly impossible but that those Princes might make use of some pretence or ground of Scripture the better to incline the People to yield obedience unto those restraints which were laid upon them First for the Church and men of special eminence in the same for place and learning there is no question to be made but they were otherwise persuaded Isidore Arch-Bishop of Sevil who goes highest De Eccles Offic. l. 1.29 makes it an Apostolical Sanction only on divine commandment a day designed by the Apostles for religious exercises in honour of our Saviours Resurrection on that day performed Diem dominicum Apostolì ideo religiosa solennitate sanxerunt quia in eo redemptor noster à mortuis resurrexit And adds 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 honor 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 plainly shews that all those took it only from an Apostolical usage an observation that grew up by custom rather than upon commandment Sure I am that Alcuinus one of principal credit with Charles the Great who lived about the end of the eighth Century as did this Isidore in the beginning of the seventh saith
the general tendry of the Roman Schools 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 seem to defend the institution of the Lords day to have its ground and warrant on divine Authority yet did the general current of the Schools and of the Canonists also run the other way And in that current still it holds the Jesuits and most learned men in the Church of Rome following the general and received opinion of the Schoolmen whereof see Bellarm. de cultu Sanct. l. 3. c. 11. Estius in 3. Sent. dist 37. Sect. 13. but especially Agsorius in his Institut Moral part second cap. 2. who gives us an whole Catalogue or them which hold the Lords day to be founded only on the authority of the Church Touching the other power the power of Dispensation there is not any thing more certain than that the Church both may and doth dispense with such as have therein offended against her Canons The Canons in themselves do profess as much there being many casus reservati as before we said expressed particularly in those Laws and constitutions which have been made about the keeping of this day and the other Festivals wherein a dispensation lieth if we disobey them Many of these were specified in the former Ages and some occur in these whereof now we write It pleased Pope Gregory the ninth Decretal l. 2. tit de feriis cap. 5. Anno 1228. to inhibit all contentious Suits on the Lords day and the other Festivals and to inhibit them so far that judgment given on any of them should be counted void Etiam consentientibus partibus although both parties were consenting Yet was it with this clause or reservation nisi vel necessitas urgeat vel pietas suadeat unless necessity inforced or piety persuaded that it should be done So in a Synod holden in Valladolit apud vallem Oleti in the parts of Spain Concil Sabiness deâ—feriis Anno 1322. a general restraint was ratified that had been formerly in force quod nullus in diebus dominicis festivis agros colere audeat aut manualia artificia exercere praesitmat that none should henceforth follow Husbandry or exercise himself in mechanick Trades upon the Lords day or the other Holy days Yet was it with the same Proviso nisi urgente necessitate vel evidentis pietatis causa unless upon necessity or apparent piety or charity in each of which he might have licence from the Priest his own Parish-Priest to attend his business Where still observe that the restraint was no less peremptory on the other Holy days than on the Lords day These Holy days as they were named particularly in Pope Gregories Decretal so was a perfect list made of them in the Synod of Lyons â—e consecrat distinct 3. c. 1. Anno 1244. which being celebrated with a great concourse of people from all parts of Christendom the Canons and decrees thereof began forthwith to find a general admittance The Holy days allowed of there were these that follow viz. the feast of Christs nativity St. Stephen St John the Evangelist the Innocents St. Silvâ—ster the Circumcision of our Lord the Epiphany Easter together with the week precedent and the week succeeding the three days in Rogation week the day of Christs Ascension Whitsunday with the two days after St. John the Baptist the feasts of all the twelve Apostles all the festivities of our Lady St. Lawrence all the Lords days in the year St. Michael the Archangel All Saints St. Martins the Wakes or dedication of particular Churches together with the Feasts of such topical or local Saints which some particular people had been pleased to honour with a day particular amongst themselves On these and every one of them the people were restrained as before was said from many several kinds of work on pain of Ecclesiastical censures to be laid on them which did offend unless on some emergent causes either of charity or necessity they were dispensed with for so doing In other of the Festivals which had not yet attained to so great an height the Council thought not fit perhaps by reason of their numbers that men should be restrained from labour as neither that they should be incouraged to it but left them to themselves to bestow those times as might stand best with their affairs and the Common wealth For so the Synod did determine Reliquis festivitatibus quae per annum sunt non esse plebem cogendam ad feriandum sed nec probibendam 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 Festivals though some there were that thought the Festivals too many on which those burden of restraints had unadvisedly been imposed on the common people Nicholas de Clemangis complained much as of some other abuses in the Church so of the multitude of Holy days Ap. Hospin cap. â— de fest 〈◊〉 which had of late times been brought into it And Pet. de Aliaco Cardinal of Cambray in a Discourse by him exhibited to the Council of Constance made publick suit unto the Fathers there assembled that there might a stop be put in that kind hereafter as also that excepting Sundays and the greater Festivals liceret operari post auditum officium it might be lawful for the people after the end of Divine Service to attend their businesses the poor especially having little time enough on the working days ad vitae necessaria procuranda to get their livings But these were only the expressions of well wishing men The Popes were otherwise resolved and did not only keep the Holy days 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 pass by reason of that rigorous and exact kind of rest which by the Canon Law had been fastned on them that both the Lords day and the other Festivals 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 be vere aliis sanctiores Bell arm de cultu S. l. 3. c. 10. truly and properly invested with a greater sanctity than the other days Yea so far did they go at last that it is publickly maintained in the Schools of Rome non sublatam esse sed mutatam tantum in novo Testamento significationem discretionem dierum that the difference of days and times and the mysterious significations of the same which had before been used in the Jewish Church was not abolished but only changed in the Church of Christ Aquinas did first lead this Dance in fitting every legal Festival with some that were observed
as well upon the Saturday as upon the Sunday it is now time we turned our course and set sail for England where we shall find as little of it as in other places until that forty years ago 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 Brittain from the first Planting of Religion to the Reformation 1. What doth occur about the Lords day and the other Festivals amongst the Churches of the Brittains 2. Of the estate of the Lords day and the other Holy-days in the Saxon Heptarchy 3. The honours done unto the Sunday and the other Holy-days by the Saxon Monarchs 4. Of the publick actions Civil Ecclesiastical mixt and Military done on the Lords day under the first six Norman Kings 5. New Sabbath Doctrins broached in England in King Johns Reign and the miraculous original of the same 6. The prosecution of the former story and ill success therein of the undertakers 7. Restraint of worldly business on the Lords day and the other Holy-days admitted in those times in Scotland 8. Restraint of certain servile works on Sundays Holy-days and the Wakes concluded in the Council of Oxon under Henry III. 9. Husbandry and Legal process prohibited on the Lords day first in the Reign of Edward III. 10. Selling of Wools on the Lords day and the solemn Feasts forbidden first by the said King Edward as after Fairs and Markets generally by King Henry VI. 11. The Cordwainers of London restrained from selling their Wares on the Lords day and some other Festivals by King Edward IV. and the repealing of that Act by King Henry VIII 12. In what estate the Lords day stood both for the doctrine and the practice in the beginning of the Reign of the said King Henry AND now at last we are for England that we may see what hath been done amongst our selves in this particular and thereby be the better lessoned what we are to do For as before I noted the Canons of particular Churches and Edicts of particular Princes though they sufficiently declare both what their practice and opinion was in the present point yet are no general rule nor prescript to others which lived not in the compass of their Authority Nor can they further bind us as was then observed than as they have been 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 Only the Decretals of the Popes the body of their Canon Law is to be excepted which being made for the direction and reiglement of the Church in general were by degrees admitted and obeyed in these parts of Christendome and are by Act of Parliament so far still in force as they oppose not the Prerogative Royal or the municipal Laws and Statutes of this Realm of England Now that we may the better see how it hath been adjudged of here and what hath been decreed ordome touching the Lords day and the other Holy-days we will ascend as high as possibly we can even to the Church and Empire of the Brittains Of them indeed we find 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-days which were then in use which as before we said were Easter Whitsontide the Feasts of Christs Nativity and his Incarnation every year together with the Lords day weekly And yet it may be 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 Eastern parts decima quarta luna on what day of the week soever which certainly they had not done had the Lords day obtained amongst them that esteem which generally it had found in the Western Churches And howsoever a late writer of Ecclesiastical History endeavour to acquit the Brittains of these first Ages from the erroneous observation of that Feast Brought hist l. 4. c. 13. and make them therein followers of the Church of Rome yet I conceive not that his proofs 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 Brittains till 30 years before the entrance of S. Austin and his associates into this Island and for that end hath brought a passage out of Beda touching the continuance of that custom It 's plain that Beda speaks not of the Brittish but the Scottish Christians Permansit autem apud eos the Scottish-Irish Christians as himself confesseth hujusmodi observantia Paschalis tempore non pauco hoc est usque ad annum Domini 717. per annos 150. which was as he computes it somewhat near the point but 30 years before the entrance of that Austin Now for the Scots it is apparent that they received not the faith till the year of Christ 430 not to say any thing of the time wherein they first set footing in this Island which was not very long before and probably might about that time of which Beda speaks receive the custom of keeping Easter from the Brittains who were next neighbours to them and a long time lived mingled with them But for the Brittains it is most certain that they had longer been accustomed to that observation though for the time thereof whether it came in with the first plantation of the Gospel here we will not contend as not pertaining to the business which we have in hand Suffice it that the Brittains anciently were observant of those publick Festivals which had been generally entertained in the Church of God though for the time of celebrating the Feast of Easter they might adhere more unto one Church than unto another As for the Canon of the Council of Nice Anno 198. which is there alledged Baronius rightly hath observed out of Athanasius that notwithstaning both the Canon and the Emperours Edicts thereupon tamen etiam postea Syros Cilices Mesopotamios in eodem errore permansisse the Syrians Cilicians and Mesopotamians continued in their former errours And why not then the Brittains which lay farther off as well as those that dwelt so near the then Regal City Proceed we next unto the Saxons who as they first received the faith from the Church of Rome so did they therewithal receive such institutions as were at that time generally entertained in the Roman Church the celebration of the Lords day and the other Festivals which were allowed of and observed when Gregory the Great attained the Popedom And here to take things as they lie in order we must begin with a narration concerning Westminster which for the prettiness of the story I will here insert Sebert the first Christian King of the East Saxons
the custom of the Alexandrian and Western Churches Page 292 5. Origen ordained Presbyter by the Bishops of Hierusalem and Caesarea and excommunicated by the Bishop of Alexandria Page 293 6. What doth occur touching the superiority and power of Bishops in the Works of Origen ibid. 7. The custom of the Church of Alexandria altered in the election of their Bishops Page 294 8. Of Dionysius Bishop of Alexandria and his great care and travels for the Churches peac Page 295 9. The Government of the Church in the former times by Letters of intercourse and correspondence amongst the Bishops of the same ibid. 10. The same continued also in the present Century Page 296 11. The speedy course taken by the Prelats of the Church for the suppressing of the Heresies of Samosatenus Page 297 12. The Civil Jurisdiction Train and Throne of Bishops things not unusual in this Age Page 298 13. The Bishops of Italy and Rome made Judges in a point of title and possession by the Roman Emperour Page 299 14. The Bishops of Italy and Rome why reckoned as distinct in that Delegation Page 300 CHAP. VI. Of the estate wherein Episcopacy stood in the Western Churches during the whole third Century 1. Of Zepherinus Pope of Rome and the Decrees ascribed unto him concerning Bishops Page 301 2. Of the condition of that Church when Cornelius was chosen Bishop thereof Page 302 3. The Schism raised in Rome by Novatianus with the proceedings of the Church therein Page 303 4. Considerable observations on the former story Page 304 5. Parishes set forth in Country Villages by P. Dionysius ibid. 6. What the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie most properly in ancient Writers Page 305 7. The great Authority which did accrue unto the Presbyters by the setting forth of Parishes Page 306 8. The rite of Confirmation reserved by Bishops to themselves as their own Prerogative Page 307 9. Touching the ancient Chorepiscopi and the Authority to them entrusted Page 308 10. The rising of the Manichean Heresie with the great care taken by the Bishops for the crushing of it Page 309 11. The lapse of Marcellinus Pope of Rome with the proceedings the Church in his condemnation Page 310 12. The Council of Eliberis in Spain what it decreed in honour of Episcopacy Page 311 13. Constantine comes unto the Empire with a brief prospect of the great honours done to Bishops in the following Age Page 312 14. A brief Chronology of the estate of holy Church in these two last Centuries Page 314 The History of the Sabbath BOOK I. From the Creation of the World to the destruction of the Temple CHAP. I. That the Sabbath was not instituted in the Beginning of the World 1. THE entrance to the Work in hand Page 325 2. That those words Gen. 2. And God blessed the seventh day c. are there delivered as by way of anticipation Page 326 3. Anticipations in the Scripture confessed by them who deny it here Page 327 4. Anticipations of the same nature not strange in Scripture Page 328 5. No Law imposed by God on Adam touching the keeping of the Sabbath Page 329 6. The Sabbath not ingraft by Nature in the soul of man ibid. 7. The greatest Advocates for the Sabbath deny it to be any part of the Law of Nature Page 330 8. Of the morality and perfection supposed to be in the number of seven by some learned men Page 331 9. That other numbers in the confession of the same learned men particularly the first third and fourth are both as moral and as perfect as the seventh ibid. 10. The like is proved of the sixth eighth and tenth and of other numbers Page 332 11. The Scripture not more favourable to the number of seven than it is to others Page 333 12. Great caution to be used by those who love to recreate themselves in the mysteries of numbers Page 334 CHAP. II. That there was no Sabbath kept from the Creation to the Flood 1. Gods rest upon the Seventh day and from what he rested Page 335 2. Zanchius conceit touching the Sanctifying of the first Seventh day by Christ our Saviour Page 336 3. The like of Torniellus touching the Sanctifying of the same by the Angels in Heaven ibid. 4. A general demonstration that the Fathers before the Law did not keep the Sabbath Page 337 5. Of Adam that he kept not the Sabbath ibid. 6. That Abel and Seth did not keep the Sabbath Page 333 7. Of Enos that he kept not the Sabbath Page 339 8. That Enoch and Methusalem did not keep the Sabbath ibid. 9. Of Noah that he kept not the Sabbath Page 340 10. The Sacrifices and devotions of the Ancients were occasional ibid. CHAP. III. That the Sabbath was not kept from the Flood to Moses 1. The Sons of Noah did not keep the Sabbath Page 341 2. The Sabbath could not have been kept in the dispersion of Noahs Sons had it not been commanded Page 342 3. Diversity of Longitudes and Latitudes must of necessity make a variation in the Sabbath Page 343 4. Melchisedech Heber Lot did not keep the Sabbath Page 344 5. Of Abraham and his Sons that they kept not the Sabbath ibid. 6. That Abraham did not keep the Sabbath in the confession of the Jews Page 345 7. Jacob nor Job no Sabbath-keepers ibid. 8. That neither Joseph Moses nor the Israelites in Egypt did observe the Sabbath Page 346 9. The Israelites not permitted to offer Sacrifice while they were in Egypt ibid. 10. Particular proofs that all the Moral Law was both known and kept amongst the Fathers Page 347 CHAP. IV. The nature of the fourth Commandment and that the Sabbath was not kept among the Gentiles 1. The Sabbath first made known in the fall of Mannah Page 348 2. The giving of the Decalogue and how far it bindeth Page 349 3. That in the judgment of the Fathers in the Christian Church the fourth Commandment is of a different nature from the other nine Page 350 4. The Sabbath was first given for a Law by Moses Page 351 5. And being given was proper only to the Jews Page 352 6. What moved the Lord to give the Israelites a Sabbath ibid. 7. Why the seventh day was rather chosen for the Sabbath than any other Page 353 8. The seventh day not more honoured by the Gentiles than the eighth or ninth Page 354 9. The Attributes given by some Greek Poets to the seventh day no argument that they kept the the Sabbath Page 355 10. The Jews derided for their Sabbath by the Grecians Romans and Egyptians Page 356 11. The division of the year into weeks not generally used of old amongst the Gentiles Page 357 CHAP. V. The practice of the Jews in such observances as were annexed unto the Sabbath 1. Of some particular adjuncts affixed unto the Jewish Sabbath Page 358 2. The Annual Festivals called Sabbaths in the Book of God and reckoned as a
or exhorting but taking to themselves the liberty of their own expression for the phrase and stile according to the purpose and effect of the said Injunction And it is worth our noting too that presently upon the end of this exhortation or bidding of the Prayers used by Dr. Parker there followeth in the book these words Hic factae sunt tacitae preces By all which we may perceive most evidently that it was then the peoples practice and is now our duty immediately upon the bidding of the Prayers or on the Preachers moving of the people to joyn with them in Prayer as the Canon hath it to recollect the heads recommended to them and tacitly to represent them to the Lord in their devotions or otherwise to comprechend them in the Pater-noster with which the Preacher by the Canon is to close up all And now being come to the times of King Edward the sixth we will next look on Bishop Latimer the fourth of these five Prelates whom before I spake of who living in King Henry and King Edwards times and in their times using that Form of bidding Prayers which is prescribed both in the Canon and Injunctions shews plainly that the antient practice in this kind was every way conform to the present Canon and the old Injunctions And first to keep our selves to King Edwards Reign we have eight passages in his Sermons preached in that Kings time whereby we may perceive what the usage was six of them laid down in brief and two more at large the two last being as a comment on the former six of the six brief the first occurs in his 2d p. 33. Sermon before King Edward thus Hitherto goeth the Text That I may declare this the better to the edifying of your Souls and the glory of God I shall desire you to pray c. So in his third before the King p. 42. March the 22. Before I enter further into this matter I shall desire you to pray c. And in the fourth March 29. That I may have grace so to open the remnant of this Parable that it may be to the glory of God and edifying of your souls I shall desire you to pray in the which prayer c. And in the 5th Sermon before the King on the 6th of April p. 51. having entred on his matter he thus invites them to their Prayers And that I may have grace c. So in the sixth April the 13th This is the story and that I may declare this Text so as it may be to the honour of God and the edifying of your souls and mine both I shall desire you to help me with your prayers in the which c. The last is in a Sermon before that King p. 108. Preached at the Court in Westm An. 1550. where he doth it thus Here therefore I shall desire you to pray c. These instances compared with the other two make the matter plain whereof the first is in the seventh before King Edward April 19. 1549. Thus This day we have in memory Christs bitter passion and death the remedy of our Sin Therefore I intend to treat of a piece of the story of his passion I am not able to treat of all that I may do this the better and that it may be to the honour of God and the edification of your Souls and mine both I shall desire you to pray c. In this prayer I shall desire you to remember the Souls departed with laud and praise to Almighty God that he did vouchsafe to assist them at the hour of their death I shall desire you to pray c. And in the which c. What mean these caetera's That we shall see most manifestly in his Sermon Preached at Stamford p. 88. Octob. 9. 1550. which shews indeed most fully that the Form of bidding Prayers then used was every way conform to the Injunction of King Edward VI. and very near the same which was prescribed after by the Queens Injunction For having as before proposed his matter he thus bids the Prayers And that I may at this time so declare them as may be for Gods glory your edifying and my discharge I pray you to help me with your prayers in the which prayer c. For the Vniversal Church of Christ through the whole world c. for the preservation of our Sovereign Lord King Edward the Sixth sole Supreme Head under God and Christ of the Churches of England and Ireland c. Secondly for the Kings most honourable Council Thirdly I commend unto you the Souls departed this life in the Faith of Christ that ye remember to give laud praise and thanks to Almighty God for his great goodness and mercy shewed unto them in that great need and conflict against the Devil and Sin and that gave them in the hour of death faith in his Sons Death and Passion whereby they conquer and overcome and get the victory Give thanks I say for this adding prayers and supplications for your selves that it may please God to give you like faith and grace to trust only in the death of his dear Son as he gave unto them For as they be gone so must we and the Devil will be as ready to tempt us as he was them and our sins will light as heavy upon us as theirs did upon them and we were as weak and unable to resist as were they Pray therefore that we may have Grace to die in the same faith as they did and at the latter day to be raised with Abraham Isaac and Jacob and be partakers with Christ in the Kingdom of Heaven for this and all other graces let us say the Lords prayer Now unto Bishop Latimer we will joyn another of the same time and as high a calling which is Dr. Gardiner Bishop of Winchester of whom whatever may be said in other respects in this it cannot be objected but that he followed the Form and Order then prescribed for in a Sermon Preached before King Edward VI. Anno 1550. being the Fourth of that Kings Reign before the naming of his Text for ought appears he thus bids the Prayer Most honourable Audience I purpose by the grace of God to declare some part of the Gospel that is accustomably used to be read in the Church at this day and that because without the special grace of God neither I can speak any thing to your edifying nor ye receive the same accordingly I shall desire you all that we may joyntly pray all together for the assistance of his grace In which prayer I commend to Almighty God your most excellent Majesty our Sovereign Lord King of England France and Ireland and of the Church of England and Ireland next and immediately under God here on earth Supream Head Q. Katharine Dowager my L. Maries grace and my L. Elizabeths grace your Majesties most dear Sisters my L. Protectors grace with all others of your most honourable
Antioch Onesimus B. of Ephesus mentioned in the former Century is made a Martyr 118. Papias B. of Hierapolis in Phrygia at this time flourisheth 128. Quadratus B. of Athens publisheth an Apologie in behalf of Christians 138. Marcus made B. of Hierusalem the first that ever had that place of the Vncircumcision 150. Justin Martyr writeth his Apologie 160. Hegesippus beginneth his travels towards Rome conferring with the Bishops as he past along 169. Polycarpus the famous B. of Smyrna Martyred 172. Melito B. of Sardis publisheth an Apologie 175. Dionysius B. of Corinth flourished and writeth many of his Epistles Theophilus B. of Antioch writes in defence of Christianity 177. Eleutherius succeedeth Soter in the Church of Rome Lucius a British King sendeth an Ambassage unto Eleutherius desiring to be made a Christian 178. Several Episcopal Sees erected in the Isle of Britain 180. The holy Father Irenaeus made B. of Lyons 190. Demetrius succeedeth Julianus in the See of Alexandria being the twelfth Bishop of that Church 191. Serapion succeedeth Maximinus in the Church of Antioch the ninth Bishop of that See 198. Victor the Successor of Eleutherius excommunicates the Asian Churches about their observation of the Feast of Easter Irenaeus B of Lyons and Polycrates Bishop of Ephesus write against him for it Several Councils called about it by the Metropolitans and other Bishops of this time 199. Theophilus Bishop of Caesarea at this time flourished as did Narcissus also the thirtieth Bishop of Hierusalem 200. Tertullian Who began to be in estimation Anno 196. doth this year publish his Apologie 203. Zepherinus succeedeth Victor in the Church of Rome 204. Clemens of Alexandria flourisheth in the publick Schools of that famous City 205. Origen one of his Disciples beginneth at this time to be of Credit Irenaeus B. of Lyons crowned with Martyrdom 217. Agrippinus Bishop of Carthage lived about this time Origen preacheth in Caesarea Demetrius Bishop of Alexandria and Theoctistus of Caesarea disagree about it 230. Origen made a Presbyter by Theoctistus B. of Caesarea and Alexander B. of Hierusalem 232. Origen Excommunicated by Demetrius 233. Heraclas Origen's Successor in the Schools of Alexandria is made the Bishop of that City 240. Donatus Successor of Agrippinus in the See of Carthage 248. Dionysius who before succeeded Heraclas in the Professorship of Alexandria doth now succeed him in his See 250. Cyprian a right godly man succeeds Donatus in the Church of Carthage 253. Cyprian by reason of the Persecution retires awhile Fabius succeedeth Babilas in the See of Antioch 254. A faction raised against Saint Cyprian by Felicissimus and his Associates Cornelius chosen Pope of Rome in the place of Fabian Novatianus makes a Schism in the Church of Rome causing himself to be ordained B. of the same Cyprian returns again to Carthage 255. Several Councils held against the Schism and Heresie of the Novatians 256. The death of Origen 257. The memorable case of Geminius Faustinus one of the Presbyters of the Church of Carthage 261. Cyprian and divers other Bishops Martyred Lucian succeeding Cyprian in the See of Carthage Dyonisius chosen Pope of Rome who caused Parishes to be set forth in Country Villages 266. The first Council of Antioch against Samosatenus 272. Paulus Samosatenus the sixteenth Bishop of Antioch deposed for his Heresie by the Council there and Doninus chosen in his place Dionysius Bishop of Alexandria dieth and Maximus succeedeth in that See The Bishops of Italy and Rome made Judges in the case of Paulus by the Emperor Aurelianus 277. The Manichean Heresie now first made known and the impiety thereof confuted by several Bishops Felix succeedeth Dionysius in the See of Rome Doninus Bishop of Antioch dieth and Timaeus succeedeth in that charge 283. Cyrillus Successor unto Timaeus 285. Theonus succeedeth Maximus in the Church of Alexandria 296. Zamdas succeedeth Hymenaeus in Hierusalem Marcellinus the third from Felix succeeds Eutychianus in the See of Rome 298. Tyrannus succeedeth Cyril in the Church of Antioch being the twentieth Bishop of this See and the last of this Age. 299. Hermon succeedeth Zamdas in the Church of Hierusalem the thirty-ninth Bishop of the same and the last of this Century 300. Petrus succeeds Theonus in the See of Alexandria the seventeenth Bishop of that Church 302. the Persecution raised by Dioclesian growes unto the height The grievous lapse of Marcellinus Pope of Rome 303. The Council held at Sinuessa by the Western Bishops for the condemnation of Marcellinus Mensurius Bishop of Carthage the Successor of Lucianus at this time flourisheth 304. Marcellinus honoured with the crown of Martyrdom leaveth Marcellus his Successor who was the twenty-ninth Bishop of this Church reckoning from S. Peter 305. The Council of Eliberis assembled by the Spanish Prelates 306. Constantine most worthily surnamed the Great attaineth the Empire setleth the Church of Christ in peace safety and honour on the Clergie The end of the Second Part. FINIS THE HISTORY OF THE SABBATH IN TWO BOOKS By PETER HEYLYN D. D. DEUT. xxxii 7. Remember the days of old consider the years of many Generations ask thy Father and he will shew thee thy Elders and they will tell thee LONDON Printed by M. Clark to be sold by C. Harper 1681. TO THE MOST HIGH and MIGHTY Prince Charles By the Grace of God KING of Great Britain France and Ireland Defender of the Faith c. Most Dread Soveraign YOVR Majesties most Christian care to suppress those rigours which some in maintenance of their Sabbath-Doctrines had pressed upon this Church in these latter days justly deserves to be recorded amongst the principal Monuments of your Zeal and Piety Of the two great and publick Enemies of Gods holy Worship although Prophaneness in it self be the more offensive yet Superstition is more spreading and more quick of growth In such a Church as this so setled in a constant practice of Religious Offices and so confirmed by godly Canons for the performance of the same there was no fear that ever the Lords Day the day appointed by Gods Church for his publick Service would have been over-run by the Prophane neglect of any pious duties on that day required Rather the danger was lest by the violent torrent of some mens affections it might have been o're-flown by those Superstitions wherewith in imitation of the Jews they began to charge it and thereby made it far more burdensome to their Christian Brethren than was the Sabbath to the Israelites by the Law of MOSES Nor know we where they would have staid had not your Majesty been pleased out of a tender care of the Churches safety to give a check to their proceedings in Licencing on that day those Lawful Pastimes which some without Authority from Gods Word or from the practice of Gods Church had of late restrained Yet so it is your Majesties most Pious and most Christian purpose hath not found answerable entertainment especially amongst those men who have so long dreamt of a Sabbath
out the mysteries of this number the better to advance as they conceive the reputation of the Sabbath Aug. Steuchius hath affirmed in general In Gen. 2. that this day and number is most natural and most agreeable to divine employments 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 led the way unto him and to all the rest is Philo the Jew who being a great follower of Platos took up his way of trading in the mysteries of several numbers wherein he was so intricate and perplexed that numero Platonis obscurius did grow at last into a Proverb This Philo therefore Platonizing Tall. ad Attie l. 7 â—pl 13. 〈◊〉 opisiâ—â—o first tells us of this number of seven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he persuâ—â—les himself there is not any man able sufficiently to extol it as being far above all thâ— powers of Rhetorick and that the Pythagoreans from them first Plato learnt those trifles did usually resemble it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to Jove himself Then that Hippocrates doth divide the life of man into seven Ages â—aâ—â— age câ—nteining seven full years to which the changes of mans constitution are all framed and fitted as also that the Bear or Arcturus as they use to call it and the constellation called the Pleiades consist of seven Stars severally neither more nor less He shews us also how much Nature is delighted in this number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De legis Alleg. l. 1. as viz. that there are seven Planets and that the Moon quartereth every se venth day that Infants born in the seventh month are usually like enough to live that they are seven several motions of the body seven intrails so many outward members seven holes or out-lets in the same seven sorts of excrements as also that the seventh is the Critical day in most kinds of maladies And to what purpose this and much more of the same condition every where scattered in his Writings but to devise some natural reason for the Sabbath For so he manifests himself in another place Ap. Euâ—â—b Praepar l. 8. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now why God chose the seventh day and established it by Law for the day of rest you need not ask 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-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 works of Nature and several changes of mans Body Whereof see Censorinus de die natali cap. 12. Varro in Gellium lib. 3. c. 10. Hippocrates Solon Hermippus Beritus in the sixth Book 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 majestate So Philo tells us Macrobius also saith the same Apud veteres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocitatur De legis Allegor quod graeco nomine testabatur venerationem debitam numero Thus he in somnio Scipionis But other men as good as they find no such mystery in this number but that the rest may keep pace with it if not go 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 self that seeing the exceeding great both contradiction and contention that is between them in these needless curiosities we may the better find the slightness of those Arguments which seem to place a great morality 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 affix a special power unto it in the works of Nature Respons ad qu. 69. Justin the Martyr plainly tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the accomplishment of the works of Nature is to be ascribed to Nature only not unto any period of time accounted by the number of seven and that they oft-times come to their perfection sooner or later than the said periods which could not be in case that Nature were observant of this number as they say she is and not this number tied to the course of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he this number hath no influence on the works of Nature Then whereas others attribute I know not what perfection to this number above all the rest Cicero affirming that it is plenus numerus Macrobius that it is numerus solidus perfectus De Republ. l. 4. Bodinus doth affirm expresly neutrum de septenario dici potest that neither of those Attributes is to be ascribed unto this number that the eighth number is a solid number although not a perfect one the sixth a perfect number also Now as Bodinus makes the eighth more solid and the sixth more perfect So Servius on these words of Virgil In Georgic 1. Septima post decimam foelix prefers the tenth number a far deal before it Vt primum locum decimae ferat quae sit valde foelix secundum septimae ut quae post decimae foelicitatem secunda sit Nay which may seem more strange than this Oratio secunda the Arithmeticians generally as we read in Nyssen make this seventh number to be utterly barren and unfruitful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to go forwards in this matter Macrobius who before had said of this number of seven that it is plenus venerabilis hath in the same Book said of this number of one that it is principium finis omnium and that it hath a special reference or resemblance unto God on high which is by far the greater commendation of the two And Hierom In Amos 5. that however there be many mysteries in the number of seven prima tamen beatitudo est esse in primo numero yet the prime happiness or beatitude is to be sought for in the first So for the third Origen generally affirms that it is aptus sacramentis even made for Mysteries In Gen. hom 8. and some particulars he nameth Macrobius findeth in it all the natural faculties of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rational 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or irascible Ad Antioch qu. 51. and last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concupiscible Saint Athanasius makes it equal altogether with the seventh the one being no less memorable for the holy Trinity than the other for
the Worlds Creation And Servius on these words of Virgil numero Deus impare gaudet saith that the Pythagoreans hold it for a perfect number and do resemble it unto God In Eclog. 8. à quo principium medium finis est Yet on the contrary De Republ. l. 4. Bodinus takes up Aristotle Plutarch and Lactantius for saying that the third is a perfect number there being in his reckoning but four perfect numbers in 100000 which are 6.28.496 8128. De mundi opif. Next for the fourth Philo not only hath assured us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect number wherein Bodinus contradicts him but that it is highly honoured De Abrahamo as amongst Philosophers so by Moses also who hath affirmed of it that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both holy and praise-worthy too And for the mysteries thereof Clemens of Alexandria tells us that both Jehovah in the Hebrew Strom. l. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek consisteth of four Letters only and so doth Deus in the Latin Orat. 44. Nazianzen further doth enform us that as the seventh amongst the Hebrews so was the fourth honoured by the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they used to swear thereby when they took an Oath Yet for all this Saint Ambrose thought this number not alone unprofitable but even dangerous also Numerum quartum plerique canent Lib. 4. c. 9. In Levit. hom 16. inutile putant as he in his Hexaemeron Then for the fifth Macrobius tells us that it comprehendeth all things both in the Heavens above and the Earth below And yet by Origen it is placed indifferently partly in laudabilibus partly in culpabilibus there being five foolish Virgins for the five wise ones Now let us look upon the sixth which Beda reckoneth to be numerus perfectus and Bodin In Gen. 2. De Rep. l. 4. De mundi opif. Clem. Alex. Strom. l. 4. In Levit. 12. primus perfectorum Philo and generally the Pythagoreans do affirm the same Yet the same Bodin tells us in the self-same Book that howsoever it be the first perfect number such as according unto Plato did sort most fitly with the workmanship of God Videmus tamen vilissimis animantibus convenire yet was it proper in some sort to the vilest creatures As for the eighth Hesychius makes it an expression or figure of the World to come Macrobius tells us that the Pythagoreans used it as an Hieroglyphick of Justice quia primus omnium solvitur in numeros pariter pares because it will be always divisible into even or equal members Nay whereas those of Athens did use to sacrifice to Neptune In Theseo on the eighth day of every month Plutarch hath found out such a mystical reason for it out of the nature of that number as others in the number of seven for the morality of the Sabbath They sacrifice saith he to Neptune on the eighth day of every month because the number of eight is the first Cube made of even numbers and the double of the first square 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth represent an immoveable stedfastness properly attributed to the might of Neptune whom for this cause we name Asphalius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the safe keeper and stayer of the Earth As strong an Argument for the one as any mystery or morality derived from Numbers can be for the other But if we look upon the tenth we find a greater commendation given to that than to the seventh yea by those very men themselves to whom the seventh appeared so sacred Philo affirms thereof that of all Numbers it is most absolute and compleat De mundi opif. D. congress qu. erudit gr De Decalogo not meanly celebrated by the Prophet Moses most proper and familiar unto God himself that the Powers and Vertues of it are innumerable and finally that leaned men did call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it comprehended in it self all kind of numbers With whom agree Macrobius who stiles it numerum perfectissimum Strom. l. 6. and Clemens Alexandrinus who gives it both the Attributes of Holiness and Perfection Qu. ad Antioch 51. Orat. 42. Nazianzen and Athanasius are as full as they And here this number seems to me to have got the better there being nothing spoken in disgrace of this as was before of the seventh by several Authors 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 keep it on the tenth day with best right of all Adeo argumenta ab absurdo petita ineptos habent exitus said Lactantius truly Nay by this reason we need not keep a Sabbath oftner than every thirtieth day or every fiftieth or every hundredth because those numbers have been noted also to contain great mysteries and to be perfecter too than others In Gen. hom 2. For Origen hath plainly told us that if we look into the Scriptures invenies multa magnarum rerum gesta sub tricenario quinquagenario contineri we shall find many notable things delivered to us in the numbers of thirty and fifty De vita contempl Of fifty more particularly Philo affirms upon his credit that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiest and most natural of all other numbers and Origen conceived so highly of it that he breaks out into a timeo hujus numeri secreta discutere and durst not touch upon that string In Num. hom 8. So lastly for the Centenary the same Author tells us that it is plenus and perfectus no one more absolute We may have Sabbaths at our will either too many or too few In Gen. hom 2. if this plea be good 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 there hath been any good expressed or intimated which concerns this number or is reducible unto it Bellarmine never took more pains out of that fruitless topick to produce seven Sacraments than they have done from thence to derive the Sabbath I need not either name the men or recite the places both are known sufficiently Which kind of proof if it be good we are but where we were before amongst our Ecclesiastical and humane Writers In this the Scriptures will not help us or give the seventh day naturally and in it self more capability or fitness for Gods Worship than the ninth or tenth For first the Scriptures give not more honour to this number in some Texts thereof than it detracts from it in others and secondly they speak as highly of the other numbers as they
do of this In Gen. 6. n. 17. The Jesuit Pererius shall stand up to make good the first and Doctor Cracanthorp to avow the second Pererius first resolves it clearly numerum Septenarium etiam in rebus pessimis execrandis saepenumero positum esse in Scriptura sacra As for example The evil spirit saith St. Luke brought with him seven spirits worse than himself and out of Mary Magdalen did Christ cast out seven Devils as St Mark tells us So in the Revelation St. John informs us of a Dragon that had seven Heads and seven Crowns as also of seven Plagues sent into the Earth and seven Viols of Gods wrath poured 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 she sat upon seven Mountains It 's true saith he which David tells us that he did praise God seven times a day but then as true it is which Solomon hath told us that the just man falleth seven times a day So in the Book of Genesis we have seven lean Kine and seven thin ears of Corn as well as seven fat Kine and seven full Ears To proceed no further Pererius hereupon makes this general resolution of the case Apparet igitur eosdem numeros aeque in bonis malis poni usurpari in sacra scriptura Next whereas those of Rome as before I noted have gone the same way to find out seven Sacraments Contra Spalat cap. 30. our Cracanthorpe to shew the vanity of that Argument doth the like for the proof of two Quod si nobis fas esset c. If it were lawful for us to take this course we could produce more for the number of two than they can for seven As for example God made two great lights in the Firmament and gave to man two Eys two Ears two Feet two Hands two Arms. There were two Nations in the womb of Rebecca two Tables of the Law two Cherubins two Sardonich stones in which were written the names of the sons of Israel Thou shalt offer to the Lord two Rams two Turtles two Lambs of an year old two young Pigeons two Hee-goats two Oxen for a Peace-Offering Let us make two Trumpets two Doors of the wood of Olives two Nets two Pillars There were two Horns of the Lamb two Candlesticks two Olive-branches two Witnesses two Prophets two Testaments and upon two Commandments hang all the Law and the Prophets saith our Saviour Congruentiis facile vinceremus si nobis in hunc campum descendere libet c. We should saith he presume of an easie victory should we thus dally with congruities as do those of Rome Hence we conclude that by the light of Scripture we find not any thing 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 It 's true this Trick of trading in the mysteries of Numbers is of long standing in the Church and of no less 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 palliate their impieties Some of the Fathers afterwards took up the device perhaps to foil the Hereticks at their own weapons though many of them purposely declined it Sure I am Chrysostom dislikes it In Gen. hom 24. Who on those words in the 7th of Genesis by seven and by seven which is the Number now debated doth instruct us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many saith he do tell strange matters of this fact and taking an occasion hence make many observations out of several Numbers Whereas not observation but only an unseasonable curiosity hath produced those fictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence so many Heresies had their first original For oftentimes that out of our abundance we may fit their fancies we find the even or equal number no less commemorated in holy Scripture as when God sent out his Disciples by two and two when he chose twelve Apostles and left four Evangelists But these things it were needless to suggest to you who have so many times been lessoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop your Ears against such follies Saint Augustine also though he had descanted a while upon the mysteries of this Number yet he cuts off himself in the very middle De Civit. Dei l. 11. c. 31. as it were Ne scientiolam suam leviter magis quam utiliter jactare velle videatur lest he should seem to shew his reading with more pride than profit And thereupon he gives this excellent Rule which I could wish had been more practised in this case Habenda est itaque ratio moderationis gravitatis ne forte cum de numero multum loquimur mensuram pondus negligere judicemus We must not take saith he so much heed of Numbers that we forget at the last both weight and measure And this we should the rather do because that generally there is no Rule laid down 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 than six or eight why Abraham rather trained three hundred and eighteen of his servants than three hundred and twenty or why his servant took ten Camels with him into Padan Aram and not more or less with infinite others of this kind in the Law Levitical Yet I deny not but that some reason may be given why in the Scripture things are so often ordered by sevens and sevens Respons ad qu. 69. viz. as Justin Martyr tells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the better to preserve the memory or the Worlds Creation Another reason may be added which is by this inculcating of the number of seven unto the Jews to make that people who otherwise were at first averse from it as before I noted continually mindful of the Sabbath In Isaia 4. Numerum septenarium propter Sabbatum Judaeis familiarem esse was the observation of S. Hierom. To draw this point unto an end It is apparent by what hath before heen spoken that there is no Sabbath to be found in the beginning of the World or mentioned as a thing 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 soul of man at his first Creation much less by any natural fitness in the number of seven whereby it was most capable in it self 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
day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once a month beginning their account with the New-moon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Jews did keep every seventh day constantly It 's true that Philo tells us more than once or twice how that the Sabbath was become a general Festival but that was rather taken up in imitation of the Jess than practised out of any instinct or light of nature as we shall see hereafter in a place more proper Besides which days before remembred the second day was consecrate to the bonus Genius Hospin de orig Fest cap. 5. the third and fifteenth to Minerva the ninth unto the Sun the last to Pluto and every twentieth day kept holy by the Epicures Now as the Greeks did consecrate the New-moons and seventh day to Phoebus the fourth of every month to Mercury and the eighth to Neptune sic de caeteris So every ninth day in the year was by the Romans anciently kept sacred unto Jupiter the Flamines or Priests upon that day offering a Ram unto him for a Sacrifice Nundinas Jovis ferias esse ait Granius Licinius Saturnal l. 1. c. 16. siquidem Flaminica omnibus nundinis every ninth day in regia Jovi arietem solere immolare as in Macrobius So that we see the seventh day was no more in honour than either the first fourth or eighth and not so much as was the ninth this being as it were a weekly Festival and that a monthly A thing so clear and evident 2. Edit p. 65. that Dr. Bound could tell us 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 nundinarum instituto apparet saith Beroaldus And Satan did altogether take away from the Graecians the boly memory of the seventh day by obtruding on the wicked Rites of Superstition which on the eighth day they did keep in bonour of Neptune So that besides other holy days 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 always from the beginning It 's true Diogenes the Grammarian Sueton. in Tiber. c. 32. did hold his disputations constantly upon the Saturday or Sabbath and when Tiberius at an extraordinary time came to hear his exercises in diem septimum distulerat the Pedant put him off until the saturday next following A right Diogenes indeed and as rightly served For coming 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 seventh year after But then as true it is De illustrib Grammat which the same Suetonius tells us of Antonius Gnipho a Grammarian too that he taught Rhetorick every day declamaret vero non nisi nundinis but declaimed only on the ninth But then as true it is which Juvenal hath told us of the Roman Rhetoricians that they pronounced their Declamations on the sixth day chiefly Nil salit Arcadico juveni cujus mihi sextâ Sat. Quâque die miserum dirus caput Annibal implet As the Poet hath it All days it seems alike to them the first fourth sixth eighth ninth and indeed what not as much in honour as the seventh whether it were in civil or in sacred matters I am not ignorant that many goodly Epithets are by some ancient Poets amongst the Grecians appropriated to this day which we find gathered up together Clem. Strom. l. 5. Euseb Praepar l. 13. c. 12. by Clemens Alexandrinus and Eusebius but before either of them by one Aristobulus a learned Jew who lived about the time of Ptolomy Philometor King of Egypt both Hesiod and Homer as they there are cited give it the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an holy day and so it was esteemed amongst them as before is shewn but other days esteemed as holy From Homer they produce two Verses wherein the Poet seems to be acquainted with the Worlds Creation and the perfection of it on the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the seventh day all things were fully done On that we left the waves of Acheron The like are cited out of Linus as related by Eusebius from the collections of Aristobulus before remembred but are by Clemens fathered on Callimachus another of the old Greek Poets who between them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which put together may be thus Englished in the main though not verbatim On the seventh day all things were made compleat The birth-day of the World most good most great Seven brought forth all things in the starry Skie Keeping each year their courses constantly This Clemens makes an argument that not the Jews only but the Gentiles also knew that the seventh day had a priviledg yea and was hallowed above other days on which the World and all things in it were compleat and finished And so we grant they did but neither by the light of Nature nor any observation of that day amongst themselves more than any other Not by the light of Nature For Ariftobulus from whom Clemens probably might take his hint speaks plainly that the Poets had consulted with the holy Bible and from thence sucked this knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author saith of Hesiod and Homer Which well might be Ap. Euseb considering that Homer who was the oldest of them flourished about five hundred years after Moses death Callimachus who was the latest above Seven hundred years after Homers time Nor did they speak it out of any observation of that day more than any other amongst themselves The general practice of the Gentiles before related hath throughly as we hope removed that scruple They that from these words can collect a Sabbath had need of as good eys as Clemens who out of Plato in his second de republ Strom. l. 5. conceives that he hath found a sufficient warrant for the observing of the Lords day above all the rest because it is there said by Plato That such as had for seven days solaced in the pleasant Meadows were to depart upon the eighth and not return till four days after As much a Lords day in the one as any Sabbath in the other Indeed the Argument is weak that some of those that thought it of especial weight have now deserted it as too light and trivial Ryvet by name who cites most of these Verses in his notes on Genesis to prove the Sabbath no less ancient than the Worlds Creation doth on the Decalogue think them utterly unable to
that of Horace who calls them in his Satyrs Tricesima Sabbata L. 1. Sat. 9. because they were continually celebrated every thirtieth day The like they did by all the rest if Joseph Scaligers note be true as I think it is who hath affirmed expresly Emend Temp. lib. 3. Omnem festivitatem Judaicam non solum Judaeos sed Gentiles sabbatum vocare Nay as the weekly Sabbaths some of them had their proper adjuncts so had the annual Saint Athanasius tells us of the Feast of Expiation that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sabbat Circumcis or the principal Sabbath for so I take it is his meaning which self same attribute is given by Origen to the Feast of Trumpets Clemens of Alexandria 6. Stromat In Num. 28. hom 23. brings in a difference of those Festivals out of a supposed work 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 and the Great day Casaubon for his part protesteth Exer. 14. n. 1. ipsi obscurum esse quid sit 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 Sabbath Emend Temp. Prolog Edit 2. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was meant the Feast of Trumpets because it was caput anni or the beginning of the civil year the same which Origen calls Sabbatum sabbatorum as before we noted As for the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so named in Clemens that he conceives to be the Feast of Pentecost and the great day in him remembred the Feast of Tabernacles for the which last he hath authority in the Scriptures who tell of the Great day of this very Feast Joh. 7.37 Not that the Feast of Tabernacles was alone so called but in a more especial manner Contr. Marcian For there were other days so named besides the Sabbaths Dies observatis saith Tertullian sabbata ut opinor coenas puras jejunia dies magnos Where sabbata dies magni are distinguished plainly Indeed it stood with reason that these annual Sabbaths should have the honour also of particular adjuncts as the weekly had being all founded upon one and the same Commandment Philo affirms it for the Jews De Decalog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The fourth Commandment saith he is of the Sabbath and the Festivals of Vows of Sacrifices forms of purifying and other parts of divine worship Which is made good by Zanchie for the Christian Writers who in his work upon the Decalogue doth resolve it thus In Mandat 4. Sabbati nomine ad Judaeos quod attinebat Deus intellexit non solum sabbatum septem dierum sed sabbata etiam annorum item omnia festa quae per Mosen illis explicavit It was the moral part of the fourth Commandment that some time should be set apart for Gods publick 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 than the seventh day only God therefore added other times as to him seemed best the list whereof we may behold in the twenty-third of Leviticus and the Church too by Gods example added also some as namely the Feast of Dedication and that of Purim Now as the Annual Festivals ordained by God had the name of Sabbath as the weekly had so the observances in them were the same or not much different if in some things the weekly Sabbaths seemed to have preheminence the Annual Sabbaths went beyond them in some others also For the continuance of these Feasts the weekly Sabbath was to be observed throughout their Generations for a perpetual 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 a statute for ever throughout your Generations Levit. 23.21 So also for the Feast of Expiation Levit. 23.31 And for the Feast of Tabernacles Levit. 24.41 Where note that by these words for ever and throughout their Generations it is not to be understood that these Jewish Festivals were to be perpetual for then they would oblige us now as they did the Jews but that they were to last as long as the Republick of the Jews should stand and the Mosaical Ordinances were to be in force De bello l. 6. cap. 6. Per generationes vestras i. e. quam diu Respub Judaica constaret as Tostatus notes upon this twenty-third of Leviticus For the solemnity of these Feasts the presence of the High Priests was as necessary in the one as in the other The High Priests also saith Josephus ascended with the Priests into the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet not always but only on the Sabbaths and New-moons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also on those other Feasts and solemn Assemblies which yearly were to be observed according unto the custom of the Country And hitherto we find no difference at all but in the manner of the rest there appears a little between the weekly Sabbath and some of the Annual For of the weekly Sabbath it is said expresly that thou shalt do no manner of work Levit. 23.7 21 25 36. as on the other side of the Passeover the Pentecost the Feast of Trumpets and of Tabernacles that they shall do no servile work which being well examined will be found the same in sence though not in sound But then again for sence and sound it is expresly said of the Expiation that therein thou shalt do no manner of work as was affirmed before of the weekly Sabbath So that besides the seventh day Sabbath there were seven Sabbaths in the year in six of which viz. the first and seventh of Unleavened bread the day of Pentecost the Feast of Trumpets and the first and eighth day of the Feast of Tabernacles they were to do no servile works and on the Expiation day no work at all So that in this respect the weekly Sabbath and the day of Expiation were directly equal according to the very letter In other things the day of Expiation seems to have preheminence First that upon this day only the high Priest omnibus pontificalibus indumentis indutus attired in his Pontificals might go into the Sanctum sanctorum or the holiest of all to make attonement for the People whereof see Levit. 16. And secondly in that the sacrifices for this day were more and greater than those appointed by the Lord for the weekly Sabbaths which last is also true of the other Festivals For where the sacrifice appointed for the weekly Sabbath consisted only of two Lambs over and above the daily
burdensome there being many casus reservati wherein they could dispense with the fourth Commandment though not with any of the other Had they been all alike equally natural and moral as it is conceived they had been all alike observed all alike immutable no jot or syllable of that Law which was ingraft by nature in the soul of man being to fall unto the ground till Heaven and Earth shall pass away and decay together till the whole frame of Nature Luk. 16.17 for preservation of the which the 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 Moral Law or Law of Nature there being no Law natural which is not perpetual Tertullian takes it for confest or at least makes it plain and evident Contr. Mare l. 2. Temporale fuisse mandatum quod quandoque cessaret that it was only a temporary constitution which was in time to have an end And after him Procopius Gazaeus in his notes on Exodus e. 16. lays down two several sorts of Laws whereof some were to be perpetual and some were not of which last sort were Circumcision and the Sabbath Quae duraverunt usque in adventum Christi which lasted till our Saviours coming and he being come went out insensibly of themselves For as S. Ambrose rightly tells us In Col. 2.16 Absent imperatore imago 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-moons and the other Festivals before our Saviours coming had a time of honour during the which they were observed but he being present once they became neglected But hereof we have spoke more fully in our former Book Neglected not at once and upon the sudden but leisurely 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 look 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 repair unto the Synagogues on the Sabbath days and on those days did frequently both read and expound the Law unto the People And he came to Nazareth saith the Text where be had been brought up and as his custom was he went into the Synagogue on the Sabbath day Luk. 4.16 and stood up to read It was his custom 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 undertook the Ministery to expound the Law unto them there that they might be the better by his good instructions Yet did not he conceive that teaching or expounding the Word of God was annexed only to the Synagogue or to the Sabbath That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthew's Gospel was questionless a weak days work and so were most of those delivered to us in S. John as also that which he did preach unto them from the Ship side and divers others Nay the Text tells us that he went through every City and Village Preaching and shewing the glad tydings of God Luk. 8.1 Too great a task to be performed only on the Sabbath days and therefore doubt we not but that all days equally were taken up for so great a business So when he sent out his Apostles to Preach the Kingdom of God he bound them not to days and times but left all at liberty 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 days the like prerogative with the Sabbath so many other ways 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 than true sense of piety yet that opinion once abated it was more easily prepared for a dissolution and went away at last with less noise and clamour Particulars of this nature we will take along as they lie in order His casting out the unclean spirit out of a man in the Synagogue of Caperndum on the Sabbath day his curing of Peters Wives Mother and healing many which were sick of divers diseases on the self same day being all works of marvellous mercy and effected only by his word brought no clamour with them But when he cured the impotent man at the Pool of Bethesda and had commanded him to take up his Bed and walk Joh. 5. then did the Jews begin to Persecute him and seek to slay him And how did he excuse the matter My Father worketh bitherto saith he and I also work Hom. 23. in Numer Ostendens per hac in nullo seculi bujus Sabbato 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 man-kind and therefore neither would he intermit such a weighty business in any reference to the Sabbath Joh. 7. 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 and that as lawfully he might do the one as they the other This precedent made his Disciples a little bolder than otherwise perhaps they would have been Pulling the ears of Corn Matth. 12. and rubbing them with their hands and eating them to satisfie and allay their hunger Li. 1. haeres 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 its 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 extremity when he ate 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 several defences our Saviour goes no higher than the legal Ceremonies the Sacrifice the Shew-bread and the Circumcision No argument or parallel case drawn for his justification from the moral 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 moral Law Luk. 6.6 Hom. de Semente but only to be ranked amongst the Mosaical Ordinances It happened
year after Christs Nativity he lays it positively down that the Sabbath was now abrogated with the other Ceremonies which were to vanish at Christs coming Let no man judg you Colos 1.16 saith the Apostle in meat and drink or in respect of an holy-day or of the New moon or of the Sabbath days which are a shadow of things to come but the body is of Christ In which the Sabbath is well matched with meats and drinks new-moons and holy days which were all temporary Ordinances and to go off the stage at our Saviours entrance Now whereas some that would be thought great sticklers for the Sabbath conceive that this was spoken not of the weekly moral Sabbath as they call it which must be perpetual but of the annual ceremonial Sabbaths which they acknowledg to be abrogated this new device directly crosseth the whole current of the Ancient Fathers who do apply this Text to the weekly Sabbath It is sufficient in this point to note the places The Reader may peruse them as leisore is and look on Epiphan lib. 1. haeres 33. n. 11. Ambrose upon this place Hieroms Epistle ad Algasâ—qu 10. Chrysost hom 13. in Hebr. 7. August cont Judaeos cap. 2. cont Faust Manich. l. 16. c. 28. Praesat in Gala. Apocal. 10. I end this list with that of Hierom Nulius Apostoli sermo est vel per Epistolam vel praesentis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus paaecessere i. e. atium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum reaursns c. gratia Evangeln subrepente cessâ—sse There is saith he no Sermon of the Apostles either delivered by Epistle or by word of mouth wherein he labours not to prove that all the burdens of the Law are now laid away that all those things which were before in types and figures namely the Sabbath Circumcision the New moons and the three solemn Festivals did cease upon the Preaching of the Gospel And cease it did upon the Preaching of the Gospel insensibly and by degrees as before we said not being afterwards observed as it had been formerly or counted any necessary part of Gods publick worship Only some use was made thereof for the enlargement of Gods Church by reason that the People had been accustomed to meet together on that day for the performance of religious spiritual duties This made it more regarded than it would have been especially in the Eastern parts of Greece and Asia where the Provincial Jews were somewhat thick dispersed and being a great accession to the Gospel could not so suddenly forsake their ancient customs Yet so that the first day of the week began to grow into some credit towards the ending of this Age especially after the final desolation of Hierusalem and the Temple which hapned Anno 72. of Christs Nativity So that the religious observation of this day beginning in the Age of the Apostles no doubt but with their approbation and authority and since continuing in the same respect for so many Ages may be very well accounted amongst those Apostolical traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoured with his Resurrection it easily might attain unto that esteem as to be honoured by the Christians with the publick meetings that so they might with greater comfort preserve and cherish the memorial of so great a mercy 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 Apotal 10. which attribute is first found in the Revelation writ by Saint John about the 94th year of our Saviours Birth So long it was before we find the Church took notice of it by a proper name For I persuade my self that had that day been destinate at that time to religious duties or honoured with the name of the Lords day when Paul Preached at Troas or writ to the Corinthians which as before we shewed was in the fifty-seventh neither Saint Luke nor the Apostle had so passed it over and called it only the first day of the week as they both have done And when it had this Attribute affixed unto it it only 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 eminency in reference to the Resurrection only all other days being the Lords as well as this In Psal 23. Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit mundumque ipso die creavit qui ob excellentiam tanti miraculi propriè dies Dominica appellatur i. e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resolved 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 Hierom hath determined In Gal. 4. omnes dies aequales sunt nee per parasceven tantum Christum crucifigi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper eum carne vesci Dominica c. All days are equal in themselves as the Father tells us Christ was not Crucified on the Friday only nor did he rise only upon the Lords day but that we 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 only for their sakes qui magis seculo vacant quam Deo who had more mind unto the World than to him that made it and therefore either could not or rather would not everyday assemble in the Church of God Upon 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 passion and Wednesday on the which he had been 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 thereof they did begin to honour it with the name or title of the Lords day and made it one of those set days whereon the People
those of Corinth in that they joyn'd not with the Assembly but had their Psalms unto themselves Whereby it seems that they had left the true use of Psalms which being so many acclamations exultations and holy provocations to give God the glory were to be sung together by the whole Assembly their singing at that time being little more than a melodious kind of pronuntiation such as is commonly now used in singing of the ordinary Psalms and Prayers in Cathedral 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 publick Quires where one side answers to another some shew whereof is left in Parochial Churches in which the Minister and the People answer one another in their several turns Hist li. 6. c. 8. To him doth Socrates refer it and withal affirms that he first learnt 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 Hist l. 2. c. 24. And where Theodoret doth refer it to Flavianus and Diodorus Priests of Antiochia during the busilings of the Arian Hereticks In Damaso and Platina unto Damasus Pope of Rome Theodoret is to be interpreted of the restitution of this custom having been left off and Platina of the bringing of it into the Western Churches For that it was in use in Ignatius time who suffered in the time of Trajan and therefore probably begun by him as is said by Socrates is evident by that which Pliny signified to the self same Trajan where he informs him of the Christians Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dicere secum invicem c. Their greatest crime said he was this that at a certain day but what that day was that he tells not they did meet together before day-light and there sing hymns to Christ as unto a God one with another in their courses and after bind themselves together by a common Sacrament not unto any wicked or unjust attempt but to live orderly without committing Robbery Theft Adultery or the like offences Now for the day there meant by Pliny it must be Saturday or Sunday if it were not both both of them being in those times 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 heretical dotages whereby the Church was much disquieted and Gods worship hindred The Ebionites they stood hard for the Jewish Sabbath and would by all means have it celebrated as it had been formerly observing yet the Lords day as the Christians did in honour of the Resurrection of our Lord and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius tells Hist l. 3. c.x. 3. The like saith Epiphanius of them l. 1. Haeres 30. n. 2. And on the other side there was a sort of Hereticks in the Eastern 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 very evil Author Therefore as the Jews did by the festival solemnity of their Sabbath rejoyce in God that created the world as in the Author of all goodness so they in hatred of the maker of the world sorrowed and wept and fasted on that day as being the birth-day of all evil And whereas Christian men of sound belief did solemnize the Sunday in a joyful memory of Christs Resurrection So likewise at that self same time such Hereticks as denied the Resurrection did contrary to them that held it and fasted when the rest rejoyced For the expressing of which two last Heresies Ignat. it was that he affirmed with such zeal and earnestness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one did fast either upon the Lords day or the Sabbath except one Sabbath in the year which was Easter Eve he was a murderer of Christ So he in his Epistle ad Philippenses Cax 65. The Canons attributed to the Apostles take notice of the misdemeanor though they condemn it not with so high a censure it being in them only ordered that if a Clergy-man offended in that kind he should be degraded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any of the Laity they should be excommunicated Which makes me marvel by the way that those which take such pains to justifie Ignatius as Baronius doth in Ann. 57. of his grand Annales should yet condemn this Canon of imposture which is not so severe as Ignatius is only because it speaks against the Saturdays fast Whereof consult the Annales Ann. 102. Now as Ignatius labours here to advance the Sabbath in opposition of those Hereticks before remembred making it equally a festival with the Lords day so being to deal with those which too much magnified the Sabbath and thought the Christians bound unto it as the Jews had been he bends himself another way and resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not keep the Sabbath in a Jewish manner in sloth and idleness for it is written that he that will not labour shall not eat and in the sweat of thy brows shalt thou eat thy bread But let us keep it after a spiritual fashion not in bodily ease but in the study of the Law not eating meat drest yesterday or drinking luke-warm drinks or walking out a limited space or setling our delights as they did on dancing but in the contemplation of the works of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after we have so kept the Sabbath let every one that loveth Christ keep the Lords day Festival the Resurrection day the Queen and Empress of all days in which our life was raised again and death was overcome by our Lord and Saviour So that we see that he would have both days observed the Sabbath first though not as would the Ebionites in a Jewish sort and after that the Lords day which he so much magnifieth the better to abate that high esteem which some had cast upon the Sabbath Agreeable unto this we find that in the Constitutions of the Apostles for by that name they pass though not made by them both days are ordered to be kept Holy one in memorial of the Creation the other of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. Of which more hereafter And so it was observed in the Eastern parts where those of the dispension had took up their seats and having long time had their meetings on the Sabbath day could not so easily be persuaded from it But in the Western Churches in the which the Jews were not so considerable and where those
Hereticks before remembred had been hardly heard of it was plainly otherwise that day not only not being honoured with their publick meetings but destinate to a setled or a constant fast Some which have looked more nearly into the reasons of this difference conceive that they appointed this day for fasting in memory of Saint Peters conflict with Simon Magus which being to be done on a Sunday following the Church of Rome ordained a solemn fast on the day before the better to obtain Gods blessing in so great a business which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a general and received opinion but then he adds Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it only for a fable As for St. Austin he conceives the reason of it to be the several uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to pass saith he that some especially the Eastern people Ad requiem significandam mallent relaxare jejunium to signifie and denote that rest did not use to fast where on the other side those of the Church of Rome and some Western Churches kept it always fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleep of Death But as the Father comes not home unto the reason of this usage in the Eastern Countreys so in my mind Pope Innocent gives a likelier reason for the contrary custom in the Western Concil Tom. 1. For in a Decretal by him made touching the keeping of this Fast he gives this reason of it unto Decentius Eugubinus who desired it of him because that day and the day before were spent by the Apostles in grief and heaviness Nam constat Apostolos biduo isto in moerore fuisse propter metum Judaeorum se occuluisse as his words there are The like saith Platina that Innocentius did ordain the Saturday or Sabbath to be always fasted Quod tali die Christus in sepulchro jacuisset quod discipuli ejus jejunassent In Innocent Because our Saviour lay in the grave that day and it was fasted by his Disciples Not that it was not fasted before Innocents time as some vainly think but that being formerly an arbitrary practice only it was by him intended for a binding Law Now as the African and the Western Churches were severally devoted either to the Church of Rome or other Churches in the East so did they follow in this matter of the Sabbaths fast the practice of those parts to which they did most adhere Millain though near to Rome followed the practice of the East which shews how little power the Popes then had even within Italy it self Paulinus tells us also of St. Ambrose that he did never use to dine nisi die sabbati Dominico c. but on the Sabbath the Lords day In vita Ambros and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome he used to do as they there did submitting to the Orders of the Church in the which he was Whence that so celebrated speeeh of his Cum hic sum non jejuno sabbato cum Romae sum jejuno sabbato at Rome he did at Millain he did not fast the Sabbath Nay which is more Epist â—6 Saint Augustine tells us that many times in Africa one and the self-same Church at least the several Churches in the self-same Province 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 Roman Church obtained the cause and Saturday became a Fast almost through all the parts of the Western World I say the Western World and of that alone The Eastern Churches being so far from altering their ancient custom that in the sixth Council of Constantinople Anno 692 they did admonish those of Rome to forbear 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 between the Lords day and the Sabbath how hard a thing it was for one to get the mastery of the other both days being in themselves indifferent for sacred uses and holding by no other Tenure than by the courtesie of the Church Much of this kind was that great conflict between the East and Western Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passeover of the Jews was changed in the Apostles times to the Feast of Easter the anniversary memorial of our Saviours Resurrection and not changed only in their times but by their Authority Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint John and with the rest of the Apostles as Irenaeus tells us in Eusebius's History Lib. 5. c. 26. The like Polycarpus affirms of Saint Philip also whereof see Euseb l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festival it self but for the time wherein it was to be observed The Eastern Churches following the custom of Hierusalem kept it directly at the same time the Jews did their Passeover and at Hierusalem they so kept it the Bishops there for fifteen several successions being of the Circumcision the better to content the Jews their Brethren and to win upon them But in the Churches of the West they did not celebrate this Feast decima quarta lunae upon what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly to express some difference between Jews and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annual return of so great a Feast but kept it on the fourteenth day of the month 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 prefer that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint John was not the Author of the contrary practice Annal. An. 15 9. as some gave it out Nam quaenam potuit esse ratio 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 keep the Anniversary on another day And so far questionless we may joyn issue with
the Scriptures only were in those times read publickly in the Congregation but the Epistles and discourses of such Learned men as had been eminent for place and piety as in the after-times on defect of Sermons it was the custom of the Church to read the Homilies of the Fathers for their edification Conciliorum Tom. 2. Concerning which it was ordained in a Council at Vaux Anno 444. that if the Priest were sick or otherwise infirm so that he could not preach himself the Deacons should rehearse some Homily of the holy Fathers Si presbyter aliqua infirmitate prohibente per seipsum non potuerit praedicare sanctorum Patrum homiliae à Diaconibus recitentur so the Council ordered it The third and last Writer of this Century which gives us any thing of the Lords day Strom. l. 7. is Clemens Alexandrinus he flourished in the year 190. who though he fetch the pedegree of the Lords day even as far as Plato which before we noted yet he seems well enough contented that the Lords day should not be observed at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought saith he to honour and to reverence him whom we are verily persuaded to be the Word our Saviour and our Captain and in him the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in selected times as some do amongst us but always during our whole lives and on all occasions The Royal Prophet tells us that he preaised God seven times a day Whence he that understands himself stands not upon determinate places or appointed Temples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much less on any Festivals or days assigned but in all places honours God though he be alone And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making our whole lives a continual Festival and knowing God to be every where we praise him sometimes in the fields and sometimes sailing on the Seas and finally in all the times of our life whatever 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 evil thought and doing things with knowledge and understanding doth glorifie the Lord in his Resurrection By which it seems 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 think so rightly of it as he should have done Now in the place of Justin Martyr before remembred there is one special circumstance to be considered in reference to our present search for I say nothing here of mingling water with the Wine in the holy Sacrament as not conducing to the business which we have in hand This is that in their Sundays service they did use to stand during the time they made their Prayers unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his words there are Such was the custom of this time and a long time after that though they kneeled on other days yet on the Lords day they prayed always standing Yet not upon the Lords day only but every day from Easter unto Pentecost The reason is thus given by him who made the Responsions ascribed to Justin That so saith he we might take notice as of our fall by sin so of our restitution by the grace of Christ Resp ad qu. 105. Six days we pray upon our knees and that 's in token of our fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But on the Lords day we bow not the knee in token of the Resurrection by which according to the Grace of Christ we are set free from sin and the powers of death The like saith he is to be said of the days of Pentecost which custom as he tells us and cites Irenaeus for his Author did take beginning even in the times of the Apostles Rather we may conceive that they used this Ceremony to testifie their faith in the Refurrection of our Lord and Saviour which many Hereticks 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 some People had begun to neglect this custom The Synod therefore thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that forasmuch as some did use to kneel on the Lords day Can. 20. 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 custom 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 custom was laid by I can hardly say but sure I am it was not laid aside in a long time after not till the time of Pope Alexander the third who lived about the year 1160. Decret l. 2. tit 9. c. 2. For in a Decretal of his confirmatory of the former custom it was prohibited to kneel on the times remembred Nisi aliquis ex devotioned id velit facere in secreto unless some out of pure devotion did it secretly Which dispensation probably 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 especial difference whereby the Sundays service was distinguished from the week-days worship in these present times whereof we write And yet the difference was not such that it was proper to the Lords day only but if it were a badge of honour communicated unto more than forty other days Of which more anon But being it was an Ecclesiastical and occasional custom the Church which first ordained it let it fall again by the same Authority In the third Century the first we meet with is Tertullian who flourished in the very first beginnings of it by whom this day is called by three several names For first he calls it Dies solis Sunday as commonly we now call it and saith that they did dedicate the same unto mirth and gladness not to devotion altogether Diem solis laetitiae indulgemus Cap. 16. in his Apologetick The same name is used by Justin Martyr in the passages before remembred partly because being to write to an Heathen Magistrate it had not been so proper to call it by the name of the Lords day which name they knew not and partly that delivering the form and substance of their service done upon that day they might the better quit themselves from being worshippers of the Sun as the Gentiles thought For by their meetings on this
do 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 abstain from labour on the sabbath-Sabbath-day which plainly was a Jewish custom In Canon Conc. Laod. and an anathema laid on those who offend herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Canon adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in case they may For by the civil Law it is precisely ordered that every man shall rest that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hindes and Husband-men excepted His reason is the very same with that expressed before in the Emperours Edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For unto them it is permitted to work and travel on that day because perhaps if they neglect it they may not find another day so fit and serviceable for their occasions The like saith Balsamon and more but him we will reserve for the 12th Ad Eusto chium Century at what time he lived S. Hierom long time after this tells us of his Egyptian Monks diebus dominicis orationi tantum lectionibus vacare that they designed the Lords day wholly unto prayer and reading of the holy Scriptures and that they did the like upon other days completis opusculis when their task was finished This plainly shews that it was otherwise with the common people For what need Hierom have observed it as a thing notable in his Monks and peculiar to them that they spent all the Lords day in religious exercises had other men so done as well as they But Hierom tells us more than this of Paula a most devout and pious woman who lived in Bethlehem accompanied with many Virgins and poor Widows in manner of a Nunnery Of whom he saith that every Lords day they repaired to the Church of God Et inde pariter revertentes instabant operi distributo vel sibi vel coeteris vestimenta faciebant and after their return from thence they set themselves unto their tasks which was the making garments for themselves or others A thing which questionless to good a Woman had not done and much less ordered it to be done by others had it been then accounted an unlawful Act. And finally S. Chrysostom though in his popupular discourses he seem to intimate to the People that God from the beginning did one day in every week to his publick worship Hom. 10. in Gen. and that he calls upon them often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destinate that one day and that day wholly unto those imployments as Hom. 5. in Mat. 1. Sa. Hom. 3. in Joh. 3. yet he confesseth at the last that after the dismission of the Congregation every man might apply himself to his lawful business Only he seems offended with them that they went presently to the works of their Vocations as soon as they came out of the Church of God and did not meditate on the Word delivered to them Therefore he wooeth them unto this that presently upon their coming home they would take the Bible into their hands and recapitulate with their Wives and Children that which had been delivered from the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards to go about their worldly businesses As for the time appointed to these publick exercises it seems not to be very long Chrysostom in the place before remembred Hom. 5. in Matth. 1. saith that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very small portion of the day Origen more precisely hath laid it out and limited the same ad unam aut duas horas ex die integro but to an hour or two at most no great space of time In Numer Hom. 2. Nor indeed could they hold them long the Sermons being most times exceeding shorts as may appear by those of the antient Fathers which are still extant in our hands and the Liturgy not so full as now it is Let it then go for granted that such as dwelt in populous Cities for of the Husbandman there is no question to be made might lawfully apply themselves to their several Businesses the Exercises being ended and the Assembly broken up may we conceive it lawful also for any man to follow his honest pleasures on the remainder of that day to feast it with his Friends and Neighbours to Dance or sport or to be merry in a civil manner There is a little question of it for Feasting first we must take notice how execrable a thing it was always held to fast the Sunday though some now place a great part of their Piety in their fond abstinence on that day In this respect Tertullian tells us touching the Christians of his time De Corona mil. c. 3. that they did hold it an impiety to fast the Lords day die dominico jejunium nefas esse ducimus as before we noted Such an impiety that the very Montanists though otherwise frequent in their Fasts did yet except this day and the former Sabbath out of their austerities as the same Author doth inform us adv Psychicos Cap. 15. What was Ignatius's censure of the Sundays Fast we have seen already In the declining of the third Age arose the Manichees and they revived the former dotage Dominica jejunare non possumus quia Manichaeos ob istius diei jejunia merito damnamus We fast not on the Lords day saith St. Ambrose but rather do condemn the Manichees for fasting on it Now what this Father said he made good by practice Baronius tells us out of Paulinus that he did never dine but on the Saturday the Sunday or the memorial of some Martyr Annals Anno 374. and that upon those days he did not only cherish and relieve the poor sed viri clarissimi exciperentur but entertained great Persons men of special eminence Vincentius Deputy of Gaul and Count Arbogastis are there said by name to have been often at his Table upon those days before remembred and doubt we not but they had all things fit for such eminent Persons The like hath been affirmed by St. Austin also Epl. 86. Die dominica jejunare scandalum est magnum c. It is a great offence or scandal to fast upon the Lords day in these times especially since the most damnable Heresie of the Manichees came into the World who have imposed it on their followers as the Law of God and thereby made the Lords day fast the more abominable Now for an instance of his Entertainments also upon this day see l. 22. de civitate dei c. 8. This probably occasioned Pope Meltiades who lived in the beginning of this present Century to publish a Decree Ne dominica neve feria quinta jejunaretur that no man should presume to fast upon the Sunday or the Thursday Not on the Sunday as the day of the Resurrection
to cry down the Manichees nor on the Thursday as a day of special credit amongst the Gentiles Anno 319. the better to comply with them in those perillous times After arose up one Eutactus for so I rather chuse to call him with the learned Cardinal than yield to Socrates who falsly doth impute these follies unto Eustathius and he would fast the Sunday too Conc. Tom. 1. Can. 18. but on another ground on pretence of abstinence A folly presently condemned in a Provincial 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 Sundays man but one that went not on so good a ground as Eutactus did He stood good man upon his Christian liberty and needs must fast upon the Lords day only because the Church had determined otherwise Of him St. De haeres c. 53. Austin tells us in the general that he cryed down all setled and appointed Fasts and taught his followers 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 express this liberty they used to fast upon the Sunday and feast it as some do if late upon the Wednesday and the Friday ancient fasting days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author hath it Add that St. 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 between Priests and Bishops A pregnant evidence that those who set themselves against the Hierâ—rchy of the Church are the most likely men of all to overthrow all Orders in the Civil state Now as the Manichees did use to fast the Sunday so we they therein imitated by the Priscillianists Manichaeorum simillimos the very pictures of the Manichees as St. Epl. 86. Austin calls them save that these last did use to fast on the Christmass also and therein went beyond their pattern 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 persuaded that Christ the Lord had taken upon him our humane Nature To meet with these proud Sectaries for such they were there was a Council called at Saragosa Caesarea Augusta the Latins 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 mispersuasion or superstition In reference unto any times this seems to make the Sunday fast unlawful in the time of Lent and so it was accounted without all question For this look Epiphanius Expos fid Cathol Num. 22. S. Ambr. de Elia jejunio cap. 10. S. Hierom epl ad Lucinum S. Chrysostom Hom. 11. in Gen. 2. In two of which fourfathers Chrysostom 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. Century to descend no lower who withal tells us that from the first Sunday in Lent unto Easter day are 42 days just whereof the Church fasteth only the 36. it being prohibited by the Canon to fast upon the day of the Resurrection Ut igitur nostri solennitas jejunii dominico magis coaptetur exemplo quatuor dies qui hanc dominicam praecedunt superadditi sunt Therefore saith he that the solemnity of our fast might come more near the Lords Example the four days which occur between Shrovetuesday and the first Sunday in Lent were added to make up the number But to come back unto the times where before we left partly in detestation of the Hereticks before remembred but principally in honour of the Resurrection the Council held at Carthage Anno 398. Can. 64. did decree it thus Qui die dominico studiose jejunat non credatur Catholicus that he which of set purpose did fast the Sunday should be held no Catholick For honest Recreations next I find not any thing to persuade me that they were not lawful since those which in themselves were of no good name no otherwise were prohibited in this present Age than as they were an hindrance to the publick service of the Church Can. 88. For so it was adjudged in the Council of Carthage before remembred Qui die solenni praetermisse Ecclesiae solenni conventu ad spectacula vadit exconnnunicetur He that upon a solemn day shall leave the service of the Church to go unto the common shews be he excommunicate where by the way this Canon reacheth unto those also who are offenders in this kind as well on any of the other Festivals and solemn Days as upon the Sunday and therefore both alike considerable in the present business But hereof and the spectacula here prohibited we shall have better opportunity to speak in the following Age. And here it is to be observed that as St. Chrysostom before confessed it to be lawful for a man to look unto his worldly business on the Lords day after the Congregation was dismissed so here the Fathers seem to dispense who went unto the common shews being worldly pleasures though otherwise of no good name as before we said in case they did not pretermit Gods publick service There fore we safely may conclude that they conceived it not unlawful for any man to follow his honest pleasures such as were harmless in themselves and of good report after the breaking up of the Congregation Of this sort questionless were shooting and all manly Exercises walking abroad or riding forth to take the Air civil Discourse good company and ingenuous mirth by any of which the spirits may be quickned and the body strengthened Whether that Dancing was allowed is a thing more questionable and probably as the dancings were in the former times it might not be suffered nay which is more it had been infinite scandal to the Church if they had permitted it For we may please to know that in the dancings used of old throughout the principal Cities of the Roman Empire there was much impurity and immodesty such as was not to be beheld by a Christian eye Sometimes they danced stark naked Orat. in Pis Art 3. in verrem and that not privately alone but in publick Feasts This Cicero objects against Lucius Piso quod in convivie saltaret nudus the same he also casts in the Teeth of Verres and Dejotarus 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 danced not naked in the open streets yet would be hired to attend naked at publick Feasts and after prostitute themselves unto those Guests for entertainment 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 publick they studied all those cunning and provoking Arts by which they might entice young men to wantonness 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 Spectator 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 De virginib lib. 3. quam inconditis motibus ea quae 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 adolescentulorum intemperantium choros ducunt jactantes comam trahentes tunicas scissae amictus nudae lacertos plaudentes manibus De Elia jtjunio c. 18. personantes vocibus saltantes pedibus irritantes in se juvenum libidines motu histrionico petulanti oculo dedecoroso ludibrio The Women saith the Father even in the sight of wanton and lascivious youths dance immodest Dances tossing about their hair drawing aside their coats that so they might lay open what should not be seen their garments open in many places for that purpose also their Arms quite bare clapping their Hands capering with their Feet chanting obscene and filthy Songs for afterwards he speaks de obscoenis cantibus finally stirring up the lusts of ungoverned men by those uncomely motions wanton looks and shameful Spectacles Saint Basil in his Tract de luxu ebrietate describes them much after the same manner whereof see that Father Yet think 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 custom Athen. Dipnos l. 12. c. 13. Iuvenal Sat. 6. 11. such as were mustered up by Strato King of the Sidonians to attend his Banquetings or such loose Trulls as Messalina and others mentioned in the Poet who practised those lascivious dances to inflame their Paramours Now to these common publick dancings the people in the Roman Empire had been much accustomed especially in their height of Fortune wherein they were extreamly riotous and luxurious And unto these too many innocent souls both young Men and women in the first Ages of the Church used to repair sometimes for their Recreation only to look upon the Sport and seeing those uncomely gestures and uncivil sights went back sometimes possessed with unchaste desires and loose affections which might perhaps break 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 unlawful in themselves so more particularly against the Sport it self and beholding of the same upon those days which were appointed to Gods worship And to these kind of dancings and to none but these must we refer those declamations which are so frequent in their writings whether in reference to the thing or unto the times Two only in this Century have spoken of Dancing as it reflects upon the day St. Chrysostom and Ephrem Syrus St. Chrysostom though last in time shall be first in place De Eleemos Orat. 2. T. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he we ought to solemnize this day with spiritual honour not making riotous Feasts thereon swimming in Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking to drunkenness or in wanton dancings but in relieving of our poor 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 Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the fashion at this time in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choros agito salto tripudio proprie cum canty as in the Lexicon and for the quality of the Songs which in those times they used in dancing that is shewn 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 Serm. de dieb Festis if the work be his Festivitates dominicas honorare contendite c. Endeavour carnestly saith he to honour the Lords day not in a worldly sort but after a spiritual manner not as the Gentiles keep their Feasts but as Christians should Amongst which customs of the Gentiles that are there forbidden one and the principal is this non choreas ducamus that we use no Dances that is no such immodest and unseemly dancings as were most practised by the Gentiles and could not stand with that discreet behaviour which pertained to Christians This evident by that which Saint Ambrase tells us De Elia jejunios c. 18. Notum est omnibus nugaces turpes saltariones ab Episcopis solere compesci It is well known sa th he how carefully the Bishops do restrain all toying light and beastly kind of Dances So that in case the dancings be not toying light nor beastly as were the Dances of the Gentiles whom they reprehended neither the Fathers did intend them nor the Rulers of the Church restrain them For the Imperial Constitutions of this present Age they strike all of them upon one and the self-same string with that of Constantine before remembred save that the Emperour Gratian Cod. Theod. Valentinian and Theodosius who were all partners in the Empire set out an Edict to prohibit all publick shews upon the Sunday Nullus die Solis 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 Century we shall meet with there The other Edicts which concern the business that is now in hand were only explanations and additions unto that of Constantine one in relation to the matter the other in reference to the time Cod. Theodos First in relation to the matter whereas all Judges were restrained by the Law of Constantine 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 pecuniary Business on the Sunday Debitum publicum privatumve nullus efflagitet nec apud ipsos quidem arbitros vel in judiciis flagitatos vel sponte delecios ulla sit agnitio jurgiorum a penalty being inflicted upon them that transgressed
the Law in the Congregation that was not taken up in more than a 1000. years after the Law was given and being taken up came in by Ecclesiastical Ordinance only no Divine Authority But in the Institution of the Lords day that which was principally aimed at was the performance of religious and Christian duties hearing the Word receiving of the Sacraments praising the Lord for all his mercies and praying to him joyntly with the Congregation for the continuance of the same rest and cessation from the works of labour came not in till afterwards and then but as an accessory to the former duties and that not setled and established in 1000 years as before was said when all the proper and peculiar duties of the day had been at their perfection a long time before So that if we regard either Institution 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 affirm in sense 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 fifth and sixth Ages make it not a Sabbath 1. In what estate the Lords day stood in S. Austius time 2. Stage-plays and publick shews prohibited on the Lords day and the other holy-days by Imperial Edicts 3. The base and beastly nature of the Stage-plays at those times in use 4. The barbarous and bloody quality of the Spectacula or shews at this time prohibited 5. Neither all civil business 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 Council of Mascon proves no Lords day Sabbath 6. The French and Spaniards in the sixth Age begin to Judaize 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 Council of Mascon proves no Lords day Sabbath 8. Of publick 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 publick 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-days in these Ages instituted 12. All business and recreation not by Law prohibited are in themselves as lawful on the Lords day as on any other WE are now come unto the times wherein the Church began to settle having with much adoe got the better hand of Gentilism and mastered those stiff Heresies of the Arians Macedonians and such others as descended from them Unto 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 faithful being united better than before in points of judgment became more uniform in matters of devotion and in that uniformity did agree together to give the Lords day all the honour of an holy Festival Yet was not this done all at once but by degrees the fifth and sixth 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 Ecclesiastical constitutions of the other it stands indebted for many of those priviledges and exemptions which it still enjoyeth But by degrees as now I said and not all at once For in S. Austin's time who lived in the beginning of this fifth Century it was no otherwise with the Lords day than as it was before in the former Age accounted one of those set days and probably the principal which was designed and set apart for Gods publick worship Amongst the writings of that Father which are his unquestionably we find not much that doth conduce to our present business but what we find we shall communicate with as much brevity as we can Epi. 86. Decivitat l. 22. c. 8. The Sundays fast he doth abominate as a publick scandal Quis deum non offendit si velit cum scandalo totius ecclesiae die dominico jejunare The exercise of the day he describes in brief in this form that followeth Venit Pascha atque 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 we were come unto that part of the publick service which was allotted for the Sermon I spake unto them what was proper for the present Festival and most agreeable to the time Service being done I took the man along to dinner a man he means 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 either the only or the principal part of Gods publick service but only had a place in the common Liturgy which place was probably the same which it still retains post Scripturarum solennia after the reading of the Gospel Next that it was not thought unlawful in this Fathers time to talk of secular and humane affairs 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 he so conceived it Nor doth the Father speak of Sunday as if it were the only Festival that was to be observed of a Christian man Cont. Adimant c. 16. Other Festivities there were which he tell us of First generally Nos quoque dominicum diem Pascha soleuniter celebramus quaslibet alias Christianas dierum festivitates The Lords day Easter and all other Christian Festivals were alike to him Epi. 118. And he enumerates some particulars too the Resurrection Passion and Ascension of our Lord and Saviour together with the coming of the Holy Ghost which constantly were celebrated anniversaria solennitate Not that there were no other Festivals then observed in the Christian Church but that those four were reckoned to be Apostolical and had been 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 been restrained to this day alone
Festivals whatsoever they should abstain from every kind of bodily labour save what belong'd to dressing meat But that which needs must most afflict them is that the Council doth profess this abstinence from bodily labour which is there decreed to be no Ordinance of the Lords that he exacteth no such duty from us and that it is an Ecclesiastical exhortation only 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 yield unto the prescript of a private and particular Canon made only for a private and particular cause and if no more but so it concludes no Sabbath Yet notwithstanding these restraints from work and labour the Church did never so resolve it that any work was in it self unlawful on the Lords day though to advance Gods publick service it was thought good that men should be restrained from some kind of work 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 only in prohibiting unlawful pleasures but in commanding a forbearance of some lawful business such as they found to yield most hinderance to religious duties Yea and some works of piety they affixt unto it for its greater honour The Prisoners in the common Goals had formerly been kept in too strictly It was commanded by Honorius and Theodosius at that time Emperours Anno 412. that they should be permitted omnibus diebus dominicus every Lords day to walk abroad with a guard upon them as well to crave the charity of well disposed persons as to repair unto the Bathes for the refreshing of their bodies Nor did he only so command it but set a mulct of 20 pound in gold on all such publick 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 unlawful though it required no question corporal labours for had it been 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 Western Church that they should be conferred upon no day else There had been some regard of Sunday in the times before and so much Leo doth acknowledge Quod ergo à patribus nostris propensiore cura novimus servatum esse à vobis quoque volumus custodiri ut non passim diebus omnibus sacerdotalis ordinatio celebretur Ept. Decret 81 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 be celebrated on the Lords day only And certainly he gives good reason why it should be so except in extraordinary 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 celestial rule that on that day alone we should confer spiritual orders in quo collata sunt omnia dona gratiarum in which the Lord conferred upon his Church all spiritual graces Nay that this business 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 fitted 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 parcel of the Lords day following Cui à vespere sabbati initium constat ascribi as the same Decretal informs us The 251. Sermon de tempore ascribed unto St. Austin doth affirm as much but we are not sure that it is his Note that this Leo entred on the Chair 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 decretal but in what year particularly that I cannot find 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 hd it been so now but that almost all sorts of people were restrained from works as well by the Imperial Edicts as by the constitutions of particular Churches by means whereof the afternoon was left at large to be disposed of for the best increase of Christian Piety Nor probably had the Church conceived it necessary had not the admiration which was then generally had of the Monastick kind of life facilitated the way unto it For whereas they had bound themselves to set hours of prayer Epitaphium Panlae matr Mane hora tertia sexta nona vespere noctis medio at three of the clock in the Morning at six at nine and after in the Evening and at midnight as St. Hierom tells us the people generally became much affected with their strict Devotions and seemed not unwilling to conform unto them as far at least as might consist with their Vocations upon this willingness of the people the service of the Church became more frequent than before and was performed thrice every day in the greater Churches where there were many Priests and Deacons to attend the same namely at six and nine before Noon and at some time appointed in the Evening for the afternoon accordingly as now we use it in our Cathedral and Collegiate Churches But in inferiour Towns and petty 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 said unto them that such as would might come to Church for their devotions and so it is by the appointment of the Rubrick in our Common Prayer book Only the Sundays and the Holy days were to be honoured with two several meetings in the Morning the one at six of the clock 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 backwardness in coming to the Church of God they are in most places
Kingdom So great is their delight therein and with such eagerness they pursue it when they are at leisure from their business that as it seems they do neglect the Church on the Holy-days that they may have the more time to attend their Dancing Upon which ground it was 〈…〉 and not that Dancing was conceived to be no lawful sport for the Lords day that in the Council of Sens Anno 1524. in that of Paris Anno 1557. in those of Rhemes and Tours Anno 1583. and finally in that of Bourges Anno 1584. dancing on Sundays and the other Holy-days hath been prohibited prohibited indeed but practised by the People notwithstanding all their Canons But this concerns the French and their Churches only our Northern Nations not being so bent upon the sport as to need restraint Only the Polish Churches did conclude in the Synod of Petricow before remembred that Tavern-meetings Drinking-matches Dice Cards and such like pastimes as also Musical 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 temple peragitur especially at that instant time when men should be at Church to hear the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise than as they were a means to keep 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 Anno. 1574. which was four years before this Council 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 we find thereof it seems 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 days of Feasting and both retained for the Assemblies of the Church First that they are both days of Feasting or at the least exempted from their publick Fasts appears by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De institut Graec. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday which we call the Lords day they do both eat Oyl and drink Wine even in Lent it self whereas on other days they feed on Pulse and drink only water Then that they both are still retained for the Assemblies of the Church with other Holy-days he tells us in another place where it is said Id. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that for the Lords days and the Saturday and the other Festivals they use to go 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 it is related by G. Sandys Travels l. 2. That on the Saturday presently after midnight they repair unto their Churches where they remain well nigh until Sunday at noon during which time they neither sit nor kneel but support themselves on Crutches and that they sing over the most part of Davids Psalms at every meeting with divers parcels of the Old and New Testament He hath informed us also of the Armenians another sort of Eastern Christians that coming into the place of the Assembly on Sunday in 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 Chaldean tongue that anon after came the Bishop in an Hood or Vest of black with a staff in his hand that first he prayed and then sung certain Psalms assisted by two or three after all of them singing joyntly at interims praying to themselves 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 Alms he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts and Festivals he dismissed the Assembly The Muscovites being near unto the Greeks once within the jurisdiction of the Patriarch of Constantinople partake much also of their customs They count it an unlawful thing to fast the Saturday Gagvinus de Moscovit which shews that somewhat is remaining of that esteem in which once they had it and for the Holy-days Sundays as well as any other they do not hold themselves so strictly to them but that the Citizens and Artificers immediately after Divine Service betake themselves unto their labour and domestick businesses And this most probably is the custom 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 Holy-days at that time in use As for the Country people as Gagvinus tells us they seldom celebrate or observe any day at all at least not with that care and order as they ought to do saying that it belongs only unto Lords and Gentlemen to keep Holy-days Last of all for the Habassines or Ethiopian Christians though further off in situation they come as near unto the fashions of the ancient Grecians Enquiries c. 23 Of them we are informed by Master Brerewood out of Damiani that they reverence the Sabbath keeping it solemn 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 own language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Judi or the Jews Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens which indeed frequently do press the observation of that day with no less fervour than the Sunday â—e Script Ecclin Clem. Of this we have already spoken And to this Bellarmine was induced the rather because that in the Country they had found authority and were esteemed as Apostolical Audio Ethiopes his Constitutionibus uti ut vere Apostolocis ea de causa in erroâ—ibus 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 shewn 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 meat as the same Scaliger hath recorded So having looked over all the residue of the Christian World and found no Sabbath in the same except only nominal and that
entertained in the Christian Church as also to have mercy on them for the neglect thereof in those Holy days which by the wisdom and authority of the Church had been set apart for Gods publick Service Besides this Prayer was then conceived when there was no suspition that any would make use thereof to introduce a Jewish Sabbath but when men rather were inclined to the contrary errour to take away those certain and appointed times Lords days and other Holy days which by the wisdom of the Church had been retained in the Reformation The Anabaptists were strongly bent that way as before we shewed and if we look into the Articles of our Church See Art 26.37 38 39. we shall then find what special care was taken to suppress their errours in other points which had taken footing as it seems in this Church and Kingdom Therefore the more likely it is that this Cluse was added to crush their furious fancies in this particular of not hallowing certain days and times to Gods publick Service Yet I conceive withal that had those Reverend Prelates foreseen how much their pious purpose would have been abused by wresting it to introduce a Sabbath which they never meant they would have cast their meaning in another mould Proceed we to the Reign of Queen Elizabeth that so much celebrated Princess and in the first place we shall meet with her Injunctions published the first year of her Empire in which the Sunday is not only counted with the other Holy days but labour at some times permitted and which is more enjoyn'd upon it For thus it pleased her to declare her will and pleasure Injunct 20. All the Queens faithful and loving Subjects shall from henceforth celebrate and keep their holy day according to Gods holy will and pleasure that is in hearing the Word of God read and taught in private and publick Prayers in knowledging their offences unto God and amendment of the same in reconciling of themselves charitably to their Neighbours where displeasure hath been in oftentimes receiving the Communion of the Body and Blood of Christ in bistting the Poor and Sick using all soberness and godly conversation This seems to be severe enough but what followeth next Yet notwithstanding all Parsons Vicars and Curats shall teach and declare to their Parishioners that they may with a safe and quiet conscience after their Common Prayer in the time of Harvest labour upon the boly and Festival days and save that thing which God hath sent And if for any scrupulosity or grudg of Conscience men should superstitiously abstain from working on these days that then they should grievously offend and displease God This makes it evident that Qu. Elizabeth in her own particular took not the Lords day for a Sabbath or to be of a different nature from the other Holy days nor was it taken so by the whole Body of our Church and State in the first Parliament of her Reign 1 Eliz. c. 2. what time it was enacted That all and every person and persons inhabiting within this Realm and any other the Queens Dominious shall diligently and faithfully having no lawful or reasonable excuse to be absent endeavour themselves to resort to their Parish Church or Chappel accustomed or upon reasonable let thereof to some usual place where Common Prayer shall be used in such time of let upon every Sunday and other days ordained and used to be kept as Holy day and then and there to abide orderly and soverly During the time of Common Prayer Preaching or other Service of God upon pain of punishment c. This Law is still in force and still like to be and by this Law the Sundays and the Holy days are alike regarded Nor by the Law only but by the purpose and intent of holy Church who in her publick Liturgy is as full and large for every one of the Holy days as for the Sunday the Letany excepted only 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 equal And therefore by this Statute and the Common Prayer-Book we are to keep more Sabbaths than the Lords Day Sabbath or else none at all Next look we on the Homilies part of the publick Monuments of the Church of England set forth and authorized Anno 1562. being the fourth of that Queens Reign In that entituled Of the place and time of Prayer we shall find it thus As concerning the Time in which God hath appointed his people to assemble together solemnly it doth appear by the fourth Commandment c. And Albeit this Commandment of God doth noâ— hind Christian people so straitly to observe and keep the utter ceremonies of the Sabbath day as it did the Jews as touching the forbearing of work and labour in the time of great necessity and as thouching the precise keeping of the seventh Day after the manner of the Jews for we keep 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 he rose from death conquering the same most triumphantly Yet notwithstanding whatsoever is found in the Comandment appertaining to the Law of Nature as a thing most godly most just and needful for the setting forth of Gods glory ought to be retained and kept of all good Christian people And therefore by this Commandment we ought to have a time as one day in the week wherein we ought to rest yea from our lawful and needful words For like as it appeareth by this Commandment that no man in the six days ought to be slothful and idle but diligently to labour in that state wherein God hath set him even so God hath given express charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekly and work-day labour to the intent that like as God 〈◊〉 wrought six days and rested the seventh and blessed and sanctified it and consecrated it to quietness and rest from labour even so Gods obedient people should use the Sunday Holily and rest from their common and daily business and aisa give themselves wholly to Heavenly exercises of Gods true religion and service â—o that God doth not only command the observation of this holy day but also by his own example doth stir and provoke us to the diligent keeping of the same c. Thus it may plainly appear that Gods will and Commandment was to have a solemn time and standing day in the week Wherein the people should come together and have in remembrance his wonderful benefits and to render him thank 's for them an appertaineth to loving kind and obedient people This example and Commandment of God the godly Christian people began to follow imâ—ediately after the Ascension of our Lord Christ and began to choose them a standing day of
continual Prevalency of a busie faction And I have carried it on no further because at this time Bishop Laud to whom the raising and promoting of the Arminian doctrines as they call them is of late ascribed was hardly able to promote and preserve himself opprest with a hard hand by Archbishop Abbot secretly traduced unto the King for the unfortunate business of Early of Devonshire attaining with great difficulty to the poor Bishoprick of St. Davids after ten years service and yet but green in favour with the Duke of Buckingham What happened afterwards towards the countenancing of these Doctrines by the appearing of King Charles in the behalf of Mountague the Letter of the three Bishops to the Duke in defence of the man and his Opinion his questioning and impeachment by the House of Commons and his preferment by the King to the See of Chichester are all of them beyond the bounds which I have prescribed unto my self in this Narration Nor shall I now take notice of his Majesties Proclamation of the 14. of June Anno 1626. For establishing the peace and quiet of the Church of England by which he interdicted all such preaching and printing as might create any fresh disturbance to the Church of England or for his smart Answer to that part of the Remonstrance of the House of Commons Anno 1628. which concerned the danger like to fall on this Church and Kingdom by the growth of Arminianism or of the Declaration prefixed before the book of Articles in the same year also for silencing the said Disputes or finally of his Majesties Instructions bearing date Decemb. 30. 1629. for causing the Contents of the Declaration to be put in execution and punctually observed for the time to come By means whereof and many fair encouragements from many of our Prelates and other great men of the Realm the Anti-Calvinist party became considerable both for power and number A POSTSCRIPT TO THE READER Concerning some particulars in a scurrilous Pamphlet intituled A Review of the Certamen Epistolare c. PRimâ dicta mihi summâ dicenda camaenâ with thee good Reader I began and with thee I must end I gave thee notice in the Preface of a scurrilous Libel the Author whereof had disgorged his foul stomach on me and seemed to glory in the shame But whether this Author be a Cerberus with three heads or a Smectymnuus with fire or but a single Shimei only for it is differently reported is all one to me who am as little troubled with the noise of Billings-gate as the cry of an Oyster-wife It is my confidence that none of the dirt which he most shamefully confesseth himself to have thrown in my face will be found upon it P. 175. notwithstanding that necesse est ut aliquid haereat may be sometimes true Omitting therefore the consideration of his many Obscenities which every where are intermingled for the flowers of his Rhetorick I cannot but do my self so much justice as to satisfie the Reader in the truth of some things which otherwise may be believed to my disadvantage I am content to suffer under as much obloquie as any foul-mouth'd Presbyterian can spit upon me but I am not willing to be thought a slanderer a profane person or ungrateful for the sinallest favours all which the Author of that scurrilous Pamphlet hath imposed upon me In the first place it is much laboured to make me guilty of ingratitude and disaffection to Magd. Coll. of which I had the honour to be once a member P. 22. and do retain so high an estimation of it that whensoever I shall write or speak any thing to the reproach of that foundation let my tongue cleave unto the roof of my mouth and my right hand forget its cunning But I am able to distinguish between the duty I own to the House it self and that which every member of it is to challenge from me quid civitati quid civibus debeam in the Orators Criticism And therefore I would not have the Libeller or his Partners think that his or their taking Sanctuary under the name of Magdalen Colledge shall so far priviledge them in their actings either against the Church in general or my own particular but that I shall as boldly venture to attacque them there without fear of sacriledge as Joab was smitten by Benaiah at the horns of the Altar But the best is that I am made to have some ground for my disaffection though there be no less falshood in the fundamentals than the superstructure And a fine tale is told of some endeavours by me used for bringing one of my own brood into that foundation the failing of which hopes must of necessity occasion such an undervaluing of that Colledge as to change it from a nest of Sparrows to a nest of Cucknes P. 22. But the truth is that the party for whom I was a suitor was so far from being one of my own brood as not to be within the compass of my Relations so much a stranger to my blood that he was no otherwise endeared unto me than by the extraordinary opinion which I had of his parts and industry And therefore I commended him no further unto Dr. Goodwin than that it was not my desire to have him chosen if any abler Scholar should appear for the place And it was well for the young man that I sped no better Periisset nisi periisset as we know who said For within less than two years after he was elected into the Society of Merton Colledge to their great honour be it spoken upon no other commendation than his own abilities In the next place I am made a slanderer for saying that the new Sabbath speculations of Dr. bound and his adherents had been embraced more passionately of late than any one Article of Religion here by Law established How so Because saith he or they 't is no matter which it is well known that they do more passionately embrace the great truths of Christs Divinity and the Divine Authority of Scripture c. than any opinion about the Sabbath What may be meant by the c. it is hard to say perhaps the Presbyterian Discipline or the Calvinian Doctrines of Predestination the two dear Helena's of the Sects as sacred and inviolable in their estimation as any of their new opinions about the Sabbath But whether the great truths of Christs Divinity the Divine Authority of Scripture or any Article of Religion here by Law established be embraced by them with the like passion as their new Saint Sabbath may be discerned by that impunity which is indulged by them to all Anabaptists Familists Ranters Quakers and all other Sectaries by whom the great Truths of Christs Divinity and the Divine Authority of holy Scripture and almost all the Articles of the Christian Faith have been called in question And yet we cannot choose but know with what severity they proceeded when they were in power against all persons whatsoever
together Ex hisce simul sanè ex primo secundo libro hoc satis puto constabit per Annos amplius M. M. M. M. tam sacrorum regimen qua forense esset atque à functione facrâ ritè distinctum quam profanorum five res spectes five personas juxta jus etiam divinum ex Ecclesiae Judaicae populorumque Dei anteriorum disciplinâ perpetuâ ad eosdem attinuisse judices seu Magistratus ejusdem Religionis atque ad synedria eadem neutiquam omnino ex juris istius instituto aliquo sacrorum prosanorum instar Ecclesiarum seu Spiritualium laicorum seu teorporalium Nominibus nullatenus discriminata Seld. de syn praefat libr. secundi And so it did till Pope Nicolas made the one independent upon the other So that their disunion is a Popish Innovation for till his time the Judges of Church and State ever sate together affairs Sacred and Religious were scan'd and determined in the morning and those that were Secular and Civil in the afternoon There was not till that time any clashing between Moses and Aaron no prohibitions out of one Court to stop or evacuate the proceedings of another and then it was that Justice run down like a stream and Righteousness like a mighty River If it be said that there are many corruptions among Church-men and especially in Ecclesiastical Courts The answer is That Callings must be distinguish'd from persons or else those two noble professions of Law and Physick will fall under the same condemnation with Divinity No man of any sobriety will condemn either of those professions because there are some Empericks in the World who kill mens Bodies and some Petifoggers that intangle and ruine their Estates And I hope Divines may have some grains of allowance granted them as well as the Inns of Court and Chancery and the College of Physicians if they cannot let that Calling which is most innocent cast the first stone It cannot be hoped that there will in this Age be a Revival of the primitive usage of these two Jurisdictions But yet this ought to be seriously regarded by all who have any belief of a Deity and regard for their native Country I mean that either our English Monarchs might be totally excused from their Coronation-Oath or not be put upon a necessity of violating thereof Their Oath in favour of the Clergy is that they will grant and keep the Laws Customs and Franchises granted to the Clergy by the glorious King St. Edward their Predecessor according to the Laws of God Rushw Hist Collect. part 1◠pag. 204. the true profession of the Gospel established in this Kingdom agreeable to the Prerogative of the Kings thereof and the Ancient customs of the Realm But how this Oath is observed when the Bishops are infringed in their ancient and indisputable priviledges let it be considered by all persons of sober mind and principles And let it be declared what order of men in the whole Nation the King can rely upon with so much safety and confidence as upon the Bishops and that not only upon the account of their Learning Wisdom Sanctity and Integrity qualifications not every day to be met withal in State-Politicians but upon the score of Gratitude and Interest For 't is from their Prince that they derive their Honours Dignities Titles Revenues Priviledges Power Jurisdictions with all other secular advantages and upon this account there is greater probability that they will be faithful to his Concerns and Interests than those who receive nothing from him but the common advantages of Government But this argument is known too well by our Anti-Episcopal Democraticks And perhaps 't is the chief if not the only reason of their enmity against an Order of men of so sacred and venerable an Institution As for this little Treatise the Author of it is too well known unto this Nation to invite any Scholar to peruse it It was written when the Bishops were Voted by the House of Lords not to be of the Committee in the Examination of the Earl of Strafford For then it was that Dr. Heylyn considered the case and put these few Sheets as a MSS. into the hands of several of the Bishops that they might be the better enabled to assert and vindicate their own Rights It was only intended for private use and therefore the Reader is not to expect so punctual an accuracy as he may find in other Treatises of this Learned Author It has been perused by some persons of good Eminency for judgment and station in the Church of England and by them approved and commended All that is wished by the Publisher is that it may produce the effects which he proposes to himself in exposing it to publick view and that those Lords who are now Prisoners in the Tower and from whose tryal some have laboured to exclude the Bishops were able to give unto the World as convincing Evidence of their Innocency as that great and generous States man did who fell a Sacrifice to a prevailing Faction and whose Innocent Blood was so far from being a lustration to the Court as some thought it would have proved as it drew after it such a deluge of Gore as for many preceding years had never been spilt in this Kingdom But 't is not my design or desire to revive any of the Injustice or Inhumanities of the last Age. Suffice it to say that it was for this Apostolical Government of Bishops that King Charles the First lost his Kingdoms his Crown his Life And the exclusion of Bishops from Voting in causes of blood was the prologue to all those Tragical mischiefs that happened to that Religion and Renowned Prince And those who have the least veneration for his present Majesty cannot certainly conceive him a King of such slender and weak abilities as to permit Himself and Family to be ruined by those very methods with which his Father was before him De jure Paritatis Episcoporum OR The Right of Peerage vindicated to the BISHOPS OF ENGLAND SINCE the restoring of the Bishops to their place and Vote in the House of Peers I find a difference to be raised between a Peer of the Realm and a Lord of the Parliament and then this Inference or Insinuation to be built upon it that though the Bishops are admitted to be Lords of Parliament yet they are not to be reckoned amongst the Peers of the Realm the contrary whereof I shall endeavour to make good in this following Essay and that not only from the Testimony of approved Writers but from unquestioned Records Book-Cases Acts of Parliament and such further Arguments as may be able to evince the point which we have in hand But first perhaps it may be said that there is no such difference in truth and verity betwixt a Lord of Parliament and a Peer of the Realm but that we may conclude the the Bishops to be Peers of the Realm if they be once admitted to