perfect harmonie and agreement which is betweene this Church and the purest times It is our constant prayer to almighty God aswell that he would strengthen such as do stand and confirme the weake as to raise up those men which are fallen into sinne and errour As are our prayers such should be also our endeavours as universall to all sorts of men as charitable to them in their severall cases and distresses Happy those men who do aright discharge their duties both in their prayers and their performance The blessing of our labours we must leave to him who is all in all without whom all Pauls planting and Apollos watering will yeeld poore increase In which of these three states soever thou art good Christian Reader let me be seech thee kindly to accept his pains which for thy sake were undertaken that so be might in some poore measure be an instrument to strengthen or confirme or raise thee as thy case requires This is the most that I desire and lesse then this thou couldst not do did I not desire it And so fare thee well THE HISTORY OF THE SABBATH The second Booke CHAP. I. That there is nothing found in Scripture touching the keeping of the LORDS DAY 1 The Sabbath not intended for a perpetuall ordinance 2 Preparatives unto the dissolution of the Sabbath by our Saviour Christ. 3 The Lords day not enjoyned in the place thereof either by Christ or his Apostles but instituted by the authority of the Church 4 Our Saviours resurrection on the first day of the weeke and apparitions on the same make it not a Sabbath 5 The comming downe of the Holy Ghost upon the first day of the weeke makes it not a Sabbath 6 The first day of the weeke not made a Sabbath more than â—thers by Saint Peter Saint Paul or any other of the Apostles 7 Saint Paul frequents the Synagogue on the Iewish Sabbath and upon what reasons 8 What was concluded against the Sabbath in the Councell holden in Hieruâ—alem 9 The preaching of Saint Paul at Troas upon the first day of the weeke no árgument that then that day was set apart by the Apostles for religious exercises 10 Collections on the first day of the week 1. Cor. 16. conclude as little for that purpose 11 Those places of Saint Paul Galat. 4. 10. Coloss. 2. 16. doe prove invincibly that there is no Sabbath to be looked for 12 The first day of the week not called the Lords day untill the end of this first age and what that title addes unto it 1 WEe shewed you in the former book what did occurre about the Sabbath from the Creation of the World to the destruction of the Temple which comprehended the full time of 4000 years and upwards in the opinion of the most and best Chronologers Now for five parts of eight of the time computed from the Creation to the Law being in all 2540 yeares and somwhat more there was no Sabbath knowne at all And for the fifteene hundred being the remainder it was not so observed by the Iewes themselves as if it had been any part of the Law of Nature but sometimes kept and sometimes broken either according as mens private businesses or the affaires of the republicke would give way unto it Never such conscience made thereof as of adultery murder blasphemy or idolatrie no not when as the Scribes and Pharisees had most made it burdensome there being many casus reservati wherein they could dispense with the fourth Commandement though not with any of the other Had they beene all alike equally natural moral as it is conceived they had been all alike observed all alike immutable no jot nor syllable of that law which was ingraft by nature in the soule of man being to fall unto the ground Luk 16. 17. till heaven and earth shall passe away and decay together till the whole frame of Nature for preservation of the which that Law was given be dissolved for ever The Abrogation of the Sabbath which before we spake of shews plainly that it was no part of the Morall law or Law of Nature there being no law naturall Contr. Marc. l. 2 which is not perpetuall Tertullian takes it for confest or at least makes it plaine and evident Temporale fuisse mandatum quod quandâ—que cessaret that it was onely a temporarie constitution which was in time to have an end c. 16. And after him Procopius Gazâ—eus in his notes on Exodus layes downe two severall sorts of laws whereof some were to be perpetuall and some were not of which last sort were Circumcision and the Sabbath Quae dâ—raverunt usque in adventum Christi which lasted till our Saviours comming and he being come Iâ— Col. 2 16. went out insensiblie of themselues For as S. Ambrose rightly tels us Absente imperatore imagâ— ejus habet autoritatem praesente non habet c. What time the Emperour is absent we give some honour to his State or representation but none at all when he is present And so saith he the Sabbaths and new-moones and the other festivals before our Saviours comming had a time of honour during the which they were observed but he being present once they became neglected But heâ—eof wee have spoke more fully in our former booke 2 Neglected not at once and upon the sudden but leasurely and by degrees There were preparatives unto the sabbath as before we shewed before it was proclaimed as a Law by Moses and there were some preparatives required before that law of Moses was to be repealed These we shall easiliest discover if we shall please to looke on our Saviours actions who gave the first hint unto his disciples for the abolishing of the sabbath amongst other ceremonies It 's true that he did frequently repaire unto the synagogues on the sabbath dayes and on those dayes did frequently both reade and expound the Law unto the people Luk. 4. 16. And he came to Nazareth saith the Text where he had beene brought up and as his custome was he went into the Synagogue on the sabbath day and stood up to reade It was his custome so to do both when he lived a private life to frequent the Synagogue that other men might do the like by his good example and after when he undertooke the ministerie to expound the Law unto them there that they might be the better by his good instructions Yet did not be conceive that teaching or expounding the word of God was annexed onely to the Synagogue or to the sabbath That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthews Gospell was questionlesse a weeke dayes worke and so were most of those delivered to us in S. Iohn as also that which he did preach unto them from the ship-side and divers others Nay the text tells us Luk 8. 1. that he went through every Citie and Village preaching and shewing the glad tydings of God Too great a
justification so there was some analogie or proportion which this day seemed to hold with the former Sabbath which might more easily induceâ— them to observe the same For as God rested on the Sabbath from all the works which he had done in the Creation so did the Sonne of God rest also on the day of his resurrection from all the works which he had done in our Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nyssen notes it for us Orat. in sanct Pâ—scha Yet so that as the Father rested not on the former Sabbath from the works of preservation so neither doth our Saviour rest at any time from perfecting this worke of our redemption by a perpetuall application of the benefit and effects thereof This was the cause and these the motives which did induce the Church in some tract of time to solemnize the day of Christs resurrection as a weekly Festivall though not to keepe it as a Sabbath 4 I say in tract of time for ab initio non fuit sic it was not so in the beginning The very day it selfe was not so observed though it was known to the Apostles in the morning early that the Lord was risen We find not on the newes that they came together for the performance of divine and religious exercises much lesse that they intended it for a Sabbath day or that our Saviour came amongst them untill late at night as in likelihood he would have done had any such performance beene thought necessary as was required unto the making of a Sabbath Nay which is more our blessed Saviour on that dâ—y and two of the Disciples whatsoever the others did were other wise employed then in Sabbath duties For from Hierusalem to Emaus Luke 24. 13. whether the two Disciples went was sixty furlongs which is seven miles and an halfe and so much back again unto Hierusalem which is fifteeene miles And Christ who went the journey with them at least part thereof and left them not untill they came unto 〈◊〉 wâ—s back againe that night and put himselfe into the middest of the Apostles Had he intended it for a Sabbath day doubtlesse he would have rather joyned himself with the Apostles as it is most likely kept themselues together in expectation of the issue and so were most prepared and fitted to beginne the new Christian Sabbath then with those men who contrary to the nature of a Sabbaths rest were now ingaged in a journey and that for ought wee know about worldly businesses Nor may we think but that our Saviour would have told them of so great a faâ—lt as violating the new Christian Sabbath even in the first beginning of it had any Sabbath been intended As for the being of the eleven in a place together that could not have relation to any Sabbath duties or religious exercises being none such were yet commanded but onely to those cares and feares wherewith poore men they were distracted which made them loath to part asunder till they were setled in their hopes or otherwise resolued on somewhat whereunto to trust And where it is conceivâ—d by some that our most blessed Saviour shewed himselfe oftner unto the Apostles upon the first day of the weeke then on any other and therefore by his own appearings did sanctifie that day insteed of the Iewish Sabbath neither the premisses are true nor the sequell necessary The premisses not true for it is no where to be found that he appeared oftner on the first day then any other of the week it being said in holy Scripture that he was seen of them by the space of forty dayes Actâ— 1. 3. 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 Iâ—bâ— 20. 26 That the text tels us was after eight dayes from the time before remeÌ„bred which some coâ—ceive to be the eighth day after or the next first day of the week therupon coÌ„clude that day to be most proper for the Congregations Iâ— Iohn l. â—7 cap. 18. or publick meetings of the Church Diem octâ—â—vum Christus Thomae apparuit Doâ—inicum diem esse necesse est as Saint Cyril hath it Iure igitur sanctae congregationes die octauo in Ecclesia fiunt But where the Greek Text reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post octo dies in the vulgar Latine after eight dayes according to our English Bibles that should be rather understood of the ninth or tenth then 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 unfirme For if our Saviours apparition unto his Disciples were of it selfe sufficient to create a Sabbath then must that day whereon Saint Peter went on fishing Iohn 21. â— be a Sabbath also and so must holy Thursday too it being most evident that Christ appeared on those dayes unto his Apostles So that as yet from our Redeemers resurrection unto his ascention 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 foure Evangelists either in precept or in practice 5 The first particular passage which doth occurre in holy Scripture touching the first day of the weeke is that upon that day the Holy Ghost did first come downe on the Apostles and that upon the same Saint Peter preached his first Sermon unto the Iewes and baptized such of them as beleeved there being addâ—d to the Church that day three thousand soules This hapned on the Feast of Pentecost which fell that yeare upon the Sunday or first day of the weeke as elsewhere the Scripture calls it but as it was a speciall and a casuall thing so can it yeeld but little proofe if it yeeld 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 casuall thing that Pentecost should fall that yeare upon the Sunday It was a moveable Feast as unto the day such as did change and shift it selfe according to the position of the Feast of Passeover the rule being this that on what day â—oever the second of the Passeover did fall upon that also fell the great Feast of Pentecost â—mend Temp. l. 2. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper eadem est ferâ—a quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger hath rightly noted So that as often as the Passeover did fall upon the Saturday or Sabbath as this yeare it did then Pentocost â—ell upon the Sunday but when the Passeover did chance to fall upon the Tewsday the Pentecost fell that yeare upon the Wednesday sic de coeteris And if the rule be true as I thinke it is that no sufficient argumeâ—t
can be drawne from a casuall fact and that the falling of the Pentecost that yeare upon the first day of the weeke be meerly casuall the comming of the Holy Ghost upon that day will be no argument nor authority to state the first day of the weeke in the place and honour of the Iewish sabbath There may be other reasons given why God made choice of that time rather then of any other as first because about that very time before he had proclaimed the Law upon Mount Sinai and secondly that so hee might the better countenance and grace the Gospel in the sight of men and adde the more authority unto the doctrine of the Apostles The Feast of Pentecost was a great and famous Festivall at which the Iewes all of them were to come unto Hierusalem there to appeare before the Lord and amongst others those which had their hands in our Saviours â—â—â—ud And therefore as S. Chrysostome notes it did God send down the Holy Ghost at that time of Pentecost In Act. 2. because those men that did consent to our Saviours death might publickly receive rebuke for that bloudy Act and so beare record to the power of our Saviours Gospel before all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it So that the thing being casuall as unto the day and speciall as unto the businesse then by God intended it will afforde us little proofe as before I said either that the Lords Day was as then observed or that the Holy Ghost did select that day for so great a worke to dignifie it for a sabbath 6 As for Saint Peters preaching upon that day and the baptizing of so many as were converted to the faith upon the same it might have been some proofe that now at lest if not before the first day of the weeke was set apart by the Apostles for religious exercises had they not honoured all dayes with the same performances But if we search the Scriptures we shall easily find that all dayes were alike to them in that respect no day in which they did not preach the word of life and administer the Sacraments of their Lord and Saviour to such as either wanted it or did desire it Or were it that the Scriptures had not told us of it yet naturall reason would informe us that those who were imployed in so great a worke as the conversion of the World could not confine themselues unto times and seasons but must take all advantages whensoere they came But for the Scripture it is said in termes expresse first generally that the Lord added daily to the Church such as should be saved Actâ— 2. 47. and therefore without doubt the meanes of their salvation were daily ministred unto them Versâ— 42. and in the fifth Chapter of the Acts that daily in the Temple and in every house they ceased not to teach and preach Iesus Christ. Acts 8. So for particulars when Philip did baptize the Eunuch either he did it on a working day as we now distinguish them and not upon the first day of the weeke and so it was no Lords day dutie or else it was not held unlawfull to take a journey on that day as some thinke it is Saint Peters preaching to Corneâ—ius and his baptizing of that house was a weeke dayes worke as may be gathered from Saint Hierome That Father tels us that the day whereon the vision appeared to Peter was probably the Sabbath or the Lords Day as we call it now fieri pâ—tuit ut vel sabbatum essâ—t vel dies Dominicus Advâ—rs Iovini an l. 2. as the â—ather hath it and 〈◊〉 you which you will we shall find little in it 〈…〉 Sabbath In case it was on the Sabbath then Peter 〈…〉 keep the Lords day holy as he should have done in case that day was then selected for Gods worship for the Text tells us that the next day he did begin his journey to Cornelius house In case it was upon the Lords day as wee call it now then neither did Saint Peter sanctifie that day in the Congregation Acts 10 24. as he ought to do had that day then been made the Sabbath and his conversion of Corneâ—elius being three dayes after must of necessity be done on the Wednesday following So that we find no Lords day Sabbath either of S. Peters keeping or of S. Philips or elsâ— the preaching of the Word and the administring the Sacraments were not affixed at all unto the first day of the weeke as the peculiar markes and characters thereof So for Saint Paul the Doctour of the Gentiles who laboured more abundantly then the other Apostles besides what shall be said particularly in the following section it may appeare in generall that hee observed no Lords-day-sabbath but taught on all dayes travailed on all dayes and wrought according to his Trade upon all dayes too when he had no employment in the Congregation That he did teach on all dayes is not to be questioned by any that considers how great a worke hee had to doe and how little time That hee did trauaile upon all dayes is no lesse notorious to all that looke upon his life which was still in motion And howsoever he might rest sometimes on the Lords Day as questionlesse he did on others as often as upon that day he preached the Gospel yet when hee was a Prisoner in the hands of the Roman souldiers thâ—re is no doubt but that he travailed as they did Lords Dayes and sabbaths all dayes equally many dayes together In Dominicaâ—â— 17. post Triâ—it Of this see what Saint Luke hath written in the last Chapters of the Acts. Lastly for working at his Trade which was Tent-making on the Lords Dâ—y as well as others Conraduâ— Diatericus proves it out of Hierome that when hee had none unto whom to preach in the Congregation hee followed on the Lords Day the works of his Occupation Hieronymus colligit ex Act. 18. vers 3. 4. quod die etiam Dominica quando quibus in publico conventu concionaretur non habebat manibus suis laboravit So Dietericus speaking of our Apostle Now what is proved of these Apostles and of S. Philip the Evangelist may be affirmed of all the rest whose lives and actions are not left upon record in holy Scripture Their Ministery being the same and their worke as great no question but their liberty was correspondent and that they tooke all times to be alike in the advancing of the businesse which they went about and cherished all occasions presented to them on what day soever What further may be said hereof in reference to Saint Iohn who lived longest of them and saw the Church established and her publicke meetings in some 〈◊〉 we shall see hereafter in his owne place and time Mean while we may conclude for certaine that in the 〈…〉 of the Church he used all dayes equally kept 〈…〉 holy then another and after
Christians with the publick meetings that so they might with greater comfort preserve and cherish the memoriall of so great a mercie in reference unto which the Worlds Creation seemed not so considerable By reason of which work wrought on it it came in time to be entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Apocal 10. which attribute is first found in the Revelation writ by Saint Iohn about the 94 yeâ—re of our Saviours birth So long it was before wee finde the Church tooke notice of it by a proper name For I perswade my selfe that had that day been destmâ—te at that time to religious duties or honoured with the name of the Lords day when Paul preached at Troas or write to the Corinthiâ—ns which as before wee shewed was in the fifty â—eventh neither Saint Luke nor the Apostle had so passed it over and called it onely the first day of the weeke as they both have done And when it had this attribute affixed unto it it onely was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we said by reason of our Saviours resurrection performed upon it and that the Congregation might not be assembled as well on them as on the other For first it was not called the Lords Day exclusively but by way of eminencie in reference to the resurrection onely all other dayes being the Lords In Psal. 23. aswell as this Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit muâ—dumque ipso die creavit qui ob excellentiam tanti miraculi propriâ— dies Dominica appellatur i.e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resoluted it And next it was not so designed for the publick meetings of the Church as if they might not be assembled as well on every day as this For as Saint Hierome hath determined In Gal. â— omnes dies aequales sunt nec per parasceven tantum Christum cruciâ—igi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper â—um caâ—rne vesci Dominica c. All dayes are equall in themselues as the Father tells us Christ was not crucified on the Friday onely nor did hee rise onely upon the Lords Day but that wee may make every day the holy-day of his resurrection and every day eat his blessed body in the Sacrament When therefore certain days were publickly assigned by Godly men for the assemblies of the Church this was done onely for their sakes qui magis seculo vacant quam Deo who had more minde unto the World then to him that made it and therefore either could not or rather would not every day assemble in the Church of God Vpon which ground as they made choice of this even in the Age of the Apostles for one because our Saviour rose that day from amongst the dead so chose they Friday for another by reason of our Saviours passiâ—n and Wednesday on the which he had beene betrayed the Saturday or ancient Sabbath being mean-while retained in the Eastern Churches Nay in the primitive times excepting in the heat of persecution they met together every day for the receiving of the Sacrament that being fortified with that viaticum they might with greater courage encounter death if they chanced to meet him So that the greatest honour which in this Age was given the first day of the week or Sunday is that about the close thâ—â—of they did begin to honour it with the name or title of the Lords Day and made it one of those set dayes whereon the people met together for religious exercises Which their religious exercises when they were performed or if the times were such that their assemblies were prohibited and so none were performed at all it was not held unlawfull to apply themselues unto their ordinary labours as we shall see annon in the following Ages For whereas some have gathered from this Text of the Revelation from S. Iohâ—â— being in the spâ—rit on the Lords Day as the phrase there is that the Lords Day is wholy to be spent in spirituall exercises that their conceit might probably have had some shew of likelihood had it been said by the Apostle that he had been in the spirit every Lords Day But being as it is a particular case it can make no rule unlesse it be that every man on the Lords Day should have dreames and visions and be inspired that day with the spirit of prophecie no more then if it had beene told us upon what day Saint Paul had beene rapt up into the third Heaven every man should upon that day expect the like celestiall raptures Adde here how it is thought by some that the Lords Day here mentioned is not to bee interpreted of the first dâ—y of the weeke 〈…〉 as wee use to take it but of the day of his last comming of the day of judgement wherein all flesh shall come together to receive their sentence which being called the Lords Day too in holy Scripture that so the spirit may be saved in the day of the Lord 1. Cor. 5. 5. S. Iohn might see it being rapt in spirit as if come already But touching this we will not meddle let them that owne it looke unto it the rather since S. Iohn hath generally beene expounded in the other sence by Aretas and Andraâ—as Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositour of Gods Word wherein this day hath constantly since the time of that Apostle beene honoured with that name above other dayes Which day how it was afterwards observed and how farre different it was thought from a Sabbath day the prosecution of this story will make cleare and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the orders setled by the Apostles for the Congregation 2 The Lords day and the Saturday both festivals and both alike observed in the East in Ignatius time 3 The Saturday not without great difficulty made a fasting day 4 The Controversie about keeping Easter and how much it conduceth to the present businesse 5 The feast of Easter not affixed to the Lords day without much opposition of the Easterne Churches 6 What Iustin Martyr and Dionysius of Corinth have left 〈◊〉 of the Lords day Clemens of Alexandria his dislike thereof 7 Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Pentecost 8 What is recorded by Tertullian of the Lords day and the assemblies of the Church 9 Origen as his master Clemens had done before dislikes set dayes for the assemblie 10 S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time 11 Of other holy dayes established in these three first ages and that they were observed as solemnely as the
Which whosoever doth and is upright in thought word and deed adhering alwayes unto God our naturall Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day is to him a Lords day It seemes too that he had his desire in part it being noted by the Mandeburgians that every day there were assemblies in Alexandria where he lived for hearing of the word of God Et de collectis quotidie celebratis in quibus praedicatum sit verbum Dei Hom. 9. in Isa. significare videtur as they note it from him Indeed the Proem to his severall Homilies seeme to intimate that if they met not every day to heare his Lectures they met very often But being a learned man and one that had a good conceit of his owne abilities he grew offended that there was not as great resort of people every day to heare him as upon the Festivals Of Sunday there is little doubt but that it was observed amongst them and so was Saturday also as we shall see hereafter out of Athanasius Of Wednesday and Friday it is positively said by Sâ—crates Hist. l. 5 c. 21. that on them both the Scriptures were read openly and afterwards expounded by the Doctors of the Church and all things done appointed by the publicke Liturgie save that they did not use to receive the sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith he was the old in Alexandria which he confirmes by the practiâ—e of Origen who was accustomed as he tells us to preach upon these dayes to the Congregâ—â—ion Tertullian too takes speciall notice of these two dayes whereof consult him in his booke adv Psychicos 10 About the middle of this Centurie did Saint Cyprian live another Afâ—ican and he hath left us somewhat although not much which concernes this busines Aurelius Lib. 2. Epist. 5. one of excellent partâ— was made a Reader in the Church I thinke of Carthage which being very welcome newes to the common people Saint Cyprian makes it â—â—wne unto them and withall lets them understand that Sunday was the day appointed for him to begin his Ministerie Et quoniâ—m semper gaudium properat nec mera ferre potest laetitia dominico legit So that as Sunday was a day which they used to meet on so reading of the Scripture was a speciall part of the Sundayes exercise Not as an exercise to spend the time when one doth wait for anothers comming till the assemblie be complete and that without or choice or stint appointed by determinate order as is now used both in the French and Belgicke Churches for what need such an eminent man as Aurelius was be taken out with so much expectation to exercise the Clarks or the Sextons dutie But it was used amongst them then as a chiefe portion of the service which they did to God in hearkening reverently unto his voice It being so ordered in the Church that the whole Bible or the greatest part thereof Preface to 〈◊〉 Common prayer should be read over once a yeare And this that so the Ministers of the congregation by often reading and meditation of Gods Word be stirred up to godlinesse themselves and be the more able toâ— exhort other by wholesome doctrine and to confâ—te them that were Adversaries to the truth as that the people by daily hearing of the Scriptures should profit more and more in the knowledge of God and be the more inflamed with the love of his true Religion Nor for the duties of the people on this day in the Congregation as they used formerly to heare the Word and receive the Sacraments and to powre forth their soules to God in affectionate prayers Decret l. 5. C 7. so much about these times viz. in Ann. 237. it had beene appointed by Pope Fabian that every man and woman should on the Lords day bring a quantitie of bread and wine first to be offered on the Altar and then distributed in the Sacrament A thing that had beene done before as of common course but now exacted as a duty for the neglect whereof Saint Cyprian chides with a rich widdow of his time who neither brought her offering nor otherwise gave any thing to the poore-mans Boxe and therefore did not keepe the Lords day Dâ— pietat Eleemos as she should have done Locuples dives dominicum celebrarete credis quae Corbonam omnino non respicis quae in Dominicum here he meanes the Church sine sacrificio venis quae partem de sacrificio quod pauper obtulit sumis In after times this custome went away by little and little instead of which it was appointed by the Church and retained in ours that Bread and Wine for the Communion shall bee provided by the Churchwardens at the charge of the Parish I should now leave Saint Cyprian here V. l. 3 Epi 8. but that I am to tell you first that he conceives the Lords day to have beene prefigured in the eight day destinate to circumâ—ision Which being but a private opinion of his owne I rather shall referre the Reader unto the place then repeate the words And this is all this Age affords me in the present search 11 For other holy dayes by the Church for Gods publicke service those three Centuries precedent besides the Lords day or the Sunday which came every weeke Origen names the Good Friday as we call it now Cont. Cels. l 8. the Parasceve as he cals it there the feast of Easter and of Penteâ—ost Of Easter we have spoke already For Pentecost or Whitsontide as it began with the Apostles so it continues till this present but not in that solemnitie which before it had For antiently not that day onely which wee call Whitsunday or Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all the fiftie dayes from Easter forwards were accounted holy and solemnized with no lesse observation then the sundayes were no kneeling on the one nor upon the other no fasting on the one nor upon the other Of which dayes that of the Ascention or Holy-Thursday being one became in little time to be more highly reckoned of then all the rest as we shall prove hereafter out of Saint Austin But for these 50. dayes aforesaid De Coron 〈◊〉 câ— 3. Tertullian tels us of them thus Die Dominico jejunium nefas ducimus vel de geniculis adorare Eadem immunitate a die Pasehae in Penteâ—osten gaudemus which makes both alike Which words if any thinke too short to reach the point he tels us in another place that all the Festivals of the Gentiles contained not so many dayes as did that one De Idâ— c. 14. Excerpe singulas solennitates nationum in ordinem texe Pentecosten implere non poterunt The like he hath also in his booke adv Psychicos the like Saint Hierom. ad Lucinum the like Saint Ambrose or Maximus Taurinens which of the two soever it was that made those Sermons Serm. 60. 61. In which last it is said expresly of those fifty daies that
Ioseph nor the Israelites in Aegypt did observe the Sabbath 9 The Israelites not permitted to offer sacrifice while they were in Aegypt 10 Particular proofes that all the morall Law was both knowne and kept amongst the Fathers CHAP. IV. The nature of the fourth Commandement and that the Sabbath was not kept amongst the Gentiles 1 The Sabbath first made knowne in the fall of Mannah 2 The giving of the Decalogue and how farre it bindeth 3 That in the Iudgment of the Fathers in the Christian Church the fourth Commandement is of a different nature from the other nine 4 The Sabbath was first given for a Law by Moses 5 And being given was proper onely to the Iewes 6 What moved the Lord to give the Israelites a Sabbath 7 〈◊〉 the seventh day was rather chosen for the Sabbath than any other 8 The seventh day not more honoured by the Gentiles than the eighth or ninth 9 The Attributes given by some Greeke Poâ—ts to the seventh day no Argument that they kept the Sabbath 10 The Iewes derided for their Sabbath by the Grecians Romans and Aegyptians 11 The division of the yeere into weekes not generally used of old amongst the Gentiles CHAP. V. The practise of the Iewes in such observances as were annexed unto the Sabbath 1 Of some particular adjuncts affixed unto the Iewish Sabbath 2 The Annuall Festivals called Sabbaths in the Booke of God and reckned as a part of the fourth Commandement 3 The Annuall Sabbaths no lesse solemnely observed and celebrated than the weekely were if not more solemnely 4 Of the Parasceve or Preparation to the Sabbath and the solemne Festivals 5 All manner of worke as well prohibited on the Annuall as the weekely Sabbaths 6 What things were lawfull to bee done on the Sabbath dayes 7 Touching the prohibition of not kindling fire and not dressing meat 8 What moved the Gentiles generally to charge the Iewes with fasting on the Sabbath day 9 Touching this prohibition Let no man goe out of his place on the Sabbath day 10 All lawfull recreations as dancing feasting man-like exercises allowed and practised by the Iewes upon their Sabbaths CHAP. VI. Touching the observation of the Sabbath unto the time the people were established in the promised Land 1 The Sabbath noâ— kept constantly during the time the people wandred in the wildernesse 2 Of him that gathered stickes on the Sabbath day 3 Wherein the sanctifying of the Sabbath did consist in the time of Moses 4 The Law not ordered to be reade in the Congregation every Sabbath day 5 The sacke of Hiâ—richo and the destruction of that people was upon the Sabbath 6 No Sabbath after this without Circumcision and how that ceremonie could consist with the Sabbaths rest 7 What moved the Iewes to preferre Circumcision before the Sabbath 8 The standing still of the Sunne â—t the prayerâ— of Iosuah c. could noâ— but make some alteration about the Sabbath 9 What waâ— the Priests worke on the Sabbath day and whether it might â—â—and with the Sabbaths rest 10 The 〈◊〉 of the Levites over al the Tribes had 〈◊〉 relation unto the reading of the Law on the Sabbath day CHAP. VII Touching the keeping of the Sabbath from the time of David to the Macchabees 1 Particular necessities must give place to the Law of Nature 2 That Davids flight from Saul was upon the Sabbath 3 What David did being King of Israel in ordering things about the Sabbath 4 Elijahs flight upon the Sabbath and what else hapned on the Sabbath in Elijahs â—ime 5 The limitation of a Sabbath dayes journey not knowâ—e amongst the Iewes when Elisha lived 6 The Lord becomes offended with the Iewish Sabbaths and on what occasion 7 The Sabbath 〈◊〉 by the Samaritans and their straâ—ge â—â—â—ities therein 8 Whether the Sabbaths were observed dâ—ring the captivitie 9 The speciall care of Nehemiah to reforme the Sabbath 10 The weekely reading of the Law on the Sabbath day begun by Ezra 11 No Synagogues nor weekely reading of the Law during the Government of the Kings 12 The Scribes and Doctors of the Law impose new rigours on the people about their Sabbaths CHAP. VIII What doth occurre about the Sabbath from the Macchabees to the destruction of the Temple 1 The Iewes refuse to fight in their owne defence upon the Sabbath and what was ordered thereupon 2 The Pharisees about these times had made the Sabbath burdensome by their traditions 3 Hierusalem twice taken by the Romans on the Sabbath day 4 The Romans many of them Iudaize and take up the Sabbath as other nations did by the Iewes example 5 Whether the Strangers dwelling amongst the Iewes did observe the Sabbath 6 Augustus Caesar very gracious to the Iewes in matters that concerned their Sabbath 7 What our Redeemeâ— taught and did to rectifie the abuses of and in the Sabbath 8 The small ruine of the Temple and the Iewish Ceremonies on a Sabbath day 9 The Sabbath abrogated with the other Ceremonies 10 Wherein consists the Christian Sabbath mentioned in the Scriptures and amongst the Fathers 11 The idle and rediculous nicities of the moderne Iewes in their Parasceâ—es and their Sabbaths conclude this first part THE SECOND BOOKE CHAP. I. That there is nothing found in Scripture touching the keeping of the Lords day 1 The Sabbath not intended for a perpetuall ordinance 2 Preparatives unto the dissolution of the Sabbath by our Saviour Christ. 3 The Lords day not enjoyn'd in the place thereof either by Christ or his Apostles but instituted by the authority of the Church 4 Our Saviours Resurrection upon the first day of the weeke and apparition on the same make it not a Sabbath 5 The comming downe of the Holy Ghost upon the first day of the weeke makes it not a Sabbath 6 The first day of the weeke was not kept more like a Sabbath than the other dayes by Peter Paul or 〈◊〉 other of the Apostles 7 Saint Paul frequents the Synagogues on the Iewish Sabbath and upon what reasons 8 What was concluded against the Sabbath in the Councell holden at Hierusalem 9 The preaching of Saint Paul at Troas upon the first day of the weeke no Argument that then that day was set apart by the Apostles for religious exercises 10 Collections on the first day of the weeke 1 Cor. 16. conclude as little for that purpose 11 Those places of Saint Paul Galat. 4. 10. Coloss. 2. 16. doe prove in 〈…〉 Lords day untill the end of this first Age and what that title addes unto it CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the Orderâ— sâ—â—led by the Apostles for the Congregation 2 The Lords day and the Saturday both Festivals and both observed in the East in Ignatius time 3 The Saturday not without great difficulâ—y made fasting day 4 The controversie about keeping Easter and how much it conduceth to the present businesse 5 The â—east of
that Law all other precepts were included which afterwards were given by Moses S. Basil next De jeunio who tels us first that abstinence or fasting was coÌ„manded by the Lord in Paradise And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the first Commandement given by God to Adam was that he should not eate of the tree of knowledge The very same which is affirmed by Saint Ambrose in another language Lib. de Elia jejunio c. â— Et ut sciamus non esse novum jejunium primam illic legem i. e. in Paradise constituit de jejunio So perfectly agree in this the greatest lights both of African the Easterne and the Westerne Churches If so if that the law of abstinence had been alone sufficient for the justification of our Father Adam as Tertullian thinks or if it were the first law given by God unto him as both Saint Basil and Saint Ambrose are of opinion then was there no such law at all then made as that of sanctifying of the Sabbath or else not made according to that time and order wherein this passage of the Scripture is laid down by Moses And if not then there is no other ground for this Commandement in the Booke of God before the wandring of Gods people in the Wildernesse and the fall of Mannah A thing so cleere that some of those who willingly would have the Sabbath to have bin kept from the first Creation and have not the confidence to ascribe the keeping of it to any ordinance of God but onely to the voluntary imitation of his people And this is Torniellus way Ann 236. amongst many others who though he attribute to Enos both set formes of prayer and certaine times by him selected for the performance of that duty praecipue vero diebus Sabbati In die 7. especially upon the Sabbath yet he resolves it as before that such as sanctified that day if such there were non ex praecepto divino quod nullum tunc extabat sed ex pietate solum id egisse Of which opinion Mercer seemes to be as before I noted So that in this particular point the Fathers and the modern Writers the Papist and the Protestant agree most lovingly together 6 Much lesse did any of the Fathers or other ancient Christian Writers conceive that sanctifying of the Sabbath or one day in seven was naturally ingrafted in the minde of man from his first creation It s true they tell us of a Law which naturally was ingrafted in him So Chrysostome affirmes In Rom. 7. 12. â—om 12. that neither Adam nor any other man did ever live without the guidance of this Law and that it was imprinted in the soule of man assoone as hee was made a living creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it But neither he nor any other did ever tell us that the Sabbath was a part of this law of nature nay some of them expresly have affirmed the contrary Theodoret for example In Ezech. c. 20. that these Commandements Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale and others of that kind alios quoque homines natura edoâ—uit were generally implanted by the law of nature in the minds of men But for the keeping of the Sabbath it came not in by nature but by Moses law At Sabbati observandi non natura magistra sed latio legis So. Theodoret. And answerably thereunto Sedulius doth divide the law into three chiefe parts Whereof the first is de Sacramentis In Rom. 3. of signes and Sacraments as Circumâ—â—sion and the Passeover the second is quae congruit legi naturali the body of the Law of nature and is the summary of those things which are prohibited by the words of God the third and last factorum of â—ites and ceremonies for so I take it is his meaning as new Moones and Sabbaths which cleâ—rly doth exempt the Sabbath from having any thing to doe with the law of nature De 〈◊〉 â—ide l 4 c. 24. And Damascen assures too that when there was no law enacted nor any Scripture inspired by God that then there was no Sabbath neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which three Ancients we might adde many more of these later times * In Decâ—lâ—g Ryvet and * Medulla theol l. 2 cap. 15. Aâ—â—es and divers others who though they plead hard for the antiquity of the Sabbath dare not referre the keeping of it to the law of nature but onely as wee shall see annon unto positive lawes and divine authority But hereof wee shall speake more largely when we are come unto the promulgating of this Law in the time of Moses where it will evidently appeare to be a positive Constitution onely fitted peculiarly to the Iewes and never otherwise esteemed of then a Iewish Ordinance 7 It s true that all men generally have agreed on this that it is consonant to the law of nature to set apart some time to Gods publicke service but that this time should rather be the seventh day then any other that they impute not unto any thing in nature but either to divine legall or Ecclesiasticall institution The Schoolmen Papists Protestants men of almost all perswasions in religion have so resolved it And for the Ancients our venerable Bede assures us that to the Fathers before the law all dayes were equall the seventh day having no prerogative before the others In Luâ— 19. and this he cals naturalis Sabbati libertatem the liberty of the naturall Sabbath which ought saith he to be restored at our Saviours comming If so if that the Sabbath or time of rest unto the Lord was naturally left free and arbitrary then certainly it was not restraind more unto one day theÌ„ another or to the seventh day more than to the sixth or eighth Even Ambrose Catharin as stout a chaÌ„pion as he was for the antiquity of the Sabbath finds himselfe at a losse about it For having tooke for granted as hee might indeed that men by the prescript of nature were to assigne peculiar times for the service of God and adding that the very Gentiles used so to do is fain to shut up all with an Ignoramâ—s Nesciâ—â—â— modo quem diem praecipue observarunt prisci illi Dei cultâ—res We cannot well resolve saith hee what day especially was observed by those who worshipped God in the times of old Wherein he doth agree exactly with Abâ—lensis against whom principally he tooke up the bucklers who could have taught him this if he would have learnt of such a Master that howsoever the Hebrew people or any other before the giving of the Law were bound to set apart some time for religioâ—s duties non â—amen magis in Sabbatâ— In Exod. 20. Qu. 11. quam in quolibet aliâ—rum dierum yet were they no more bound to the Sabbath day than to any other So for the Protestant Writers two of the greatest Advocates
could that Adam ever kept the Sabbath Doceant Adamum sabbatizasse as hee there hath it Which doubtlesse neither of them would have done considering with whom the one disputed and against whom the other wrote had they not beene very well assured of what they said The like may be affirmed both of Eusebius De Praepar E. vâ—â—g l. 7. c. 8. and Epiphaâ—ius two most learned Fathers Whereof the first maintayning positively that the Sabbath was first given by Moses makes Adâ—m one of those which neither troubled himselfe with Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any of the Lawes of Moses Adv haerâ—â—â—s l. 1. â— 5. The other reckoneth him amongst those also who lived according to that faith which when he wrote was generally received in the Christian Church Therefore no Sabbath kept by our Father Adam 6 But whatsoever Adam did Abel I hope was more observant of this duty Thus some have said indeed but on no authority It is true the Scriptures tell us that he offered Sacrifice but yet the Scriptures do not tell us that in his Sacrifices he had more regard unto the seventh day then to any other To offer Sacrifice he might learne of Adam or of naturall reason which doth sufficiently instruct us that we ought all to make some publick testimony of our subjection to the Lord. But neither Adam did observe the Sabbath nor could nature teach it as before is shewne And howsoever some Moderne Writers have conjectured and conjectured onely that Abel in his Sacrifices might have respect unto the Sabbath yet those whom we may better trust have affirm'd the contrary For Iustin Martyr disputing against Trypho brings Abel in for an example that neither Circumcision nor the Sabbath the two great glories of the Iewes were to be counted necessary For if they were saith hee God had not had so much regard to Abels Sacrifice being as hee was uncircumcised and then he add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that though he was no Sabbath-keeper yet was he acceptable unto God And â—o Tertullian that God accepted of his Sacrifice Adv. Iudaeâ—â— though he were neither circumcised nor kept the Sabbath Abelem offerentem sacrificia incircumcisum neque sabbatizantem laudavit Deus accepta ferens quâ— in simplicitate cordis offerebat Yea and hee brings him also into his challenge Doceant Abel hostiam Deo sanctam offerentem Sabbati religionem placuisse which is directly contrary to that which is conjectured by some Moderne Writers Adv. haeres l 1 n. 5. So Epiphaniâ—s also makes him one of those who lived according to the tendries of the Christian Faith The like hee also saith of Seth whom God raised up instead of Abel to our Father Adam Therefore no Sabbath kept by either 7 It is conceived of Abel that hee was killed in the one hundred and thirtieth yeare of the Worlds Creation of Eâ—os Seths sonne that he was borne Anno two hundred thirty six And till that time there was no Sabbath But then as some conceive the Sabbath day began to be had in honour because it is set downe in Scripture that then began men to call upon the Name of the Lord. Gen. 4. Aâ—â—al Anno 236. n. 4. That is as Torniellus descants upon the place then were spirituall Congregations instituted as wee may probably conjecture certaine set formes of Prayers and Hymnes devised to set forth Gods glory certaine set times and places also set apart for those pious duties praecipue diebus Sabbati especially the Sabbath dayes in which most likely they began to abstaine from all servile works in honour of that God whom they well knew had rested on the seventh day from all his labours Sure Torniellus minde was upon his Mattins when he made this Paraphrase Hee had not else gathered a Sabbath from this Text considering that not long before hee had thus concluded That sanctifying of the Sabbath here on earth was not in use V. â— 3. of this Chapter untill the Law was given by Moses But certainly this Text will beare no such matter were it considered as it ought The Châ—ldee Pâ—raphrase thus reades it Tunc in diebus ejus inceperunt filii hominumâ— Qâ—â—ebraiâ— iâ—â—n Gâ—â— ut non orarent in nomine Domini which is quite contrary to the English Our Bibles of the last Translation in the margin thus then began men to call themselues by the name of the Lord and generally the Iewes as Saint Hierome tels us doe thus glosse upon it Tunc primum in nomine Domini in similitudine eius fabricata sunt idola that then began men to set up Idols both in the name and after the similitude of God Ainsworth in his Translation thus Then began men prophanely to call upon the Name of the Lord who tels us also in his Annotations on this Text out of Rabbi Maimony that in these dayes Idolatry tooke its first beginning and the people worshipped the starres and all the host of Heaven so generally that at the last there were few left which acknowledged God as Enoch Methuselah Noah Sem and Heber So that wee see not any thing in this Text sufficient to produce a Sabbath But take it as the English reades it which is agreeable to the Greeke and vulgar Latine and may well stand with the originall yet will the cause be little better For men might call upon Gods Name and have their publick meetings set formes of Prayer without relation to the seventh day more then any other De Pâ—aeparat Evang l 7 8. As for this Eâ—os Eusebius proposeth him unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the first man commended in the Scripture for his love to God that we by his example might learn to call upon Gods Name with assured hope But yet withall he tels us of him that he observed not any of those Ordinances which Moses taught unto the Iewes whereof the Sabbath was the chiefe as formerly we observed in Adam And Epiphanius rankes him amongst those Fathers who lived according to the rules of the Christian Church Therfore no Sabbath kept by Enos 8 We will next looke on Enoch who as the Text tels us walked with God and therefore doubt wee not but he would carefully have kept the Sabbath had it been required But of him also the Fathers generally say the same as they did before of others For Iustin Martyr not onely makes him one of those which without Circumcision and the Sabbath had been approved of by the Lord but pleads the matter more exactly The substance of his plea is this that if the Sabbath or circumcision were to be counted necessary to eternall life wee must needs fall upon this absurd opinion Dial. cum Tryphâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the same God whom the Iewes worshipped was not the God of Enoch and of other men about those times which neither had been Circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor
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 beene justified without any the Ordinances before remembred Tertullian more fully yet Adv. Iudaeos Enoch justissimum nec circumcisum 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 Hee set him also in his challenge as one whom never any of the Iewes could prove Sabbati cultorem esse to have been a keeper of the Sabbath Eusebius too who makes the Sabbath one of Moses institutions De Demonstr l. 4. c 6. hath said of Enoch that hee was neither circumcised nor medled with the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that hee lived more like a Christian than a Iew. The same Eusebius in his seventh de praeparatione and Epiphanius in the place before remembred affirme thesame of him as they do of Adam Abel Seth and Enos and what this Epiphanius saith of him that hee affirmes also of his sonne Methusalem Sâ—al de Emâ—â—d Temp l 7. Therefore nor Enoch nor Methusalem ever kept the Sabbath It s true the Aethiopians in their Calendar have a certain period which they call Sabbatum Enoch Enoch's Sabbath But this consisteth of seven hundred yeares and hath that name either because Enoch was borne in the seventh Century from the Creation viz. in the yeare six hundred twenty two or because he was the seventh from Adam It s true that many of the Iewes and some Christians too have made this Enoch an Embleme of the heavenly and eternall Sabbath which shall never end 〈◊〉 in Geâ— 4. 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 hee was alive Note that this Enoch was translated about the yeare nine hundred eighty seven and that Methusalem died but one yeare onely before the Floud which was 1655. And so farre we are safely come without any rub 9 To come unto the Floud it selfe to Noah who both saw it and escaped it it is affirmed by some that he kept the Sabbath and that both in the Arke and when he was released out of it if not before Yea they have arguments also for the proofe hereof but very weake ones such as they dare not trust themselves It is delivered in the eighth of the Booke of Genesis that after the return of the Dove into the Arke Noah stayed yet other seven dayes before he sent her forth againe Vers. 10 12. What then This seemes unto Hospinian to be an argument for the Sabbath In historia diluvii columbae ex arca emissae septenario dierum intervallo ratione sabbati videntur So hee and so verbatim Iosias Simler in his Comment on the twentieth of Exodus But to this argument if at the least it may be honoured with that name Tostatus hath returned an answere as by way of prophecie In Gen. 8. He makes this Quaere first sâ—d quare ponit hic quod Noâ— expectabat semper septem dies c. Why Noah betwixt every sending of the Dove expected just seven dayes neither more nor lesse and then returns this answere to it such as indeed doth excellently satisfie both his own Quaere and the present argument Resp. quod Noah intendebat scire utrum aquae cessassent c. Noah saith he desired to know whether the waters were decreased Now since the waters being a moyst body are regulated by the Moone Noah was most especially to regard her motions for as she is either in opposition or conjunction with the Sunne in her increase or in her wane there is proportionably an increase or falling of the waters Noah then considering the Moone in her severall quarters which commonly we know are at seven dayes distance sent forth his Birds to bring him tydings for the Text tels us that he sent out the Raven and the Dove foure timeâ— And the fourth time the Moon being then in the last quarter when both by the ordinary course of nature the waters usually are and by the will of God were then much decreased the Dove which was sent out had found good footing on the earth and returned no more So farre the learned Abulensis which makes cleere the case Nor stand wee onely here upon our defence For wee have proofe sufficient that Noah never kept the Sabbath Vbi supra Iustin the Martyr and Irenaeus both make him one of those which without circumcision the Sabbath were very pleasing unto God and also justified without them Tertullian positively saith it that God delivered him from the great water floud Adv. Iudaâ—â—â— nec circumcisum nec sabbatizantem and chalengeth the Iewes to prove if any way they could sabbatum observasse that he kept the Sabbath Eusebius also tels us of him that being a just man and one whom God preserved as a remayning sparke to kindle piety in the World yet knew not any thing that pertained to the Iewish Ceremony De demonstr l. 1. c 6. not Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any other thing ordained by Moses Remember that Eusebius makes the Sabbath one of Moses Ordinances Finally Epiphanius in the place before remembred ranks Noah in this particular with Adam Abel Seth Enos and the other Patriarchs 10 It s true that Ioseph Scaliger once made the day whereon Noah left the Arke and offered sacrifice to the Lord to be the seventh day of the week De Emendâ—â— Temp. l. 5. 28. Decembris feria septima egressus Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolavit Deo saith his first Edition Which were enough to cause some men who infinitely admire his Dictates from thence to have derived a Sabbath had hee not changed his minde in the next Edition and placed this memorable action not on the seventh day but the fourth I say it might have caused some men for all men would not so have doted as from a special accident to conclude a practice Considering especially that there is no ground in Scripture to proove that those before the Law had in their Sacrifices any regard at all to set times and dayes either unto the sixt day or the seventh or eighth or any other but did their service to the Lord I mean the publick part thereof and that which did consist in externall action according as occasion was administred unto them The offerings of Cain and Abel for ought we can informe our selves were not very frequent The Scripture tels us that it was
in the sixteenth of Exod. v. 27. And therefore stood the more in need not onely of a watch-word or Memento even in the very front of the Law it selfe but of some sharper course to stirre up their memory Therefore this execution was the more reqvisite at this instant aswell because the Iewes by reason of their long abode in a place of continual servile toyle could not be suddainly drawne unto contrary offices without some strong impression of terrour as also because nothing is â—ore needfull then with extremity to punish the first transgressours of those Lawes that do require a more exact observation for the times to come What time this Tragedy was acted is not known for certain By Torniellus it is placed in the yeare 2548. of the Worlds Creation which was some foure yeares after the Law was given More then this is not extant in the Scripture touching the keeping of the Sabbath all the life of Moses What was done after we shall see in the land of Promise 3 In the mean time it is most proper to this place to take a little notice of those severall duties wherein the sanctifying of the Sabbath did consist especially that we may know the better what we are to looke for at the peoples hands when wee bring them thither Two things the Lord commanded in his holy Scripture that concern the Sabbath the keeping holy of the same one in relation to the people the other in reference to the Priest In reâ—erence to the people he commaâ—ded onely rest from labour that they should doe no manner of worke and that 's contained expresly in the Law it selfe In reference to the Priest Numb 28. he commanded sacrifice that on the Sabbath day over and above the daily sacrifice there should be offered to the Lord two Lambes of an yeare old without blemish one in the morning and the other in the evening as also to prepare first and then place the Shewbread being twelue loaves one for every Tribe continually before the Lordeâ—very Sabbath day These severall references so divided the Priest might do his part without the people and contrary the people doe their part without the Priest Of any Sabbath duties which were to be performed betweene them wherein the Priest and people were to joyne together the Scriptures are directly silent As for these severall duties that of the Priest the Shew-bread and the sacrifice was not in practice till they came to the Land of Canaan and then though the Priest offered for the people yet he did not with them So that for forty yeares together all the life of Moses the sanctifying of the Sabbath did consist onely for ought we finde in a bodily rest a ceasing from the works of their weekly labours and afterwards in that and in the sacrifices which the Priest made for them Which as they seeme to be the greater of the two so was there nothing at all therein in which the people were to doe no not so much except some few as to be spectatours the sacrifices being offered onely in the Tabernacle as in the Temple after when they had a Temple the people being scattered over all thâ— Country in their Townes and Villages Of any reading of the Law or exposition of the same unto the people or publicke forme of prayers to be presented to the Lord in the Congregation wee finde no footstep now nor a long time after None in the time of Moses for hee had hardly perfected the Law before his death the booke of Deâ—teronomy being dedicated by him a very little before God tooke him None in a long time after no not till Nehemiahs dayes as wee shall see hereafter in that place and time The resting of the people was the thing commanded in imitation of Gods rest when his works were finished that as hee rested from the works which hee had created so they might alâ—o rest in memoriall of it But the employment of this rest to partiâ—ular purposes either of contemplation or devâ—tion than not declared unto us in the Word of God but left at large either unto the libertie of the people or the Authoritie of the Church Now what the people did how they imployed this rest of theirs that Philo tels us in his third Booke of the life of Moses Moses saith hee ordained that since the World was finished on the seventh day all of his Common-wealth following therein the course of nature should spend the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Festivall delights resting therein from all their works yet not to spend it as some do in laughter childish sports or as the Romans did their time of publick Feastings in beholding the activity either of the Iester or common Dancers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the study of true philosophy and in the contemplation of the workes of nature And in another place De Decâ—log He did command saith he that as in other things so in this also they should imitate the Lord their God working six dayes and resting on the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spending it in meditation of the works of nature as before is said And not so only but that upon that day they should consider of their actions in the weeke before if happily they had offended against the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that so they might correct what was done amisse and be the better armed to offend no more So in his booke de mundi opificio he affirmes the â—ame that they implyed that day in divine Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even for the bettering of their manners and reckoning with their consciences That thus the Iewes did spend the day or some part thereof is very probable and wee may take it well enough upon Philo's word but that they spent it thus by the direction or command of Moses is not so easily proved as it is affirmed though for my part I willingly durst assent unto it For be it Moses so appointed yet this concernes onely the behaviour of particular persons and reflects nothing upon the publick duties in the Congregation 4 It 's true that Philo tels us in a booke not extant how Moses also did ordaine these publick meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap. Euseb. Praepar l. 8 7. What then did Moses order to be done on the Sabbath day He did appoint saith he that we should meet all in some place together and there set down with modesty and a generall silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the Law that none plead ignorance of the same Which custome we continue stiâ—l harkening with wonderfull silence to the Law of God unlesse perhaps we give some joyfull acclamation at the hearing of it some of the Priests if any present or otherwise some of the Elders reading the Law and then expounding it unto us till the night come on Which done the people are dismissed full of divine
strictest time of the Pharisaicall rigours was accounted lawfull Indeed the maruaile is the lesse that they are so uncharitable to poore Brutâ— creatures when as they take such little pitty upon themselves Crantziâ—â— reports a story of a Iew of Magdeburg who falling on the Saturday into a Prioy would not be taken out because it was the Sabbath day and that the Bishop gave command that there hee should continue on the Sunday also so that betweene both the poore Iew was poysoned with the very stinke The like our Annals do relate of a Iew of Tewkesbury whose story being cast into three riming Verses according to the Poetry of those times I have here presented and translated Dialogâ—ewise as they first made it Tende manus Solomon ut te de stercore tollam Sabbata nostra colo de stercore surgere nolo Sabbata nostra quidem Solomon celebrabis ibidem Friend Solomon thy hands up-reare And from the jakes I will thee beare Our Sabbath I so highly prize That from the place I will not rise Then Solomon without more adoe Our Sabbath thou shalt keepe there too For the continuance of their sabbath as they begin it early on the day before so they prolong it on the day till late at night And this they do in pitie to the souls in Hell wâ—o all the while the Sabbath lasteth have free leave to play For as they tell us silly wretches upon the Eve before the Sabbath it is proclaimed in Hell that every one may goe his way and take his pleasure and when the Sabbath is concluded they are recalled againe to the house of torments I am ashamed to meddle longer in these trifles these dreames and dotages of infatuated men given over to a reprobate sense Nor had I stood so long upon them but that in this Anatomie of the Iewish follies I might let some amongst us see into what dangers they are falling For there are some indeed too many who taking this for granted which they cannot proove that the Lords Day succeeds into the place and rights of the Iewish sabbath and is to be observed by vertue of the fourth Commandement have trenched too neere upon the Rabbins in binding men to nice and scrupulous observances which neither we nor our Fore-fathers were ever able to endure But with what warrant they have made a sabbath day in the Christian Church where there was never any knowne in all times before or upon what authoritie they have presumed to lay heavy burthens upon the consciences of poore men which are free in Christ wee shall the better see by tracing downe the story from our Saviours time unto the times in which wee live But I will here set down and rest beseeching God who enabled me thus farre to guide me onwards to the end Tu qui principio medium medio adjice finem THE HISTORY OF THE SABBATH The second Book From the first preaching of the Gospell to these present times By Pet. Heylyn COLOSS. 2. 16 17. Let no man judge you in meate or in drinke or in respect of an holy day or of the new Moone or of the SABBATH dayes which are a shadow of things to come but the body is of Christ. LONDON Printed by Thomas Harper for Henry Seyle at the Tygers head in Saint Pauls Church-yard 1636. To the Christian Reader ANd such I hope to meet with in this point especially which treating of the affaires of the Christian Church cannot but be displeasing unto tâ—em which are not Christianly affected Our former Book wee destinated to the Iewish part of this enquiry wherein though long it was before we found it yet at the last we found a Sabbath A Sabbath which began with that state and Church and ended also when they were no longer to be called a Nation but a dispersed and scattered ruine of what once they were In that which followeth our enquirie must be more diffused of the same latitude with the Church a Church not limited and confined to some Tribes and Kindreds but generally spreading over all the world We may affirme it of the Gospel what Florus somtimes said of the state of Rome Ita late per orbem terrarum arma circumtulit ut quires ejus legunt non unius populi sed generis humani facta discunt The historie of the Church and of the World are of like extent So that the search herein as unto me it was more painfâ—ll in the doing so unto thee will it be more pleasing being done because of that varietie which it will afford thee And this Part wee have called the History of the Sabbath too although the institution of the Lords Day and entertainment of the same in all times and Ages since that instiâ—ution be the chiefe thing whereof it treateth For being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Iewish Sabbath so to be caâ—â—ed and so to be observed as the Sabbath was this booke was wholy to bâ— spent in the search thereof whether in all or any Ages of the Church either such doctrine had bin preached or such practice pressed upon the conscience of Gods people And search indeed we did with all care and diligence to see if wee could finde a Sabbath in any evidence of Scripture or writings of the holy Fathers or Edicts of Emperours or Decrees of Councels or finally in any of the publick Acts Monuments of the Christian Church But after serverall searches made upon the alias and the pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod invenis usquam esse putes nusquam that which is no where to be found may very strongly be concluded not to be at all Buxdorfius in the 11. Chapter of his Synagoga Iudaica out of Antonius Margarita tels us of the Iews quod die sabbatino praeter animam consuâ—tam praediti sunt alia that on the Sabbath day they have an extraordinary soule infused into them which doth enlarge their hearts and rowze up their spirits Vt Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this sabbatarie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transmigrated from the Iewes into the bodies of some Christians in these later dayes yet I am apt to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in all times before and the consent of all Gods Churches at this present they may be dispossessed thereof without great difficulty It is but anima superflua as Buxdorfius cals it and may be better spared then kept because superfluous However I shall easily perswade my selfe that by this generall representation of the estate and practise of the Church of Christ I may confirme the wavering in a right perswasion and assure such as are already well affected by shewing them the
when the Church was setled how ever he might keep this holy and honour it for the use which was made therof yet he kept other days so used as holy but never any like a sabbath 7 Proceed wee next unto Saint Paul in his particular of whom the Scripture tells us more then of all the rest and wee shall finde that hee no sooner was converted Actâ—â— 2â— but that forth-with hee preached in the Synagogues that Iesus was the Christ. If in the Synagogues most likely that it was on the Iewish sabbath the Synagogues being destinate especially to the â—abbaâ—h dayes So after he was called to the publick Miâ—istâ—rie he came to Antiochia and went into the Synagogue on the sabâ—ath day and there preached the Word What was the issue of his sermon That the Text inâ—â—rmes us 〈…〉 And when the Iâ—wes were gone out of the 〈◊〉 the Gentiles besought that these words might be preached againe the next sabbath Vers◠〈◊〉 Saint Paul assented thereunto and the next sabbath day as the Text tells us came almost the whole Citie together to heare the Word of God Vers. 44. It seemes the Lords day was not growne as yet into any credit especially not into the repute of the Iewish sabbath for if it had Saint Paul might easily have told these Gentiles that is such Gentiles as had been converted to the Iewish Church that the next day would be a more convenient time and indeed opus diei in die suo the doctrine of the resurrection on the day thereof This hapned in the forty sixt yeare of Christs Nativity some twelue yeares after his Passion and Resurrection and often after this did the Apostle shew himselfe in the Iewish Synagogues on the sabbath dayes which I shall speake of here together that so wee may go on unto the rest of this discourse with lesse interruption And first it was upon the Sabbath that he did preach to the Philippians and baptized Lydia with her houshold Acts 16. Amongst the Thessalonians he reasoned three sabbath dayes together out of the Scriptures Acts 17. At Corinth every sabbaâ—h day with the Iewes and Greeks Acts 18. besides those many texts of Scripture when it is said of him that he went into the Synagogues and therefore probably that it was upon the Sabbath as before wee said Not that Saint Paul was so affected to the Sabbath as to preferre that day before any other but that he found the people at those times assembled and so might preach the Word with the greater profit In Acts 13. 14. Saint Chrysostome for the Ancients hath resolved it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it So Calvin for the moderne Writers makes this the speciall cause of Saint Pauls resort unto the places of assembly on the Sabbath day quod profectum aliquem sperabat In Acts 16. 13. because in such concourse of people he hoped the Word of God would find the better entertainment Any thing rather to be thought then that S. Paul who had withstood so stoutly those false Apostles who would have circumcision and the law observed when there was nothing publickly determined of it would after the decision of so great a Councel wherein the Law of Moses was for ever abrogated either himselfe observe the sabbath for the sabbâ—ths sake or by his owne example teach the Gentiles how to Iudaize which he so blamed in S. Peter The sabbath with the legall ceremonies did receive their doome as they related to the Gentiles in that great Councell holden in Hierusalem which though it was not untill after he had preached at Antiochia on the sabbath day yet was it certainly before he had done the like either at Philippos Thessalonica or at Corinth 8 For the occasion of that Councell it was briefly this Amongst those which had joyned themselves with the Apostles there was one Cerinthus a fâ—llow of a turbulent and unquiet spirit and a most eager enemy of all those counsels whereof himselfe was not the Author This man had first begun a faction against S. Peter for going to Cornelius and preaching life eternall unto the Gentiles and finding ill successe in tâ—at goes downe to Antiochia and there begins another against Saint Paul This Epiphanius tells us of him Lib. l. baet 28. n. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like Philaster doth affirme De haeres iâ— Cerinâ—ha Seditionem sub Apostolis commovisse that he had raised a faction against the Apostles which was not to be crushed but by an Apostolicall and generall Councell This man and those that came downe with him were so inamoured on the ceremonies and rites of Moses that though they entertained the Gospel yet they were loath to leave the Law and therefore did resolve it seemes to make a mixture out of both Hence taught they that except all men were circumcised after the manner of Moses they could not be saved Act 15. â— Where note that though they spake onely of circumcision â—et they intended all the lawâ—â— sabbaths and other legall ordinances of what sort soever Docuit Cerinthus observationem legis Mosaisae necessariam esse circumcsâ—â—nem Sabbata observanda as Philaster hath it The like â—aith Calvin on the place Sola quidem circumcisio hic nominatur sed ex contextu facile patet â—os detota lege movisse controversiam The like Loriâ—us also amongst the Iesuites Nomine circumcisionis reliqua lex totâ—intelligitur Indeed the Text affirmes as much where it is said in termes expresse Acts 15. 5. that they did hold it needfull to circumcise the people and to command them to keepe the Law of Moses whereof the Sabbath was a part For the decision of this point and the appeasing of those controversies which did thence arise it pleased the Church directed by the holy Ghost to determine thus that such amongst the Gentiles as were converted to the â—aith should not at all be burdened with the laws of Moses but onely should observe some necessary things viz. that they abstaine from thingâ— offered unto idols Vers. 29. and from bloud and that which is strangled and from fâ—râ—ication And here it is to be observed that the decree or Canon of this Councell did onely reach unto the Gentiles as is apparant out of the proeme to the Decretall which is directed to the brethren which are of the Gentiles and from the 21 Chapter of the Acts where it is said that as concerning the Gentiles which beleeve we have written and determined that they observe no such thing as the law of Moses So that for all that was determined in this Councell those of the Iews which had embraced the faith of Christ were not prohibited as yet to observe the Sabbath and other parts of Moses law as before they did in which regard S. Paul caused Timothie to be circumcised Act. â—6 3. because he would not scandalize and offend the Iewes The
Iewes were very much affected to their antient ceremonies and Calvin rightly hath affirmed In Act. 〈…〉 Corrâ—ctionem ut difficilis â—raâ— ita subitam esse non potuisse that a full reformation of that zeale of theirs as it was full of difficultie so could it not be done upon thâ— sâ—dden Therefore it pleased the 〈◊〉 as it is coâ—ceived Concilâ— Toâ—â—◠〈◊〉 in their foâ—rth Councell holâ—â—â—â—â— Hierusalem mention whereof is made in the 21. of the Acts to make it lawfull for the Iews to retaine circumcision and such legall rites together with the faith in Christ Quamdiu templum sacrifiâ—ia legis in Hierâ—salem stabant as long as the Iewish Temple and the legall sacrifices in Hierusalem should continue standing Not that the faith of Christ was not sufficient of it selfe for their salvation Sed â—t mater Synagoga paulatim â—um honore sâ—pâ—liretur but that the Synogogue might be layed to â—â—eepe with the greater honour But this if so it was was for no long time For when the third Councell holden in Hierusalem against Cerinthus and his partie was held in Ann. 51. and this which now we speake of Ann. 58. the final ruine of the Temple was in 72. So that there was but one and twenty yeares in the largest reckoning wherein the Christian Iewes were suffâ—red to observe their Sabbath and yet not as before they did as if it were a necessarie dutie but as a thing indifferent onely But that time come the Temple finally destroyed and the legall ceremonies therein buriâ—d it was accounted afterwards both dangerous and hereticall to observe the Sabbath or mingle any of the Iewish leaven with the bread of life S. Hierome roundly so proclaimes it Ceremonias Iudaeâ—rum perniciosus pestiferas esse Christianis that all the Ceremonies of the Iewes whereof before he named the Sabbath to be one were dangerous yea and deadly too to a Christiaâ— man Sive eâ— Iudaeis esset sive ex Gentibus whether he were originally of the Iews or Gentiles To which S. Austin gives allowance Egâ— haâ—c vocem tuam omnino confirmo in his reply unto Saint Hierome That it was also deemed hereticall to celebrate a sabbath in the Christian Church we shall see hereafter 9 In the meane time we must proceed in search of the Lords day and of the duties then performed whereof we can finde nothing yet by that name at least The Scripture tels us somewhat that S. Paul did at Troas upon the first day of the weeke Which happening much about this time comes in this place to be considered The passage in the Text stands thus Vpon the first day of the weeke when the disciples came together to breake bread Act. 20. 7. Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Take notice here that Paul had tarried there seven dayes before this happened Now in this Text there are two things to be considered first what was done upon that day and secondly what day it was that is there remembred First for the action it is said to be breaking of bread which some conclude to be administring the Sacrament of the Lords Supper and Pauls discourse which followed on it to be a Sermon But sure I am Saint Chrysostâ—me tells us plainly otherwise Iâ— locum who relates it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Their meeting at that time saith he was not especially to receive instruction from Saint Paul but to eate bread with him and there upon occasion given he discoursed unto them See saith the Father how they all made bold with S. Pauls table as it had beene common to them all and as it seemes to me saith he Paul sitting at the table did discourse thus with them Therefore it seemes by him that as the meeting was at an ordinary supper so the discourse there happening was no Sermon properly but an occasionall dispute Lyra affirmes the same and doth glosse it thus They came together to breake bread i. e. saith he Pro refectione corporali for the refection and support of their bodies onely and being there Paul preached unto them or as the Greeke and Latine have it hee disputed with them prius eos reficiens pane verbi divini refreshing of them first with the bread of life This also seemes to be the meaning of the Church of England 〈◊〉 80. who in the margin of the Bible allowed by Canon doth referre us unto the second of the Acts vers 46. where it is said of the disciples that they did breake their bread from house to house and eate their meat together with joy and singlenesse of heart which plainly must be meant of ordinarie and common meats Calvin not onely so affirmes it but censures those who take it for the holy Supper Nam quod hic fractionem panis nonnulli interpretantur sacram coenam Iâ— Act. 〈◊〉 alâ—enum mihi videtur à mente Lucae c. as he there discourseth Then for the time our English reades it upon the first day of the weeke agreeablie unto the 〈◊〉 exposition of most ancient Writers and the vulgar Latine which here as in the foure Evangelists doth call the first day of the weeke una Sabbati Yet since the Greeke phrase is not so perspicuous but that it may admit of a various exposition Erasmus renders it by uno die sabbatorum quodam die sabbatorum that is upon a certaine Sabbath and so doth Calvin too and Pellican and Gualter all of them noted men in their translations of that Text. Nor do they onely so translate it but frame their expositions also unto that translation and make the day there mentioned to be the Sabbath Iâ— loâ—um Calvin takes notice of both readings Vel proximum sabbatâ— diem intelligit vel unum quodpiam sabbatum but approves the last Quod dies ille ad habendum conventum aptior fuerit because the Sabbath day was then most used for the like assemblies Gualter doth so conceive it also that they assembled at this time on the Sabbath day Qui propter veterem morem haud dubie tunc temporis celebrior habebatur Hom. as that which questionlesse was then of most repute and name amongst them So that the matter is not cleare as unto the day if they may jâ—dge it But take it for the first day of the weeke as the English readeâ— it yet doth S. Austin put a scruple which may perhaps disturbe the whole expectation though otherwise he be of opinion that the breaking of the bread there mentioned might have some reference or resemblance to the Lords Supper Now this is that which S. Austin tells us Aut post peractum diem Sabbatâ— â—p 86. noctiâ— initio fuerunt congregati quae utique nox ad diem Dominicum hâ—e ad unuÌ„ Sabbatâ— pertinâ—bat c. Either saith he they were assembled on the beginning of the night which did immediately follow the Sabbath day
and was to be accounted as a part of the Lords day or first day of the weeke and breaking bread that night as it is broken in the Sacrament of the Lords bodie continued his discourse till midnight Vt lucescente proficisceretur Dominico die that so he might begin his journey with the first dawning of the Lords day which was then at hand Or if they did not meet till the day it selfe since it is there expressed that he preached unto them being to depart upon the morrow we have the reason why he continued his discourse so long viz. because he was to leave them Et eos sufficienter instruere cupiebat and he desired to lesson them sufficiently before he left them So farre S. Austin Chuse which of these you will and there wil be but little found for sanctifying the Lords day by Saint Paul at Troas For if this meeting were upon Saturday night then made Saint Paul no scruple of travailing upon the Sunday or if it were on the Sunday and that the breaking bread there mentioned were the celebration of the Sacrament which yet Saint Augustine saith not in termes expresse but with a sicut yet neither that nor the discourse or sermon which was joyned unto it were otherwise then occasionall onely by reason of S. Pauls departure on the morrow after Therefore no Sabbath or established day of publick meeting to be hence collected 10 This action of Saint Paul at Troas is placed by our Chronologers in Anno 57 of our Saviours birth and thaâ— yeare also did he write his first Epistle to the Corinthians wherein amongst many other things hee gives them this direction touching collections for the poorer brethern at Hierusalem C. 16. v 1. Concerning the gathering for the Saints saith he as I have ordained in the Churches of Galatia so do ye also And how was that Every first day of the weeke let every one of you sâ—t aside by himselfe and lay up as God hath prospered him that there be no gatherings when I come This some have made a principall argument to prove the institution of the Lords day to be Apostolicall and Apostolicall though should we grant it yet certainly it never can be proved so from this Text of Scripture For what hath this to do with a Lords-day dutie or how may it appeare from hence that the Lords day was ordered by the Apostles to be weekly celebrated instead of the now antiquated Iewish Sabbath being an intimation onely of Saint Pauls desire to the particular Churches of the Galatians and Corinthians what he would have them do in a particular and present case Agabus had signified by the Spirit Act. 11. 28. 29. that there should be a great dearth over all the world and thereupon the Antiochians purposed to send reliefe unto the brethren which dwelt in Iu daea It is not to be thought that they made this collection on the Sunday onely but sent their common bounties to them when and as often as they pleased Collections for the poore in themselues considered are no Lords day duties no duties proper to the day and therefore are not here appointed to be made in the congregation but every man is ordered to lay up somewhat by himselfe as it were in store that when it came to a full round summe it might be sent away unto Hierusalem which being but a particular case and such a case as was to end with the occasion can be no generall rule for a perpetâ—ity For might it not fall out in time that there might be no poore nay no Saints at aâ—l in all Hierusalem as when the Towne was razed by Adrian or after peopled by the Saracens Surely if not before yet then this dutie was to â—ease and no collection to â—e made by those of Corinth and consequently no Lords day to be kâ—pt amongst them because no collâ—ction in case collections for the â—aints as some do gaâ—her from this place were a sufficient argument to 〈◊〉 the Lords dâ—y 〈◊〉 â—y divine authority 〈…〉 us take the 〈…〉 observations as have beene made upon it by the Fathers Vpon the first day of the weeke i. e. as generally they conceive it on the Lords day Iâ— locum And why on that Chrysostome gives this reason of it that so the very day might prompt them to be bountifull to their poore brethren as being that day whereon they had received such inestimable bounties at the hands of God in the resurrection of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it What to be done on that day Vâ—usquisque apud se reponat Let every man lay by himselfe saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith not saith S. Chrysostome let every man bring it to the Church And why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for feare lest some might be ashamed at the smallnesse of their offering but let them lay it by saith he and adde unto it weeke by weeke that at my comming it may grow to a fit proportion That there be no gathering when I come but that the money may be ready to be sent away immediately upon my comming and being thus raised up by little and little they might not be so sensible thereof as if upon his comming to them it were to be collected all at once and upon the sudden Vt Paulatim reservantes non una hora gravari se putent In locum as S. Hierome hath it Now as it is most cleare that this makes nothing for the Lords day or the translation of the sabbath thereunto by any Apostolical precept so is it not so cleare that this was done upon the first day of the weeke but that some learned men have made doubt therâ—of Calvin upon the place takes notice how S. Chrysostome expounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle by primo sabbati the first day of the weeke as the English reades it but likes it not Cui ego non assentior as his phrase is conceiving rather this to be the meaning of S. Paul that on some sabbath day or other untill his comming every man should lay up somewhat towards the collection And in the second of his Institutes he affirmes expresly that the day destinate by Saint Paul to these Collections Câ—p. 8. â— 3â— was the Sabbath day The like do Victorinus Strigelius Hunnius and Aretius Protestant Writers all note upon the place Singulis sabbatis saith Strigelius per singula sabbata so Aretius diebus sabbatorum saith Egidius Hunnius all rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath dayes More largely yet Hemingius who in his Comment on the place takes it indefinitely for any day in the week so they fixed on one Vult enim ut quilibet certum diem in septimana constituat in quo apud se seponat quod irrogaturus est in pauperâ—s Take which you will either of the Fathers or the Modernes and we shall find no Lords Day instituted by any Apostolicall Mandate no Sabbath set on foot by them upon the first day of the weeke as
Lords day was 12 The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never 1 WE shewed you in the former Chapter what ever doth occurre in the Acts and Monuments of the Apostles touching the Lords day and the Sabbath how that the one of them was abrogated as a part of the Law of Moses the other rising by degrees from the ruines of it not by authoritie divine for ought appeares but by authoritie of the Church As for the duties of that day they were most likely such as formerly had beene used in the Iewish Synagogâ—es reading the Law and Prophets openly to the Congregation and afterwards expounding part thereof as occasion was calling upon the Lord their God for the continuance of his mercies and singing Psalmes and Hymnes unto him as by way of thankfulnesse These the Apostles found in the Iewish Church and well approving of the same as they could not otherwise commended them unto the care of the disciples by them to be observed as often as they met together on what day soever First for the reading of the law In Ios. hom 15. Origen saith expresly that it was ordered so by the Apostles Iuâ—aicarum histooriarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informes us To this was joyned in tract of time the reading of the holy Gospell and other Evangelicall writings it being ordered by S. Peter that S. Marks Gospell should be read in the Congregation Hist l. 2. 15. as Eusebius tells us and by S. Paul 1. Thes. ca. ulâ— v. 17. that his Epistle to the Thessalonians should be read unto all the holy brethren and also that to the Colossians to be read in the Church of the Laodiceans as that from Laodicea Ca ulâ— v. 16. in the Church of the Colossians By which example not onely all the writings of the Apostles but many of the writings of Apostolicall men were publickly read unto the people and for that purpose one appointed to exercise the ministerie of a Reader in the congregation So antient is the reading of the Scriptures in the Church of God To this by way of Comment or application was added as we finde by S. Pauls dirâ—ctions the use of prophecie or preaching 1 Cor. 14. â— 3. interpretation of the â—criptures to edifying and to exhortation and to comfort this exercise to be performed with the head uncovered 1. Coâ— 11. 4. as wel the Preacher as the hearer Every man praying or prophecying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publicke prayers also for the Congregation the Priest to offer to the Lord the prayers and supplications of the people and they to say Amen unto those prayers which the Priest made for them These to conteine in them all things necessarie for the Church of God which are the subject of all supplications 1. Tim. 2. prayers intercessions and giving of thanks and to extend to all men also especially unto Kings and such as be in authoritie that under them we may be godly and quietly governed leading a peaceable life in all godlinesse and honestie For the performance of which last duties with the greater comfort it was disposed that Psalmes and Hymnes should be intermingled with the rest of the publicke service which comprehending whatsoever is most excellent in the booke of God and being so many notable formes of praise and prayer were chearfully and unanimously to be sung amongst them And thereupon S Paul reprehended those of Corinth 1. Cor. 14. 26. in that they joyn'd not with the assemblie but had their psalmes unto themselves Whereby it seemes that they had left the true use of psalmes which being so many acclamations exultations and holy provocations to give God the glory were to be sung together by the whole assemblie their singing at that time being little more then a melodious kinde of pronuntiation such as is commonly now used in singing of the ordinarie psalmes and prayers in Cathedrall Churches And so it stood till in the entrance of this age Ignatius Bishop of Antiochia one who was conversant with the Apostles brought in the use of singing alternatim course by course according as it still continues in our publicke Quires where one side answers to another some shew whereof is left in Parochiall Churches in which the Minister and the people ansâ—er one another in their severall turnes To him doth Socrates referre it Hist. li. 6. â— 8. and withall affirmes that he first learn't it of the Angels whom in a vision he had heard to sing the praise of God after such a manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it And where Theodoret doth referre it to Flavianus and Diodorus Priests of Antiochia Hist. l. 2 c. 24. during the bustlings of the Arian Hereticks In Dâ—maso and Platina unto Damasus Pope of Rome Theodoret is to be interpreted of the restitution of this custome having beene left off and Platina of the bringing of it into the Westerne Churches For that it was in use in Ignatius time who suffered in the time of Trajan and therefore probablie began by him as is said by Socrates is evident by that which Plinie signified to the selfe same Trajan where he informes him of the Christians Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dioere secum invicem c. Their greatest crime said he was this that at a certaine day but what that day was that he tells not they did meet together before day-light and there sing hymmes to Christ as unto a God one with another in their courses and after binde themselves together by a common Sacrament not unto any wicked or unjust attempt but to live orderly without committing robberie theft adulterie or the like offences 2 Now for the day there meant by Plinie it must be Saturday or Sunday if it were not both both of them being in those timeâ— and in those parts where Pliny lived in especial honour as may be gathered from Ignatius who at that time flourished For demonstration of the which we must first take notice how that the world as then was very full of dangerous fancies and hereticall dotages whereby the Church was much disquieted and Gods worship hindred The Ebionites they stood hard for the Iewish Sabbath and would by all meaneâ— have it celebrated as it had beene formerly observing yet the Lords day as the Christians did in honour of the resurrection of our Lord and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius tells Hisâ— l. 3 c. â— 3. The like saith Epiphaâ—ius of them l. 1. Haeres 30. n. 2. And on the other side there was a sort of Hereticks in the Easterâ—e parts whereof see Irenaeus li. 1. ca. 20. 21. 22. 23. 24. 25. who thought that this world being corruptible could not be made but by a
unlesse some out of poore devotion did it secretly Which dispensation probablie occasioned the neglect thereof in the times succeeding the rather since those hereticks who formerly had denied the resurrection were now quite exterminated This circumstance we have considered the more at large as being the most especiall difference whereby the Sundayes service was distinguished from the weeke-dayes worship in these present times whereof we write And yet the difference was not such but that it was proper to the Lords day onely but if it were a badge of honour communicated unto more then forty other dayes of which more anon But being it was an Ecclesiasticall and occasionall custome the Church which first ordained it let it fall againe by the same authoritie 8 In the third Centurie the first we meete with is Tertullian who flourished in the very first beginnings of it by whom this day is called by three severall names For first he cals it Dies solis Sunday as commonly we now call it and saith that they did dedicate the same unto mirth and gladnesse not to devotion altogether Cap. 16. Diem solis laetitiae indulgemus in his Apologetick The same name is used by Iustin Martyr in the passages before remembred partly because being to write to an heathen Magistrate it had not beene so proper to call it by the name of the Lords day which name they knew not and partly that delivering the forme and substance of their service done upon that day they might the better quit themselues from being worshippers of the Sunne as the Gentiles thought For by their meetings on this day for religious exercises in greater numbers then on others in Africke and the West especially and by their use of turning towards the East when they made their prayers the world was sometimes so perswaded Inde suspicâ—o quod innotuerit nos ad Orientis regionem precari as he there informed us Whereby we may perceive of what great antiquitie that custome is which is retained in the Church of England of bowing kneeling and adoring towards the Easterne parts The second name by which Tertullian cals this day De Idolat c 14. is the eight day simply Ethnic is semel annuus dies quisquis festus est tibi octavo quoque die The third iâ— De 〈◊〉 mil. c. 3. Dies Dominicus or the Lords day which is frequent in him as Die Dominico jejâ—nium nefas duciâ—us we hold it utterly unlawful to fast the Lords day of which more hereafter For their performances in their publicke meetings he describes them thus Coimus in coetum congregatiâ—nem c. Apol. c. 39. We come together into the assemblie or congregation to our common prayers that being banded as it were in a troope or Armie we may besiege God with our petitions To him such violence is exceeding gratefull It followeth Cogimur ad sacrarum lit commemorationem c. We meet to heare the holy Scriptures rehearsed unto us that so according to the qualitie of the times we may either be premonished or corrected by them Questionlesse by these holy speeches our faith is nourished our hopes erected our assurance setled and notwithstanding by inculcating the same we are the better stablished in our obedience to Gods precepts A litle after Praesident probati quique seniores c. Now at these generall meetings some Priests or Elders do preside which have attained unto that honour not by money but by the good report that they have gotten in the Church And if there be a poore-mans Boxe every one cast in somewhat menstrua die at least once a moneth according as they would and as they were able Thus he describes the forme of their publicke meetings but that such meetings were then used amongst them on the Sunday onely that he doth not say Nor can we learne by him or by Iustin Martyr who describes them also either how long those meetings lasted or whethâ—r they assembled more then once a day or what they did after the meetings were dissolved But sure it is that their Assemblies held no longer then our Morning service that they met onely before noone for Iustin saith that when they met they used to receive the Sacrament and that the service being done every man went againe to his daily labours Of all these I shall speake hereafter In Cant. Sol. hom 30. Onely I note it out of Beza that hitherto the people used not to forbeare their labours but while they were assembled in the Congregation there being no such dutie enjoyned amongst them neither in the times of the Apostles nor after many yeares not till the Emperours had embraced the Gospell and therewith published their Edicts to enforce men to it But take his words at large for the more assurance Vt autem Christiani eo die à suis quotidianis laboribus abstinerâ—nt praeter idtemporis quod in coetu ponebatur idneque illis Apostolicis temporibus mandatum neque priâ—s fuit observatum quam id à Christianis Imperatoribus ne quis a rerum sacrarum meditatione abstraharetur quidem non it a praecise observatum Which makes it manifest that the Lords day was not taken for a Sabbath day in these three first Ages But for Tertullian where I left note that I rendred seniores by Priests or Elders because I thinke his meaning was to render the Greeke Presbyter by the Latine senior For that he should there meane lay-elders as some men would have it is a thing impossible considering that he tels us in another place that they received the Sacrament at the hands of those that did preside in the assemblies De coron milit c. 3. Eucharistiae Sacramentum non de aliorum manu quam de Praesidentium sumimus and therefore sure they must be Priests that so presided 9 Proceed we next to Origen who flourished at the â—ame time also Hee being an Auditor of Clemens in the schooles of Alexandria became of his opinions too in many things and amongst others in dislike of those selected festivals which by the Church were set apart for Gods publicke service In Gen hom 10. Cont Cels. l. 8. Dicite mihi vos qui festis tantum diebus ad Eccles. convenitis coeteri dies non sunt festi non suntdies Domini Indaeorâ—â— est dies certos raros observare solennes c. Christiani omni die carnes agni comedunt i.e. carnes verbi Dei quotidie sumuÌ„t Tel me saith he you that frequent the Church on the feast dayes onely are not all dayes festivall are not all the Lords It appertaines unto the Iews to observe dayes and festivals the Christians every day eate the flesh of the Lambe i.e. they every day do heare the Word of God And in another place Cent. 2 C. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He truly keepes the festivals that performes his dutie praying continually and offering every day the unbloudy sacrifice in his prayers to God
every one of them was instar Dominicae and qualis est Dominica in all respects nothing inferiour to the Lords day And in the Comment on Saint Luke which questionlesse was writ by Ambrose cap. 17. l. 8. it is said expresly Et sunt omnes dies tanquam Dominica that every day of all â—he fiftie was to be reckoned of no otherwise in that regard especially then the Sunday was Some footsteps of this custome yet remaine amongst us in that we fast not either on S. Marks Eve or on the Eve of Philip and Iacob happening within the time The fast of the Rogation weekâ— was after instituted on a particular and extraordinarie occasion Now as these festivals of Easter and of Whitsontide were instituted in the first age or Centurie and with them those two dayes attendant which we still retaine whereof see Austin de Civit. Dei li. 22. ca. 8. Myssen in his first Hom. de Paschate where Easter is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the three-dayes-â—east so was the feast of Christs nativitie ordained or instituted in the second that of his incarnation in the third For this we have an Homilie of Gregory surnamed Thaâ—maturgâ—s who lived in An. 230 entituled De annunciatione B. Virginis as we call it now But being it is questionable among the learned whether that Homilie be his or not there is an Homilie of Athanasius on the selfe same argument he lived in the beginning of the following Centurie whereof there is no question to be made at all That of the Lords nativitie began if not before in the second Age. Theophilus Câ—sariens who lived about the times of Commodus and Severus the Romane Emperours makes mention of it and sixeth it upon the 25. of Decemb. as we now observe it Natalem Domini quocunqâ—e die 8. Calend. Ianuar. venerit celebrare debemus as his owne words are And after in the time of Maximinus which was one of the last great persecutours L. 7. C. 6. Nicephorâ—s tels us that In ipso natalis Dominici die Christianos Nicemediae festivitatem celebrantes succensâ— templâ— concremavit even in the very day of the Lords nativitie he caused the Christians to be burnt at Nicomedia whilest they were solemnizing this great feast within their Temple I say this Great Feast and I call it so on the authoritie of Beda who reckoneth Christmas Orat. de Philogâ—n Easter and Whitsontide for majora solennia as they stil are counted But before Bede it was so thought over all the Church Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother or metropolis of all other feasts And before him Pope Fabian Seâ— Binius Conc. T. 1. whom but now we spake of ordained that all lay-men should communicate at least thrice a yeare which was these three festivals Etsi non frequentius saltem ter in Anno Laici homines communicent c. in Pascha Pentecoste Natali Domini So quickly had the Annuall got the better of the weekly Festivalls According to which ancient Canon the Church of England hath appointed that every man communicate at lest thrice a yeare of which times Easter to be one 12 Before we end this Chapter there is one thing yet to be considered which is the name wherby the Christians of these first Ages did use to call the day of the resurrection and consequently the other dayes of the week according as they found the time divided The rather because some are become oftended that wee retaine those names amongst us which were to us commended by our Ancestours and to them by theirs Where first we must take notice that the Iewes in honour of their Sabbath used to referre their times to that distinguishing their dayes by Prima Sabbati Secunda Sabbati and so untill they came to the Sabbath it selfe as on the other side the Gentiles following the motions of the Planets gave to each day the name of that particular Planet by which the first houre of the day was governed as their Astrologers had taught them Now the Apostles being Iewes retained the custome of the Iewes and for that reason called that day on which our Saviour rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una sabbati the first day of the week as our English reads it The Fathers many of them followed their example Saint Austin thereupon calls Thursday by the name of quintum sabbati Epist. 118 and so doth venerable Beda hist. lib. 4. c. 25. Saint Hierome Tuesday tertium sabbati in Epitaph Paulae Tertullian Friday by the old name parasceve l. 4. advers Marcion Saturday they called generally the Sabbath and Sunday sometimes dies solis and is sometimes Dominicus De invent rerum l. 5 6. Pope Silvester as Polydore Virgil is of opinion vaâ—orum deorum memoriam abhorrens hating the name and memory of the Gentile-Gods gave order that the dayes should be called by the name of Fâ—riae and the distinction to be made by Prima feria secunda feria c. the Sabbath and the Lords day holding their names and places as before they did Hence that of Hâ—norius Augustodunensis Hebraeinominant dies suos una vel prima sabbati De imâ—gine mundi cap 2â— c. Pagani sic dies solis Lunae c. Christiani vero sic dies nominant viz. Dies Dominicus feria prima c. Sabbatâ—m But by their leaves this is no universall rule the Writers of the Christian Church noâ— tying up their hands so strictly as to give the dayes what names they pleased Save that the Saturday is called amongst theÌ„ by no other name then that which formerly it had the Sabbath So that when ever for a thousand years and upwards wee meet with sabbatum in any Writer of what name soever it must be undâ—rstood of no day but Saturday As for the other day the day of the resurrection all the Evangelists and Saint Paul take notice of no other name then of the first day of the weeke S. Iohn and after him Ignatius call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day But then again Iustin Martyr for the second Century doth in two severall passages call it no otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday as then the Gentiles called it and we call it now and so Terâ—â—ullian for the third who useth both and calls it sometimes diemsolis and sometimes Dominicum as before was said Which questionlesse neither of them would have done on what respect soever had it been â—ither coâ—trary to the Word of God or scandalous unto his Church So for the after ages in the Edicts of Constantine Vâ—lentinian Valens Gratian Honorius Arcadius Thendosius Christian Princes all it hath no other name then Sunday or dies solis and mâ—â—y faire yeares after them the Synod held at Dingulafinum in the lower Bavaria Anno 772 calls it plainly Sunday Festo die solis CHAP. III. That in the fourth Age from the time of Constantine to Saint Austine the Lords day was not taken
for a Sabbath day 1 The Lords day first established by the Emperour Constantine 2 What labours were permitted and what restrained on the Lords day by this Emperours Edict 3 Of other holy dayes and Saints dayes instituted in the time of Constantine 4 That weekely other dayes particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the Congregation 5 The Saturday as highly honoured in the Easterne Churches as the Lords day was 6 The Fathers of the Easterne Churches cry downe the Iewish Sabbath though they held the Saturday 7 The Lords day not spent wholy in religious exercises and what was done with that part of it which was left at large 8 The Lords day in this Age a day of feasting and that it hath beene alwayes deemed haereticall to hold fasts thereon 9 Of recreation on the Lords day and of what kind those dancings were against the which the Fathers enveigh so sharpely 10 Other Imperiall Edicts about the keeping of the Lords day and the other holy daies 11 The Orders at this time in use on the Lords day and other dayes of publick meeting in the Congregation 12 The infinite differences betweene the Lords day and the Sabbath 1 HItherto have we spoken of the Lords day as taken up by the common consent of the Church not instituted or established by any text of Scripture or Edict of Emperour or decree of councell save that some few particular Counsels did reflect upon it in the point of Easter In that which followeth wee shall finde both Emperours and Coâ—ncels very frequent in ordering things about this day and the service of it And first wee have the Emperour Constantine who being the first Christian Prince that publickely profest the Gospell was the first also that made any law about the keeping of the Lords day or Sunday De vit const lib. 4. â— 18. Of him Eâ—sebiâ—s tells us that thinking that the chiefest and most proper day for the devotion of his subjects he presently declared his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one who lived in the Roman Empire should take their ease or rest in that day weekely which is instituted to our Saviour Now where the souldiers in his campe were partly Christians and partly the Gentiles it was permitted unto them who professed the Gospell upon the Sunday so he calls it freely to goe unto the Churches and there offer up their prayers to Almighty God But such as had continued still in their auntient errours were ordered to assemble in the open fields upon those dayes and on a signall given to make their prayers unto the Lord after a forme by him prescribed The forme being in the Latine tongue was this that followeth Te solum Deum agnoscimus Cap. 20. te regem profitemur te adjutorem invocamus per te victorias consecuti sumus per te hostes superavimus a te praesentem felicitatem consecutos fatemur futuram adepturos speramus tui omnes supplices sumus a tepetimus ut Constantinum Imperatoren no strum una cum piis ejus liberis quam diutissime nobis salvum victorem `conserves In English thus We doe acknowledge thee to be the onely God we confesse thee to be the King we call upon thee as our helper and defender by thee alone it is that we have got the victory and subdued our enemies to thee as we referre all our present happinesse so from thee also do we expect our future Thee therefore we beseech that thou wouldest please to keepe in all health and safety our noble Emperour Constantine with his hopefull progeny Nor was this onely to be done in the fields of Rome in patentibus suburbiorum campis as the Edict ranne but after by another proclamation he did command the same over all the Provinces of the Empire Cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it So naturall a power it is in a Christian Prince to order things about religion that he not onely tooke upon him to command the day but also â—o prescribe the service to those I meane who had no â—ublicke Liturgie or set forme of Prayer 2 Nor did he onely take upon him to command or appoint the day as to all his subjects and to prescribe â— forme of prayer as unto the Gentiles but to decree what workes should be allowed upon it and what intermitted In former times though the Lords day had got the credit as to be honoured with the publicke meetings of the Congregation yet was it not so strictly kept no not in time of Divine service but that the publicke magistrates Iudges and other Ministers of state were to attend those great imployments they were called unto without relation to this day or cessation on it and so did other men that had lesse employments and those not so necessary These things this pious Emperour taking into consideration and finding no necessity but that his Iudges and other publicke ministers might attend Gods service on that day at least not bee a meanes to keepe others from it and knowing that such as dwelt in Citties had sufficient leisure to frequent the Church and that Artificers without any publicke discommodity might for that time forbeare their ordinary labours hee ordered and appointed that all of them in their severall places should this day lay aside their owne businesse to attend the Lords But then withall conâ—idering that such as followed husbandry could not so well neglect the times of seede and harvest but that they were to take advantage of the fairest and most seasonable weather as God pleased to send it he left it free to them to follow their affaires on what day soever lest otherwise they might lose those blessings which God in his great bounty had bestowed upon them This mentioned in the very Edict he set forth about it First for his Iudges Citizens or inhabitants of the greater townes and all Artificers therein dwelling Omnes Iudices L. Omnes cap. â—e feriâ—s urbanaeque plebes cunctarum artium officia venerabili die Solis quiescant Next for the people of the Country Rure tamen positi libere licenterque agrorum culturae inserviant quoniam frequenter evenit ut non aptius alio die frumenta sulcis vinea scrobibus mandentur And then the reason of this followes Ne occasione momentâ— pereat commoditas 〈◊〉 provisione concessa This Edict did beare date in the Nones of March Anno 321 being the 11 yeare of that Princes Empire and long it did not stand till hee himselfe was faine to explaine his meaning in the first part of it For whereas hee intended onely to restraine lawsuites and contentious pleadings as being unfit for such a day his Iudges and like officers finding a generall restraint in the law or Edict durst not ingage themselves in the Cognizance of any evill cause what ever no not so much as in the Manumission of a Bondslave This comming
Exchequer In reference to the time it was thought good by Valentinian Theodosius and Arcadius all three Emperours together to make some other Festivalls capable of the same exemption For whereas formerly all the time of harvest and of Autume was exempt from pleadings as that the Calends of Ianuary or the new-yeares day as now wee call it had antiently beene honoured with the same immunitie these added thereunto the dayes on which the two great Citties of Rome and Constantinople had beene built Cod Theodos. l. 2. â—it 8. the seaven dayes before Easter day and the seaven that followed together with every Sunday in its course yea and the birth-dayes of themselves with those on which each of them had began his Empire Sanctos quoque Paschae dies qui septeno vel praecedunt numero vel sequuntur in eadem observatione numeramus nec non dies Solis so they call it all qui repetito inter se calculo revolvuntur Parem necesse est haberi reverentiam etiam nostris diebus qui vel lucis auspicia vel imperiâ— ortus protulere Dated VII Id. Aug. Timasius and Promotus Consuls which was 389. So that in this regard the sacred day had no more priviledge than the civill but were all alike the Emperours day as much respected as the Lords 11 Now as the dayes were thus established so was the forme of worship on those dayes established brought unto more perfection than it had beene formerly when their assemblies were prohibited and their meetings dangerous or at least not so safe and free as in this fourth Centurie For in these times if not before the Priests that waited at the Altar attired themselves in distinct habit at the ministration from what they were on other dayes the colour white and the significancie thereof to denote that holinesse wherewith the Priests of God ought to be apparelled such as the Surplices now in use in the Church of England Witnesse S. Hierome for the Wâ—st that in the ministration they used a different habit from that of ordinary times In Ezech. 44. Religio divina alterum habitum habet in ministerio alterum in usu vitaque communi So for the generall he informes us For the particular next in a reply unto Pelagius Adv. Pelag. lib. 1. who it seemes disliked it he askes him what offence it could be to God that Bishops Priests Deacons or those of any other inferiour order in administratione sacrificiorum candida veste processerixt did in the ministration of the Eucharist bestirre themselves in a white Vesture And so S. Chrysostome for the East telling the Priest of Antioch unto how high a calling the Lord had called them and how great power they had to repell unworthy men from the Lords Table addes that they were to reckon that for their Crowne glory and not that they were priviledged to goe about the Church in a white garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did the Priests onely thus avow his calling Hom. 83 in Math 26. The people wanted not some outward signes and ceremonies wherewith to honour their Redeemer and testifie unto the world that they were his servants and that by bowing of the knee which in those parts and times was the greatest signe both of humility and subjection Bowing the knee in honour of their Saviour at the name of Iesus and reverendly kneeling on their knees when they received the Sacrament of the Lords Supper S. Ambrose tells us of the first Cap. 9. in his sixth Book de opere Hexaemeri where speaking of the office of each severall member he makes the bowing of the knee at the name of Iesus the proper duty of that part Flexibile genu quo prae coeteris domini mitigatur offensa c. The knee saith he is flexible by which especially the anger of the Lord is mitigated his displeasure pacified and his grace obteined Hoc enim patris summi erga filium donum est ut in nomine IESV omne genu curvetur For this saith he did the most mighty father give as a speciall gift to his onely sonne that at the name of Iesus every knee sâ—ould bow This makes the matter plaine enough we neede goe no further yet somewhat to this purpose may be seene also in S. Hiâ—româ— in his Comment on the 46. of Esay For kneeling or adoring at the instant of receiving the holy Sacrament the same S. Ambrose on those words Adore his footestoole doth expound it thus Per scabellum terra intelligitur De 〈◊〉 lib. 3. cap. 1â— per terram autem caro Christi quam â—odie quoque in mysterijs adoramus By the footesâ—oole here wee are to understand the Easter and by the Earth the flesh of Christ which wee adore in the holy mysteries which plainely shewes what was the custome of these times Hom. 3 in Ephes. And so S. Chrysostome tells his Audience that the great King hath made ready his Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angells ministring at the same the King himselfe in presence why then stand they still In case they are provided of a wâ—dding garment why doe they not fall downe and then communicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adora communica as the Latin renders it Where that the word adoration seeme a little strange we may take notice that it is so used by Bishop Iewell The Sacrament Desenc Art 8. saith he in that sort i. e. in respect of that which they signifie and not in respect of that which they are in themselves are the flesh of Christ and are so understood and believed and adored And in another place of the same 8. Article Nor doe we onely adore Christ as very God but we doe also worship and reverence the Sacrament and holy mysteries of Christs body yet so that we adore them not with godly honour as we doe Christ himselfe â—0 more hereof in Cyrill Bishop of Hierusalem Catich 5. where adora is expresly mentioned and for the close of all that which is told us by S. Austin how in his time the Gentiles charged it on the Christians that they did worship Ceres and Bacchus which was occasioned questionlesse by reason of their kneeling or adoring when they received the bread and wine in the holy Sacrament Cont. Faust. Maniâ—h lib. 20. cap. 13. Not that this use of kneeling or adoring was not more antient in the Church for such a custome may be gathered both out of Origen and Tertullian in the age before but that this age affords us the most cleare and perfect evidence for the proofe thereof So for the musicke used in the Congregation it grew more exquisite in these times than it had beene formerly that which before was onely a melodious kind of pronunciation being now ordered into a more exact and artificiall harmonie This change was principally occasioned by a Canon of the Councell of Laodicea in the first entrance of this age For where before it was permitted unto
it was conceived had on the Lords day made great spoyle of men and houses in the Citty of Limoges This Gregory of Tours who lived about the end of this sixt Centurie pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to worke upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsailes Had Gregory beene Bishop of Limoges as he was of Toures it may be Limoges might have scaped so fierce a censure and onely Tours have suffered in it For presently he addes in Turonico vero nonnulli aâ— hoc igne sed non die dominico adusti sunt that even in Tourâ— it selfe many had perished by the selfe same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witnesse of our Saviours resurrection Ideo omni fide a Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publicke businesse to be done upon it A peece of new Divinity and never heard of till this age nor in any afterwards 7 Not heard of till this age but in this it was For it the 24. yeare of Gunthram King of the Burgundians Anno 588. â—onc Mati soâ—eâ—s 2â— Can. 1. there was a Councell called at Mascon a towne situate in the Duchie of Burgundie as we now distinguish it wherein were present Priscus Evantuis Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordeined that it should be observed more carefully for the times to come Which Canon I shall therefore set downe at large because it hath beene often produced as a principall ground of those precise observances which some amongst us have endeavored to force upon the consciences of weake and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptâ—i tradere c. It is observed that Christian people doe very rashly slight and neglect the Lords day giving themselves thereon as on other dayes to continuall labours c. Therefore let every Christian in case he carry not that name in vaine give care to our instruction knowing that we have care that you should doe well as well as power to bridle you that you doe not ill It followeth Custodite dieâ— dominicum qui nos denuo peperit c. Keepe the Lords day the day of our new birth whereon wee were delivered from the snares of sinne Let no man meddle in litigious controversies or deale in actions or law-suites or put himselfe at all upon such an exigent that needes hee must prepare his Oxen for their daily worke but exercise your selves in hymnes and singing prayses unto God being intent thereon both in minde and body If any have a Church at hand let him goe unto it and there powre forth his soule in teares and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the Seventh day or Sabbath in the Law and Prophets and therefore it is very meete that wee should celebrate this day with one accord whereon we have beene made what at first wee were not Let us then offer unto God our free and voluntary service by whose great goodnesse wee are freede from the Gaole of errour not that the Lord exacts it of us that we should celebrate this day in a corporall abstinence or rest from labour who onely lookes that wee doe yeeld obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at naught this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall loose his cause If that he be an husbandman or servant he shall be corporally punished for it but if a Clergy man or Monke he shall bee six moneths separated from the Congregation Adde here that two yeares after this being the second yeare of the second Clotaire King of France there was a Synod holden at Auxxerre a towne of Champaigne concilium Antisiodorense in the Latin writers wherein it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia operâ— exercare that no man should be suffered to yoake his Oxen or doe any manner of worke upon the Sunday This is the Canon so much urged I meane that of Mascon to prove that wee must spend the Lords day holily in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yeeld unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be faine to traverse For first it was contrived of purpose with so great a strictnes to meete the better with those men which so extreamely had neglected that sacred day A sticke that bends too much one way cannot bee brought to any straightnesse till it be bent as much the other This Synod secondly was Provinciall onely and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repaire to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their parish Churches no Chappell nearer they are permitted by the Canon to abide at home As for religious duties here are none expressed as proper for the Congregation but Psalmes and hymnes and singing prayse unto the Lord and powring forth our soules unto him in teares and prayers and then what shall wee doe for preaching for preaching of the Word which wee so much call for Besides King Gunthram on whose authority this Counsell met in his Confirmatory letters doth extend this Canon as well unto the other holy dayes as unto the Sunday commanding all his Subjects Vigore hujuâ— decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs soleâ—nitatibus and all solemne festivalls whatsoever they should abstaine from every kind of bodily labour save what belong'd to dressing meate But that which needes must most afflict them is that the councell doth professe this abstinence from bodily labour which is there decreed
ulcisceretur Metropol l. 4. c. 8. quod contra divinum praeceptum incautus admisisset that so saith Crantzius hee might revenge that on himselfe which unawares hee had committed against Gods Commandement Crantzius it seemes did well enough approve the follie for in the entrance on this story he reckoneth this inter alia virtutum suarum praeconia amongst the monuments of his pietie and sets it up as an especiall instance of that Princes sanctitie Lastly whereas the moderne Iewes are of opinion that all the while their Sabbath lasts the soules in hell have liberty to range abroad and are released of all their torments so lest in any superstitious fancie they should have preheminence Epi. ad 〈◊〉 c. 5. it was delivered of the soules in Purgatory by Petrus Damiani who lived in Anno 1056. Dominico die refrigerum poenarum habuisse that every Lords day they were manumitted from their paines and fluttered up and downe the lake Avernus in the shape of birds 3 Indâ—ede the mervaile is the lesse that these and such like Iewish fancies should in those times beginne to shew themselves in the Christian Church considering that now some had begun to thinke that the Lords day was founded on the fourth Commandement and all observances of the same grounded upon the Law of God As long as it was taken onely for an Ecclesiasticall istitution and had no other ground upon which to stand then the authority of the Church we finde not any of these rigours annexed unto it But being once conceived to have its warrant from the Scripture the Scripture presently was ransacked and whatsoever did concerne the old Iewish Sabbath was applyed thereto It had bin ordered formerly that men should be restrained on the Lords day from some kind of labours that so they might assemble in the greater numbers the Princes and the Prelates both conceiving it convenient that it should bâ— so But in these Ages there were Texts produced to make it necessary Thus Clotaire King of France grounded his Edict of restraint from â—ervile labours on this day from the holy Scripture quia hoâ— lex prohibet sacra Scriptura in omnihus contradicit because the Law forbids it and the holy Scripture contradicts it And Charles the Great builds also on the selfâ— same ground Statuimus secundùm quod in lege dominus praecepit c. Wee doe ordaine according as the Lord commands us that on the Lords day none presume to doe any servile businesse Thus finally the Emperour Leo Philosophus in a constitution to that purpose of which more hereafter declares that he did so determine secundùm quod Sp. Sancto ab ipsoque institutis Apostolis placuit according to the dictate of the holy Ghost and the Apostles by him tutored So also when the Fathers of the Church had thought it requisite that men should cease from labour on the Saturday in the afternoone that they might be the better fitted for theâ—r devotions the next day some would not rest till they had found a Scripture for it Observemus diem dominicum fratres sicut antiquis praeceptum est de Sabbato c. Let us observe the Lords day as it is commanded from even to even shall yee celebrate your Sabbath The 251. Sermon inscribed de tempore hath resolved it so And lastly that wee goe no further the superstitious act of the good King Olaus burning his hand as formerly was related was then conceived to be a very just reveng upon himselfe because he had offended although unawars contra divinum praeceptum against Gods Commandement Nor were these rigorous fancies left to the naked world but they had miracles to confirme them It is reported by Vincentius and Antoninus that Anstregisilus one that had probably preached such doctrine restored a Miller by his power whose hand had cleaved unto his Hatchet as he was mending of his Mill on the Lords day for now you must take notice that in the times in which they lived grinding had beene prohibited on the Lords day by the Canon Lawes As also how Sulpitius had caused a poore mans hand to wither onely for cleaving wood on the Lords day no great crime assuredly save that some parallell must be found for him that gathered stickes on the former Sabbath and after of his speciall goodnesse made him whole againe Of these the first was made Arch-Bishop of Burges Anno. 627. Sulpitius being successour unto him in his See and as it seemes too in his power of working miracles Such miracles as these they who list to credit shall finde another of them in Gregorius Turonensis Miracul l. 1. c. 6. And some wee shall hereafter meete with when we come to England forged purposely as no doubt these were to countenance some new devise about the keeping of this day there being no new Gospel preached but must have miracles to attend it for the greater state 4 But howsoever it come to passe that those foure Princes especially Leo who was himselfe a Scholler and Charles the Great who had as learned men about him as the times then bred were thus perswaded of this day that all restraints from worke and labour on the same were to be found expresly in the word of God yet was the Church and the most learned men therein of another minde Nor is it utterly impossible but that those Princes might make use of some pretâ—nce or ground of Scripture the better to incline the people to yeeld obedience unto those restraints which were layd upon them First for the Church and men of speciall eminence in the same for place and learning there is no question to bee made but they were otherwise perswaded Isidore Arch-Bishop of Sevill De eâ—clâ—s Offic. l. 1. 29. who goes highest makes it an Apostolicall sanction onely no divine commandement a day designed by the Apostles for religious exercises in honour of our Saviours resurrection on that day performed Diâ—m dominicum Apostoli ideo religiosa solennitate sanxerunt quia in eo redemptor noster a mortuis resurrexit And addes that it was therefore called the Lords day to this end and purpose that resting in the same from all earthly Acts and the temptations of the world we might intend Gods holy worship giving this day due honour for the hope of the resurrection which we have therein The same verbatim is repeated by Beda lib. de Offic. and by Rabanus Maurus lib. de institut Cleric l. 2 c. 24 and finally by Alcuinus de divin Offic. cap. 24. which plainely shewes that all those took it onely for an Apostolicall usage an observation that grew up by custome rather then upon commandement Sure I am that Alcuinus one of principall credit with Charles the Great who lived about the end of the eighth Centurie as did this Iâ—idore in the beginning of the seventh saith clearely that the observation of the former Sabbath had beene translated very fitly to the Lords day by the custome and consent of
care of one than of the other 11 And so indeede it had not in this alone but in all things else the holy dayes as wee now distinguish them being in most points equall to the Sunday and in some superiour Leo the Emperour by his Edict shut up the Theater and the Cirque or shewplace on the Lords day The like is willed expressely in the sixt generall Councell holden at Constantinople Anno 692. Can. 66. for the whole Easter weeke Nequaquam ergo his diebus equorum cursus vel aliquod publicum fiat spectaculum so the Canon hath it The Emperour Charles restrained the Husbandman and the tradesman from following their usuall worke on the Lords day The Councell of Melun doth the same for the said Easter weeke and in more particulars it being ordered by that Synod that men forbeare during the time above remembred Can. 77. ab omni opere rurali fabrili Carpentario gynaeceo coement ario pictorio venatorio forensi mercatorio audientiali ac sacrametis exigendis from husbandry the craft of Smithes Carpenters from needle-work cementing painting hunting pleadings merchandize casting of accounts from taking Oathes The Benedictines had but three messe of pottage upon other dayes die vero dominico in praecipuis festivitatibus but on the Lords day and the principall festivalls a fourth was added as saith Theodomare the Abbot in an Epistle to Charles the Great Law-suites and Courts of judgement were to bee layd aside and quite shut up on the Lords day as many Emperours and Councells had determined severally The Councell held at Friburg Anno 895. Conc. Tribu 〈◊〉 26. did resolve the same of holy dayes or Saints dayes and the time of Lent Nullus omnino secularis diebus dominicis vel Sanctorum in festis seu Quadragesimae aut jejuniorum placitum habere sed nec populum illo prâ—â—sumat coercere as the Canon goeth The very same with that of the Councell of Erford Anno 932. cap. 2. But what neede private and particular Synods bee produced as witnesses herein when wee have Emperours Popes and Patriarkes that affirme the same To take them in the order in which they lived Photius the Patriarke of Constantinople Anno 858. Ap. Balsam tit 7. cap. 1. thus reckoneth up the Festivalls of especiall note viz. Seaven dayes before Easter and seaven dayes after Christmasse Epiphanie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feasts of the Apostles and the Lords day And then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on those dayes they neither suffer publicke shewes nor Courts of justice Emanuel Comnenus next Emperour of Constantinople Apâ— Balsam Anno 1174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We doe ordeine saith he that these dayes following be exempt from labour viz. the nativity of the Virgin Mary holy-rood day and so hee rockoneth all the rest in those parts observed together with all the Sundayes in the yeare and that in them there be not any accesse to the seates of judgement Lib. 2. tit de ferijs cap. 5. The like Pope Gregory the ninth Anno 1228. determineth in the Decretall where numbring up the holy dayes he concludes at last that neither any processe hold nor sentence bee in force pronounced on any of those dayes though both parts mutually should consent unto it Consentientibus etiam partibus nec processus habitus teneat nec sententia quam contingit diebus hujusmodi promulgari So the Law resolves it Now lest the feast of Whit sontide might not have some respect as well as Easter it was determined in the Councell held at Engelheim Cap. 6. Anno 948. that Munday Tuesday Wednesday in the Whitsun-weeke non minus quam dies dominicus solenniter honorentur should no lesse solemnely be observed than the Lords day was So when that Otho Bishop of Bamberg had planted the faith of Christ in Pomerania Vrspergens Chronic. and was to give account thereof to the Pope then being he certifieth him by his letters Anno. 1124 that having christned them and built them Churches he left them three injunctions for their Christian carriage First that they eate no flesh on Fridayes secondly that they rest the Lords day ab omni opere malo from every evill worke repairing to the Church for religious dueties and thirdly Sanctorum solennitates cum vigiliis omni diligentia observent that they keepe carefully the Saints dayes with the Eves attendant So that in all these outward matters we finde faire equality save that in one respect the principall festivals had preheminence above the Sunday For whereas fishermen were permitted by the Decretall of Pope Alexander the third as before was sayd diebus dominicis aliis festis on the Lords day and other holy dayes to fish for herring in some cases there was a speciall exception of the greater festivals praeterquam in majoribus anni solennitatibus as the order was But not to deale in generals onely Isidore Arch-bishop of Sevill in the beginning of the seventh Century making a Catalogue of the principall festivalls beginnes his list with Easter and ends it with the Lords day as before we noted in the fifth section of this Chapter Now lest it should be thought that in sacred matters and points of substance the other holy dayes were not as much regarded as the Lords day was the Councell held at Mentz Anno 813 did appoint it thus that if the Bishop were infirme or not at home Non desit tamen diebus dominicis festivitatibus qui verbum dei praedicet juxta quod populus intelligat yet there should still be some to preach Gods word unto the people according unto their capacities both on the Lords day and the other festivals Indeed why should not both be observed alike the Saints dayes being dedicated unto God as the Lords day is and standing both of them on the same authority on the authority of the Church for the particular institution on the authority of Gods Law for the generall warrant It was commanded by the Lord and written in the heart of man by the penne of nature that certaine times should bee appointed for Gods publicke worship the choycing of the times was left to the Churches power and she designed the Saints dayes as shee did the Lords both his and both alotted to his service onely This made Saint Bernard ground them all the Lords day and the other holy dayes on the fourth Commandement the third in the Account of the Church of Rome Spirituale obsequium deo praebetur in observantia sanctarum solennitatum unde tertium praceptum contexitur Serm. 3. Super Salve reg Observa diem Sabbati i. e. in sacris ferijs te exerce So S. Bernard in his third Sermon Super salve Regina 12 The Lords day and the holy dayes or Saints dayes being of so neere a kinne we must next see what care was taken by the Church in these presentages for hallowing them unto the Lord. The times were
Saviour the offering of the paschall Lambe his death and passion Sic Sabbatismus ille requiem annunciabat quae post hanc vitam poâ—ita est sanctis electis so did the Sabbath signifie that eternall rest which after this life is provided for the Saints and elect of God And more than this Spiritualis homo non uno die hebdomadis sed omni tempore sabbatizare satagit the true spirituall man keepes not his Sabbath once a weeke but at all times what ever every houre and minute What then would hee have no day set a part for Gods publicke service no but not the Sabbath Because saith he wee are not to rejoyce in this world that perisheth but in the sure and certaine hope of the resurrection therefore wee ought not rest the seventh day in sloath and idlenesse but we dispose our selves to prayers and hearing of the word of God upon the first day of the weeke on the which Christ rose cum summa cura providentes ut tam illo quam coeteris diebus feriati semper simus a servili opere peccati Provided alwayes that upon that and all dayes else we keepe our selves free from the servile Acts of sinne This was the Sabbath which they principally looked for in this present life never applying of that name to the Lords day in any of those monuments of learning they have lest behinde them The first who ever used it to denote the Lords day the first that I have met with in all this search is one Petrus Alfonsus he lived about the times that Rupertus did who calls the Lords day by the name of the Christian Sabbath Dies dominica dies viz. resurrectionis quae suâ—â— salvationis causa extitit Christianorum sabbatum est But this no otherwise to be construed then by Analogie and resemblance no otherwise than the feast of Easter is called the Christian Passeover and Whitsontide the Christian Pentecost As for the Saturday the old Sabbath day though it continued not a Sabbath yet it was still held in an high esteeme in the Easterne Churches counted a festivall day or at lest no fast and honoured with the meetings of the Congregation In reference to the first we finde how it was charged on the Church of Rome by the sixt Councell in Constantinople Anno 692 that in the holy time of Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to fast the Saturday which was directly contrary to the Canons of the Apostles as they there alleadge This also was objected by Photius Patriarke of Constantinople against Pope Nicolas of Rome Anno 867 and after that by Michael of Constantinople against Leo the ninth Anno 1053. which plainely shewes that in the Easterne Churches they observed it otherwise And in relation to the other we finde that whereas in the principall Church of Constantinople Curopâ—lâ—t the holy Sacrament was celebrated onely on the greater feasts as also on the Saturdayes and the Sundayes Sabbatis dominicis and not on other dayes as at Rome it was Coâ—stantine surnamed Mononiachus Anno 1054 enriched it with revenue and bestowed much faire plate upon it that so they might be able every day to performe that office Which proves sufficiently that Saturday was alwayes one in all publicke dueties and that it kept even pace with Sunday But it was otherwise of old in the Church of Rome where they did laborare jejunare as Humbertus saith in his defence of Leo the ninth against Nicetas And this with little opposition or interruption save that which had beene made in the Citty of Rome in the beginning of the seventh Century and was soone crushed by Gregory then Bishop there as before we noted And howsoever Vrban of that name the second Hect. Boâ—â— hist. l. â—2 did consecrate it to the weekely service of the blessed Virgin and instituted in the Councell held at Clermont Anno 1095 that our Ladies office Officium B. Marie should be sayd upon it Eandemque Sabbato quoque die prâ—cipua devotione populum Christianum colere debere and that upon that day all Christian folke should worship her with their best devotions yet it continued still as before it was a day of fasting and of working So that in all this time in 1200 yeares we have found no Sabbath nor doe we thinke to meete with any in the times that follow either amongst the Schoolemen or amongst the Protestants which next shall come upon the Stage CHAP. VI. What is the judgement of the Schoolemen and of the Protestants and what the practise of those Churches in this Lords day businesse 1 That in the judgement of the Schoolemen the keeping of one day in seven is not the morall part of the fourth Commandement 2 As also that the Lords day is not founded on Divinâ— authority but the authority of the Church 3 A Catalogue of the holy dayes drawne up in the Councell of Lyons and the new Doctrine of the Schooles touching the native sanctitie of the holy dayes 4 In what estate the Lords day stood in matter of restraint from labour at the Reformation 5 The Reformatours finde great fault both with the sayd new doctrine and restraints from labour 6 That in the judgement of the Protestant divines the keeping of one day in seven is not the morall part of the fourth Commandement 7 as that the Lords day hath no ground on which to stand then the authority of the Church 8 And that the Church hath power to change the day and to transferre it to some other 9 What is the practise of all Churches the Roman Lutheran and Calvinian chiefâ—ly in mattâ—r of Devotion rest from labour and sufferance of lawfull pleasures 10 Dancing cryed downe by Calvin and the French Churches not in râ—lation to the Lords day but the sport it selfe 11 In what estate the Lords day stands in the Easterne Churches and that the Saturday is no lesse esteemed of by the Ethiopians then the said Lords day 1 WEe are now come unto an Age wherein the learning of the world began to make a different shew from what it did to such a period of time in which was made the greatest alteration in the whole fabricke of the Church that ever any time could speake of The Schoolemen who sprung up in the beginning of the thirteenth Age contracted learning which before was diffused and scattered into fine subtilties and distinctions the Protestants in the beginning of the sixteenth endeavouring to destroy those buildings which with such diligence and curiosity had beene erected by ihe Schoole men though they conscented well enough in the present businesse so farre as it concernd the institution either of the Lords day or the Sabbath Of these and what they taught and did in reference to the point in hand wee are now to speake taking along with us such passages of especiall note as hapned in the Christian world by which wee may learne any thing that concernes our businesse And first beginning
all things are not expedient This is the generall tendry of the Roman Schooles that which is publickly avowed and made good amongst them And howsoever Petrus de Anchorana and Nicholas Abbat of Patermo two learned Canonists as also Angelus de Clavasio and Silvester de Prierats two as learned Casuists seeme to defend the institution of the Lords day to have its ground and warrant on divine authority yet did the generall current of the Schooles and of the Canonists also runne the other way And in that current still it holds the Iesuites and most learned men in the Church of Rome following the generall and received opinion of the Schoolemen whereof see Bellarm de cultu Sanct. l. 3. c. 11. Estius in 3. Sent. dist 37. Sect. 13. but specially Azorius in his Institut Moral part second cap. 2 who gives us an whole Catalogue of them which hold the Lords day to be founded onely on the authority of the Church Touching the other power the power of dispensation there is not any thing more certaine then that the Church both may and doth dispense with such as have therein offended against her Canons The Canons in themselves doe professe as much there being many casus reservati as before wee sayd expressed particularly in those Lawes and Constitutions which have beene made about the keeping of this day and the other festivalls wherein a dispensation lyeth if wee disobey them Many of these wee specified in the former Ages and some occurre in these whereof now we write Decretal .l. 2 tit de feriis cap. 5. It pleased Pope Gregory the ninth Anno 1228 to inhibit all contentious suites on the Lords day and the other festivalls and to inhibit them so farre that judgement given on any of them should be counted voyde Etiam consentientibus partibus although both parties were consenting Yet was it with this clause or reservation nisi vel necessitas urgeat vel pietas suadeat unlesse necessity inforced or piety perswaded that it should be done So in a Synod holden in Valladolit apud vallem Oleti in the parts of Spaine Anno 1322. Concil â—abinens de feriis a generall restraint was ratified that had beene formerly in force quod nullus in diebus dominicis festivis agros colere aâ—deat aut manualia artificia exercere praesumat that none should henceforth follow husbandry or exercise himself in mechanick trads upon the Lords day or the other holy dayes Yet was it with the same Proviso nisi urgente necessitate vel evidentis pietatis causa unlesse upon necessity or apparant piety or charity in each of which he might have licence from the Priest his owne Parish-Priest to attend his businesse Where still observe that the restraint was no lesse peremptory on the other holy dayes then on the Lords day 3 These holy dayes as they were named particularly in Pope Gregories decretall so was a perfect list made of them in the Synod of Lyons Anno 244. De consecrat distinct 3. c. 1 which being celebrated with a great concourse of people from all parts of Christendome the Canons and decrees thereof began forthwith to finde a generall admittance The holy dayes allowed of there were these that follow viz. the feast of Christs nativity â—aint Stephen S. Iohn the Evangelist the Innocents S. Silvester the Circumcision of our Lord the Epiphanie Easter together with the weeke precedent and the weeke succeeding the three dayes in Rogation weeke the day of Christs ascention Whitsunday with the two dayes after Iohn S. the Baptist the feasts of all the twelve Apostles all the festivities of our Lady S. Lawrence all the Lords dayes in the yearâ— S. Michael the Archangell All Saints S. Martins the Wakes or dedication of particular Churches together with the feasts of such topicall or locall Saints which some particular people had beene pleased to honour with a day particular amongst themselves On these and every one of them the people were restrained as before was sayd from many severall kinds of worke on paine of ecclesiasticall censures to be layd on them which did offend unlesse on some emergent causes either of charity or necessity they were dispensed with for so doing In other of the festivalls which had not yet attained to so great an height the Councell thought not â—it perhaps by reason of their numbers that men should be restrained from labour as neyther that they should be incouraged to it but left them to themselves to bestow those times as might stand best with their affaires and the Common wealth For so the Synod did determine Reliquis festivitatibus quae per annum Cunt non esse plebem cogendam ad feriandum sed nec prohibendam And in this state things stood a long time together there being none that proferd opposition in reference to these restraints from labour on the greater festivalls though some there were that thought the festivalls too many on which those burden of restraints had unadvisedly beene imposed on the common people Nicholas de Clemangis complained much as of some other abuses in the Church so of the multitude of holy dayes Ap. Hospin cap. 4. de fest Christi which had of late times beene brought into it And Pet. de Aliaco Cardinall of Cambray in a discourse by him exhibited to the Councell of Constance made publick suite unto the Fathers there assembled that there might a stop in that kind hereafter as also that excepting Sundayes and the greater festivalls liceret operari post auditum officium it might bee lawful for the people after the end of Divine Service to attend their businesses the poore especially having little time enough on the working dayes ad vite necessaria procuranda to get their livings But these were onely the expressions of well-wishing men The Popes were otherwise resolved and did not onely keepe the holy dayes which they found established in the same state in which they found them but added others daily as they saw occasion At last it came unto that passe by reason of that rigorous and exact kind of rest which by the Canon Law had beene fastned on them that both the Lords day and the other festivalls were accounted holy not in relation to the use made of them or to the holy actions done on them in the honour of God but in and of themselves considered they were avowed to bee vere alijs sanctiores truely and properly invested with a greater sanctity then the other dayes Bellarm. de cultu S. l. 3. c. 10. Yea so farre did they goe at last that it is publickly maintained in the Schooles of Rome non sublatam esse sed mutatam tantum in novo Testamento significatiâ—nâ—m discretionem dierum that the difference of dayes and times and the mysterious significations of the same which had before beene used in the Iewish Church was not abolished but onely changed in the Church of Christ. Aquinas did first leade this dance in
on those dayes was not held unlawfull si instent hostes in case the enemie bee at hand though otherwise not to be done where no danger was These are the speciall points observed and published by Tostatus And these I have the rather exactly noted partly that wee may see in what estate the Lords day and the other holy dayes were in the Church of Rome what time the reformation of religion was first â—et on foote but principally to let others see how neere they come in their new fancies and devises unto the nicetieâ— of those men whom they most abhorre 5 Thus stood it as before I sayd both for the doctrine and the practise till men began to looke into the errors and abuses in the Roman Church with a more serious eye than before they did and at first sight they found what little pleased them in this particular Their doctrine pleased them not in making one day holier than another not onely in relation to the use made of them but to a naturall and inherent holinessâ— wherewith they thought they were invested Nor did their practise please much more in that they had imposed so many burdens of restraint upon the consciences of Gods people and thereby made that day a punishment which was intended for the ease of the labouring man Against the doctrine of these men and the whole practise of that Church Calvin declares himselfe in his booke of Institutions And therewith taxeth those of Rome l. 2 cap. 8. p. 34. qui Iudaica opinione populum superioribus seculis imbuerunt who in the times before possessed the peoples mindes with so much Iudaisme that they had changed the day indeed as indishonour of the Iew but otherwise retained the former sanctity thereof which needes must bee saith he if there remaine with us as the Papists taught the same opinion of the mysteries and various significations of dayes and times which the Iewes once had And certainely saith hee we see what dangerous effects have followed on so false a doctrine those which adhere to their instructions having exceedingly out gone the Iewes crassa carnalique Sabbatismi superstitione in their grosse and carnall superstitions about the Sabbath Beza his Scholler and Acates sings the selfe same song In Apocal. 1. v. 10. that howsoever the assemblies of the Lords day were of Apostolicall and divine tradition sic tamen ut Iudaica cessatio ab omni opere non observaretur quoniam hoc plane fuisset judaismum non abolâ—re sed tantum quod ad diem attinet immutare yet so that there was no cessation from worke required as was observed among the Iewes For that saith he had not so much abolished Iudaisme as put it off and changed it to another day And then he addes that this cessation was first brought in by Constantine and afterwards confirmed with more and more restraints by the following Emperours by meanes of which it came to passe that that which first was done for a good intent viz. that men being free from their worldly businesses might wholely give themselves to hearing of the Word of God in merum Iudaismum degenerarit degenerated at the last into downe-right Iudaisme So for the Lutheran Churches Chemnitius chalengeth the Romanists of superstition quasi dominicae diei reliquis diebus festis per se peculiarâ—s quaedam insit sanctitas because they taught the people that the holy dayes considered onely in themselves had a native sanctitie And howsoever for his part hee thinke it requisite that men should be restrained from all such workes as may bee any hinderance unto the sanctifying of the day yet he accounts it but a part of the Iewish leaven nimis scrupulose diebus festis prohibere operas externas quae vel quando non impediunt publicum ministerium so scrupulously to prohibit such externall Actions which are at all no hindrance to Gods publicke service and mans Sabbath duties In Mat. 12. Bucer goes further yet and doth not onely call it a superstition but an apostasie from Christ to thinke that working on the Lords day in it selfe considered is a sinnefull thing Si existimetur operari in eo die per se esse peccatum superstitio gratiae Christi qui ab elementis mundi nos suo sanguine liberavit negatio est as his owne words are Then addes that he did very well approve of the Lords day meetings si eximatur è cordibus hominum opinio necessitatis if men were once dispossessed of these opinions that the day was necessary to be kept that it was holier in it selfe then the other dayes and that to worke upon that day in it selfe was sinnefull Lastly the Churches of the Switzers professe in their Confession that in the keeping of the Lords day they give not the least hint to any Iewish superstitions Neque enim alteram diem altera sanctiorem esse credimns Cap. 24. nec otium deo per se probari existimamus For neither as they sayd doe we conceive one day to be more holy than another or thinke that rest from labour in it selfe considered is any way pleasing unto God By which we plainely may perceive what is the judgement of Protestant Churches in the present point 6 Indeede it is not to be thought that they could otherwise resolve and determine of it considering what their doctrine is of the day it selfe how different they make it from a Sabbath day which doctrine that wee may perceive with the greater ease we will consider it in three propositions in which most agree 1. That the keeping holy one day of seven is not the Morall part of the fourth Commandement or to be reckoned as a part of the law of â—ature 2. That the Lords day is not founded on Divine Commandement but onely on the authority of the Church and 3. That the Church hath still authority to change the day and to transferre it to some other First for the first it seemes that some of Rome considering the restraints before remembred and the new doctrine thence arising about the naturall and inherent holinesse which one day had above another had altered what was formerly delivered amongst the Schoolemen and made the keeping of one day in seven to bee the Morall part of the fourth Commandement This Calvin chargeth them withall that they had taught the people in the former times In stit l. 2. cap. 8. 11. 34. that whatsoever was ceremoniall in the fourth Commandement which was the keeping of the Iewes seventh day had beene long since abrogated remanere vero quod morale est nempe unius diei observationem in hebdomade but that the morall part thereof which was the keeping of one day in seven did continue still With what else is it as before was sayd then in dishonour of the Iewes to change the day and to affixe as great a sanctity thereunto as the Iewes ever did And for his owne part he professeth that howsoever he approved of the Lords
And secondly it was resolved on to implore the Civill Magistrate Vt opera omnia servilia seu quotidiana c. quibuâ— tempus pomeridianum diebus Dominicis maxime in pagis plerunque transigi soleret that by their Edicts they would restraine all servile works the works of ordinary dayes and especially games drinking-matches and other profanations of the Sabbath wherewith the afternoone or Sundayes chiefly in smaller Townes and Villages had before beene spent that so the people might repaire to the catechizing By which we also may perceive that there was no restraint on â—undayes in the afternoone from any kinde of seruile works or daily labours but that men might and did apply themselues to their severall businâ—sses as on other dayes As for the greater Townes there is scarce any of them wherein there are not Faires and Markets kirk-masses as they use to call them upon the Sunday and those as much frequented in the afternoone as were the Churches in the Forenoone A thing from which they coulâ— not hold not in Dâ—rt it selfe what time the Synod was assembled Nor had it now beene called upon as it is most likely had not Amesius and some others of our English Malecontents scattered abroad Bounds principles amongst the Netherlands which they had sowne before in England And certainly they had made as strong a faction there before this time their learned men beginning to bandie one against the other in the debates about the Sabbath but that the livelihood of the States consisting most on trade and trafficke cannot spare any day Sunday no more then any other from venting their commodities and providing others So that in generall the Lords day is no otherwise observed with them though somewhat better then it was twelue yeares ago then an halfe-holiday is with us the morning though not all of that unto the Church the after-noone to their imployments So for the French and Germane Churches we may perceive by their Divines Calvin and Beza and Martin Bucer who do so highly charge the Romanist for the restraint of working on the Lords day that they were well enough content to allow the same And for the Churches of the Switzers Zuinglius avoweth it to be lawfull Resp. ad Val. Gentilem Die Dominico peractis sacris laboribus incumbere On the Lords day after the end of Divine Service for any man to follow and pursue his labours as commonly we do saith he in the time of harvest Indeed the Polish Churches formerly decreed in two severall Synods the one at Cracow Ann. 1573 the other at Petricow Ann. 1578. Vt Domini in suis ditionibus prohibeant Dominicis diebus nundinas annuas septimanales That Lords of Mannours as we call them should not permit on the Lords day either Faires or Markets in any of the Townes unto them belonging Neque iisdem diebus coloâ—os suos ullos laboribus aut vecturis onerent nor on those dayes imploy their Tenants in carriages or such servile labours But this was rather done to please the Lutherans amongst whom and those of the Communion of the Church of Rome under whom they live then out of any principle or example of those Churches whom they chiefly followed For recreations last of all there is no question to be made but that where working is permitted and most kinde of businesse a man may lawfully enjoy himselfe and his honest pleasures and without danger of offence pursue those pastimes by which the minde may be refreshed and the spirits quickened Already have we told you what the custome is in the Palatine Churches And for the Belgicke besides it was before declared from the Synod of Dort touching the usuaâ—l spending of that day in games and drinking matches their foure great Doctors Synâ—ps 〈◊〉 disp 21. n. 58. Polyander Ryvet Thysius and Walaeus make recreation to be part of the Sabbaths rest Et inter fines Sabbati esse and to be reckoned as a principall intent thereof Even in Geneva it selfe the mother Church unto the rest as Robert Iohnson tels us in his enlargement of Boterus All honest exercises sâ—ooting in peeces long-bowes crosse-bowes c. are used on the Sabbath day and that in the morning both before and after Sermon neither do the Ministers finde fault therewith so they hinder not from hearing of the Word at the time appointed Indeed there is no reason why they should finde fault the practise so directly rising upon their principles 10 Dancing indeed they do not suffer either in Geneva or the French Churches though not prohibited for ought I can learne in either Germany or any of the Lutheran kingdomes but this not in relation to the day but the sport it selfe which absolutely they have forbidden on all dayes whatever Calvin tooke great offence thereat of so austere a life would he have the people and kept a great ado about it in Geneva when he lived amongst them as hee doth thus relate the story to his friend Farellus Epist ad Fareâ— Corneus and Perinus two of speciall power and qualitie in that Citie together with one Heinrichus one of the Elders of the Church a Syndie which is one of the foure chiefe Officers of the Common-wealth and some others of their friends being merry at an invitation fell to dancing Notice hereof being given to Calvin by some false brother they were all called into the Consistory excepting Corneus and Perinus and being interrogated thereupon Impudenter Deo nobis mentiti sunt they lyed saith he most impudently unto God and us Most Apostolically said At that saith he I grew offended as the indignity of the thing deserved and they persisting in their contumacy Censui ut jure-jurando ad veri confessioâ—em adigerentur I thought it fit to put them to their oaths about it So said so done and they not onely did conâ—esse their former dancing but that that very day they had beene dancing in the house of one Balthasats widdow On this confession he proceeded unto the censure which certainly was sharpe enough for so small a fault for a fault it was if he would have it the Syndick being displaced the Elder turned out of his office Perryn and his wife both clapt in prison and all the rest pudore confusi put to open shame This was in Ann. 1546. And afterwards considering how much he disliked it their Ministers and Preachers cryed downe dancing as a most â—infull and unchristian pastime and published divers tracts against it At last in Ann. 1571. it was concluded in a Synod held â—t Rochel and made to be a part of their publicke discipline viz. that All congregations should be admonished by their Ministers seriously to reprehend and suppresse all dances mummeries and enterludes as also that all dancing-masters or those who make any dancing meetings after they have beene oft admonished to desist ought to be excommunicate for that their contumacie and disobedience Which rigidnâ—â—e of theirs as it is conceived considering how the
French do delight in dancing Dallingâ—â—â—â—ew â—f Fâ— hath beene no small impediment unto the generall entertainment of the reformed Religion in that kingdome So great is their delight therein and with such eagernesse they pursue it when they are at leisure from their businesse that as it seemes they do neglect the Church on â—he holidayes that they may have the more time to â—ttend their dancing Vpon which ground it was Ap Bocheâ—â— and not that dancing was conceived to be no lawfull sport for the Lords day that in the Councell of Sens Ann. 1524. in that of Paris Ann. 1557. in those of Rhemes and Touts Ann. 1583. and finally in that of Bourges Ann. 1584. dancing on Sundayes and the other holy dayes hath beene prohibited prohibited indeed but practised by the people notwithstanding all their Canons But this concernes the French and thâ—ir Churches onely our Northerne Nations not being so bent upon the sport as to need restraint Onely the Polish Churches did conclude in the Synod of Petricow before remembred that Taverne-meetings drinking-matches dice cards and such like pastimes as also musicall instruments and dances should on the Lords day be forbidden But then it followeth with this clause Praesertim eo temporis momento quo concio cultus divinus in templo peragitur especially at that instant time when men should be at Church to heare the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise then as they were a meanes to keepe men from Church Probably also they might be induced unto it by such French Protestants as came into that countrey with the Duke of Anjou when he was chosen King of Poland Ann. 1574 which was foure yeares before this Councell 11 As for the Churches of the East being now heavily oppressed with Turkish bondage we have not very much to say Yet by that little which wee finde thereof it seemes the Lords day keeps that honour which before it had and that the Saturday continues in the same regard wherein once it was both of them counted dayes of feasting and both retained for the assemblies of the Church First that they are both dayes of feasting or at the least exempted from their publicke Fasts appeares by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De instituâ— Graâ—c c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday which wee call the Lord day they do both eat oile and drinke wine even in Lent it selfe whereas on other dayes they feed on pulse and drink onely water Then that they both are still retained for the assemblies of the Church Id. c. 17. with other Holy-dayes hee tells us in another place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that for the Lords day and the Saturday and the other Festivals they use to goe unto the Church on the Eve before and almost at midnight where they continue till the breaking up of the Congregation For the Egyptian Christians or Cophties as we call them now Travels l 2. it is related by G. Sandys that on the Saturday presently after midnight they repaire unto their Châ—rches where they remayne well nigh untill Sunday at noone during which time they neither sit nor kneele but support themselues on Crutches and that they sing over the most part of Davids Psalmâ—s at every meeting with divers parcels of the old new Testament He hath informed us also of the Armenians another sort of Easterne Christians that comming into the place of the Assembly on Sunday â— the afternoon he found one sitting in the middest of the Congregation in habit not differing from the rest reading on a Bible in the Chaldaean tongue that annon after came the Bishop in an hood or vest of black with a staffe in his hand that first he prayed and then sung certaine Psalmes assisted by two or three after all of them â—inging joyntly at interims praying to themselues the Bishop all this while with his hands erected and face towards the Altar That service being ended they all kissed his hand and bestowed their Almes he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts Festivals he dismissed the assembly The Muscovites being neer unto the Greeks once within the jurisdiction of the Patriark of Constantinople partake much also of their customes They count it an unlawfull thing to fast the Saturday Gagvinus de Mâ—scovit which shewes that somewhat is remayning of that esteeme in which once they had it and for the Holydayes Sundayes aswell as any other they doe not hold themselues so strictly to them but that the Citizens and Artificers imâ—ediatly after Divine Service betake themselues unto their labourâ— and domesticke businesses And this most probably is the custome also of all the Churches of the East as holding a Communion with the Church of Greece though not subordinate thereunto from the which Church of Greece the faith was first derived unto these Muscovites as before was said and with the faith the observation of this day and all the other holydayes at that time in uâ—e As for the Country people as Gaguinus tells us they seldome celebrate or obâ—erve any day at all at lest not with that care and order as they ought to doe saying that it belongs onely unto Lords and Gentlemen to keepe Holydayes Last of all for the Habassines or Ethiopian Christians though further off in situation they come as neere unto the fashions of the ancient Graecians Of them wee are enformed by Master Brâ—rewood out of Damiani Enquiries c. 23. that they reverence the Sabbath keeping it solemne equally with the Lords day Emend Temp. lib. 7. Scaliger tells us that they call both of them by the name of Sabbaths the one the first the other the later Sabbath or in their owne language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Iudi or the Iewes Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens De Script Eâ— câ— in Clem. which indeed frequently doe presse the observation of that day with no lesse fervour then the Sunday Of this we have already spoken And to this Bellarmine was induced the rather because that in this Country they had found autority and were esteemed as Apostolicall Audio Ethiopes his Constitutionibus uti ut vere Apostolicis ea de causa in erroribus versari circa cultum Sabbati diei Dominicae But if this be an errour in them they have many partners and those of ancient standing in the Church of God as before was shewne As for their service on the Sunday they celebrate the Sacrament in the morning early except it be in the time of Lent when fasting all the day they discharge that duty in the Evening and then fall to
meat as the same Scaliger hath recorded So having looked over all the residue of the Christian World and found no Sabbath in thâ— same except onely nominall and that aswell upon the Saturday as upon the Sunday it is nâ—w time wee turned our course and set saile for England where we shall find as little of it as in other places untill that forty yeares agoe no more some men began to introduce a Sabbath thereunto in hope thereby to countenance and advance their other projects CHAP. VII In what estate the Lords-day stood in this Isle of Brittaine from the first planting of religion to the reformation 1 What dâ—th occurre about the Lords day and the other festivalls amongst the Churches of the Brittans 2 Of the estate of the Lords day and the other holy dayes in the Saxon Heptarchie 3 The honours done unto the Sunday and the other holy dayes by the Saxon Monarchs 4 Of the publicke actions Civill Ecclesiasticall mixt and Military done on the Lords day under the first six Norman Kings 5 New Sabbath doctrines broached in England in King Iohns Reigne and the miraculous originall of the same 6 The prosecution of the former story and ill successe therein of the undertakers 7 Restraint of worldly businesse on the Lords day and the other holy dayes admitted in those times in Scotland 8 Restraint of certaine servile works on Sundayes holy dayes and the wakes concluded in the Councell of Oxon under Henry 3. 9 Husbandrie and Legall processe prohibited on the Lords day first in the reigne of Edward 3. 10 Selling of wools on the Lords day and the solemne feasts forbidden first by the said King Edward as after faires and markets generally by King Henry 6. 11 The Cordwainers of London restrained from selling their wares on the Lords day and some other festivalls by King Edward the fourth and the repealing of that Act by King Henry the eight 12 In what estate the Lords day stood both for the doctrine and the practise in the beginning of the reigne of the said King Henry 1 AND now at last wee are for England that we may see what hath beene done amongst our 〈◊〉 in this particular and thereby bee the better lessoned what wee are to doe For as before I noted the Canons of particular Churches and edicts of particular princes though they sufficiently declare both what their practise and opinion was in the present point yet are no generall rule nor prescript to others which lived not in the compasse of their authority Nor can they further binde us as was then observed then as they have beene since admitted into our Church or State either by adding them unto the body of our Canon or imitating them in the composition of our Acts and statutes Onely the Decretalls of the Popes the body of their Canon Law is to bee excepted which being made for the direction and reiglement of the Church in generall were by degrees admitted and obeyed in these parts of Christendome and are by Act of Parliament so farre still in force as they oppose not the prerogative royall or the municipall lawes and statutes of this Realme of England Now that wee may the better see how it hath beene adjudged of here and what hath beene decreed or done touching the Lords day and the other holy dayes wee will ascend as high as possiblie we can even to the Church and Empire of the Brittans Of them indeed wee finde not much and that delivered in as little it being said of them by Beda Hist. l. 1. c. 8. that in the time of Constantine they did dies festos celebrare observe those holy dayes which were then in use which as before we said were Easter Whitsontide the feasts of Christs Nativity and his Incarnation every yeere together with the Lords day weekely And yet it may bee thought that in those times the Lords day was not here of any great account in that they kept the feast of Easter after the fashion of the Churches in the Easterne parts decima quarta luna on what day of the weeke soever which certainely they had not done had the Lords day obteined amongst them that esteeme which generally it had found in the westerne Churches And howsoever a late writer of Ecclesiasticall history endeavour to acquit the Brittans of these first Ages Brought hist. â— 4. c. 13. from the erroneous observation of that feast and make them therein followers of the Church of Rome yet I conceive not that his proofes come home to make good his purpose For where it is his purpose to prove by computation that that erroneous observation came not in amongst the Brittans till 30 yeeres before the entrance of S. Austin and his associates into this Iland and for that end hath brought a passage out of Beda touching the continuance of that custome its plaine that Beda speakes not of the Brittish but the Scottish Christians Permansit autem apud â—os the Scottish-Irish Christians as himselfe confesseth hujusmodi observantia Paschalis tempore non pauco hoc est usque ad annum Domini 717. per annos 150 which was as hee computes it somewhat neere the point but 30 yeeres before the entrance of that Austin Now for the Scots it is apparant that they received not the faith till the yeere of Christ 430 not to say any thing of the time wherein they first set sooting in this Iland which was not very long before and probably might about that time of which Beda speakes receive that custome of keeping Easter from the Brittans who were next neighbours to them and a long time lived mingled with them But for the Brittans it is most certaine that they had longer beene accustomed to that observation though for the time thereof whether it came in with the first plantation of the Gospell here wee will not contend as not pertaining to the businesse which wee have in hand Suffice it that the Brittans anciently were observant of those publicke festivalls which had beene generally entertained in the Church of God though for the time of celebrating the feast of Easter they might adhere more unto one Church then unto another As for the Canon of the Councell of Nice Anno 198. which is there alledged Baronius rightly hath observed out of Athanasius that notwithstanding both that Canon and the Emperours Edicts thereupon tamen etiam postâ—a Syros Cilices Mesopotamios in eodem errore permansisse the Syrians Cilicians and Mesopotamians continued in their former errours And why not then the Brittans which lay farther off as well as those that dwelt so neere the then Regall Citty 2 Proceed wee next unto the Saxons who as they first received the faith from the Church of Rome so did they therewithall receive such institutions as were at that time generally entertained in the Roman Church the celebration of the Lords day and the other festivalls which were allowed of and observed when Gregory the Great attained the Popedome
the weeke where in the people should come together and have in remembrance his wonderfull benefits and to render him thankes for them as apperteineth to loving kinde and obedient people This example and Commandement of God the godly Christian people beganne to follow immediatly after the Ascension of our Lord Christ and beganne to choose them a standing day of the weeke to come together in yet not the seaventh day which the Iewes kept but the Lords day the day of the Lords resurrection the day after the seaventh day which is the first day of the weeke c. Sithence which time Gods people hath alwayes in all Ages without any gainsaying used to come together on the Sunday to celebrate and honour the Lords blessed Name and carefully to keep that day in holy rest and quietnesse both man and woman childe servant and stranger So farre the Homilie and this is all thereof which is doctrinall The residue consists in reprehension of two sorts of men one of the which if they had any businesse to doe though there were no extreme neede would not spare the Sunday but used all dayes alike the holy dayes and worke-dayes all as one the other so consumed the day in gluttony and drunkennesse and such fleshly filthinesse that as it is there said the Lord was more dishonoured and the Devill better served on the Sunday then upon all the dayes in the weeke besides 6 This saith the Homily and this hath often beene alleaged as well to prove a Lords day Sabbath to bee allowed of by the doctrine of the Church of England as at this present time to iustifie the disobedience of those men who have refused to publish the Princes pleasure in point of recreations But this if well examined will as little helpe them as Lord have mercy upon us in the Common Prayer booke For first it is here said that there is no more of the fourth Commandement to bee retained and kept of good Christian people then whatsoeuer is found in it appertaining to the law of Nature But wee have proved before that there is nothing in the fourth Commandement of the law of Nature but that some time be set apart for Gods publick service the precept so farre forth as it enjoynes one day in seaven or the seaventh day precisely from the worlds creation being avowed for ceremoniall by all kinde of writers Secondly it is said not that the Lords day was enjoyned by Divine authority either by Christ himselfe or his Apostles but chosen for a standing day to come together in by godly Christian people immediately after the Ascension of our Lord Christ If chose by them then not enjoyned by the Apostles if not till after the Ascension of our Saviour Christ then not at all by him commanded Thirdly whereas they chose themselves a standing day in the weeke to come together in they did not this by any obligation layed upon them by the fourth Commandement but onely by a voluntary following of Gods example and the analogie or equity of Gods Commandement which was they doe not say which is that hee would have amongst the â—ewes a solemne time and standing day in the weeke wherein the people should have in remembrance his wonderfull benefits and render thanks to him for the same For it is said that this example and commandement of God the godly Christian people beganne to follow after Christs ascension so that it seemes they might have chosen whether they would have followed them or not Fourthly when they had chose this day which wee now observe for their publicke meetings they did not thinke themselves obliged by the fourth Commandement to forbeare worke and labour in time of great necessity or to the precife keeping of the same after the manner of the Iewes both which they must have done had they conceived the keeping of one day in seaven to be the morall part of the fourth Commandement and to oblige us now no lesâ—e then it did them formerly as some men have taught us Now whereas some have drawne from hence these two Conclusions First that according to this Homilie we ought to keepe one day in â—eaven by the fourth Commandâ—ment and secondly that we must spend it wholy in religious exercises I would faine know how those conclusions can be raised from the former premisses It 's true the Homilie hath told us that by the fourth Commandment we ought to have a time as one day in the weeke wherein wee ought to rest from our needfull works Where note that there it is not said that by the fourth Commandement wee ought to have one day in the weeke which is plaine and peremtory but that wee ought to have a time as one day in the weeke which was plainely arbitrary A time wee ought to have by the fourth Commandement as being that part of 〈◊〉 which perteines to the law of Nature but for the next words as one day in the weeke they are not there layd downe as imposed on us by the law but onely instanced in as setled at that time in the Church of God So where it is affirmed in another place that Gods will and commandement was to have a solemne time and standing day in the weeke wee grant indeed that so it was and that the Godly Christian people in the Primitive times were easily induced to give God no lesse then what hee formerly commanded But had the meaning of the Homilie beene this that wee were bound to have a standing day in the weeke by the fourth Commandement they would have plainely said it is Gods will and pleasure that it should bee so and not have told us what it was in the times before It s true the Homilie hath told us that wee should rest our selves on Sunday from our common businesse and also give our selves wholie to heavenly exercises of Gods true religion and service Where note it is not said that wee should spend the day wholly in heavenly exercises for then there were no time allowed us to eate and drinke which are meere naturall employments but that wee give our selves wholly that is our whole selves body and soule to that performance of those heavenly exercises which are required of us in the way of true religion and Gods publike service It is accounted as wee have formerly made plaine In Exod. 20. qu. 11. to bee the ceremoniall part of the fourth Commandement quod fiat semel in qualibâ—t hebdâ—mada quod fiat in una die tota ista observatio quod per totam diem abstineatur ab operibus servilibus first the determining of the day to bee one in seven next that this one day wholly be so employed and last of all that all that day there bee an absolute cessation from all serviâ—e workes Therfore the spending wholly of one day in seven being ceremoniall comes not within the compasse of the Homilie which would have no more of the fourth Commandement to bee kept amongst us then
stand or fall by the statute of King Edward the sixt before remembred A Canon of an excellent composition For by enjoyning godly and sober conversation and diligent repaire to Church to heare the Word of God and receive the Sacrament they stopped the course of that prophanenesse which formerly had beene complained of and by their ranking of the holy dayes in equall place and height with Sunday and limiting the celebration of the same unto the Orders in that case prescribed by the Church of England shewed plainely their dislike of those Sabbath doctrines which had beene latelie set on foote to the dishonour of the Church and diminution of her authoritie in destinating other dayes to the service of God than their new Saint Sabbath Yet did not this the Churches care either so satisfie their desires or restraine the follies of those men who had embraced the new Sabbath doctâ—ines but that they still went â—orwards to advance that businesse which was now made a part of the common cause no booke being published by that partie either by way of Catechisme or Comment on the ten Commandements or morall pietie or systematicall divinity of all which these last times have produced too many wherein the Sabbath was not pressed upon the consciences of Gods peopleâ— with violence as formerly with authority upon the â—ewes And hereunto they were incouraged a great deale the rather because in Ireland what time his Majesties Commissioners were employed about the setling of that Church Anno 1615. there passed an Article which much confirmed them in their Courses and hath beene often since alleaged to justifie both them and their proceedings The article is this Arâ— 56. The first day of the weeke which is the Lords day is whollie to bee dedicated to the service of God and therefore wee are bound therein to rest from our common and daily businesse and to bestow that leysure upon holy exercises both private and publicke What moved his Majesties Commissioners to this strict austeritie that I cannot say but sure I am that till that time the Lords day never had attained such credit as to bee thought an Article of the Faith though of some mens fancies Nor was it like to bee of long continuance it was so violently followed the whole booke being now called in and in the place thereof the Articles of the Church of England confirmed by Parliament in that Kingdome Anno 1634. 10 Nor was this all the fruit neither of such dangerous doctrines that the Lords day was growne into the reputation of the Iewish Sabbath but some that built on their foundations and ploughed with no other then their heifers endeavoured to bring backe againe the Iewish Sabbath as that which is expressely mentioned in the fourth Commandement and abrogate the Lords day for altogether as having no foundation in it nor warrant by it Of these one Thraske declared himselfe for such in King Iames his time and therewithall tooke up another Iewish doctrine about meates and drinkes as in the time of our dreade Soveraigne now being Theophilus Braborne grounding himselfe on the so much applauded doctrine of the morality of the Sabbath maintained that the Iewish Sabbath ought to bee observed and wrot a large booke in defence thereof which came into the world 1632. For which their Iâ—wish doctrines the first received his censure in the Starre-Chamber and what became of him I know not the other had his doome in the High-Commission and hath since altered his opinion being misguided onely by the principles of some noted men to which hee thought hee might have trusted Of these I have here spoke together because the ground of their opinions so far as it concerned the Sabbath 〈◊〉 the very same they onely making the conclusions which of necessitie must follow from the former premisses iust as the Brownists did before when they abhominated the Communion of the Church of England or the Puritan principles But to proceede This of it selfe had beene sufficient to bring all to ruine but this was not all Not only Iudaisme did beginne but Popery tooke great occasion of increase by the precisenesse of some Magistrates and Ministers in severall places of this Kingdome in hindring people from their recreations on the Sunday the Papists in this Realme being thereby perswaded that no honest mirth or recreation was tolerable in our religion Which being noted by King Iames K. Iames Deâ—â—arat in his progresse through Lancashire it pleased his Majestie to set out his Declaration May 24. Anno 1618. the Court being then at Greenewich to this effect that for his good peoples lawfull recreations his pleasure was that after the end of divine service they should not be disturbed letted or discouraged from any lawfull recreations such as dancing either men or women Archery for men leaping vaulting or any other such harmelesse recreations nor from having of Maâ—-games Whitsun-Ales or Morrice-dances and setting up of May-poles or other sports therewith used so as the same bee had in due and convenient time without impediment or let of divine service and that women should have leave to carrie rushes to the Church for the decoring of it according to their old custome withall prohibiting all unlawfull Games to bee used on the Sundayes onely as beare-baiting bull-baiting enterludes and at all times in the meaner sort of people by law prohibited bowling A Declaration which occasioned much noyse and clamour and many scandalls spreade abroade as if these Counsells had been put into that Princes head by some great Prelates which were then of most power about him But in that point they might have satisfied themselves that this was no Court-doctrine no newdivinity which that learned Prince had beene taught in England He had declared himselfe before when he was King of the Scots onely to the selfe-same purpose as may appeare in his Basilicon Doron published anno 1598. This was the first Blow in effect which had beene given in all his time to the new Lords-Day-Sabbath then so much applauded 11 For howsoever as I said those who had entertained these Sabbatarian Principles spared neither care nor paines to advance the businesse by being instant in season and out of season by publike Writings private Preachings and clandestine insinuations or whatsoever other meanes might tend to the promotion of this Catholike cause yet finde wee none that did oppose it in a publike way though there were many that disliked it Onely one M. Loe of the Church of Exeter declared himselfe in his Effigiatio veri Sabbatismi annâ— 1606. to be of different judgement from them and did lay downe indeed the truest and most justifiable Doctrine of the Sabbath of any Writer in that time But being written in the Latine Tongue it came not to the peoples hands many of those which understood it never meaning to let the people know the Contents thereof And whereas in the yeere 1603. at the Commencement held in Cambridge this Thesis or Proposition Dies Domiâ—â—cus
6â—0 they call it by no other name then Sunday ordaining that upon â—oure Sâ—ndayes in the yeere which are therein specified the Sacrament of the Lords Supper should bee administred to the people and in the yeere 1592 an Act of King Iames the third about the 〈◊〉 and other Vigills â—o bee kept holy 〈◊〉 Evâ—nsong to 〈◊〉 was annulled and abrogated Which plaâ—â—ely shewes that then they thought not of a Sabbath But when the Sabbath doctrinâ— had beene raised in Eâ—glaâ—d Annâ— 1595 as before was â—aid it found a present enterâ—â—â—ment with the Brethren there who had before 〈◊〉 in their publicke writings to our Puritans here Davisâ—n p. 20. that both their caâ—ses were most â—eerely linked together and thereupon they both tooke up the name of Sabbath and imposed the rigouâ— yet so that they esteeme it lawfull to hold fâ—sts thereon Altare Damasc. p. 669. quod sapissâ—â—â— in Ecclesia 〈…〉 factum est and use it often in that Church which is quite contrary unto the nature of a Sabbath And on the other side they deny it to be the weekely festivall of the resurrection Id. 696. Non sunt dies Dominici â—esta Resurrectioniâ— as they have resolved it which shewes as plainely that they build not the translation of their Sabbath on the same grounds as our men have done In briefe by making up a mixture of a Lords day Sabbath they neither keepe it as the Lords day nor as the Sabbath And in this state things stood untill the yeere 1618. what time some of the Ancient holy dayes were revived againe in the assemblie held at Perth in which among some other rites of the Church of England which were then aâ—mitted it was thus determined viz. As wee abhorre the superstitioâ—s observation of festivall dayes by the Papists and derest all licenâ—ious and prophane abuse thereof by the Common sort of Professours so wee thinke that the inestimable benefits received from God by our Lord Iesâ—â— Christ his Birth Passion Resurrection 〈◊〉 and â—â—nding downe of the Holy Ghost was commendably and godly remembred at certaine particular dayes and times by the whole Church of the world and may bee also now Therefore the Assembly ordaines that every Minister shall upon these dayes have the 〈…〉 and make choise of severall and pertinent Texts of Scripture and frame their Doctrine and Exhortation thereunto and rebuke all superstitious observation and licentious prophanation thereof A thing which much displeased some men of contrarie perswasion first out of feare that this was but a Preamble to make way for all the other holy dayes observed in England And secondly because it seemed that these five Dayes were in all points to be observed as the Lords day was both in the times of the Assembly and after the dissolving of the same But pleased or displeased so it was decreed and so still it stands 13 But to returne againe to England It pleased his Majestie now reigning whom God long preserve upon information of many notable misdemeanours on this day committed â— Carol. 1. in his first Parliament to enact That from thence-forwards there should be no Méetings Assemblies or concourse of people out of their Parishes on the Lords day for any Sports or Pastâ—mes whatsoever nor any Beare-baitings Bull-baitings common Playes Enterludes or any other unlawfull Exercises or Pastimes used by any person or persons in their owne Parishes every offence to be punished by the forfeiture of 3. s. 4 d. This being a Probation Law was to continue till the end of the first Session of the next Parliament And in the next Parliament it was continued till the end of the first Session of the next which was then to come So also was another Act made in the said last Session wherein it was enacted 3. Carol. 1. That no Carrier Waggoner Waine-man Carre-man or Drover travaile thence-forwards on the Lords day on paine that every person and persons sâ— offending shall lose and forfeit 20. s. for every such offence And that no Butcher either by himselfe or any other by his privitie and consent doe kill or sell any Victuall on the said day upon the forfeiture and losse of 6. s. 8. d. Which Statutes being still in force by reason that there hath not been any Session of Parliament since they were enacted many both Magistrates and Ministers either not rightly understanding or wilfully mistaking the intent and meaning of the first brought Dancing and some other lawfull Recreations under the compasâ—e of unlawfull Pastimes in that Act prohibited and thereupon disturbed and punished many of the Kings obedient people onely for using of such Sports as had been authorized by his Majesties Father of blessed memorie Nay which is more it was so publikely avowed and printed by one who had no calling to interprete Lawes except the provocation of his owne ill spirit That Dancing on the Lords day was an unlawfull Pastime punishable by the Statute 1. Carol. 1. which intended so hee saith to suppresse Dancing on the Lords day as well as Beare-baiting Bull-beating Enterludes and common Playes which were not then so rife and common as Dancing when this Law was made Things being at this height it pleased his excellent Majestie King Charles Declarat Observing as hee saith himselfe how much his people were debarred of Recreation and finding in some Counties that under the pretence of taking away abuses there had beene a generall forbidding not onely of ordinarie Meetings but of the Feasts of the Dedication of Churches commonly called Wakes to ratifie and publish the Declaration of his Majesties Father before remembred adding That all those Feasts with others should be observed and that all neighbourhood and freedome with manlike and lawfull Exercises be therein used Commanding all the Iustiâ—es of Assise in their severall Circuits to see that no man doe trouble or molest any of his loyall and dutifull people in or for their lawfull Recreaâ—ions having first done their dutie to God and continuing in obedience unto him and his Lawes and further that publication thereof be made by order from the Bishops through all the Parishes of their severall Diocesses respectively Thus did it please his excellent and sacred Majestie to publish his most pious and religious purpose of opening to his loyall people that libertie of the Day which the Day allowed of and which all Christian States and Churches in all times before had never questioned withall of shutting up that Doore whereat no lesse than Iudaisme would in fine have entred and so in time have over-ran the fairest and most beautifull Church at this day in Christendome And certainely it was a pious and Princely Act nothing inferiour unto that of Constantine or any other Christian King or Emperour before remembred it being no lesse pious in it selfe considered to keepe the holy-dayes free from superstition than to preserve them from prophanenesse especially considering that permission of lawfull Pleasures is no lesse proper to a Festivall than
unto the Plea which you oft have made I verily perswade my selfe that you will quickely finde your errour and that withall you will discover how to abet a new and dangerous Doctrine you have deserted the whole practise of the Christian Church which for the space of 1600. yeeres hath been embraced and followed by all godly men These are the hopes which we project unto our selves The cause of this out undertaking was your information and the chiefe end we aime at is your reformation Your selves my Brethren and your good if I may procure it are the occasion and the recompence of these poore all prejudice which possibly you may be possessed withall either in reference to the Argument or unto the Author and 〈◊〉 perâ—use thiâ— following Story with as much â—â—â—â—glenesse of 〈…〉 of truth and inâ—ocation of Gods Spirit to finde out the same as was by me used in the writing of it It is your welfare which I aime aâ— as before was said your restitution to your functions and reconciliation to the Church from which you are at point of falling that wee with you and you with us laying aside those jealousies and distrusts which commonly attend oâ— divided minds may joyne our hearts and hands together for the advancement of Gods Honour and the Churches peace And God even our owne God shall give 〈◊〉 his blessing For others which shall reade this Storie whether by you misguided or yet left entire I doe desire them to take notice that there iâ— none so much a stranger to good Arts and Learning whom in this case and kind of writing I dare not trust with the full cognizance of the cause herein related In points of Law when as the matter seemes to be above the wit of common persons or otherwise is so involved and intricate that there hath beene no Precedent thereof in former times it is put off to a demurrer and argued by my Lords the Iudges with their best maturitie of deliberation But in a matter of fact we put our selves upon an ordinarie Iurie not doubting if the evidence prove faire the Witnesses of faith unquestioned and the Records without suspition of imposture but they will doe their conscience and finde for Plaintiffe or Defendâ—nt as the cause appeares So in the businesse now in â—and that part thereof which consists most of argument and strength of disputation in the examining of those reasons which Pro or Con have been alledged are by me lefâ— to be discussed and weighed by them who either by their place are called or by their learning are inabled to so great a businesse But for the point of practice which is matter of fact how long it was before the Sabbath was commanded and how it was observed being once commanded how the Lords day hath stood in the Christian Church by what authority first instituted in what kinde regarded these things are offered to the judgement and consideration of the meanest Reader No man that is to be returned on the present Iury but may be able to give up his verdict touching the title now in question unlesse hee come with passion and so will not heare or else with prejudice and so will not value the evidence which is produced for his information For my part I shall deale ingenuously as the cause requires as of sworne counsell to the truth not using any of the mysteries or Arts of pleading but as the holy Fathers of the Church the learned Writers of all Ages themost renowned Divines of these latter times and finally as the publicke Monuments and Records of most Nations christned have furnished me in this enquirie What these or any of them have herein either said or done or otherwise left upon the Register for our direction I shall lay downe in order in their severall times either the times in which they lived or whereof they writ that so we may the better see the whole succession both of the doctrine and the practise of Gods Church in the present businesse And this with all integritie and sincere proceeding not making use of any Author who hath been probably suspected of fraud or forgery nor dealing otherwise in this search than as becomes a man who aimes at nothing more than Gods publike service and the conducting of Gods people in the wayes of truth This is the summe of what I had to say in this present Preface beseeching God the God of truth yea the truth it selfe to give us a right understanding and a good wiâ—l to doe thereafter SYLLABVS CAPITVM PART I. CHAP. I. That the Sabbath was not instituted in the beginning of the World 1 The entrance to the Worke in hand 2 That those words Gen. 2. And God blessed the seventh day c. are there delivered as by way of Anticipation 3 Anticipations in the Scripture confessed by them who denie it here 4 Anticipations of the same nature not strange in Scripture 5 No Law imposed by God on Adam touching the keeping of the Sabbath 6 The Sabbath not ingraft by nature in the soule of man 7 The greatest Advocates for the Sabbath denie it to be any part of the law of nature 8 Of the morality and perfection supposâ—d 〈◊〉 be in the number of seven by some learned men 9 That Other numbers in the confession of the same learned men particularly the first third and fourth are both as morall and as perfect as the seventh 10 The like is proved of the sixth eighth and tenth and of other numbers 11 The Scriptures not more favorable to the number of seven than they are to others 12 Great caution to be used by those who love to recreate themselves in the mysteries of numbers CHAP. II. That there was no Sabbath kept from the Creation to the Flood 1 Gods rest upon the seventh day and from what he rested 2 Zanchius conceit touching the sanctifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the â—ame by the Angels in heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that hee kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that he kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall CHAP. III. That the Sabbath was not kept from the Flood to Moses 1 The Sonnes of Noah did not keepe the Sabbath 2 The Sabbath could not have beene kept in the dispersion of Noahs sonnes had it beene commanded 3 Diversitie of Longitudes and Latitudes must of necessitie make a variation in the Sabbath 4 Melchisedech Heber Lot did not keepe the Sabbath 5 Of Abraham and his sonnes that they kept not the Sabbath 6 That Abraham did not keepe the Sabbath in the confession of the Jewes 7 Jacob nor Job no Sabbath-keepers 8 That neither Iacob
instruction and true pietie So he or rather out of him Eusebius But here by Philo's leave we must pauâ—e a while This was indeed the custome in our Saviours time and when Philo lived and he was willing as it seemes to fetch the pedigree thereof as farre as possibly hee could So Salianus tells him on the like occasion Videtur Philo Iudaeorum morem in synagogis disserendi antiquitate donare voluisse quem à Christo Apostolis observatum legimus Annales An. 2546. n. 10 The same reply wee make to Iosephus also who tells us of their lawmaker that he appointed not that they should onely heare the Law once or twice a yeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Ap. 2. Deut. 6. 7. but that once every week we should come together to hear the laws that we might perfectly learn the same Which thing saith he all other Law-makers did omit And so did Moses too by Iosephus leave unlesse we make a day and a yeare all one For being now to take his farewell of that people and having oft advised them in his exhortation to meditate on the words that he had spoken even when they tarried in their houses and walked by the way when they rose up and when they went to bed he called the Priests unto him and gave the Law into their hands and into the hands of all the Elders of Israel Verse 31. 9. And hee commanded them and said Verse 10. At the end of every seven yeares in the solemnity of the yeare of release at the Feast of Tabernacles Vers. 11. when all Israel is come to appeare before the Lord their God in the place that thou shalt choose thou shalt reade this Law before Israel in their hearing that they may heare and that they may leâ—rne and feare the Lord your God and observe all the words of this Law to do them Vers. 12. This was the thing decreed by Moses and had beene needlesse if not worse in case hee had before provided that they should have â—he Law read openly unto them every Sabbath day So then by Moses order the Law was to be read publickly every seventh yeare onely in the yeare of release because then servants being manumitted from their bondage and Debtours from their Crediâ—ours all sorts of men might heare the Law with the greater cheerfulnesse and in the Feast of Tabernacles because it lasted longer then the other Festivals and so it might be read with the greater leasure and heard with more attention and then it was but this Law too the booke of Deâ—teronomy This to be done onely in the place which the Lord shall choose to be the seat and receptacle of his holy Tabernacle not in inferiour Townes much lesâ—e petite Villages and yet this thought sufficient to instruct the people in the true knowledge of Gods Law and keeping of his testimonies And indeed happy had they been had they observed this order and decree of Moses and every seventh yeare reade the Law as he appointed they had then questionlesse escaped many of those great afflictions which afterwards God brought upon them for contempt thereof That in the after times the Law was read unto them every Sabbath in their severall Synagogues is most cleere and manifest as by the testimony of Philo and Iosephuâ— before related and by sufficient evidence from the holy Gospel But in these times and after for a thousand yeares there were no Synagogues no publick reading of the Law in the Congregation excepting every seventh yeare onely and that not often Sure I am not so often as it should have beene So that in reference to the people we have but one thing onely to regard as yet touching the keeping of the Sabbath which is rest from labour rest from all manner of worke as the â—aw commanded and how farre this was kept and how farre dispensed with we shal see plainly by the story The private meditations and devotions of particular men stand not upon record at all and therefore we must onely judge by externall actions 5 This said and shewne we will passe over Iordaâ— with the house of Israel and trace their foot-steps in that countrey Ios. 4. 19. This happened on the tenth day of the first moneth or the moneth of Nisan forty dayes after the death of Moses Ann. 2584. That day they pitched their tents in Gilgal And the first thing they did was to erect an Altar in memoriall of it that done to circumcise the people who all the time that they continued in the wildernesse as many as were borne that time were uncircumcised The 14. of the same moneth did they keepe the Passeover 5. 10. 12. and on the morrow after God did cease from raining Mannah the people eating of the fruits of the land of Canaan And here the first Sabbath which they kept as I conjecture was the day before the siege of Hiericho Ios. 5. which â—abbath probably was that very day whereon the Lord appeared to Iosuah and gave him order how he should proceed in that great businesse The morrow after being the first daâ— of the week they began to compasse it as the Lord commanded the Priests some of them bearing the Arke Ios. 6. some going before with Trumpets and the residue of the people some before the Trumpetters some behinde the Arke This did they once a day for sixe dayes together But when the seventh day came which was the Sabbath they compassed the Towne about seven times and the Priests blew the Trumpets and the people shouted and they tooke the Citie destroying in it young and old man woman and children I said it was the Sabbath day for so it is agreed on generally both by Iewes and Christians One of the seven dayes be it which it will must needs be the Sabbath day and be it which it will there had been work enough done on it but the seventh day wheron they went about seven times and destroyed it finally was indeed the Sabbath For first the Iews exprâ—sly say it that the overthrow of Iericho fell upon the Sabbath and that from thence did come the saying Qui sanctificari jussit sabbatum is profanarijussit sabbatum So R. Kimchi hath resolved on the 6. of Iosuah In Ios. 6. qu. â— The like Tostatus tels us is affirmed by R. Solomon who addes that both the falling of the wall and slaughter of that wicked people was purposely deferred In honorem sabbati to adde the greater lustre unto the sabbath Galatine prooves the same out of divers Rabbines L. 11. c. 10. this Solomon before remembred and R. Ioses in the Book called Sedar Oleâ— and many of them joyned togethâ—◠〈…〉 Beresith ketanna or lesser exposition on the 〈…〉 Genesis they all agreeing upon this Dies sabbaâ—â—erâ—â— cum fuit praeliâ—m in Hiericho and againe Non capta fuit Hiericho nisi in sabbato That certainly both the battell and the execution fell upon the
most likely that it was the Sabbath His reason makes the matter surer than his resolution The Iewes saith hee upbraid our Saviour that his Disciples plucked the eares of Corne on the Sabbath day to satisfie which doubt hee tells them what was done by David on a Sabbath also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it Saint Hierome tells us that the day wheron he fled away from Saul was both a Sabbath and New-moone In Maâ—h 12. ad sabbati solennitatem accedebant neomeniarum dies Indeed the story makes it plaine it could be no other The Shew-bread was changed every Sabbath in the morning early that which was brought in new not to be stirred off from the Table till the Week was out the other which was taken away being appropriated to the Priests and to be eaten by them onely Being so stale before wee may the easier thinke it lay not long upon their hands and had not David come as he did that morning perhaps hee had not found the Priest so well provided in the afternoon Had David thought that breaking of the Sabbath in what case soever had been a sinne against the eternall Law of Nature he would no doubt have hid himselfe that day in the field 1. Sam. 20. Verse 19 24 by the stone Ezel as he had done two dayes before rather then so have run away as well from God as from the King Especially considering that on the Sabbath day hee might have lurked there with more safetie then before he did none being permitted as some say by the Law of God to walke abroad that day if occasion were Neither had David passed it over in so light a manner had he done contrary to the Law That heart of his which smote him for his murder and adultery and for his numbring of the people would sure have taken some impression upon the breaking of the Sabbath had hee conceived that Law to be like the rest But David knew of no such matter neither did Ionathan as it seemes For howsoever Davids fact might be excused by reason of the imminent perill yet surely Ionathans walking forth with his bow and arrowes was of a very different nature Nor did he doe it fearfully and by way of stealth as if he were affraid to avow the action but tooke his Page with him to bring back his arrowes and called aloud unto him to doe thus and thus according as he was directed as if it were his usuall custome Ionathan might have thought of some other way to give advertisement unto David of his Fathers anger rather then by a publick breaking of the Sabbath to provoke the Lords But then as may from hence be gathered shooting and such like manlike exercises were not accounted things unlawfull on the Sabbath day 3 This act and flight of Davids from the face of Saul hapned in Torniellus computation Anno 2974 and forty six yeares after that being 3020 of the Worlds Creation and the last yeare of Davids life hee made a new division of the sonnes of Levi. For where the Levites were appointed in the times before to beare about the Tabernacle as occasion was the Tabernacle now being fixed and setled in Hierusalem there was no further use of the Levites service 1. Chron 23. 4 5 in that kind Therefore King David thought it good to set them to some new employments and so he did some of them to assist the Priests in the publick Ministery some to be Overseers and Iudges of the people some to be Porters also in the house of God and finally some others to be singers to prayse the Lord with instruments that he had made with Harps with Viols and with Cymballs Of these the most considerable were the first and last The first appointed to assist at the daily Sacrifices Vers. 31. as also at the Offering of all burnt Offerings unto the Lord in the Sabbaths in the moneths and at the appointed times according to the number and according to their custome continually before the Lord. The other were instructed in the songs of the Lord. Chap. 25. 7. The other chiefly which were made for the Sabbath dayes and the other Festivals and one hee made himselfe of his owne enditing entituled a Song or Psalme for the Sabbath day Calvin upon the 92 Psalme is of opinion Psal. 92. that hee made many for that purpose as no doubt hee did and so he did for the Feasts also Antiq Iud. l. 7. c. 10. Iosephus tels us that hee composed Odes and Hymnes to the prayse of God as also that hee made divers kinds of instruments and that hee taught the Levites to prayse Gods Name upon the Sabbath dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other Festivals as well upon the Annuall as the weekly Sabbath Where note that in the distribution of the Levites into severall Offices there was then no such Office thought of as to be Readers of the Law which prooves sufficiently that the Law was not yet read publickly unto the people on the Sabbath day Nor did he onely appoint them their Songs and Instruments but so exact and punctuall was hee that he prescribed what habit they should weare in the discharging of their Ministery in singing prayses to the Lord which was a white linnen rayment such as the Surplice 2. Chron. 5. 12 13. now in use in the Church of England Also the Levites saith the Text which were the singers being arrayed in white linnen having Cymbals and Psalteries and Harps stood at the East end of the Altar c. praysing and thanking God for his Grace and mercies And this he did not by commandement from above or any warrant but his own as we finde and that he thought it fit and decent David the Prophet of the Lord knew well what did belong to David the King of Israel in ordering matters of the Church and setling things about the Sabbath Nor can it be but worth the notice that the first King whom God raised up to be a nursing Father unto his Church should exercise his regall power in dictating what hee would have done on the Sabbath day in reference to Gods publick worship As if in him the Lord did meane to teach all others of the same condition as no doubt he did that it pertaines to them to vindicate the day of his publicke service as well from superstitious fancies as prophane contempts and to take speciall order that his name be glorified as well in the performances of the Priests as the devotions of the people This speciall care wee shall find verified in Constantine the first Christian Emperour of whom more hereafter in the next Booke and third Chapter Now what was there ordained by David was afterwards confirmed by Solomon wherof see 2. Chron. 8 14 Who as he built a Temple for Gods publick worship for the New-moones and weekly Sabbaths and the solemne Feasts as the Scripture tels us so hee or some of
abstinence Conc. Tom. 2. Can. 18. A folly presently condemned in a Provinciall Synod held at Gangra of Paphlagonia wherein it was determined thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any fasted on the Lords day on pretence of abstinence he should be anathema Next sprung up one Aerius no good Sundayes man but one that went not on so good a ground as Eutactus did He stood good man upon his Christian liberty and needes must fast upon the Lords day onely because the Church had determined otherwise De haeres â— 53. Of him S. Austin tells us in the generall that hee cryed downe all setled and appointed fasts and taught his fellowes this that every man might fast as he saw occasion ne videatur sub lege lest else he should be thought to be under the Law More punctually Epiphanius tells us Haeres 75. n. 3. that to expresse this liberty they used to fast upon the Sunday and feast it as some doe of late upon the Wednesday and the Friday antient fasting dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it Adde that S. Austin tells us of this Aerius that amongst other of his heresies he taught this for one Presbyterum ab Episcopo nulla differentia discerni debere that there should be no difference betweene Priests and Bisâ—ops A pregnant evidence that those who set themselves against the Hiâ—rarchie of the Church are the most likely men of all to overthrow all orders in the civill state Now as the Manichees did use to fast the Sunday so were they therein imitated by the Priscillianists manichaeorum simillimos the very pictures of the Manichees Epl. 86. as S. Austin calls them save that these last did use to fast on the Christmasse also therein went beyond their patterne And this they did as Pope Leo tells us quia Christum dominum in vera hominis natura natum esse non credunt Epl. 93. c. 4. because they would not be perswaded that Christ the Lord had tooke upon him our humane nature To meete with these proude sectaries for such they were there was a councell called at Saragossa Caesarea Augusta the Latines call it wherein the Fathers censured and anathematized all such as fasted on the Lords day causa temporis aut persuasionis aut superstitionis whether it were in reference unto any time Con. Tom. 1. can 2. or misperswasion or superstition In reference unto any times this seemes to make the Sundayes fast unlawfull in the time of Lent and so it was accounted without all question For this looke Epiphanius Expos. fid Cathol Num. 22. S. Ambr. de Elia jejunio cap. 10. S. Hierome epl ad Lucinum S. Chrysostome Hom. 11. in Gen. 2. In two of which Foure-fathers Chrysostome and Ambrose the Saturday is excepted also S Austin Epl. 86. Concil Agathens can 12. Aurelianens 4. can 2. Humberti Resp. ad libellum Nicetae and last of all Rupertus who lived in the beginning of the 12. De divinis Offic. l. 4. c. 9. Centurie to descend no lower who withall tells us that from the first Sunday in Lent unto Easter day are 42. dayes just whereof the Church fasteth onely the 36. it being prohibited by the Canon to fast upon the day of the Resurrection Vt igitur nostri solennit as jejunij dominico magis coaptetur exemplo quatuor dies qui hanc dâ—minicam proecedunt superadditi sunt Therefore saith he that the solemnity of our fast might come more neere the Lords example the 4 dayes which occurre betweene Shrove-tuesday and the first Sunday in Lent were added to make up the number But to come backe unto the times where before we left partly in detestation of the heretickes before remembred but principally in honour of the resurrection the councell held at Carthage Anno 398 did decree it thus Can. 64. Qui die dominico studiose jejunat non credatur Catholicus that he which of set purpose did fast the Sunday should be held no Catholicke 9 For honest recreations next I finde not any thing to perswade me that they were not lawfull since those which in themselves were of no good name no otherwise were prohibited in this present Age then as they were an hindrance to the publicke service of the Church Can. 88. For so it was adjudged in the Councell of Carthage before remembred Qui die solenni praetermisso ecclesiae solenni conventu ad spectacula vadit excommunicetur Hee that upon a solemne day shall leave the service of the Church to goe unto the common shewes be hee excommunicate where by the way this Canon â—eacheth unto those also who are offenders in this kinde as well on any of the other fâ—stivalls and solemne dayes as upon the Sunday and therefore both alike considerable in the present businesse But hereof and the spectacula here prohibited wee shall have better opportunitie to speake in the following Age. And here it is to bee observed that as Saint Chrysostome before confessed it to be lawfull for a man to looke unto his worldly businesse on the Lords day after the congregation was dismissed so here the Fathers seeme to dispense with those who went unto the common shewes being worldly pleasures though otherwise of no good name as before we sayd in case they did not pretermit Gods publicke service Therefore wee safely may conclude that they conceived it not unlawfull for any man to follow his honest pleaâ—ures such as were harmelesse in themselves and of good report after the breaking up of the congregation Of this sort questionlesse were shooting and all mâ—nly exercises walking abroad or riding forth to take the aire civill discourse good company and ingenuous mirth by any of which the spirits may be quiâ—kned and the body strengthned Whether that dancing was allowed is a thing more questionable and probably as the dauncings were in the former times it might not be suffered nay which is more it had beene infinite scandall to the Church if they had permitted it For we may please to know that in the dancings used of old throughout the principall Citties of the Roman Empire there was much impurity and immodesty such as was not to bee beheld by a Christian eye Some times they danced starke naked and that not privately alone Orat. in Pis. Art 3. in verrem but in publicke feasts This Cicero objects against Lucius Piso quod in convivio saltaret nudus the same he also casts in the teeth of verres and Deiotarus was accused of the like immodesty whereof perhaps he was not guilty As for the Women they had armed themselves with the like strange impudency and though they daunced not naked in the open streetes yet would be hired to attend naked at publicke feasts and after prostitute themselves unto those guests for enterteinment of the which they were thither brought whereof see Athenaeus Dipnos l. 12. Sueton. in Tiberio cap 42. 43. And for their dancings in the
to be no ordinance of the Lords that he exacteth no such duty from us and that it is an ecclesiasticall exhortation onely and no more but so And if no more but so it were too great an undertaking to bring all nations of the world to yeeld unto the prescript of a private and particular Canon made onely for a private and particular cause and if no more but so it concludes no Sabbath 8 Yet notwithstanding these restraints from worke and labour the Church did never so resolve it that any worke was in it selfe unlawfull on the Lords day though to advance Gods publicke service it was thought good that men should bee restrained from some kinde of worke that so they might the better attend their prayers and follow their devotions It s true these centuries the fifth and sixth were fully bent to give the Lords day all fit honour not onely in prohibiting unlawfull pleasures but in commanding a forbearance of some lawfull businessâ— such as they sound to yeeld most hinderance to religious duties Yea and some workes of pietie they affixt unto it for its greater honour The Prisoners in the common Gaoles had formerly beene kept in too strictly It was commanded by Honorius and Theodosius at that time Emperous Anno 412. that they should be permitted omnibus diebus dominicis every Lords day to walke abroade with a guard upon them as well to crave the charity of well disposed persons as to repaire unto the Bathes for the refreshing of their bodies Nor did he onely so command it but set a mulct of 20 pound in gold on all such publicke ministers as should disobey the Bishops of the Church being trusted to see it done Where note that going to the Bathes on the Lords day was not thought unlawfull though it required no question corporall labours for had it beene so thought as some thought it afterwards the Prelates of the Church would not have taken it upon them to see the Emperours will fulfilled and the law obeyed A second honour affixt in these Ages to the Lords day is that it was conceived the most proper day for giving holy Orders in the Church of God and a law made by Leo then Pope of Rome and generally since taken up in the Westerne Church that they should bee conferred upon no day else There had beene some regard of Sunday in the times before and so much Leo doth acknowledge Quod ergo a patribus nostris propensiore cura novimus servatum esse Epl. decret 81. a vobis quoque volumus custodiri ut non passim diebus omnibus sacerdotalis ordinatio celebretur But that which was before a voluntary Act is by him made necessary and a law given to all the Churches under his obedience Vt his qui consecrandi sunt nunquam benedictiones nisi in die resurrectionis dominicae tribuantur that ordinations should bee celebrated on the Lords day onely And certainely he gives good reason why it should be so except in extraordinarie and emergent cases wherein the law admits of a dispensation For on that day saith he The holy Ghost descended upon the Apostles and thereby gave us as it were this celestiall rule that on that day alone we should conâ—erre spirituall orders in quo â—ollata sunt omnia dona gratiarum in which the Lord conferred upon his Church all spirituall graces Nay that this busines might be done with the more solemnity and preparation it was appointed that those men who were to be invested with holy Orders should continue fasting from the Eve before that spending all that time in prayer and humbling of themselves before the Lord they might be better â—itted to receive his Graces For much about these times the service of the Lords day was enlarged and multiplyed the Evenings of the day being honoured with religious meetings as the Mornings formerly Yea and the Eves before were reckoned as a part or parcell of the Lords day following Cui a vespere sabbati initium constat ascribi as the same Decretall informes us The 251 Sermon de tempore ascribed unto Saint Aâ—stine doth affirme as much but we are not sure that it is his Note that this Leo entred on the chaire of Rome Anno 440 of our Saviours birth and did continue in the same full 20 years within which space of time he set out this decretall but in what yeare particularly that I cannot finde 10 I say that now the Evenings of the Lords day began to have the honour of religious meetings for ab initio non fuit sic it was not so from the beginning Nor had it beene so now but that almost all sorts of people were restrained from worke aswell by the Imperiall Edicts as by the constitutions of particular Churches by meanes where of the afternoone was left at large to bee disposed of for the best increase of Christian Pietie Nor probably had the Church conceived it necessary had not the admiration which was then generally had of the Monasticke kinde of life facilitated the way unto it For whereas they had bound themselves to set houres of prayer Epitaphium Paulâ— matr Mane hora tertia sexta nona vespere noctis medio at three of the clocke in the morning at sixe at nine and after in the evening and at midnight as S. Hierome tells us the people generally became much affected with their strict devotions and seemed not unwilling to conforme unto them as farre at least as might consist with their vocations upon this willingnesse of the people the service of the Church became more frequent then before and was performed thrice every day in the greater Churches where there were many Priests and Deacons to attend the same namely at sixe and nine before noone and at sometime appointed in the evening for the afternoone accordingly as now wee use it in our Cathedrall and Collegiate Churches But in inferiour townes and pettit villages where possibly the people could not every day attend so often it was conceived sufficient that they should have the morning and the evening prayer sung or sayd them that such as would might come to Church for their devotions and so it is by the appointment of the Rubricke in ouâ— Common Prayer Booke Onely the Sundayes and the holyâ— dayes were to be honoured with two severall meetings in the morning the one at sixe of the Clocke which simply was the morning service the other at nine for the administration of the holy Sacrament and Preaching of the Word to the congregation This did occasion the distinction of the first and second Service as we call them still though now by reason of the peoples sloth and backwardnesse in comming to the Church of God they are in most places joyn'd together So whereas those of the monasticke life did use to solemnize the Eve or Vigils of the Lords day and of other festivals with the peculiar and preparatory service to the day it selfe that profitable and pious custome
themselves be of an ecclesiasticall nature and that the crowning of a King in the act it selfe be mixed of sacred and of â—ivill yet in the traine and great attendance that belongs unto them the pompe the triumphes and concourse of so many people they are meerely secular And secular although they were yet we may well perswade our selves that neyther Actor or Spectatour thought themselves guilty any wise of offering any the least wrong to the Lords day though those solemnities no question might without any prejudice have beene put off to another time No more did those who did attend the Princes before remembred in their magnificent entries into Rome and Metz or the other millitary entrance into Hierusalem which were meere secular Acts and had not any the least mixture eyther of eâ—â—lesiasticall or sacred nature 10 For recreations in these times there is no question to bee made but all were lawfull to bee used on the Lords day which were accounted lawfull upon other dayes and had not beene prohibited by authority and wee finde none prohibited but dancing onely Not that all kind of dancing was by Law restrained but either the abuse thereof at times unseasonable when men should have beene present in the Church of God or else immodest shamelesse dancings such as were those against the which the Fathers did inveigh so sharply in the primitive times In reference to the first Damascen tells us of some men Parallellorum lib. 3. cap. 47. who onely wished for the Lords day ut ab opere feriati vitiis operam dent that being quitted from their labours they might enjoy the better their sinfull pleasures For looke into the streets saith he upon other dayes and there is no man to bee found Die dominico egredere atque alios cithara canentes alios applaudentes saltantes c. But looke abroad on the Lords day and you shall finde some singing to the Harpe others applauding of the Musicke some dancing others jeering of their Neighbours alios denique luctantes reperiâ—s and some also wrastling It followeth Praco ad ecclesiam vocat omnes segnitie torpent moras nectunt cithara aut tuba personuit omnes tanquam alis instructi currunt Doth the Clarke call unto the Church they have a feaver-lurdane and they cannot stirre doth the Harpe or Trumpet call them to their pastimes they flie as they had wings to helpe them They that can finde in this a prohibition either of musicke dancing publicke sports or manlike exercises such as wrastling is on the Lords day must certainely have better eyes than Lynceus and more with than Oedipus Plainely they prove the contrary to what some alleage them and shew most clearely that the recreations there remembred were allowed of publickly otherwise none durst use them as wee see they did in the open streets Onely the Father seemes offended that they preferred their pastimes before their prayers that they made little or no haste to Church and ranne upon the spurre to their recreations that where Gods publicke service was to be first considered in the Lords day and after on spare times mens private pleasures these had quite changed the course of nature loved the Lords day more for pleasure than for devotion This is the most that can be made from this place of Damascen and this makes more for dancing and such recreations then it doth against them in case they be not used at unfitting houres Much of this nature is the Canon produced by some to condemne dancing on the Lords day as unlawfull utterly which being looked into condemnes alone immodest and unseemely dancings such as no Canon could allow of upon any day of what name soever A Canon made by Pope Eugenius in a Synod held at Rome Anno 826. what time both Prince and Prelates did agree together to raise the Lords day to as high a pitch as they fairely might Now in this Synod there were made three Canons which concerne this day the first prohibitive of businesse and the workes of labour the second against processe in causes criminall the third ne mulieres festis diehus vanis ludis vacent that women doe not give themselves on the holy dayes unto wanton sports and is as followeth Sunt quidam maxime mulieres qui festis sacris diebus c. Can. 35. Certaine theâ—e are but chiefly women which on the holy dayes and Festivalls of the blessed Martyrs upon the which they ought to rest have no great list to come to Church as they ought to doe sed balando turpia verba decantando c. but spend the time in dancing and in shamelesse songs leading and holding out their dances as the Pagans used and in that manner come to the Congregation These if they come unto the Church with few sinnes about them returne backe with more and therefore are to bee admonished by the parish Priest that they must onely come to Church to say their prayers such as doe otherwise destroying not themselves alone but their neighbours also Now in this Canon there are these three things to be considered First that these women used not to come unto the Church with that sobriety and gravity which was fitting as they ought to doe but dancing singing sporting as the Pagans used when they repaired unto their Temples secondly that these dancings were accompanied with immodest songs and therefore as unfit for any day as they were for Sunday and thirdly that these kind of dancings were not prohibited on the Lords day onely but on all the holy dayes Such also was the Canon of the third Councell of Tolledo Anno. 589. Decret pars 3. de consectat distinct 3. which afterwards became a part of the Canon Law though by the oversight of the Collector it is there sayd to be the fourth and this will make as little to the purpose as the other did It is this that followeth Irreligiosa consuetudo est quam vulgus per sanctorum solennitates festivitates agere consuevit Populi qui divina officia debent attendere saltationibus turpibus invigilant cantica non solum mala canâ—ntes sed etiam religiosorum officijs perstrepunt Hoc euim ut ab omni Hispania the Decret reades ab omnibus provincijs depellatar sacerdotum ac judicum a sancto Conci â—io cura committitur There is an irreligious custome taken up by the common people that on the Festivalls of the Saints those which should be attent on Divine Service give themselves wholy to lascivious and shamelesse dances and doe not onely sing unseemely songs but disturbe the Service of the Church Which mischiefe that it may bee soone remooved out of all the Country the Councell leaves it to the care of the Priests and Iudges Such dances and imployed to so bad a purpose there is none could tolerate and yet this generally was upon the holy dayes Saints dayes I meane as well as Sundayes whereby wee see the Church had no lesse
it being no where to be â—ound that it was commanded Gualten more generally that the Christians first assembled on the Sabbath day as being then most famous and so most in use but when the Churches were augmented prâ—ximus à sabbatâ— dies robus sacris destinatus the next day after the Sabbath was desâ—gned to those holy uses If not before then certainly not so commanded by our Saviour Christ and if designed onely then not enjoyned by the Apostles Yea Beza though herein hee differ from his Master Câ—lvin Apoc. 1 10. and makes the Lords day meetings to be Apostolicae verae divinae traditionis to be indeed of Apostolicall and divine tradition yet being a tradition onely although Apostolicall it is no commandement And more then that In Act. â—0 he tels us in another place that from Saint Rauls preaching at Troas and from the Text. 1. Corinth 16. 2. non inepte colligi it may be gathered not unfitly that then the Christians were accustomed to meete that day the ceremony of the Iewish Sabbath beginning by degrees to vanish But sure the custome of the people makes no divine traditions and such conclusions as not unfitly may be gathered from the Text are not Text it selfe Others there be who attribute the changing of the day In Gen. to the Apostles not to their precept but their practice So Mercer Apostoli in Dominicum converterunt the Apostles changed the Sabbath to the Lords day in Gen. 2. Paraeâ—s attributes the same Apostolicae Ecclesia unto the Apostolicall Church or Church in the Apostles time quo modo autem facta fit haec mutatio in sacris literis expressum non habemus but how by what authoritie such a change was made In Thesiâ— p. 733. is not delivered in the Sâ—ripture And Iohn Cuchlinus though hee call it an consuetudinem Apostolicam an Apostolicall customâ— yet hee is peremptory that the Apostles gave no such Commandement Apostolos praeâ—ptum reliquisse constanter negamus So Simler calls it onely consuetudinem tempore Apostolorum receptam Defâ—stis Chr p. 24. a custome taken up in the Apostles time And so Hospinian although saith hee it be apparant that the Lords day was celebrated in the place of the Iewish Sabbath even in the times of the Apostles non invenitur tamen vel Apostolos vel alios legâ— aliqua praecepto observationem ejus instituisse yet find we not that either they or any other In 4. praecepâ— did institute the keeping of the same by any law or precept but left it free Thus Zanchius nullibi legimus Apostoles c. we doe not read saith hee that the Apostles commanded any to observe this day Wee onely read what they and others did upon it liberum ergo reliquerunt which is an argument that they left it to the Churches power In 〈◊〉 â—alat To those adde Vrsin in his exposition on the fourth Commandement liberum Ecclesiae reliquit alios dies eligere and that the Church made choice of this in honour of our Saviours resurrection Arctius in his Common-places Christianiâ—â— Dominicum transtulerunt Gomarus and Ryvet in the â—racts before remembred Both which have also there determined that in the choosing of this day the Church did exercise as well her wisdome as her freedome her freedome being not obliged unto any day by the Law of God her wisdome ne majori mutatione Iudaeos offenderet that by so small an alteration she might the lesse offend the Iewes who were then considerable As for the Lutheran Divines it it is affirmed by Doctour Bound that 〈◊〉 the most part they ascribe too much unto the liberty of the Church in appointing dayes for the assembly of the people which is plain confession But for particulars Brentius as Doctour Prideaux tells us calls it civilem institutionem a civill institution and no commandement of the Gospell which is no more indeed then what is elsewhere said by Calvin when he accounts no otherwise thereof then ut remedium retinendo ordini necessarium as a fit way to retaine order in the Church And sure I am Chemnitius tells us that the Apostles did not impose the keeping of this day as necessary upon the consciences of Gods people by any law or precept whatsoever sed libera fuit observatio ordinis gratia but that for orders sake it had been voluntarily used amongst them of their own accord 8 Thus have we proved that by the Dâ—ctrine of the Protestants of what side soever and those of greatest credit in their severall Churches eighteene by name and all the Lutherans in generall of the same opinion that the Lords Day is of no other institution then the authoritie of the Church Which proved the last of the three Theses that still the Church hath power to change the day and to transferre it to some other will follow of it selfe on the former grounds the Protestant Doctours before remembred in saying that the Church did institute the Lords day as we see they doe confessing tacitely that still the Church hath power to change it Nor do they tacitely confesse it as if they were affraid to speak it out but some of them in plaine termes affirme it as a certaine truth Zuinglius the first reformer of the Switzers hath resolved it so in his Discourse against one Valentine Gentilis a new Arian heretick Audi mi Valentine quibus modis rationibus sabbatum ceremoniale reddatur Tom. 1 p 254 â— Harken now Valentine by what wayes and means the Sabbath may be made a ceremony if either we observe that day which the Iewes once did or thinke the Lords day so affixed unto any time ut nefas sit illum in aliud tempus transferre that wee conceive it an impietie it should be changed unto another on which as well as upon that we may not rest from labour and harken to the Word of God if perhaps such necessity should be this would indeed make it become a ceremony Nothing can be more plaine then this Yet Calvin is as plain when hee professeth that hee regarded not so much the number of seven ut ejus servituti Ecclesias astringeret as to enthrall the Church unto it Sure I am Doctour Prideaux reckoneth him as one of them who teach us that the Church hath power to change the day and to transfer it to some other In Orat. de Sab. and that Iohn Barclaie makes report how once hee had a Consultation de transferenda Dominica in feriam quintam of altering the Lords day unto the Thursday Bucer affirmes as much as touching the authoritie and so doth Bullinger and Brentius Vrsine and Chemnitius as Doctour Prideaux hath observed Of Bullinger Bucer Brentius I haue nought to say because the places are not cited but take it as I think I may upon his credit But for Chemnitius he saith often that it is libera observatio a voluntatie observation that it is an especiall part of our Christian
recorded to bee made touching the keeping of this day but many actions of great note to bee done upon it These wee will ranke for orders sake under these 5 heades 1 Coronations 2 Synods Ecclesiasticall 3 Councells of Estate 4 Civill businesse and 5 battailes and assaults which we shall summe up briefely in their place and time And first for Coronations which as before I said are mixt kinde of actions compound of sacred and of civill William surnamed Rufus was crowned at Canterbury by Archbishop Lanfrancke the 25 of Sept. being Sunday anno 1087. So was King Steven the 21 of Decemb. being Sunday too anno 1135. On Sunday before Christmasse day was Henry the second crowned at London by Archbishop Theobald anno 1155 and on the Sunday before Septuagesima his daughter Ioane was at Palermo crowned Queene of Sicile Of Richard the first it is recorded that hoysing saile from Barbeflet in Normandie hee arrived safely here upon the Sunday before our Lady day in harvest whence setting towards London there met him his Archbishops Bishops Earles and Barons cum copiosa militum multitudine with a great multitude of Knightly ranke by whose advise and Counsaile he was crowned on a Sunday in September following anno 1189 and after crowned a second time on his returne from thraldome and the holy Land anno 1194. on a Sunday too The royall magnificent forme of his first coronation they who list to see may finde it most exactly represented in Rog. de Houeden And last of all King Iohn was first inaugurated Duke of Normandie by Walter Archbishop of Roane the Sunday after Easter day anno 1200 and on a Sunday after crowned King of England together with Isabell his Queene by Hubert at that time Archbishop of Canterbury For Synods next an 1070 a Councell was assembled at Winchester by the appointement of King William the first and the consent of Alexander then Pope of Rome for the degrading of Stigand Archbishop of Canterbury and this upon the Sunday next after Easter And wee finde mention of a Synod called by Richard Archbishop of Canterbury Anno 1175. the Sunday before holy thursday ad quod concilium venerunt fere omnes Episcopi Abbates Cantuariensis dioeceseos where were assembled almost all the Bishops and Abbats of the whole Province For Councells of Estate there was a solemne meeting called on Trinity Sunday anno 1143 in which assembled Maud the Empresse and all the Lords which held her partie where the Ambassadours from Anjou gave up their account and thereupon it was concluded that the Earle of Gloucester should bee sent thither to negotiate his sisters businesse So in the yeere 1185 when some Embassadours from the East had offered to King Heâ—ry the second the Kingdome of Hierusalem the King desâ—gned the first Sunday in Lent for his day of answer Upon which day there met at London the King the Patriaâ—ke of Hierusalem the Bishops Abbats Earles and Barons of the Realme of England as also William King of Scotland and his brother David with the Earles and Barons of that countrey habito inde cum deliberatione concilio c. and then and there upon mature deliberation it was concluded that though the King accepted not the title yet he would give his people leave to put themselves into the action and take up the Crosse. For civill businesse of another nature we find it on record that on the fourth Sunday in Lent next following the same King Henry Knighted his Sonne Iohn and sent him forthwith into Ireland Knighthood at those times being farre more full of ceremonie then now it is Which being but a preparation to warre and military matters leades us unto such battailes as in these times were fought on Sunday Of which wee finde it in our Annalls that in the yeere 1142. upon a Sunday being Candlemasse day King Sâ—ephen was taken prisoner at the battaile of Lincolne as also that on Holy-Crosse day next after being Sunday too Robert Earle of Gloucester Commander of the adverse forces was taken prisoner at the battaille of Winchester So reade wee that on Sunday the 25 of August anno 1173. the King of France besieged and forced the Castle of Dole in Brittaine belonging to the King of England as also that on Sunday the 26 of September anno 1198. King Richard tooke the Castle of Curceles from the King of France More of this kinde might bee remembred were not these sufficient to shew how anciently it hath been the use of the Kings of England to create Knights and hold their Councells of estate on the Lords day as now they doe Were not the others here remembred sufficient to let us know that our progenitours did not thinke so superstitiously of this day as not to come upon the same unto the crowning of their Kings or the publicke Synods of the Church or if neede were and their occasions so required it to fight as well or the Lords day as on any other Therefore no Lords day Sabbath hitherto in the Realme of England 5 Not hitherto indeed But in the Age that followed next there were some overtures thereof some strange preparatives to begin one For in the very entrance of the 13 Age Rog. de Hovâ—â— den Fulco a French Priest and a notable hypâ—crite as our King Richard counted him and the story proves lighted upon a new Sabbatarian fancy which one of his associates Eustathius Abbat of Flay in Normandie was sent to scatter here in England but finding opposition to his doctrine hee went backe againe the next yeere after being 1202 hee comes better fortified preaching from towne to towne and from place to place ne quis forum rerum venalium diebus Dominicis exerceret that no man should presume to market on the Lords day Where by the way we may observe that notwithstanding all the Canons and Edicts before remembred in the fift Chapter of this booke and the third Section of this Chapter the English kept their marketts on the Lords day as they had done formerly as neither being bound to those which had beene made by forraine states or such as being made at home had long before beene cut in peeces by the sword of the Norman Conqueror Now for the easier bringing of the people to obey their dictates they had to shew a warrant sent from God himselfe as they gave it out The title this Mandatum sanctum Dominicae diei quod de coelo venit in Hierusalem c. An holy mandat touching the Lords day which came downe from Heaven unto Hierusalem found on S. Simeons Altar in Golgotha where Christ was Crucified for the sins of all the world which lying there three dayes and as many nights strooke with such terrour all that saw it that falling on the ground they besought Gods mercy At last the Patriarch and Akarias the Archbishop of I know not whence ventured to take into their hands that dreadfull letter which 〈◊〉 written thus Now wipe your eyes and
thereof not by the workmanship of the Stuffe but the glosse and colour In which it is most strange to see how suddainly men were induced not onely to give way unto it but without more adoe to abett the same till in the end and that in very little time it grew the most bewitching Errour the most popular Deceit that ever had beene set on foot in the Church of England And verily I perswade my selfe that many an honest and well-meaning man both of the Clergie and the Laitie either because of the appearance of the thing it selfe or out of some opinion of those men who first endevoured to promote it became exceedingly affected towards the same as taking it to be a Doctrine sent downe from Heaven for encrease of Pietie So easily did they beleeve it and grew at last so strongly possessed therewith that in the end they would not willingly be perswaded to conceive otherwise thereof than at first they did or thinke they swallowed downe the Hooke when they tooke the Bait. An Hooke indeed which had so fastned them to those men who love to fish in troubled waters that by this artifice there was no small hope conceived amongst them to fortifie their side and make good that cause which till this trimme Deceit was thought of was almost growne desperate Once I am sure that by this meanes the Brethren who before endeavoured to bring all Christian Kings and Princes under the yoke of their Presbyteries made little doubt to bring them under the command of their Sabbath Doctrines And though they failed of that applauded paritie which they so much aimed at in the advancing of their Elderships yet hoped they without more adoe to bring all higher Powers what ever into an equall ranke with the common people in the observance of their Iewish Sabbatarian rigours So Doctor Bound declares himselfe p. 171. The Magistrate saith hee and Governour in authoritie how high soever cannot take any priviledge to himselfe whereby he might be occupied about worldly businesse when other men should rest from labour It seemes they hoped to see the greatest Kings and Princes make suit unto their Consistorie for a Dispensation as often as the great Affaires of State or what cause soever induced them otherwise to spend that Day or any part or parcell of it than by the new Sabbath Doctrine had beene permitted For the endeering of the which as formerly to endeere their Elderships they spared no place or Text of Scripture where the word Elder did occurre and without going to the Heralds had framed a Pedigree thereof from â—ethro from Noahs Arke and from Adam finally so did these men proceed in their new Devices publishing out of holy Writ both the antiquitie and authoritie of their Sabbath day No passage of Gods Booke unransacked where there was mention of a Sabbath whether the legall Sabbath charged the Iewes or the spirituall Sabbath of the Soule from siâ—ne which was not fitted and applyed to the present purpose though if examined as it ought with no better reason than Paveant illi non paveam ego was by an ignorant Priest alledged from Scripture to prove that his Parishioners ought to pave the Chancell Yet upon confidence of these proofes they did alreadie begin to sing Victoria especially by reason of the entertainment which the said Doctrines found with the common people For thus the Doctor boasts himselfe in his second Edition anno 606. as before was said Many godly learned both in their Preachings Writings and Disputations did concurre with him in that argument and that the lives of many Christians in many places of the Kingdome were framed according to his Doctrine p. 61. Particularly in the Epistle to the Reader that within few yeeres three severall profitable Treatises successively were written by three godly learned Preachers Greenehams was one whose ever were the other two that in the mouth of two or three witnesses the doctrine of the Sabbath might bee established Egregiam verò laudem spolia ampla 8 But whatsoever cause hee had thus to boast himselfe in the successe of his new doctrines the Church I am sure had little cause to rejoyce thereat For what did follow hereupon but such monstrous paradoxes and those delivered in the pulpit as would make every good man tremble at the hearing of them First as my Author tells mee it was preached at a market towne in Oxfordshire that to doe any servile worke or businesse on the Lords day was as great a sinne as to kill a man or commit adultery Secondly preached in Somerset-shire tâ—at to throw a bowle on the Lords day was as great a sinne as to kill a man Thirdly in Norfolke that to make a feast or dresse a wedding dinner on the Lords day was as great a sinne as for a Father to take a knife and cut his childes throate Fourthly in Suffolke that to ring more bells then one on the Lords day was as great a sinne as to commit murder I adde what once I heard my selfe at Sergeanâ—â— Inne in Fleet-streete about five yeeres since that temporall death was at this day to be inflicted by the Law of God on the Sabbath-breaker on him that on the Lords day did the works of his daily calling with a grave application unto my masters of the Law that if they did their ordinary workes on the Sabbath day in taking fees and giving Counsell they should consider what they did deserve by the Law of God And certainely these and the like conclusions cannot but â—ollow most directly on the former principles For that the fourth Commandement bee plainely morall obliging us as straitely as it did the Iewes and that the Lords day bee to bee observed according to the prescript of that Commandment it must needs bee that every willfull breach thereof is of no lower nature then Idolatrie or blaspheming of the Name of GOD or any other deadly sinne against the first table and therefore questionlesse as great as murder or adultery or any sin against the second But to goe forwards where I left my Author whome before I spake of being present when the Suffolke Minister was convented for his so lewd and impious doctrine was the occasion that those Sabbatarian errours and impieties were first brought to light and to the knowledge of the state On which discovery as hee tells us this good ensued that the said bookes of the Sabbath were called in and forbidden to bee printed and made common Archbishop Whitguift by his letters and visitations did the one Annâ— 1599. and Sir Iohn Popham Lord Chiefe Iustice did the other Annâ— 1600 at Burie in Suffolke Good remedies indeed had they beene soone inough applied yet not so good as those which formerly were applied to Thacker and his fellow in the aforesaid towne of Burie for publishing the bookes of Brâ—wnâ— against the service of the Church Nor was this all the fruite of so bad a doctrine For by inculcating to the people these new
nititur Verbo Dei was publikely maintained by a Doctor there and by the then Vice-Chancellour so determined neither the following Doctors â—here or any in the other Universitie that I can heare of did ever put up any Antithesis in opposition thereunto At last some foure yeeres after his Majesties Declaration before remembred anno 1622. Doctor Prideaux his Majesties Professour for the Universitie of Oxon. did in the publike Act declare his judgement in this point de Sâ—bbato which afterwards in the yeere 1625. he published to the World with his other Lectures Now in this Speech or Determination hee did thus resolve it First That the Sabbath was not instituted in the first Creation of the World nor ever kept by any of the ancient Patriarkes who lived before the Law of Moses therefore no Morall and perpetuall Precept as the others are Sect. 2. Secondly That the sanctifying of one day in seven is ceremoniall onely and obliged the Iewes not Morall to oblige us Christians to the like observance Sect. 3. 4. Thirdly That the Lords day is founded onely on the Authoritie of the Church guided therein by the practice of the Apostles not on the fourth 〈◊〉 which in the 7. Section he eâ—tituleth a Scandalous Doctrine nor any other authoritie in holy Scripture Sect. 6. 7. Fourthly That the Church hath still authoritie to change the day though such authoritie be not â—it to be put in practise Sâ—ct 7. Fifthly Thâ—â— in the celebration of it there is no such cessation from the workes of labour required of us as was exacted of the Iewes but that wee lawfully may dresse Meat proportionable unto every mans estate and doe such other things as be no hinderance to the publike Service appointed for the day Sect. 8. Sixtly That on the Lords day all Râ—creations whatsoever are to be allowed which honestly may refresh the spirits and encrease mutuall love and neighbourhood amongst us and that the Names whereby the Iewes did use to call their Festivals whereof the Sabbath was the chiefe were borrowed from an Hebrew word which signifies to Dance and to make merry or rejoyce And lastly that it appâ—rtaineâ— to the Christian Magistrate to order and appoint what â—astimeâ— on the Lords day are to be permitted and what prohibited not unto every private person much lesse to every â—anâ— rash Zeale as his owne words are who out of a schismaticall 〈◊〉 debarring men from lawfull Pastimes doth encline to Iâ—daisme Sect. 8. This was the summe and substance of his resolution then which as it gave content unto the sounder and the better part of the Assembly so it did infinitely stomacke and displease the greater numbers such as were formerly possessed with the other Doctrines though they were wiser than to make it a publike Quarrell Onely it pleased M. Bifeild of Surrey in his Reply to a Discoâ—rse of M. Brerewoods of Gresham Colledge anno 1631. to taxe the Doctor as a spreader of wicked Doctrine and much to marvell with himselfe how either he durst be so bold to say P. 161. or having said it could be suffered to put it forth viz. That to establish the Lords day on the fourth Commandement were to encline too â—uch to Iudaisme This the said M. Bifeild thinkes to be a foule aspersion on this faâ—ous Church But in so thinking I conceive that he consulted more his owne opinion and his private interest than any publike maintenance of the Churches cause which was not injured by the Doctor but defended rather But to proceed or rather to goe a little About a yeere before the Doctor thus declared his judgement one Thom. Broad of Gloucestershire â—ad published something in this kind wherein to speake my minde thereof he rather shewed that he disliked those Sabbath Doctrines than durst disprove them And before either M. Brâ—rewood whom before I named had writ a learned Treatise about the Sabbath on a particular occasion therein mentioned but published it was not till after both anno 1629. Adde here to joyne them all together that in the Schooles at Oxon anno 1628. it was maintained by Doctor Robinson now Archâ—eacon of Gloucester viz. Ludos Recreationis gratia in die Dominico non esse prohibitos Divina Lege That Recreations on the Lords day were not at all prohibited by the Word of God 12 As for our neighbour Church of Scotland as they proceeded not at first with that mature deliberation in the reforming of that Church which had beene here observed with us so did they runne upon a Course of Reformation which after was thought fitting to be reformed The Queene was young and absenâ— in the Court of France the Regent was a desolate Widow a Stranger to that Nation and not well obeyed So that the people there possessed by Cnoxe and other of their Teachers tooke the cause in hand and went that way which came most neere â—nto Geneva where this Cnoxe had lived Among the first things wherewithall they were offeâ—ded were the Dâ—nsreis and in the yeere 1592 the Act of the Queene Regent granting licence to keepe the said two feasts was by them repealed Yet finde wee by the Bishop of Brechin in his discourse of the Proceedings at the Synod of 〈◊〉 that notwithstanding all the Acts Civill and Ecclesiasticke made against the superstitious observation and prophane abuse of Zule day the people could never bee induced to labour on that day and wheresoever Divine service was done that day as in townes which have alwaies morning and evening Prayers they were perceived to resort in greater numbers on that day then on any other to the Church As for King Iames of happie memorie hee did not onely keepe the said great festivalls from his youth as there is said but wished them to bee kept by all his subjects yet without abuse and in his Basilicon Doron published Anno 1598 thus declares himselfe that without superstition playes and lawfull games may bee used in May and good cheere at Christmasse Now on the other side as they had quite put downe those daies which had beene dedicated by the Church to religious meetings so they appointed others of their owne authoritie For in their booke of â—â—scipline before remembred it was thus decreed viz. That in every notable towne a day besides the Sunday should bee appointed weekely for Sermons that during the time of Sermon the day should bee kept free from all exercise of labour as well by the master as by the Servant as also that every day in the said great townes there be either Sermon or Prayers with reading of the Scriptures So that it seemeth they onely were â—fraid of the name of holy dayes and were contented well inough with the thing it selfe As for the Lords day in that Kingdome I finde not that it had attained unto the name or nature of a Sabbath day untill that doctrine had beene set on foote amongst us in England For in the booke of discipline set out as formerly was said in