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
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
of mens secret thoughts yet wee may judge of good mens thoughts by their outward actions Had Ioseph coveted his Masters wife Ioâ— 31. 26. he might have enjoyed her And Iob more home unto the point affirmes expresly of himselfe that his heart was neuer secretly enticed which is the same with this that he did not covet We conclude then that seeing there is particular mention how all the residue of the commandements had been observed and practised by the Saints of old and that no word at all is found which concerns the sanctifying of the Sabbath that certainly there was no Sabbath sanctified in all that time from the Creation to the Law of Moses nor reckoned any part of the Law of Nature or any speciall Ordinance of God CHAP. IV. The nature of the fourth Commandement and that the SABBATH was not kept among the Gentiles 1 The Sabbath first made known in the fall of Mannah 2 The giving of the Decalogue and how farre it bindeth 3 That in the judgement of the Fathers in the Christian Church the fourth Commandement is of a different nature from the other nine 4 The Sabbath was first given for a Law by Moses 5 And being given was proper onely to the Iewes 6 What moved the Lord to give the Israelites a Sabbath 7 Why the seventh day was rather chosen for the Sabbath then any other 8 The seventh day not more honoured by the Gentiles then the eighth or ninth 9 The Attributes given by some Greeke Poets to the seventh day no argument that they kept the Sabbath 10 The Iewes derided for their Sabbath by the Graecians Romans and Egyptians 11 The division of the yeere into weekes not generally used of old amongst the Gentiles 1 THus have wee shewne you how Gods Church continued without any Sabbath the space of 2500. yeares and upwards even till the children of Israel came out of Egypt And if the Saints of God in the line of Seth and the house of Abraham assigned not every seventh day for Gods publick worship it is not to be thought that the posterity of Cain and the sonnes of Canaan were observant of it To proceed therefore in the history of the Lords owne people as they observed no Sabbath when they were in Egypt so neither did they presently after their departure thence The day of their deliverance thence was the seventh day as some conceive it which after was appointed for a Sabbath to them Torniellus I am sure is of that opinion and so is Zanchie two who withall gives it for the reason why the seventh day was rather chosen for the Sabbath In quarium pâ—acep um then any other Populus die septima liberatus fuit ex Aegypto tunc jussit in hujus rei memoriam diem illam sanctificare Which were it so yet could not that day be a Sabbath or a day of rest considering the â—udden and tumultuous manner of their going thence their sonnes and daughters maid servants and men servants the cattell and the strangers within their gates being all put hardly to it and fain to flie away for their life and â—afety And if Saint Austins note be true and the note be his Sâ—rm de temp 154. that on the first day of the week transgressi sunt filii Israel mare rubrum siccis pedibus the Israelites went dry foot over the Red Sea or Sea of Edom then must the day before if any be the Sabbath day the next seventh day after the day of their departure But that day certainly was not kept as a Sabbath day For it was wholly spent in murmuring and complaints against God and Moses Exod. 14. 11. 12. They cryed unto the Lord and they said to Moses why hast thou brought us out of Egypt to die in the wildernesse Had it not been better farre for us to serve the Egyptians Nothing in all this murmurings and seditious clamours that may denote it for a Sabbath for an holy Festivall Nor do we finde that for the after times they made any scruple of journying on that day till the Law was given unto the contrary in Mount Sinai which was the eleventh station after their escape from Egypt It was the fancy of Rabbi Solomon that the Sabbath was first given in Marah and that the sacrifice of the red Coâ— mentioned in the nineteenth of Numbers was instituted at that time also Exod. 15. 26. This fancy founded on thâ—se words in the Booke of Exodus If thou wils diligently hearken to the voice of the Lord thy God c. then will I bring none of those diseases upon thee that I brought on the Egyptians But Torniellus and Tostatus and Lyra though himselfe a Iew count it no other then a Iewish and Rabbinicall folly Sure I am that on the fifteenth day of the second moneth after their departure out of Egypt being that day seven-night before the first Sabbath was discovered in the fall of Mannah we finde not any thing that implies either rest or worship Exod. 16. 2. We read indeed how all the Congregation murmured as they did before against Moses and against Aarâ—â— wishing that they had died in the land of Egypt where they had bread their bâ—llies full rather then be destroyed with Famine So eagerly they murmured that to content them God sent them Quailes that night and rained downe bread from Heaven next morning Was this thinke you the sanctifying of a Sabbath to the Lord their God Indeed the next seventh day that followed was by the Lord commended to them for a Sabbath and ratified by a great and signall miracle the day before wherein it pleased him to give them double what they used togather on the former dayes that they might rest upon the seuenth with the greater comfort This was a preamble or preparative to the following Sabbath for by this miracle this rest of God from raining 〈◊〉 on the seventh day the people came to know which was precisely the seventh day from the Worlds Creation whereof they were quite ignorant at that present time Philo assures us in his third Booke 〈…〉 that the knowledge of that day on which God rested from his works had been quite forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of 〈…〉 which had 〈◊〉 the 〈…〉 by this miracle the Lord revived again the remembrance of it And in another place De vita Mosis l. 1. when men had made a long enquiry after the birth day of the World and were yet to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God made it knowne to them by a speciall miracle which had so long beene hidden from their Ancestors The falling of a double portion of Mannah on the sixt day and the not putrifying of it on the seventh was the first light that Moses had to descry the Sabbath which he accordingly commended unto all the people to be a day of rest unto them that as God ceased that day from sending so they should
holy day so it was esteemed amongst them as before is shewn but other dayes esteemed as holy From Homer they produce two Verses wherein the Poet seemes to be acquainted with the Worlds Creation and the perfection of it on the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the seventh day all things were fully done On that we left the waves of Acheron The like are cited out of Linus as related by Eusebiâ—â— from the collections of Aristobulus before remembred but are by Clemâ—ns fathered on Callimachuâ— another of the old Greek Poets who between them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which put together may be thus Englished in the main though not 〈◊〉 On the seventh day all things were made complete The birth-day of the World most good most great Seven brought forth all things in the starrie Skie Keeping each yeere their courses constantly This Clemens makes an argument that not the Iewes onely but the Gentiles also knew that the seventh day had a priviledge yea and was hallowed above other dayes on which the world and all things in it were complete and finished And so we grant they did but neither by the light of nature nor any observation of that day amongst themselves more then any other Not by the light of nature For Aristobulus from whom Clemens probably might take his hint speaks plainly that the Poetâ— had consulted with the holy Bible and from thence sucked this knowledge Ap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Authour saith of Hesiod and Homer Which well might be considering that Homer who was the oldest of them flourished about five hundred yeares after Moses death Callimachus who was the latest above seven hundred yeares after Homers time Nor did they speake it out of any observation of that day more then any other amongst themselues The generall practice of the Gentiles before related hath throughly as we hope removed that scruple They that from these words can collect a Sabbath had need of as good eyes as Clemens Strom l. 5. who out of Plato in his second dâ— republ conceives that he hath found a sufficient warrant for the observing of the Lords day above aâ—l the rest because it is there said by Plato that such as had for seven dayes solaced in the pleasant Meadowes were to depart upon the eighth and not returne till foure dayes after As much a Lords day in the one as any Sabbath in the â—ther Indeed the argument is weak that some of those that thought it of especiall weight have now deserted it as too light and triviall Ryvet by naâ—e who cites most of these Verses in his notes on Genesis to prove the Sabbath no lesse ancient then the worlds Creation doth on the Decalogue thinke them utterly unable to conclude that point nisi aliunde suffulciantur unlesse they be well backed with better arguments and authorities out of other Authours 10 Nay more then this the Gentiles were so farre from sanctifying the Sabbath or seventh day themselues that they derided those that kept it The Circumcision of the Iews was not more ridicâ—lous amongst the Heathens then their Sabbathâ— were nor were they more extremely scoffed at for the one Ap. Aug. de civit Dei l. 6. c. 11. then for the other by all sorts of Writers Seneca layes it to their charge that by occasion of their Sabbaths septimam fere aetatis suae partem vacando perdant Hist â— 5. they spent the seventh part of their their lives in sloth and idlenesse and Tacitus that not the seventh day but the seventh yeare also was as unprofitably wasted Septimo quoque die otium placuisse ferunt dein blandiente inertia septimum quâ—que annum ignaviae datum Moses saith he had so appointed because that after a long sixe dayes march the people became quietly setled on the seventh Iuvenal makes also the same objection Sat. 14. against the keeping of the Sabbath by the Iewish Nation quod septima quaeque fuit lux Ignava partem vitae non attigit ullam And Ouid doth not onely call them peregrina sabbata Reme amor l. â— as things with which the Romans had but smal and that late acquaintance but makes them a peculiar marke of the Iewish Religion Quaque die redeunt De Arte l. 1. rebus minus apta gerendis Culta Palestino septima sacra viro The seventh day comes for businesse unfit Held sacred by the Iew who halloweth it Where by the way Tostatus notes upon these words In Exod 20. that sacra sâ—ptima are here ascribed unto the Iewes as their badge or cognizance which had been most improper indeed untrue si gentes aliae servarent sabbatum if any other Nation specially the Romans had observed the same But to proceed Persius hits them in the teeth with their recutita sabbata Sat. 5. â— 4 ep â— and Martial scornfully calleth them Sabbatarians in an Epigram of his to Bassus where reckoning up some things of an unsavoury smell he reckoneth Sabbatariorum jejunia Ap. Iosephum Anâ—iq l. 12. 1. amongst the principall So Agacharcides who wrote the lives of Alexanders successours accuseth them of an unspeakable superstition in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they suffered Pâ—olomie to take their City of Hierusalem on a sabbath day rather then stand upon their guard But that of â—piâ—n the great Clerke of Alexandria Ioseph adv Apiâ—n l. 2. is the most shamefull and reproachfull of all the rest Who to despight the Iewes the more and lay the deeper stain upon their Sabbaths relates in his Egyptian story that at their going out of Egypt having travelled for the space of six whole dayes they became stricken with câ—rtain inflammations in the privie parts which the Egyptians call by the name of Sabbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for that cause they were compelled to rest on the seventh day which afterwards they called the Sabbath Then which what greater calumny could a malicious Sycophant invent against them Doubtlesse those men that speake so â—â—â—picably and reprochfully of the Iewish sabbath had never any of their own Nor did the Greeks and Lâ—tines and Egyptians only out of the plenty or the redundaÌ„ce rather of theiâ— wit deride scoffâ— the Sabbaths celebrated by those of Iewry it was a 〈…〉 on them Cap. 〈…〉 when wit was not so 〈…〉 For so the Prophet Ieremiah in his Lamentations made on the death of King Iosiah 〈…〉 at her sabbaths 〈…〉 this observation All nations else both Grâ—cian and Barbarian had never so agreed together to deride them for it 11 Yet we deny not all this while but that the fourth CoÌ„mandement so much therof as is agreeable to the law and light of nature was not alone imprinted in the minds of the Gentiles but practised by them For
the Law on the Sabbath dayes 1 WE left this people in the Wildernes where â—he Law was given them and whether this Commandement were there kept or not hath been made a question and that both by the Iewish Doctours and by the Christian. Some have resolved it negatively that it was not kept in all that time which was forty yeares and others that it was at some times omitted according to the stations or removes of Israel or other great and weighty businesses which might intermit it It is affirmed by Rabbi Solomon that there was onely one Passeover observed whiles they continued in the Deserts notwithstanding that it was the principall solemnity of all the yeare Et si illud fuit omissum multo fortius alia minus principalia If that saith he then by an argument à majore ad minus much rather were the lesser Festivals omitted also Ap. Galatin l. 11. c. 10. More punctually Rabbi Eleazar who on those words of Exodus and the people rested the sâ—venth day Chap. 16. 30. gives us to understand that for the space of forty yeares whilest they were in the Wildernesse non fecerunt nisi duntaxat primum sabbatum they kept no more then that first Sabbath According unto that of the Prophet Amos Have yee offered unto mee sacrifices and offerings in the wildernesse forty yeares O house of Israel Chap. 5. 25. On which authority Arâ—tius for the Christian Doctors doth affirme the same Sabbata per annos 40. nâ—n observavit in deserto populus Dei Amos 5. 25. Probl. loc 35. The argument may be yet inforced by one more particular that Circumâ—ision was omitted for all that while and yet it had precedency of the Sabbath both in the institution for the times before and in the observation for the times that followed If therefore neither Circumcision nor the daily sacrifices nor the Feast of Passeover being the principall of the Annuall Sabbaths were observed by them till they came to the land of Canaan why may not one conclude the same of the weekly Sabbaths Others conceive not so directly but that it was omitted at â—ometimes and on some occasions Omitted at some times as when the people journied in the Wildernesse many dayes together In Exod. 12 nulla requiâ—â—liquorum dierum habita without rest or ceasing and this the Hebrew Doctours willingly confesse as Tostatus tels us Omitted too on some occasions as when the spiâ—s were sent to discover the Land what was the strength thereof and what the riches in which discovery they spent foâ—ty dayes it is not to be thought that they kept the Sabbath It was a perillous work that they went about not to be discontinued and layed by so often as there were Sabbaths in that time But not to stand upon conjectures the Iewish Doctors say expresly that they did not keepe it Lib. 11. c. 10. So Galatine reports from their owne records that in their latter exposition on the Book of Numbers upon those words Chap. 13. 2. send men that they may search the land of Canaan they thus resolue it Nuncio praecepti licitum est c. A Messenger that goes upon Command may travaile any day at what time hee will And why because he is a Messenger upon command Nuncius autem praecepti excludit sabbatuâ— The phrase is somewhat darke but the meaning plaine that those which went upon that errand did not keepe the Sabbath Certaine it also is that for all that time no nor for any part thereof the people did not keepe the Sabbath completely as the Law appointed For where there were two things concurring to make up the Sabbath firâ—t rest from labour and secondly the sacrifices destinate unto the day however they might rest some Sabbaths from their daily labours yet sacrifices they had none untill they came into the land of Canaan 2 Now that they rested sometimes on the Sabbath day and perhaps did so generally in those forty yeares is manifest by that great and memorable businesse touching the man that gathered sticks upon the Sabbath The case is briefly this Numb 15. Vers. 32. ad 37. the people being in the wildernes found a man gathering sticks on the Sabbath day and brought him presently unto Moses Moses consulted with the Lord and it was resolued that the offender should be stoned to death which was done accordingly The Law before had ordered it that he who so offended should be put to death but the particular manner of his death was not knowne till now The more remarkable is this case because it was the onely time that wee can heare of that execution had been done upon any one according as the Law enacted and thereupon the Fathers have took some pains De vit Mos. l. 3 to search into the reasons of so great severity Philo accuseth him of a double crime in one whereof hee waâ— the principall and an Accessarâ— onely in the other For where it was before commanded that there should be no fire kindled on the Sabbath day this party did not onely labour on the day of rest but also laboured in the gathering of such materials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might administer fuell to prohibited fire Saint Basil seemes a little to bemoan the man De judicio Dâ—i in that hee smarted so for his first offence not having otherwise offended either God or Man and makes the motive of his death neither to consist in the multitude of his sinnes or the greatnesse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely in his disobedience to the will of God But we must have a more particular motive yet then this And first Rupertus tels us In locum per superbiam illud quod videbatur exiguum commisit that he did sinne presumptuously with an high hand against the Lord and therefore God decreed he should die the death God not regarding either what or how great it was sed qua mente fecerat but with what minde it was committed But this is more I think then Rupertus knew being no searcher of the heart Rather I shall subscribe herein unto Saint Chrysostome Hom. 39. in Math. 12. Who makes this Quaere first seeing the Sabbath as Christ saith was made for man why was he put to death that gathered sticks upon the Sabbath And then returns this answere to his owne demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because in case God had permitted that the Law should have been slighted in the first beginning none would have kept it for the future Qu 31. â—n Num. Theodoret to that purpose also ne autor fieret leges transgrediendi lest othâ—r men encouraged by his example should have done the like the punishment of this one man striking a terrour unto all No question but it made the people farre more observant of the Sabbath then they would have beene who were at first but backwards in the keeping of it as is apparant by that passage
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
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
I finde extant as a Canon of the 6 Generall councell holden in Constantinople but since both this and all the rest of the same stampe there are nine in all are thought not to belong of right unto it I have chose rather to referre it to this Theodulphus though a private man amongst whose workes I finde it in the great Bibliotheca Patrum Tom. 9. Thus in a Synod held at Coy within the realme and diocesse of Oniedo Anno 1050 it was decreed that all men should repaire to Church on the Lords day and there heare Matins Masse and other the â—anonicall houres 〈◊〉 6. as also Opus servile non excerceant nec sectentur itinera that they should doe no servile worke nor take any journey Yet with exceptions foure or five namely unlesse it were for devotions sake or to bury the dead or to visit the sicke or finally prosecreto regis vel Saracenorum impetu on speciall businesse of the Kings or to make head against the Saracens The King was much beholding to them that they would take such care of his state affaires more then some Princes might be now in case their businesse were at the disposing of particular men So had it beene decreed by severall Emperours yea and by severall Councells too which for the East partâ— was confirmed by Emanuel Comnenus the Easterne Emperour Anno 1174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all accesse to the tribunall should bee quite shut up that none of those who sate in judgement should sit on any cause that day Yet this not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. unlesse the King shall please on any new emergent cause as many times businesse comes unlooked for to appoint it otherwise Thus also for the workes of labour fishing had beene restrained on the Lords day as a toylesome Act and on the other holy dayes as well as that yet did it please Pope Alexander the third he entred on the chaire of Rome Anno 1160. to order by his decretall that on the Lords day and the rest Decretal l. 2. 7 tit 9 c. 3. it might be lawfull unto those who dwelt upon the Coast Si halecia terrae inclinarint â—orum captioni ingruente necessitate intendere to set themselves unto their fishing in case the Herring came within their reach and the timâ— was seasonable Provided that they sent a convenient portion unto the Churches round about them and unto the poore Nay even the workes of handycrafts were in some sort suffered For whereas in the Councell of Laodicea it was determined that men should rest on the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all their handy worke and repaire to Church Balsamon tells us in his Glosse In Can. 29. Concil Lâ—â—d that so it was resolved amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if with conveniency they could For still saith he he lived in Anno 1191 in case men labour on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either because of want or any other necessity they are held excusable Lastly whereas Pope Gregory the ninth had on the Sundayes and the holy dayes commanded ut homines jumenta omnia quiescant Chroniâ— Aeditui that there should be a generall restraint from labour both of man beast there was a reservation also nisi urgens necessitas instet vel nisi pauperibus vel ecclesiae gratis fiat unlesse on great necessity or some good Office to be done unto the poore or the Church 9 Nor were there reservations and exceptions onely in point of businesse and nothing found in point of practise but there are many passages especially of the greatest persons most publick actions left upon record to let us know what liberty they assumed unto themselves as well on this day as the rest And in such onely shall I instance and as being most exemplary and therefore most conducing to my present purpose And first wee reade of a great battaile fought on Palme Sunday Aventiâ—e Hist. â— 3. Anno. 718. betweene Charles Martell Grand master of the houshould of the king of France and Hilpericus the King himselfe wherein the victory fell to Charles and yet wee reade not there of any great necessity nay of none at all but that they might on both sides have deferred the battaile had they conceived it any â—inne to fight that day Vpon the Sunday before Lent Anno 835. Ludovick the Emperour surnamed Pius or the godly together with his Prelates and others Baroâ— which had beene present with him at the assembly held at Theonville went on his journey unto Mets nor doe we finde that it did derogate at all from his name and piety Vpon the Sunday after Whitsontide Anno 844. Ludowick sonne unto Lotharius the Emperour made his solemne entrance into Rome the Roman Citizens attending him with their Flagges and Ensignes the Pope and Clergy staying his comming in S. Peterâ— Church there to entertaine him Vpon a Sunday Anno 1014. Henry the Emperour duodecem senatoribus vallatus environed with twelve of the Roman Senatours Ditmarus Hist. l. 7. came to S. Peters Church and there was crowned together with his wife by the Pope then being On Easter day in ipsa die paschalis solennitatis Anno. 1027. Conrade the Emperour was solemnely inaugurate by Pope Iohn Canutus King of England Otho Frising hist l. 6. c. 29. and Rodalph King of the Burgundians being then both present and the next Sunday after began his journey towards Germany Vpon Palme Sunday Anno. 1084. Wibert Archbishop of Ravenna was solemnly inthronized in the Chaire of Rome Vrspergens Câ—â—onicoâ— and the next Sunday after being Easter day Henry the third Imperiali dignitate sublimatus est was crowned Emperour On Passion Sunday Anno 1148. Lewis the King of France afterwards Canonized for a Saint made his first entrie into Hierusalem with all his Army and yet we reade not any where that it was layd in barre against him to put by his Sainting as possibly it might be now were it yet to doe What should I speake of Councells on this day assembled as that of Charles Anno 1146. for the recovery of the holy land of Tours on Trinity Sunday as wee call it now Anno 1164. against Octavian the Pseudo Pope that of Ferrara upon Passion Sunday Anno. 1177. against Frederick the Emperour or that of Paris Anno 1226. summoned by Stephen then Bishop there on the fourth Sunday in Lent for the condemning of certaine dangerous and erronious positions at that time on foote I have the rather instanced in these particulars partly because they hapned about these times when Prince and Prelate were most intent in laying more and more restraints upon their people for the more honour of this day and partly because being all of them publicke actions and such as mooved not forwards but by divers wheeles they did require a greater number of people to attend them And howsoever Councells in
fitting every legall festivall with some that were observed in the Christian Church laying this ground that ours succeeded in the place of theirs 〈…〉 qu. 103 Art 3. ad 4â— Sabbatum mutatur in diem dâ—minicum similiter alijs solennitatibus veteris legis novae solennitates succedunt as his words there are Vpon which ground of his the doctrines now remembed were no question raised and howsoever other men might thinke all dayes alike in themselves considered yet those of Rome will have some holier than the rest even by a naturall and inherent holinesse 4 And in this state things stood both for the doctrine and the practise untill such time as men began to looke into the errours and abuses in the Church of Rome with a more serious eye then before they did the Canonists being no lesse nice in the point of practise then were the Schoolemen and the rest exhorbitant in the point of doctrine Whose niceties especially in matter of restraint In Exod. 12. we have most fully represented to us by â—ostatus one that had runne through all the parts of learning at that time on foote and was as well studied in the Canon as in the Schooles He then determineth of it thus â—tinerando pro negotijs pâ—ccatum esse mortale c. Qâ— 25. Hee that doth travaile on the holy dayes for in that generall name the Lords day and the other festivalls are comprehended about worldly businesse commits mortall sinne as also if he Trade or Traffick in the place wherein he liveth But this hath two exceptions or reservations First if the businesse by him done bee but small and light quae quictem Sabbati non impediunt such as are no great hinderance to the Sabbaths rest and secondly nisi hoc sit in causa pia unlesse it were on some devouâ— and pious purpose To reade unto or teach a man to deale in actions of the Law Qu. 26. or determine suites or to cast accounts si quis doceret ut lucretur if it be done for hire or for present gaine become servile workes and are forbidden Otherwise if one doe it gratis Qu. 27. If a Musitian waite upon a Gentleman to recreate his minde with Musicke and that they are agreed on a certaine wages or that hee be hired onely for a present turnâ— he sinnes in case hee play or sing unto him on the holy dayes but not if his reward be doubtfull Qu. 28. and depends onely upon the bounty of the parties who enjoy his musicke A Cook that on the holy dayes is hired to make a feast or to dâ—esse a dinner doth commit mortall sinne sed non pro toto mense aut anno but not if he be hired by the moneth or by the yeare Meat may be dressed upon the Lords day Qu. 29. or the other holy dayes but to wash dishes on those dayes was esteemed unlawfull et differi in diem alteram and was to bee defâ—rred till another day Qu 32. Lawyers that doe their clients businesse for their wonted fee were not to draw their bills or frame their answers or peruse their evidences on the holy dayes Secus si causam agerent pro miserabilibus personis c. But it was otherwise if they dealt for poore indigent people such as did sue in forma pauperis as we call it or in the causes of a Church or hospitall in which the Popes had pleased to grant a dispensation A man that travailed on the holy dayes Qu. 34. to any speciall shrine or Saint did commit no sinne Si autem in redeundo peccatum est mortale but if he did the like in his comming backe Qu. 35. he then sinned mortally In any place where formerly it had beene the custome neither to draw water nor to sweepe the house but to have those things ready on the day before the custome was to bee observed where no such custome is there they may bee done Actions of a long continuance if they were delightfull or if one played three or foure houres together on a Musicall instrument were not unlawfull on the holy dayes yet possibly they might be sinfull ut si quis hoc ageret ex lascivia as if one played onely out of wantonnesse Qu 36. or otherwise were so intent upon his musicke that he went not to Masse â—rtificers which worke on the holy dayes for their owne profit onely are in mortall sinne unlesse the worke be very small quia modicum non facit solennitatâ—m dissolui because a little thing dishonours not the Festival De minimis non curat lex as our saying is Contrary Butchers Vintners Bakers Coster-mongers sinned not in selling their commodities because more profit doth redound to the Common wealth which cannot be without such commodities than to them that â—ell yet this extended not to Drapers Shoomakers or the like because there is not such a present necessity for cloathes as meate Yet where the custome was that Butchers did not sell on the holy dayes but specially not upon the Lords day that commendable custome was to be observed though in those places also it was permitted to the Butcher that on those dayes at some convenient times thereof hee might make ready what was to be sold on the morrow after as kill and skinne his bestiall which were fit for sale in case he could not doe it with so much convenience non ita congrue at another time Qu. 3â— To write out or transcribe a booke though for a mans owne private use was esteemed unlawfull except it were exceeding small because this put no difference betweene the holy dayes and the other yet was it not unlawfull neither in case the Argument were spirituall nor for a preacher to write out his sermons or for a Student to provide his lecture for the day following Windmils were suffered to be used on the holy dayes Qâ— 3â— not Watermils because the first required lesse labour and attendance than the other did This is the reason in Tostatus though I can see no reason in it the passage of the water being once let runne being of more certainty and continuance then the changeable blowing of the winde But to proceed Ferry-men were not to transport port such men in their boates or wherries as did begin their journey on an holy day Qu. 39. unlesse they went to Mâ—sse or on such occasions but such as had begunne their journey and now were in pursuite thereof might be ferried over quia forte carebunt victu because they may perhaps want victuals if they doe not passe To repaire Churches on the Lords day and the other holy dayes Qu. 41. was accounted lawfull in case the workemen did it gratis and that the Church were poore not able to hire workemen on the other dayes not if the Church were rich and in case to doe it Qu 42 So also to build bridges repaire the walls of Townes and Castles or other publicke edifices
Reverend persons nor doe I thinke that any will so thinke hereafter when they have once considered the non sequitur of their owne Conclusions As for the Prayer there used wee may thus expound it according to the doctrine and the practice both of those very times viz that their intent and meaning was to teach the people to pray â—nto the Lord to incline their hearts to keepe that Law as farre as it contained the Law of Nature and had beene entertained in the Christian Church as also to have mercie on them for the neglect thereof in those holy dayes which by the wisdome and authoritie of his Church had beene set apart for Gods publike Service Besides this Prayer was then conceived when there was no suspition that any would make use thereof to introduce a â—ewish Sabbath but when men rather were inclined to the contrarie errour to take away those certaine and appointed times Lords dayes and other holy dayes which by the wisdome of the Church had beene retained in the Reformation The Anabaptists were strongly bent that way as before wee shewed and if wee looke into the Articles of our Church Sâ—â— Art 26. 37 38 39. wee shall then finde what speciall care was taken to suppresse their errours in other points which had tooke footing as it seemes in this Church and Kingdome Therefore the more likely is it that this Clause was added to crush their furious fancies in this particular of not hallowing certaine dayes and times to Gods publike Service Yet I conceive withall that had those Reverend Prelates fore-seene how much their pious purpose would have beene abused by wresting it to introduce a Sabbath which they never meant they would have cast their meaning in another mould 4 Proceed wee to the Reigne of Queene Elizabeth that so much celebrated Princesse and in the first place wee shall meet with her Iujunctions published the first yeere of her Empire in which the Sunday is not onely counted with the other holy dayes but labour at somâ— times permitted and which is more enjoyn'd upon it For thus it pleased her to declare her will and pleasure 〈◊〉 20. 〈…〉 Subiects shall from 〈…〉 their holy day according to 〈…〉 that is in hearing the 〈…〉 and publike 〈…〉 unto God and amendment of the same in reconcâ—ling of themselves charitably to their Neighbours where displeasure hath bâ—ene in offentimes receiving the Communion of the Bodie and Bloud of Christ in visiting the Poore and Sicke using all sobernesse and godly conversation This seemes to be severe enough but what followeth next Yet notwithstanding all Parsons Vicars and Curates shall teach and declare to their Parishioners that they may with a safe and quiet Conscience after their Common Prayer in the tâ—ne of Harvest labour upon the holy and festivall dayes and save that thing which God hath sent And if for any scrupulositie or grudge of Conscience men should superstitiously abstaine from working on these dayes that then they should grievously offend and displease God This makes it evident that Queene Elizabeth in her owne particular tooke not the Lords day for a Sabbath or to be of a different nature from the other holy dayes nor was it taken so by the whole Body of our Church and State in the first Parliament of her Reigne what time it was enacted 1. Eliz c. â— That all and every person and persons inhabiting within this Realme and any other the Queenes Dominions shall diligently and faithfully having no lawfull or reasonable excuse to be absent endevour themselves to resort to their Parish Church or Chappell accustomed or upon reasonable let thereof to some usuall place where Common Prayer shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as holy dayes and then and there to abide orderly and soberly during the time of Common Prayer Preaching or other Service of God upon paine of punishment c. This Law is still in force and still like to be and by this Law the Sundayes and the holy dayes are alike regarded Nor by the Law onely but by the purpose and intent of holy Church who in her publike Liturgie is as full and large for every one of the holy dayes as for the Sunday the Letanie excepted onely For otherwise by the rule and prescript thereof the same Religious Offices are designed for both the same devout attendance required for both and whatsoever else may make both equall And therefore by this statute and the Common Prayer-Booke wee are to keepe more Sabbaths then the Lords day Sabbath or else none at all 5 Next looke we on the Homilies part of the publicke monuments of the Church of England set forth and authorized an 1562. being the fourth of that Queenes reigne In that entituled Of the place and time of prayer wee shall finde it thus As concerning the time in which God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement c. And albe it this Commandement of God doth not binde Christian people so straitely to observe and keep the utter ceremonies of the Sabbath day as it did the Iewes as touching the forbearing of worke and labour in the time of great necessity and as touching the precise keeping of the seventh day after the manner of the Iewes for wee keepe now the first day which is our Sunday and make that our Sabbath that is our day of rest in honour of our Saviour Christ who as upon that day rose from death conquering the same most triumphantly Yet notwithstanding whatsoever is found in the Commandement apperteining to the law of nature as a thing most godly most iust and needfull for the setting forth of Gods glory ought to bee retained and kept of all good Christian people And therefore by this Commandement we ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull works For like as it appeareth by this Commandement that no man in the six dayes ought to be slothfull and idle but diligently to labour in that state wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and workeday labour to the intent that like as God himselfe wrought six dayes and rested the seaventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour evenso Gods obedient people should use the Sunday holily rest from their Common and daily businesse and also give themselves wholy to heavenly exercises of Gods true religion and service So that God doth not onely command the observation of this holy day but also by his owne example doth stirre and provoke us to the diligent keeping of the same c. Thus it may plainely appeare that Gods will and Commandement was to have a solemne time and standing day in
what is appertaining to the law of Nature Now it pertaines unto the law of Nature that for the times appointed to Gods publicke worship we wholy sequester our selves from all worldly businesses Id. ib. naturale est quod dum Deum colimus ab aliâ—s abstineamus as Tostatus hath it and then the meaning of the Homilie will be briefely this that for those times which are appointed by the Church for the assembly of Gods people we should lay by ouâ— daily businesse all worldly thoughts wholy give our selves to the heavenly exercises of Gods true Religion and Service But to encounter them at their own weapon it is expressely said in the Act of Parliament about keeping holy dayes that on the dayes and times appointed as well the other holy dayes as the Sunday Christians should cease from all kinde of labour and only wholy apply themselves to such holy workes as appertaine to true Religion the very same with that delivered in the Hamilie If wholy in the Homilie must bee applied unto the day then it must bee there and then the Saints dayes and the other holy dayes must bee wholy spene in religious exercises When once we see them doe the one wee will bethinke our selves of doing the other As for the residue of that Homilie which consists in popular reproofes and exhorâ—ations that concernes not us in reference to the point in hand The Homilies those parts thereof especially which tend to the correction of manners and reformation of abuses were made agreeable to those times wherein they were first published If in those times men made no difference between the working day holy day but kept their faires and markets and bought and sold and rowed and fâ—rried and drove and carryed and rode and iourneyed and did their other businesse on the Sunday as well as on the other dayes when there was no such need but that they might have tarryed longer they were the more to blame no doubt in trespassing so wilfully against the Canons of the Church Acts of Parliament which had restrained many of the things there specified The Homilie did well to reprove them for it If on the other side they spent the day in ungodlinesse and filthinesse in gluttony and drunkennesse and such like other crying sinnes as are there particularly noted the Prelates of the Church had very ill discharged their duetie had they not tooke some course to have told them of it But what is that to us who doe not spend the Lords day in such filthy steshlinesse what ever one malicious Sycophant hath affirmed therein or what is that to dancing shooting leaping vauâ—ting may-games and meetings of good neighbourhood or any other recreation not by law prohibited being no such ungodlie and filthie Acts as are therein mentioned 7 Thus upon due search made and full examination of all parties we finde no Lords day Sabbath in the booke of Homilies no nor in any writings of particular men in more then 33 yeeres after the Homilies were published I find indeed that in the yeere 1580 the Magistrates of the Cittie of London obtained from Queene Elizabeth that playes and enterludes should no more bee acted on the Sabbath day within the liberties of their Cittie As also that in 83. on the 14 of Ianuary being Sunday many were hurt and eight killed outright by the suddaine falling of the Scaffolds in Paris-garden This shewes that Enterludes and Beare-baitings were then permitted on the Sunday and so they were a long time after though not within the Cittie of London which certainely had not beene suffered had it beene then conceived that Sunday was to bee accounted for a Sabbath But in the yeere 1595 some of that faction which before had laboured with small profit to overthrow the Hierarchy and government of this Church of England now set themselves on worke to ruinate all the orders of it to beaâ—e downe at one blow all dayes and times which by the wisdome and authority of the Church had beene appointed for Gods service and in the steed thereof to erect a Sabbath of their owne devising These Sabbath speculations and presbyterian directions as mine Authour calls them they had beene hammering more then ten yeeres before though they produced them not till now and in producing of them now they introduced saith hee a more then either Iewish or Popish superstition into the Land Rogers in preface to the Articles to the no small blemish of our Christian profession and scandall of the true servants of God and therewith doctrine most erroneous dangerous and Antichristian Of these the principall was one Doctor Bound who published first his Sabbath Doctrines Anno 1595 and after with additions to it and enlargements of it Anno 1606. Wherein he hath affirmed in generall over all the booke that the Commandement of sanctifying every seaventh day as in the Mosaicall decalogue is naturall morall and perpetuall that where all other things in the Iewish Church were so changed that they were cleane taken away as the Priesthood the sacrifices and the Sacraments this day the Sabbath was so chaÌ„ged that it still remaineth p. 91 that there is great reason why we Christians should take our selves as straitly bound to rest upon the Lords day as the Iewes were upoÌ„ their Sabbath for being one of the morall Commandments it bindeth us as well as them being all of equall authority p. 247. And for the Rest upon this Day that it must be a notable and singular Rest a most carefull exact and precise Rest after another manner than men were accustomed p. 124. Then for particulars no buying of Victuals Flesh or Fish Bread or Drinke 158. no Carriers to travaile on that Day 160. nor Parkmen or Drovers 162. Schollers not to studie the liberall Arts nor Lawyers to consult the Case and peruse mens Evidences 163. Sergeants Apparitours and Sumners to be restrained from executing their Offices 164. Iustices not to examine Causes for preservation of the Peace 166. no man to travaile on that Day 192. that Ringing of more Bells than one that Day is not to be justified p. 202. No solemne Feasts to be made on it 206. nor Wedding Dinners 209. with a permission notwithstanding to Lords Knights and Gentlemen hee hoped to finde good welcome for this dispensation p. 211. all lawfull Pleasures and honest Recreations as Shooting Fencing Bowling but Bowling by his leave is no lawfull pleasure for all sorts of people which are permitted on other dayes were on this Day to be forborne 202. no man to speake or talke of Pleasures p. 272. or any other worldly matter 275. Most Magisterially determined indeed more like a Iewish Rabbin than a Christian Doctor Yet Iewish and Rabbinicall though his Doctrine were it carried a faire face and shew of Pietie at the least in the opinion of the common people and such who stood not to examine the true grounds thereof but tooke it up on the appearance such who did judge