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
Easter 〈…〉 to the Lords day without much opposition of the Easterne 〈◊〉 6 what Iustin Martyr and Dionysius of Corinth have left us of the Lords day with Clemens Aleraâ—drinus his dislike thereof 〈…〉 the Christians of these Ages used to pray standing on the Lords day and the time of Pentecost 8 what is recorded by Tertullian of the Lords day and the assemblies of the Church 9 Origen as his master Clemens had done before dislikes set dayes for the Assemblie 10 Saint Cyprian what hee tells us of the Lords day and of the reading of the Scriptures in Saint Cyprians time 11 Of other holy dayes established iâ— these three first Ages and that they were observed as solemnely as the Lords day was 12 The name of Sunday often used by the primitive Christians for the Lords day but the Sabbath never CHAP. III. That in the fourth Age from the time of Constantine to Saint Augustine the Lords day was not taken for a Sabbath day 1 The Lords day first established by the Emperour Constantine 2 What labours were permitted and what restrained on the Lords day by this Emperours Edict 3 Of other holy dayes and Saints dayes instituted in the time of Constantine 4 That weekely other dayes particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the congregation 5 The Saturday as highly honoured in the Easterne Churches as the Lords day was 6 The Fathers of the Easterne Church crie downe the Iewish Sabbath though they held the Saturday 7 The Lords day not spent wholly in religious exercises and what was done with that part of it which 〈◊〉 left at large 8 The Lords day in this Age a day of Feasting and that it hath beene alwayes judged haereticall to hold fasts thereon 9 Of recreations on the Lords day and of what kind those dancings were against the which the Fathers inveigh so sharpely 10 Other Imperiall Edicts about the keeping of the Lords day and the other holy dayes 11 Of publike Orders on the Lords day and the other holy â—ayes at this time in use 12 The infinite difâ—erences between the Lords day and the Sabbath CHAP. IV. The great improvement of the Lords day in the fift and sixt Ages make it not a Sabbath 1 In what estate the Lords day stood in Saint Austins time 2 Stage-playes and publicke shewes prohibited on the Lords day and the other holy dayes by Imperiall Edicts 3 The base and beastly nature of the Stage-playes at those times in use 4 The barbarous and bloody qualitie of the Spectacula or Shewes at this time prohibited 5 Neither all civill businesse nor all kinde of pleasures restrained on the Lords day by the Emperour Leo as it is conceived 6 The French and Spaniards of the sixt Age begin to Iudaize about the Lords day and of restraint of husbandrie on that day in that Age first made 7 The so much cited Câ—non of the Councell of Mascon proves no Lords day Sabbath 8 Of publike honours done in these Ages to the Lords day both by Prince and Prelate 9 No Evening Service on the Lords day till these present Ages 10 of publike orders now established for the better regulating of the Lords day meetings 11 The Lords day not more reckoned of than the greater Festivals and of the other holy dayes in these Ages instituted 12 All businesse and recreation not by Law prohibited are in themselves as lawfull on the Lords day at on any other CHAP. V. That in the next 600. yeeres from Pope Gregory forewards the Lords day was not reckned of as of a Sabbath 1 Pope Gregories â—are to set the Lords day free from some Jewish rigours at that time obtruded on the Church 2 Strange fancies taken up by some few men about the Lords day in these darker Ages 3 Scriptures and miracles in thâ—se times found out to justifie the keeping of the Lords day holy 4 That in the â—udgement of the most learned in these sixe Ages the Lords day hath no other ground than the authoritie of the Church 5 With how much difficultie the people of these westâ—rne parts were barred from following their husbandrie and Courts of Law on the Lords day 6 Husbandry not restrained in the Easterne parts untill the time of Leo Philosophus 7 Markets and Handy-crafts restrained with no lesse opposition that the Plough and pleading 8 Severall casus reservati in the Lawes themselves wherein men were permitted to attend those businesses on the Lords day which the Lawes restrained 9 Of divers great and publike actions done in these Ages on the Lords day 10 Dancing and other sports no otherwise prohibited on the Lords day than as they were an hindrance to Gods publike service 11 The other holy dayeâ— as much esteemed of and observed as the Lords day was 12 The publicke hallowing of the Lords day and the other holy dayes in these present Ages 13 No Sabbath all these Ages heard of either on Saturday or Sunday and how it stood with Sâ—turday in the Easterne Churchesâ— CHAP. VI. What is the judgement of the Schoole-men and of the Protestaâ—tâ— and what the practise of those Churchâ—â— in this Lords-day â—usinâ—sse 1 That in the judgement of the Schoole-men the keeping of one daâ— in seven is not the morall part of the 4. Commandement 2 as also that the Lords day is not founded on divine authority but the authority of the Church 3 A Catalogue of the holy dayes 〈◊〉 up in the Councell of Lyons and the new doctrine of the Schooles â—ouching the naturall sanctitie of the holy dayes 4 In what estate the Lords day stood in matter of restraint from labour at the Reformaton 5 The Reformatiours finde great fault both with the said â—ew doctrine and restraints from labour 6 That in the iudgement of the Pâ—otestant Divines the â—â—â—ctifying of one day in seven is not the morall part of the 4. Commandement 7 As also that the Lords day hath no other ground on which so stand than the authority of the Church 8 And that the Church hath power to change the day and to transferre it to some others 9 What is the practise of the Roman Lutheran and chiefly the Calvinian Churches on the Lords day in matter of devotion rest from labour and sufferance of lawfull pleasure 10 Dancing cryed doâ—ne by Calvin and the French Churches not in relation to the Lords day but the sport it selfe 11 In what estate the Lords day stands in the Easterne Churches and that the Saturday is observed by the Ethiopians as the Lords day is CHAP. VII In what estate the Lords day stood in this Isle of Britaine from the first planting of Religion to the Reforâ—â—tion 1 What doth occurre about the Lords day and the other Festivals amongst the Churches of the Brittans 2 Of the estate of the Lords day and the other holy dayes in the Saxon Hepâ—arâ—hie 3 The honours done unto the Sunday and the other holy
Law unto the people on the Sabbath dayes as after in the Synagogues For where those Cities were but foure in every Tribe one with another the people must needs travaile further then six Furlongs which was a Sabbath dayes journey of the largest measure as before we noted or else that nice restriction was not then in use And were it that they tooke the paines to goe up unto them yet were not those few Cities able to coÌ„tain the multitudes When Ioab not long after this 2 Sâ—m â—4 did muster Israel at the command of David he found no fewer then thirteen hundred thousand fighting men Suppose we then that unto every one fighting man there were three old men women and children fit to heare the Law as no doubt there were Put these together and it will amount in all to two and fifty hundred thousand Now out of these set by foure hundred thousand for Hierusalem and the service there and then there will remayne one hundred thousand just which must owe suite and service every Sabbath day to each severall City of the Levites Too vast a number to be entertained in any of their Cities and much lesse in their Synagogues had each house beene one So that wee may resolue for certain that the dispersion of the Levites over all the Tribes had no relation hitherto unto the reading of the Law or any publick Sabbath duties CHAP. VII Touching the keeping of the SABBATH from the time of David to the Maccabees 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 time 5 The limitation of a Sabbaths dayes journey not known amongst the Iewes when Elisha lived 6 The Lord becomes offended with the Iewish Sabbaths and on what occasion 7 The Sabbath entertained by the Samaritans and their strange niceties therein 8 Whether the Sabbaths were observed during the Captivitie 9 The speciall care of Nehemiah to reforme the Sabbath 10 The weekly reading of the Law on the Sabbath dayes began by Ezra 11 No Synagogues nor weekly reading of the Law during the Government of the Kings 12 The Scribes and Doctours of the Law impose new rigours on the people about their Sabbaths 1 THus have wee traced the Sabbath from the Mount to Silo the space of forty five yeares or thereabouts wherein it was observed sometimes and sometimes broken broken by publick order from the Lord himselfe and broken by the publick practice both of Priest and people No precept in the Decalogue so controuled and justled by the Legall Ceremonies forced to give place to Circumcision because the younger and to the Legall Sacrifices though it was their Elders t and all this while no blame or imputation to be laid on them that so prophaned it Men durst not thus have dallied with the other nine no noâ— with this neither had it been a part of the Law of nature Yet had the Sabbath beene laid by in such cases onely wherein the Lord had specially declared his will and pleasure that these and these things should be done upon it or preferred before it there was lesse reason of complaint But we shall see in that which followed that the poore Sabbath was inforced to yeeld up the place even to the severall necessities and occasions of particular men and that without Injunction or Command from the Court of Heaven This further proves the fourth Commandement as farre as it concernes the time one whole day of seven Ryvet in Deca to be no part nor parcell of the Law of Nature for if it were the Law of Nature it were not dispensable no not in any exigent or distresse what euer Nullum poriculum suadet ut qua ad legem natur alem directe pertinent infringamus No danger saith a moderne Writer is to occasion us to breake those bonds wherewith wee are obliged by the Law of Nature Aquinas 1. 2 ae qu. 100. art 9. Nor is this onely Protestâ—nt Divinitie for that Praecepta decalogi omnino sint indispensabilia is a noted maxime of the Schoolmen And yet it is not onely Schoole Divinitie Qu. 〈◊〉 N. Test. 6â— for the Fathers taught it It is a principle of Saint Austins Illud quod omnino non licet semper non licet nec aliqua necessitate mitigatur ut admissum non obsit est enim semper illicitum quod legibus quia criminosum est prohibetur That saith the Father which is unlawfull in it selfe is unlawfull alwayes nor is there any exigent or extremity that can so excuse it being done but that it makes a man obnoxiouâ— unto Gods displeasure For that is alwayes to be reckoned an unlawfull thing which is forbidden by the Law because simply evill So that in case this rule be true as no doubt it is and that the fourth Commandement prohibiting all manner of worke on the Sabbath day as simply evill be to be reckoned part of the Morall Law they that transgresse this Law in what case soever are in the self-same state with those who to preserve their lives or fortunes renounce their Faith in God and worship Idols which no man ought to do no though it were to gain the world For what will it profit a man to gain the world and to lose his soule 2 But sure the Iewes accounted not the Sabbath of so high a nature as not to venture the transgressing of that Law if occasion were Whereof or of the keeping it we have no monument in Scripture till we come to David The residue of Iosuah and the Booke of Iudges give us nothing of it Nor have wee much in the whole story of the Kings but what we have wee shall present unto you in due place and order And first for David we reade in Scripture how he stood in feare of Saul his Master 1. Sam. 20. how in the Festivall of the New-moon his place was empty how Saul became offended at it and publickly declared his malicious purpose which in his heart he had before conceived against him On the next morning Ionathan takes his bow and arrowes goes forth a shooting takes a boy with him to bring back his arrowes and by a signall formerly agreed between them gives David notice that his Father did seeke his life David on this makes haste and came to Nob unto Abimelech the Priest and being an hungry desires some sustenance at his hands The Priest not having ought else in readinesse sets the Shew-bread before him which was not lawfull for any man to eat but the Priest alone Now if we aske the Fathers of the Christian Church what day this was on which poore David fled from the face of Saul they answere that it was the Sabbath Saint Athanasius doubtingly Hâ—m dâ— semâ—nâ—â— with a peradventure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
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
very evill Author Therefore as the Iews did by the festivall solemnitiâ— of their Sabbath rejoyce in God that created the world as in the Author of of all goodnesse so they in hatred of the maker of the world sorrowed and wept and fasted on that day as being the birth-day of all evill And whereas Christiâ—â—â— men of sound heleefe did solemnize the Sunday in a joyfull memorie of Christs resurrectioâ— so likewise at the selfe same time such Hereticks as denyed the resurrection did contrary to them that held it and fasted when the rest rejoyced For the expressing of which two last heresies Ignat. it was that he affirmed with such zeale and earnestnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one did fast either upon the Lords day or the sabbath except one sabbath in the yeare which was Easter Eve he was a murderer of Christ So he in his Epistle ad Philippenses The Canons attributed to the Apostles Can. 65. take notice of the misdemeanour though they condemne it not with so high a censure it being in them onely ordered that if a Clergie-man offended in that kinde he should be degraded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any of the Laitie they should be excommunicated Which makes me marvell by the way that those which take such paines to justifie Ignatius as Baroniuâ— doth in Ann. 57. of his Grand Annales should yet condemne this Canon of imposture which is not so severe as Ignatius is onely because it speakes against the Saturdayes fast Whereof consult the Annales Ann. 102. Now as Ignatius labours here to advance the sabbath in opposition of those hereticks before remembred making it equally a festivall with the Lords day so being to deale with those which too much magnified the sabbath and thought the Christians bound unto it as the Iews had beene he bends himselfe another way and resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not keep the Sabbath in a Iewish manner in sloth and idlenesse for it is written that he that will not labour shall not eate and in the sweat of thy brows shalt thou eate thy bread But let us keepe it after a spirituall fashion not in bodily ease but in the studie of the law not eating meat drest yesterday or drinking luke-warme drinks or walking out a limited space or setling our delights as they did on dancing but in the contemplation of the works of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after we have so kept the sabbath let every one that loveth Christ keep the Lords day festival the resurrection day the Queene and Empresse of all dayes in which our life was raised againe and death was overcome by our Lord â—nd Saviour So that we see that he would have both dayes observed the Sabbath first though not as would the Ebionites in a Iewish sort and after that the Lords day which he so much magnifieth the better to abate that high esteeme which some had cast upon the Sabbath Agreeable unto this we finde that in the Constitutions of the Apostles for by that name they passe though not made by them both dayes are ordered to be kept holy one in memoriall of the Creation the other of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. of which more hereafter 3 And so it was observed in the Easterne parts where those of the dispersion had tooke up their seats and having long time had their meetings on the Sabbath day coâ—ld not so easily be perswaded from it But in the Westerne Churches in the which the Iews were not so considerable and where thoseâ— hereticks before remembred had beene hardly heard of it was plainly otherwise that day not onely not being honoured with their publicke meetings but destinate to a setled or a constant fast Some which have looked more nearely into the reasons of this difference conceive that they appointed this day for fasting in memory of Saint Peters conflict with Simon Magus which being to be done on a Sunday following the Church of Rome ordained a solemne fast on the day before the better to obtaine Gods blessing in so great a businesse which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a generall and received opinion but then he addeâ— Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it onely for a fable As for Saint Austin he conceives the reason of it to be the severall uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to passe saith he that some especially the Easterne people Adrequiem significandam mallent relaxare jejunium to signifie and denote that rest did not use to fast where on the other side those of the Church of Rome and some Westerne Churches kept it alwayes fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleepe of death But as the Father comes not home unto the reason of this usage in the Easterne countries so in my minde Pope Innocent gives a likelier reason for the contrary custome in the Westerne For in a Decretall by him made touching the keeping of this Fast Coâ—cil Tom. â— he gives this reason of it unto Decentius Eugubinus who desired it of him because that day and the day before were spent by the Apostles in griefe and heavinesse Nam constat Apostolos biduo isto in moerore fuisse propter metum Iâ—daeorum se occulâ—isse as his words there are The like saith Platina that Innocentius did oâ—daine the Saturday or Sabbath to be alwayes fasted Quod tali die Christus in sepulchro jacuisset quod discipuli ejus jejunassent In Innocent Because our Saviour lay in the grave that day and it was fasted by his disciples Not that it was not fasted before Innocents time as some vainely thinke but that being formerly an arbitrary practiâ—e only it was by him intended for a binding Law Now as the African and the Westerne Churches were severally devoted either to the Church of Rome or other Churches in the East so did they follow in this matter of the Sabbaths fast the practice of those parts to which they did most adhere Millaine though neere to Rome followed the practice of the East which shewes how little power the Popes then had even within Italie it selfe Paulinus tels us also of S. Ambrose Invâ—ta Ambâ—os that he did never use to dine nisi die sabbati Dominicâ— c. but on the Sabbath the Lords day and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome hee used to doe as they there did submitting to the orders of the Church in the which hee was Whence that so celebrated speech of his Cum hiâ— sum nonjejuno sabbato cum Romae sum jejuno sabbato at Rome he did at
Millaine he did not fast the Sabbath Nay which is more Saint Augustine tels us that many times in Africa one and the selfe Church Epiâ—t 85. at least the severall Churches in the self-â—ame Prouince had some that dined upon the Sabbath and some that fasted And in this difference it stood a long time together till in the end the Romane Church obtained the cause and Saturday became a fast almost through all the parts of the Western world I say the Westerne world and of that alone The Easterne Churches being so farre from altering their ancient custome that in the â—ixt Councell of Constantinople Anno 692 they did admonish those of Rome to forbeare fasting on that day upon pain of censures Which I have noted here in its proper place that we might know the better how the matter stood betweene the Lords Day and the Sabbath how hard a thing it was for one to get the mastery of the other both dayes being in themselues indifferent for sacred uses and holding by no other tenure then by the courtesie of the Church 4 Much of this kinde was that great conflict between the East and Westerne Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passâ—over of the Iewes was changed in the Apostles times to the Feast of Easter the anniversary memoriall of our Saviours resurrection and not changed onely in their times but by their authoritie Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint Iohn and with the rest of the Apostles as Irenaeus tels us in Eusebius History The like Polycrates affirmes of Saint Philip also Lib. 5. c. 26 whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festivall it selfe but for the time wherein it was to be observed The Easterne Churches following the custome of Hierusalem kept it directly at the same time the Iewes did their Passeover and at Hierusalem they so kept it the Bishops there for fifteene severall iuccessions being of the Circuâ—cision the better to content the Iewes their brethren and to winne upon them But in the Churches of the West they did not celebrate this Feast decima quarta luna upoÌ„ what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly â—o expresse some difference between Iewes and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annuall returne of so great a Feast but kept it on the fourteenth day of the moneth be it what it will it may be very strongly gathered that they regarded not the Lords Day so highly which was the weekly memory of the resurrection as to preferre that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint Iohn was not the Authour of the contrary practice as some gave it out Nam quaenam potuâ—t esse ratio Annal An. 159. c. For what saith he might be the reason why in the Revelation he should make mention of the Lords Day as a day of note and of good credit in the Church had it not got that name in reference to the resurrection And if it were thought fit by the Apostles to celebrate the weekly memory thereof upon the Sunday then to what purpose should they keepe the Anniversary on another day And so farre questionlesse we may joyne issue with the Cardinal that either Sunday is not meant in the Revelation or else Saint Iohn was not the Authour of keeping Easter with the Iewes on what day soever Rather we may conceive that Saint Iohn gave way unto the current of the times which in those places as is said were much intent upon the customes of the Iewes most of the Christians of those parts being Iewes originally 5 For the composing of this difference and bringing of the Church to an uniformity the Popes of Rome bestirred themselues â—o did many others also And first Pope Pius publisheth a declaration Com. Tom 1. Pasâ—ha domini die dominica annuis solennitatibus celebrandum esse that Easter was to be solemnized on the Lords day onely In Chronic. And â—here although I take the words of the letter directory yet I relie rather upon Eusâ—bius for the authority of the fact then on the Decretall it selfe which is neither the substance probable and the date starke false not to be tâ—usted there being no such Consuls it is Crabbes owne note as are there set downe But the Authoritie of Pope Pius did not reach so farre as th Asian Churches and therefore it produced an effect accordingly This was 159. and seven yeares after Polycarpus Bishop of Smyrna a Reverend and an holy man made away to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist l 14. c. 13. then to conferre with Anicetus then the Roman Prelate about this businesse And though one could not wooe the other to desert the cause yet they communicated together and so parted Friends But when that Blastus afterwards had made it necessary which before was arbitrary and taught it to be utterly unlawfull to hold this Feast at any other time then the Iewish Passâ—over becomming so the Authour of the Quartâ— decimani as they used to call them then did both Eleuthâ—rius publish a Decree that it was onely to be kept upon the Sunday and Irenaeus though otherwise a peaceable man write a Discourse entituled De schismate contra Blastum now not extant A little before this time this hapned Anno 1â—0 the controversie had tooke place in Laodicea L. 4. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it which mooved Melito Bishop of Sardis a man of speciall eminence to write two Books de Paschate and one de die Dominico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what side he took it is hard to say Were those discourses extant as they both are lost wee might no doubt finde much that would conduce to our present businesse Two yeares before the cloâ—e of this second century Euâ—eb l 5. c. 23 24. Pope Victor presuming probably on his name sends abroad his Mandatâ— touching the keeping of this Feast on the Lords Day onely against the which when as Polycratâ—s other Asian Prelates had set out their Manifests he presently without more ado declares them all for excommâ—â—icate But when this rather hindred then advanced the cause the Asian Bishops caring little for those Brut a sublumina and Irenaeus who held the same side with him having perswaded him to milder courses he went anotherway to work by practising with the Prelates of severall Churches to end the matter in particular Councels Of these was one held at Osroâ—na another by Bachyllus Bishop of Corinth a third in Gaâ—l by Irenaeus a fourth in
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
to the Emperours notice who was a friend of liberty and could not but well understand how acceptable a thing it was to God that workes of charity and mercy should not be restrained on any dayes it pleased him to send out a second Edict in the Iuly following directed to Elpidius who was then Praefectus Praetorio as I take it wherein hee authorized his Ministers to performe that Office any thing in the former Law unto the contrary notwithstanding For so it remaines Ibid. Sicut indignissimum videbatur diem Solis venerationis suae celebrem altercantibus jurgijs noxijs partium contentionibus occupari ita gratum est jucundum eo die quae sunt maxime votiva compleri Atque ideo emancipandi manumittendi die festo cuncti licentiam habeant super his rebus Acta non prohibeantur So that not onely husbandry was permitted in small Townes and Villages but manumission being a meere civill Act and of no small care many was by him suffered and allowed in the greater Citties The first great worke done by the first great Christian Prince was to declare his royall pleasure about this day what things he thought most proper to permit and what to disallow upon it teaching all other Kings and Princes which have since succeeded what they should also doe on the same occasion 3 Nor did this pious Prince confirme and regulate the Lords day onely but unto him we are indebted for many of these other Festivalls which have beene fince obferved in the Church of God It had beene formerly a custome in the Christian Church carefully to observe the times and dayes of their departure who had preferred the Gospel before their lives and suffered many torments and at last death it selfe for the faith of Christ. Eusâ—â— hist. l. 4. c. 14. The Church of Smyrna and that 's the highest we neede goe testifieth in an Epistle writ ad Philomelienses that they did celebrate the day wherein their Reverend Bishop Polycarp did suffer Martyrdome with joy and gladnesse and an holy Convocation This was in Anno 170. or there abouts And in the following Age S. Cyprian taking notice of such men as were imprisoned for the testimony of a good conscience appointed that the dayes of their decease should be precisely noted that so their memories might be celebrated with the holy Martyrs Epl. 8. l. 3. Denique dies eorum quibus excedunt annotate ut commemorationes eorum inter memorias martyrum celebrare possimus as there he hath it But hitherto they were onely bare memorialls for more they durst not doe in those times of trouble their sufferings onely â—ignified to the Congregation and that they did unto this end that by exhibiting the people their infinite indurances for the truth and testimony of Religion they also might bee nourished in an equall constancie After when as the Church was in perfect peace it pleased the Emperour Constantine to signifie to all his Deputies aâ—d Leivtenants in the Roman Empire Euseb. l 4. cap. 23. that they should have a care to see those the memorialls of the Martyrs duly honoured and solemne times or Festivalls to be appointed in the Churches to that end and purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though these Festivalls and Saints dayes became not forthwith common over all the world but were observed in those parts chiefly wherein the memorie of the Saint or Martyr was in most esteeme in which respect Saint Hierome calls them In Gal. 41 tempora in honore Martyrum pro diversa regionum varietate constituta yet in a little tract of time such of them as had beene most eminent as the Apostles and Evangelists were universally received and celebrated even as now they are I say as now they are as they are now observed in the Church of England De Martyr l 8. and this I say upon the credit and authority of Theodoret. Who though hee gives another reason and originall of these institutions informes us of these Festivalls that they were modestae castae temperantia plenae performed with modestie chastitie and sobrietie not as the Festivalls of the Gentiles were in excesse and riot And not so onely but he affirmes this of them divinis canticis personantis sacrisque sermonibus audiendis intentae that they were solemnized with spirituall Hymnes and religious Sermons and that the people used to emptie out their soules to God in fervent and affectionate Prayers non sine lachrymis suspirijs even with sighes and teares As for Theodoret he lived and flourished in the yeare 420. and speakes of these Festivalls S. Peter and S. Thomas and S. Paul with others which he names particularly as things which had beene setled and established a long time before and therefore could not be much after the time of Constantine who dyed not till the up yeare 341. or thereabouts As for the eighth booke de Martyrib Where this passage is it is the 12. of those entituled de curandis Graec. affect And howsoever some exception hath beene made against them as that they were not his whose names they carry yet finde I no just proofe thereof amongst our Criticks 4 Now as the Emperour Constantine did adde the Annuall Festivalls of the Saints unto those other Anniversarie feasts which formerly had beene observed in the Christian Church so by his royall edict did he settle and confirme those publicke meetings which had beene formerly observed on each Friday weekely the Wednesday standing on the same Basis as before it did which was the custome of the Church De vit Const. l. 4. c. 18. Eusebius having told us of this Emperours Edict about the honouring of the Sunday addes that he also made the like about the Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it Sozomen addes that he enjoyned also the like rest upon it the like cessation both from iudicature Hist. l. 1. c. 8. and all other businesses and after gives this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee honoured the one saith he as being the day of our Redeemers resurrection the other as theâ— day of our Saviours passion So for the practise of the Church in the following times that they used other dayes besides the Sundayes is evident by many passages of Cyrill of Hierusalem where hee makes mention of the Sermon preached the day before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne Language Catech. orat 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow after the Lords day Cat. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. Mystag 2. The like is very frequent in S. Ambrose also Hesterno die de fonte disputavimus De Sacram. lib. 3. cap. 1. Hesternus noster sermo ad sancti altaris sacramentum deductus est lib. 5. cap. 1. and in other places The like in Crysostome as in many other places too many to bee pointed at in this place and time so in his 18. Hom. on the 3. of Gen.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But this perhaps was onely in respect of Lectures or Expositions of the Scriptures such as were often used in the greater Citties where there was much people and but little businesse for I conceive not that they met every day in these times to receive the Sacraments Of Wednesday and of Friday it is plaine they did not to say any thing of the Saturday till the next Section Epl. 289. S. Basil names them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is saith he a profitable and pious thing every day to communicate and to participate of the blessed body and blood of Christ our Saviour he having told us in plaine termes that Whosoever eateth his flesh and drinketh his blood hath eternall life We notwithstanding doe communicate but foure times weekely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. on the Lords day the Wednesday the Friday and the Saturday unlesse on any other dayes the memory of some Martyr be perhaps observed Eâ—pos â—â—d â—ath 11. 22. Epiphanius goeth a little further and he deriveth the Wednesdayes and the Fridayes Service even from the Apostles ranking them in the same Antiquity and grounding them upon the same authority that he doth the Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely it seemes the differencâ— was that whereas formerly it had beene the custome not to administer the Sacrament on these two dayes being both of them fasting dayes and so accounted long before untill towards evening It had beene changed of late and they did celebrate in the mornings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as on the Lords day was accustomed Whether the meetings on these dayes were of such antiquity as Epiphanius saith they were I will not meddle Certaine it is that they were very antient in the Church of God as may appeare by that of Origen and Tertullian before remembred So that if wee consider eyther the preaching of the word the ministration of the Sacraments or the publicke Prayers the Sunday in the Easterne Churches had no great prerogative above other dayes especially above the Wednesday and the Friday save that the meetings were more solemne and the concourse of people greater than at other times as it is most likely The footesteps of this antient custome are yet to be observed in this Church of England by which it is appointed that no Wednesdayes and Fridayes weekely Can. 25. though they be not holy dayes the Minister at the accustomed houres of Service sâ—all resort to Church and say the Letanie prescribed in the Booke of Common prayer 5 As for the Saturday that retained its wounted credit in the Easterne Church little inferiour to the Lords day if not plainely equall not as a Sabbath thinke not so but as a day designed unto sacred meetings The Constitutions of the Apostles said to be writ by Clemens one of Saint Peters first successours in the Church of Rome appoint both dayes to be observed as solemne Festivalls both of them to be dayes of rest that so the servant might have time to repaire unto the Church for his education Lib 8. c. 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Constitution Not that they should denote them wholy unto rest from labour but onely those seâ— times of both which were appointed for the meetings of the Congregation Yet this had an exception too the Saturday before Easter day Lib. 5 cap. 19. whereupon Christ rested in the Grave being exempt from these assemblies and destinated onely unto griefe and fasting And though these constitutions in all likelihood were not writ by Clemens there being many things therein which could not be in use of a long time after yet ancient sure they were as being mentioned in Epiphanius De Scrip. Ecc. in Clemente and as the Cardinall confesseth à Graecis veteribus magni factos much made of by the ancient Graecians though not of such authoritie in the Church of Rome How their authoritie in this point is countenanced by Ignatius we have seene already and wee shall see the same more fully throughout all this Age. And first beginning with the Synod held in Laodicea Can 16. a towne of Phrygia Anno 314. there passed a Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the reading of the Gospels with the other Scriptures upon the Saturday or Sabbath that in the time of Lent Canon 49. there should be no oblation made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the Saturday and the Lords day onely neither that any Festivall should be then observed in memory of any Martyrs Canon 51. but that their names onely should be commemorated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lords day and the Sabbaths Nor was this onely the particular will of those two and thirty Prelates that there assembled it was the practise too of the Alexandrians S. Athanasius Patriarch there affirmes that they assembled on the Sabbath dayes not that they were infected any whit with Iudaisius which was farre from them Hâ—miâ— de Semeâ—te but that they came together on the Sabbath day to worship Iesus Christ the Lord of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it So for the Church of Millaine which as before I said in some certaine things followed the Churches of the East it seemes the Saturday was held in a farre esteeme and joyned together with the Sunday Crastino die Sabbato De Sacrament Lib 4. cap. 6. dominico de orationis ordine dicemus as S. Ambrose hath it And probablie his often mention of hesternus dies remembred in the former Section may have relation to the joynt observance of these two dayes and so may that which is reported then out of S. Chrysost. and S. Cyril Easterne Doctors both Hist. Eccles. Lib. 6. cap. 8. Sure I am Socrates counts both dayes for weekely Festivalls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on them both the Congregation used to be assembled and the whole Liturgie performed Which plainely shewes that in the practise of those Churches they were both regarded both alike observed Gregory Nyssen speakes more home and unto the purpose Some of the people had neglected to come unto the Church upon the Saturday and on the Sunday he thus chides and rebukes them for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Castâ—gâ—tione c. with what face saith the Father wilt thou looke upon the Lords day which hast dishonoured the Sabbath knowest thou not that these dayes are sisters and that who ever doth despise the one doth affront the other Sisters indeed and so accounted in those Churches not onely in regard of the publicke meetings but in this also that they were both exempt from the Lenten Fast of which more annon In the meane time we may remember how Saturday iâ— by S. Basil made one of those foure times whereon the Christians of those parts did assemble weekely to receive the Sacrament as before wee noted And finally it is sayd
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
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
certainely devout and therefore the lesse question to be made but that the holy dayes were employed as they ought to be in hearing of the Word of God receiving of the Sacraments and powring forth their prayers unto him The sixt generall counsell holden at Constantinople appointed that those to whom the cure of the Church was trâ—sted should on all dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially on the Lords day instruct the Clergie and the people out of the holy Scripture in the wayes of godlinesse I say the Clergie and the people for in these times the Revenue of the Church being great and the offerings liberall there were besides the Parish Priest who had Cure of soules many assisting ministers of inferiour Orders which lived upon Gods holy Altar Somewhat to this purpose of preaching every Sunday yea and Saints dayes too in the Congregation we have seene before established in the Councell at Mentz Anno 813. So for receiving of the Sacrament whereas some would that it should be administred every day singulis in anno diebus as Bertram hath it lib de corp sangu Christi Rabanus Maurus who lived 824 leaves it as a thing indifferent advising all men notwithstanding De Sermon proprietaâ— l 4 10. in case there be no lawfull let to communicate every Lords day Quotidie Eucharistiae communionem percipere nec vitupero nec laudo omnibus tamen dominicis diebus communicandum hortor sitamen mens in affectu peccandi non sit as his words there are And whereas this good custome had beene long neglected it was appointed that the Sacrament should be administred every Lords day Can. 2â— by the Councell at Aken Anno 836. Ne forte qui longe est a sacramentis quibusest redemptus c least saith the councell they which keepe so much distance from the Sacraments of their redemption be kept as much at distance from the fruition of their Salvation As for the holy dayes or Saints dayes there needed no such Canon to enjoyne on them the celebration of the Sacrament which was annexed to them of course So likewise for the publicke prayers besides what scatteringly hath beene sayd in former places the Councell held at Friburg Anno 895 hath determined thus Conc. Friburiens Can. 26. Diebus dominicis sanctorum festis vigilis orationibus nisistendumest ad missas cuilibet Christiano cum oblationibus currendum that on the Lords day and the festivalls of the Saints every Christian was to be intent upon his devotions to watch and pray and goe to Masse and there make his offering It s true the Service of the Church being in the Latine and in these times that language being in some Provinces quite worne out and in some others growne into a different dialect from what it was that part of Gods worship which was publicke prayer served not so much to comfort and to â—dification as it should have done As for the outward adjuncts of Gods publicke service on the Churches part the principall was that of Musicke which in these Ages grew to a perfect height We shewed before that vocall musicke in the Church is no lesse antient than the liturgie of the Church it selfe which as it was begunne in Ignatius time after the manner of plaine-song or a melodious kinde of pronunciation as before was sayd so in S. Austins time it became so excellent that it drew many to the Church and consequently many to the faith Now to that vocall musicke which was then in use and of which formerly we spake it pleased the Church in the beginning of these Ages to adde instrumentall the organ being added to the voyce by Pope Vitalian Anno 653 almost 1000 yeares agoe and long before the aberration of the Church from its pristine piety And certainely it was not done without good advise there being nothing of that kinde more powerfull than melody both vocall and instrumentall for raising of mens hearts and sweetning their affections towards God Not any thing wherein the militant Church here on Earth hath more resemblance to the Church in heaven triumphant then in that sacred and harmonious way of singing prayse and Allelujahs to the Lord our God which is and hath of long beene used in the Church of Christ. 13 To bring this Chapter to an end in all that hath beene sayd touching the keeping of the Lords day wee finde not any thing like a Sabbath either in the practise of the Church or writings of particular men however these last Ages grew to such an height in restraint of labours on this day that they might seeme to have a minde to revive that part of the fourth Commandement Thou shalt doe no manner of worke upon it For where they tell us of this day as before was sayd that it was taken up by custome on the authority of the Church at most on Apostolicall tradition this makes it plaine that they intended no such matter as a Sabbath day though that the Congregation might assemble in the greater numbers and men might joyne together in all christian dueties with the greater force it pleased the Church and principall powers thereof to restraine men from corporall labours and binde them to repaire to the house of God Or if they did intend the Lords day for a Sabbath day its plaine they must have made more Sabbaths than one day in seven those holy dayes which universally were observed in the Christian Church being no otherwise to be kept than the Lords day was and those increasing in these Ages to so great a number that they became a burden to the common people Nor is it likely that being once free from the bondage of the Iewish Sabbath they would submit themselves unto another of their owne devising and doe therewith as the Idolaters of old with their woodden gods first make them and then presently fall downe and worship them Rather they tooke a course to restraine the Iewes from sanctifying their Sabâ—ath and other legall festivals as before they used Statutum est de Iudoeis in the 12 Councell of Tolledo Anno 681 Can. 10. Ne Sabbata coeterasque festivitates ritus sui celebrare praesumant and not so onely Sed ut diebus dominicis ab opere cessent but that they should refraine from labour on the Lords day also Of any Sabbath to be kept in the Christian Church some few might dreame perhaps such filthy dreamers as Saint Iude speakes of but they did onely dreame thereof they saw no such matter They which had better visions could perceive no Sabbath but in this life a Sabbath or a rest from sinne and in the life to come a Sabbath or a rest from misery Plainely Rupertus so conceived it as great a Clerke as any in the times wherein hee lived which was in the beginning of the twelfth Century Nam sicut signum circumcisionis incâ—rnationem c. For as saith he the signe of Circumcision foreshewed the incarnation of our Lord and
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
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
libertie not to be tyed to dayes and times in matters which concerne Gods service and that the Apostles made it manifest by their example Singulis diebus vel quocunque die That every day or any day may by the Church be set apart for religious exercises 〈◊〉 qu. 103. §. 2. â—nd as for Vrsine he makes this difference betweene the Lords day and the Sabbath that it was utterly unlawfull to the Iewes either to neglect or change the Sabbath without expresse Commandement from God himselfe as being a ceremoniall part of divine worship but for the Christian Church that may designe the first or second or any other day to Gods publicke service Ecclâ—sia vero Christiana primum vel alâ—um diem tribâ—it â—inisterio salva sâ—a libertate sine opinione cultus vel necessitatis 〈◊〉 17 post Trâ—â—it as his words there are To these adde Dietericus a Lutheran Divine who though he makes the keeping of one day in seven to be the morall part of the fourth Commandement yet for that day it may be dies Sabbati or dies Solis or quicunque alius Sunday or Saturday or any other be it one in seven And so Hospinian is perswaded Dâ—minicum diem mutare in alium transferre licet That if the occasions of the Church do so require the Lords day may be changed unto any other provided it be one of seven and that the change be so transacted that it produce no scandall or confusion in the Church of God Nay by the doctrine of the Helvetian Churches if I conceive their meaning rightly every particular Church may destinate what day they please to religious meetings and every day may be a Lords day or a Sabbath For so they give it up in their Câ—nfession 〈…〉 Deligit ergo quâ—vis Ecclesia sibi certum tempus ad preces publicas Evangelii praedicatiâ—neâ— nec nâ—n sacramentorum celebrationem though for their parts they kept that day which had beene set apart for those holy uses even from the time of the Apostles yet so that they conceived it free to keepe the Lords day or the Sabbath Sed Dominicum non Sabbatum libera observatione celebraâ—us Some Sectaries since the Reformation have gone further yet and would have had all dayes alike as unto their use all equally to be regarded and reckoned that the Lords day as the Church continued it was a Iewish ordinance thwarting the doctrine of Saint Paul who seemed to them to abrogate that difference of dayes which the Church retained This was the fancie or the frenzie rather of the Anabaptist taking the hint perhaps from something which had beene formerly delivered by some wiser men and after them of the Swinckfeildian and the Familist as in the times before of the Petro-Brusians and if Waldensis wrong him not of Wiclef also 9 Such being the doctrine of those Churches the Protestant and those of Rome it is not to be thought but that their practise is according Both make the Lords day onely an Ecclesiasticall constitution and therefore keepe it so farre forth as by the Canons of their Churches they are enjoyned These what they are at Rome and those of her obedience we have seene already and little hath beene added since It hath not beene of late a time to make new restraints rather to mitigate the old to lay downe such which were most burdensome and grievous to be borne withall And so it seemes they do Azorius the Iesuite being more remisse in stating and determining the restraints imposed on the Lords day and the other holy dayes then Tostatus was who lived in safer times by farre then these now present nor is their discipline so severe as their Canon neither So that the Lords day there for ought I could observe when I was amongst them is solemnized much after the same manner as with us in England repairing to the Church both at Masse and Vespers ryding abroad to take the ayre or otherwise to refresh themselues and following their honest pleasures at such leasure times as are not destinate to the publicke meetings the people not being barred from travelling about their lawfull businesse as occasion is so they reserve some time for their devotions in the publicke Which is indeed agreeable to the most antient and most laudable custome in the Church of God Now for the Protestant Churches the Lutherans do not differ much from that which we have said before of the Church of Rome and therefore there is nothing to be said of them But for the rest which follow Calvin think themselves the only orthodox and reformed Churches wâ— will consider them in â—hâ—ee severall circumstances first in the exercise of religious dâ—ties secondly in restraint from labours and 〈◊〉 in permission of recreations And first for the exercise of religious duties they use it in the morning onely the afternoone being left at large for â—ny and for every man to dispose thereof as to him seemes fitting So is it in the Churches of high Germany those of the Palatinate and all the others of that mould For I have heard from Gent. of good repute that at the first reception of the Ladie Elizabeth into that Countrey on Sunday after dinner the Coaches and the horses were brought forth and all the Priâ—ces Court betooke themselves unto their pleasures hunting or hawking as the season of the yeare was fit for either Which when it seemed strange at first to those English Lords and Gentlemen which did attend the Princesse thither answer was made it was their custome so to do and that they had no Eveâ—ing-service but ended all the duties of the day with the Morning Sermon Nor is this custome onely and no more but so There is a Canon for it in some places it must be no otherwise Aâ—t 46. For in the first Councell of Dort Ann. 1574 it was decreed Publicae vespertinae preces non sunt introducendae ubi non sunt introductae ubi sunt tollantur that in such Churches where publicke Evening Prayer had not beene admitted it should continuâ— as it was and where they were admitted they should bee put downe So Doctor Smith relates the Canon if so irregular a decree may deserve that name in his Collat. doctr Cathol protest cap. 68. Art 1. And so it stood till the last Synod of Dort Ann. 1618. what time to raise the reputation of the Palatine Catechisme Sess. 14 being not long after to be admitted into their Canon it was concluded that Catechisme-lectures should be read each Sunday in the afternoone nor to be layed aside propter auditorum infrequentiam for want of Auditors Now to allure the people thither being before staved off by a former Synod it was provided that their Mâ—nisters should reade howsoever Coram paucis auditoribus immo vel coram suis famulis tantum Though few were present or none but their domesticke servants in hope by little and little to attract the people
And here to take things as they lie in order we must beginne with a narration concerning Westminster which for the prettinesse of the story I will here insert Sebert the first Christian King of the East Saxons having built that Church unto the honour of God and memory of Saint Peter Adredus de Geâ—â—is Edwardi invited Mellitus Bishop of London on a day appointed unto the consecration of it The night before S. Peter comming to the further side crosseth the ferrie goes into the Church and with a great deale of celestiall musick lights and company performes that office for the dispatch of which Mellitus had beene invited This done and being wafted backe to the further side hee gives the ferri-man for his fare a good draught of fishes onely commanding him to carry one of them which was the best for price and beauty for a present from him to Mellitus in testimony that the worke was done to his hand already Then telling who hee was hee addes that hee and his posterity the whole race of fishermen should bee long after stored with that kinde of fish tantum ne ultra piscari audeatis in die Dominica provided alwayes that they fished no more upon the Sunday Aldredus so reports the stâ—ry And though it might be true as unto the times wherein hee lived which was in the declining of the twelfth Century that fishing on the Lords day was restrained by Law yet sure hee placed this story ill in giving this injunction from Saint Peter in those early dayes when such restraints were hardly setled if in a Church new planted they had yet beene spoke of Leaving this therefore as a fable let us next looke on Beda what hee hath left us of this day in reference to our Ancestors of the Saxons â—â—â—ce and many things wee finde in him worth our observation Before wee shewed you how the Sunday was esteemed a festivall that it was judged hereticall to hold fasts thereon This ordinance came in amongst us with the faith it selfe Hist. l. 3. c. 23. S. Chadd having a place designed him by King Oswald to erect a monastery did presently retire unto it in the time of Lent In all which time Dominica excepta the Lords day excepted hee fasted constantly till the evening as the story tells us The like is told of Adamannus one of the monastery of Coldingham now in Scotland Hist. l. 4. c. 25. but then accounted part of the Kingdome of Northumberland that hee did live in such a strict and abstemious manner ut nil unquam cibi vel potus excepta die Dominica quinta Sabbati percipereâ— that hee did never eate nor drinke but on the Sunday and Thursday onely This Adamannus lived in Anno 690. Before wee shewed you with what profit musicke had beene brought into the Church of God and hither it was brought it seemes Eccl. hist. l. 2. c. 20. with the first preaching of the Gospell Beda relates it of Paulinus that when hee was made Bishop of Rochester which was in An. 631 he left behind him in the North one Iames a Deacon cantandi in Ecclesia peritissimuÌ„ a man exceeding perfect in Church musicke who taught them there that forme of singing divine service which hee learnt in Canterbury And after in the yeere 668 what time Archbishop Theodorus made his Metropoliticall visitation the Art of singing service which was then onely used in Kent for in the North it had not beene so setled but that it was againe forgotten was generally taken up over all the Kingdome â—ib 4. c. 2. Sonos cantandi in Ecclesia quos catenus in Cantia tantum noverant ab hoc tempore per omnes Anglorum Ecclesias discere coeperunt as that Author hath it Before wee shewed how Pope Vitalianus anno 653. added the Organ to that vocall musicke which was before in use in the Church of Christ. In lesse then 30 yeeres after and namely in the yeere 679. were they introduced by Pope Agatho into the Churches of the English and have continued in the same well neerâ— 1000 yeeres without interruption Before wee shewed you how some of the greater festivalls were in esteeme before the Sunday and that it was so even in the primitive times And so it also was in the primitive times of this Church of England Bed Eccl. hist. l. 4. c. 19. it being told us of Queene Etheldreda that after shee had put her selfe into a monastery she never went unto the Bathes praeter imminentibus solenniis majoribus but on the approach of the greater festivalls such as were Easter Pentecost and Christmasse for so I thinke hee meanes there by Epiphaniâ— as also that unlesse it were on the greater festivalls she did not use to eat above once a day This plainely shewes that Sunday was not reckoned for a greater festivall that other dayes were in opinion esteeme above it and makes it evident withall that they conceived not that the keeping of the Lâ—rds day was to be accouÌ„ted as a part of the law of naturâ— or introduced into the Church by divine authority but by the same authority that the others were For Lawes in these times made Ap. Lambert â—â—chaiâ—n wee meete with none but those of Ina a West-Saxon King who entred on his reigne anno 712 A Prince exceedingly devoted to the Church of Rome and therefore apt inough to embrace any thing which was there concluded By him it was enacted in this forme that followeth Servus si quid operis patrarit die Dominico ex praecepto Domini sui liber esto c. If a servant worke on the Lords day by the appointment of his master hee was to be set free and his master was to forfeit 30 shillings but if hee worked without such order from his master to bee whipped or mulcted Liber si hoc die operetur injussu Domini sui c. So if a free-man worked that day without direction from his master hee either was to bee made a Bond-man or pay 60 shillings As for the doctrine of these times wee may best judge of that by Beda In Luc. 19. First for the Sabbath that hee tells us ad Mosis usque tempora caeterorum dierum similis erat was meerely like the other dayes untill Moses time no difference at all betweene them therefore not institute and observed in the beginning of the world as some teach us now Next for the Lords day that hee makes an Apostolicall sanction onely no divine commandement as before wee noted and how farre Apostolicall sanctions binde wee may cleerely see by that which they determined in the Councell of Hierusalem Of these two specialties wee have spoke already 3 This is the most wee finde in the Saxon Heptarchie and little more then this we finde in the Saxon Monarchie In this wee meete with Alured first Lamber Archaion the first that brought this Realme in order who in his lawes cap. de diebus festis
c. as their bounden dutie doth require therefore to call men to remembrance of their dutie and to helpe their infinnitie it hath beene wholesomely provided that there should be some certaine times and dayes appointed wherein the Christians should cease from all kind of labour and apply themselves only and wholly unto the aforesaid holy works properly pertaining to true Religion c. Which workes as they may well be called Gods Service so the times especially appointed for the same are called holy dayes Not for the matter or the nature either of the time or day c. for so all dayes and times are of like holinesse but for the nature and condition of such holy workes c. whereunto such times and dayes are sanctified and hallowed that is to say separated from all prophane uses and dedicated not unto any Saint or Creature but onely unto God and his true worship Neither is it to bée thought that there is any certaine time or definite number of dayes prescribed in holy Scripture but the appointment both of the time and also of the number of dayes is left by the authoritie of Gods Word unto the libertie of Christs Church to bée determined and assigned orderly in every Countrey by the discretion of the Rulers and Ministers thereof as they shall iudge most expedient to the true setting forth of Gods glorie and edification of their people Nor is it to be thought that all this Preamble was made in reference to the holy dayes or Saints dayes onely whose being left to the authoritie of the Church was never questioned but in relation to the Lords Day also as by the Act it selfe doth at full appeare for so it followeth in the Act Bee it therefore enacted c. That all the dayes hereafter mentioned shall bee kept and commanded to be kept holy dayes and nonâ— other that is to say all Sundayes in the yeere the Feasts of the Circumcision of our Lord Iesus Christ of the Epiphanie of the Purification with all the rest now kept and there named particularly and that none other day shall be kept and commanded to bee kept holy day and to abstaine from lawfull bodily labour Nay which is more there is a further Clause in the selfe-same Act which plainly shewes that they had no such thought of the Lords day as that it was a Sabbath or so to bee obâ—erved as the Sabbath was and therefore did provide it and enact by the authoritie aforesaid That it shall be lawfull to every Husbandman Labourer Fisherman and to all and every other person and persons of what estate degree or condition he or they be upon the holy dayes aforesaid in Harvest or at any other times in the yeere when necessitie shall so require to labour â—ide fish or worke any kind of worke at their free-wills and pleasure any thing in this Act unto the contrary notwithstanding This is the totall of this Act which if examined well as it ought to bee will yeeld us all those propositions or conclusions before remembred which we collected from the writings of those three particular Martyrs Nor is it to be said that it is repealed and of no authoritie Repealed indeed it was in the first yeere of Queene Mary and stood repealed in Law though otherwise in use and practice all the long Reigne of Queene Elâ—zabeth but in the first yeere of King Iames was revived againe Note here that in the selfe-same Parliament the Common Prayer-Bookâ— now in use being reviewed by many godly Prelates was confirmed and authorized wherein so much of the said Act as doth concerne the names and number of the holy dayes is expressed and as it were incorporate into the same Which makes it manifest that in the purpose of the Church the Sunday was no otherwise esteemed of than another holy day 3 This Statute as before wee said was made in anno 5. 6. of Edward the sixt And in that very Parliament as before wee said the Common Prayer-Booke was confirmed which still remaines in use amongst us save that there was an alteration or addition of certaine Lessons to be used on every Sunday of the yéere 1. Eliz. cap. 2. the forme of the Letanie altered and corrected and two Sentences added in the deliverie of the Sacrament unto the Communicants Now in this Common Prayer-Booke thus confirmed in the fift and sixt yeeres of King Edward the sixt Cap. 1. it pleased those that had the altering and revising of it that the Commandements which were not in the former Liturgie allowed of in the second of the said Kings Reigne should now be added and accounted as a part of this the people being willed to say after the end of each Commandement Lord havâ— mercie upon us and incline our hearts to keepe this Law Which being used accordingly as well upon the hearing of the fourth Commandement as of any others hath given some men a colour to perswade themselves that certainely it was the meaning of the Church that wee should keepe a Sabbath still though the day be changed and that wee are obliged to doe it by the fourth Commandement Assuredly they who so conclude conclude against the meaning of the Booke and of them that made it Against the meaning of the Booke for if the Booke had so intended that that ejâ—culation was to be understood in a literall sence according as the words are layd downe in terminis it then must be the meaning of the Booke that wee should pray unto the Lord to keepe the Sabbath of the Iewes even the seventh day precisely from the Worlds Creation and keepe it in the selfe-same manner as the Iewes once did which no man I presume will say was the meaning of it For of the changing of the day there is nothing said nor nothing intimated but the whole Law laid downe in terminis as the Lord delivered it Against the meaning also of them that made it for they that made the Booke and reviewed it afterwards and caused these Passages and Prayers to be added to it Cranmer Archbishop of Canterbury Ridley Bishop of London and certaine others of the Prelates then and there assembled were the same men by whose advice and counsaile the Act before remembred about keeping holy dayes was in the selfe-same Parliament drawne up and perfected And is it possible wee should conceive so ill of those reverend persons as that they would erect a Sabbath in the one Act and beat it downe so totally in the other to tell us in the Service-Booke that wee are bound to keepe a Sabbath and that the time and day of Gods publike worship is either pointed out in the fourth Commandement or otherwise ordained by Dâ—vine Authoritie and in the selfe-same breath to tell us that there is neither certaine time nor definite number of dayes prescribed in Scripture but all this left unto the libertie of the Church I say as formerly I said it is impossible wee should thinke so ill of such
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
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
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
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
Cathol conversationis adviseth us to be attent and silent all the time of Divine Service not telling tales nor falling into jarres and quarrells as being to answer such of us as offend therein for a double fault Dum nec ipse verbum Dei audit nec alios audire permittit as neyther hearkening to the Word of God our selves nor permitting others In the 251. Sermon inscribed De tempore wee are commanded to lay aside all worldly businesses in solennitatibus sanctorum maxime in dominicis diebus upon the festivalls of the Saints but the Lords day specially that wee may be the readier for divine imployments Where note that whosoever made the Sermon it was his purpose that on the Saints dayes men were to forbeare all worldly businesses and not upon the Lords day onely though on that especially And in the same it is affirmed that the Lords day was instituted by the Doctors of the Church Apostles and Apostolicall men the honours of the Iewish Sabbath being by them transferred unto it Sanctieccleâ—â—â— Doctores omnem Iudaici Sabbatismi gloriam in illam transferre decreverunt It seemes some used to hunt on the Lords day then for there it is prohibited as a devilish exercise Nullus in die dominico in venatione se occupet diabolico mancipetur officio with command enough Nay in the 244. of those de tempore it is injoyned above all things with an ante omnia that no man meddle with his wife eyther upon the Lords day or the other holy dayes Ante omnia quoties dies dominicus aut aliae festivitates veniunt vxorem suam nullus agnoscat which â— the rather note though not worth the noting that those who are pressed with so poore a fancie and some such there be would please to be as carefull of the holy dayes as of the Sundayes being alike expressed in the Prohibition One may conjecture easily both by the stile and by the state of things then being in the Christian Church that neyther of these Sermons not to say any thing of the rest which concerne us not could be writ by Austin the latter every thing therein considered by no man of wisedome 2 I say as things then were in the Christian Church that Sermon was not likely to bee Saint Austines It had beene too much rashnesse to prohibit hunting being in it selfe a lawfull sport when such as in themselves were extreamely evill and an occasion of much sinne were not yet put downe The Cirque and Theater were frequented hitherto aswell upon the Lords day as on any other and they were first to be removed before it could be seasonable to inhibit a lawfull pleasure Somewhat to this effect was done in the Age before the Emperours Gratian Valentinian and Theodosius having made a law that no man should exhibit any publicke shew upon the Sunday as before we noted But this prevailed not at the first And thereupon the Fathers of the Councell of Carthage in the first yeare of this first Centurie did then and there decree by publicke order to make petition to the Emperour then being ut spectacula theatrorum coeterorumque ludorum die dominica vel coeteris religionis Christianae diebus solennibus amoveantur c. Their suite was double first that the shewes exhibited on the theaters and other plaies then used might no more be suffered on the Lords day or any other festivall of the Christian Church especially on the Octaves of the feast of Easter what time the people used to goe in greater numbers unto the Cirque or shew-place than the house of God Then that for other dayes no man might bee compelled to repare unto them as they had beene formerly as being absolutely repugnant unto Gods commandements but that all people should be left at liberty to goe or not to goe as they would themselves Nec oportere quenquam christianorum ad haec spectacula cogi c. Sed uti oportet homo in libera voluntate subsistat sibi divinitus concessa so the Canon The Emperour Theodosius thereupon enacted that on the Lords day on the feast of Christs Nativity and after to the Epiphanie or twelfth day as we call it commonly as also on the feast of Easter and from thence to Whitsontide the Cirques Theaters in all places should be shut up that so all faithfull Christian people might wholy bend themselves to the service of God Cod. Theodos. Dominico qui totius septimanae primus est dies Natale atque Epiphaniorum Christi Paschae etiam Quinquagesimae diebus c. Omni theatrorum atque Circensium voluptate per universas urbes earundem populis denegata totae Christianorum fidelium menâ—es dei cultibus occupentur So farre the letter of the law which was enacted at Constantinople the first of February Anno 425. Theodosius the second time and Valentinian being that yeare Consuls Where still observe how equally the principall festivities and the Lords day were matched together that being held unlawfull for the one which was conceived so of the other And so it stood untill the Emperour Leo by two severall Edicts advanced the Lords day higher than before it was and made it singular above other festivalls as in some other things of which more annon so in this particular For in an Edict by him sent unto Amasius at that time Captaine of his Guard or Praefectus pretorio he enacts it thus Cod. l. 3. tit 12. de â—â—riis First generally Dies festos dies altissimae malestati dedicatos nullis volumus voluptatibus occupari that he would have holy dayes which had beene dedicated to the supreame majesty not to be taken up with pleasures What would he have no pleasures used at all on the holy dayes No he saith not so but onely that they should not wholy be taken up with sports and pleasures no time being spared for pious and religious duties Nor doth he barre all pleasures on the Sunday neither as wee shall see anon in the law it selfe but onely base obscene and voluptuous pleasures Then more particularly for the Lords day thus in reference to the point in hand that neither theater nor Cirqueâ—ight nor combatings with wilde beasts should be used thereon and if the birth day or inauguration of the Emperour fell upon the same that the solemnities thereof should be referred to another day no lesse apenalty than losse of dignity and confiscation of estate being layd on them that should offend against his pleasure But for the better satisfaction take so much of the law it selfe as concernes this businesse Nihil eadem die vendicet scena theatralis aut Circense certamen aut ferarum lachrymosa spectacula Etiam si in nostrum ortum aut natalem celebranda solennitas inciderit differatur Amissionem militiae proscriptionemque patrimonij sustinebit si quis unquam spectaculis hoc die interesse praesumpscrit Given at Constantinople Martian and Zeno being consuls 469 of our Saviours birth 3
began about these times to be taken up and generally received in the Christian Church Of this there is much mention to be found in Cassian as Institut lib. 2. cap. 18. l. 3. c. 9. Collaâ— 21. c. 20. and in other places This gave the hint to Leo and S. Austine if he made that Sermon to make the Eve before a part or parcell of the day because some part of the Divine offices of the day were begun upon it And hence it is that in these Ages and in those that followed but in none before we meete with the distinction of matutinae vespertinae precationes mattins Evensong as we call it the Canons of the Church about these times beginning to oblige men to the one as well as formerly to the other The Councell held in Arragon hereupon ordeined Coâ—t Tarra 〈◊〉 Caâ— 7. Vt omnis clerus die Sabbati ad vesperam paratus sit c. That all the Clergie be in readinesse on the Saturday vespers that so they may be prepared with the more solemnity to celebrate the Lords day in the congregation And not so onely sed ut diebus omnibus vesperas matutinas celebrent but that they diligently say the morning and the evening service every day continually So for the mattins on the Sunday Gregorie of Tours informes us of them Motum est signum ad matutinas Erat enim dies dâ—minica how the bell rung to mattins for it was a Sunday I have translated it the bellâ— according to the custome of these Ages whereof now we write wherein the use of bells was first taken up for gathering of the people to the house of God Baron Anu Anno 614. there being mention in the life and history of S. Loup or Lupus who lived in the fifth Century of a great bell that hung in the Church of Sens in France whereof he was Bishop ad convocandum populum for calling of the congregation Afterwards they were rung on the holy-day Eves to give the people notice of the feast at hand and to advertise them that it was time to leave off their businesses Solebant vesperi initia feriarum campanis praenunciare so he that wrote the life of S. Codegundus 11 Well then the bells are rung and all the people met together what is expected at their hands That they behave themselves there like the Saints of God in servent prayers in frequent Psalmes and Hymnes and spirituall songs hearing Gods holy Word receiving of the Sacraments These we have touched upon before as things that had beene alwayes used from the beginnings of the Church Collections for the poore had beene sometimes used on this day before but now about these times the Offertory beganne to be an ordinary part of Gods publickeâ— worship Pope Leo seemes to intimate it in his fifth Sermon de collectis Et quia die dominico proxima futura est collectio vos omnes voluntariae devotioni praeparare c and gives them warning of it that they may be ready For our behaviour in the Church it was first ordered by Saint Paul that all things be done reverently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Angels according to which ground and warrant it was appointed in these ages that every man should stand up at the reading of the Gospell and the Gloria Patri that none depart the Church till the service ended Pope Anastatius who lived in the beginning of the fift Age is sayd to have decreed the one Dum S. S. Evangelia in ecclesia recitantur sacerdotes coeteri omnes praesentes non sedentes sed venerabiliter curvi Epl. Decret 1 ap Bin. in conspectu sancti evangelij stantes dominica verba attente audiant fideliter adorent The Priests and all else present are enjoyned to stand their bodies bowed a little in signe of reverence during the reading of the Gospell but by no meanes to heare it sitting adding some joyfull acclamation at the end thereofâ— such as is that of Glory be to thee O Lord. So for the Gloria Patri that forme of giving to the Lord the glory which belongs unto him we finde in Cassian that they used to stand upon their feet at the doing of it In clausula psalmi Institut lib. 2. c. 8. omnes astantes pronunciant magno clamore Gloria patri c that gesture being thought most natural and most proper for it No constitution needed to enjoyn those duties which naturall disâ—retion of it selfe could dictate As for the last it seemed the people in those parts used to depart the Church some of them before the service ended and the blessing given for otherwise there had beene no Canon to command the contrary Ex malis moribus bonae nascuntur leges the old saying is And out of this ill custome did arise a law made in a Synod held in a towne of Gallia Narbonensis Conc. Agathens Can. 47. the 22 of the reigne of Alaricus King of the Visi-Gothes or Westerne-Gothes Anno 506. that on the Lords day all Lay people should be present at the publicke liturgie and none depart before the blessing Missas die dominico secularibus audire speciali ordine praecipimus ita ut egredi ante benedictionem sacerdotis populus non praesumat So the Canon hath it According unto which it is provided in the Canons of the Church of England Can. 18. that none depart out of the Church during the time of service and Sermon without some reasonable or urgent cause The benediction given and the assembly broken up the people might goe home no doubt and being there make merry with their friends and neighbours such as came either to them of their owne accord or otherwise had beene invited Gregorie of Tours informes us of a certaine Presbiter that thrust himselfe into the Bishopricke of the Arverni immediately upon the death of Sidonius Apollinaris who dyed about the yeare 487 hist. l. 31 and that to gaine the peoples favour on the next Lords day after Iussit cunctos cives praeparato epulo invitari he had invited all the principall Citizens to a solemne feast Whatever might be sayd of him that made the invitation no doubt but there were many pious and religious men that accepted of it Of recreations after dinner untill evening prayers and after evening prayer till the time of supper there is no question to be made but all were practised which were not prohibited Nam quod non prohibetur permissum est as Tertullian Of this more annon 12 Thus have we brought the Lords day to the highest pitch the highest pitch that hitherto it had enjoyed both in relation unto rest from worldly businesse and to the full performance of religious duties What ever was done afterwards in pursuite hereof consisted specially in beating downe the opposition of the common people who were not easily induced to lay by their businesse next in a descant as it were on the
be done in any part why then necessity requiring is it unlawfull for the whole It seemes then by Saint Gregories doctrine that in hot weather one may lawfully goe into the water on the Lords day and there wade or swimme either to wash or coole his body as well as upon any other Note also here that not the quality of the day but the condition of the thing is to be considered in the denominating of a lawfull or unlawfull act that things unlawfull in themselves or tending to unlawfull ends are unfit for all dayes and that what ever thing is fit for any day is of it selfe as fit for Sunday Finally he concludes with this Dominicorum vero die a labore terreno cessandum est c. We ought to rest indeede on the Lords day from earthly labours and by all meanes abide in prayers that if by humane negligence any thing hath escaped in the sixe former dayes it may be expiated by our prayers on the day of the resurrection This was the salve by him applied to those dangerous sores and such effect it wrought upon them that for the present and long after we finde not any that prohibited working on the Saturday But at the last it seemes some did who thereupon were censured and condemned by another Gregory of that name the seventh Damnavit docentes nonâ—licere die Sabbati operas facâ—re as the Law informes us De consecratione distinct 3. cap. Pervenit But this was not till Anno 1074. or after almost 500. yeares after the times where now we are As for the other fancie that of not going to the Bathes on the Lords day it seemes he crushed that too as for that particular though otherwise the like conceits did breake out againe as men beganne to entertaine strange thoughts and superstitious doctrines about this day especially in these declining Ages of the Church wherein so many errours both in faith and manners did in fine defile it that it was blacke indeed but with little comlinesse The Church as in too many things not proper to this place and purpose it did incroach upon the Iew much of the ceremonies and Priestly habit in these times established being thence derived so is it not to be admired if in some things particular both 〈◊〉 and Synods beganne to Iudaize a little in our present businesse making the Lords day no lesse rigidly to be observed than the Iewish Sabbath if it were not more 2 For in the following Age and in the latter end thereof when learning was now almost come to its lowest ebbe there was a Synod held at Friuli by the command of Pepin then King of France a towne now in the territorie of the State of Venice The principall motive of that meeting was to confirme the doctine of the holy Trinity and the incarnation of the word which in those times had bin disputed The President thereof Paâ—linus Patriarke of Aquilegia Anno 791. of our Redemption There in relation to this day it was thus decreed Diem dominicum inchoante noctis initio i. e. vespere Sabbati quando signum insonuerit c. Wee constitute and appoint that all Christian men that is to say all Christian men who lived within the Canons â—each should with all reverence and devotion honour the Lords day beginning on the evening of the day before at the first ringing of the bell and that they doe abstaine therein especially from all kinde of sinne as also from all carnall acts Etiam a proprijs conjugibus even from the company of their wives and all earthly labours and that they goe unto the Church devoutly laying aside all suites of Law that so they may in love and charitie praise Gods name together You may remember that some such device as this was fathered formerly on Saint Austine but with little reason Such trimme conceits as these had not then beene thought of And though it be affirmed in the preamble to these constitutions nec novas regulas instituimus nec supervacuas rerum adinventiones inhianter sectamur that they did neither make new rules or follow vaine and needlesse fancies Sed sacris paternorum Canonum recensitis folijs c. but that they tooke example by the antient Canons yet looke who will into all Canons of the Church for the times before and he shall find no such example For my part I should rather thinke that it was put into the Canon in succeeding times by some misadventure that some observing a restraint ab omni opere carnali of all carnall acts might as by way of question write in the Margin etiam a proprijs conjugibus from whence by ignorance or negligence of the Collectours it might be put into the text Yet if it were so passed at first and if it chance that any be so minded and some such there be as to conceive the Canon to be pure and pious and the intent thereof not to be neglected they are to be advertised that the holy dayes must be observed in the selfe same manner It was determined so before by the false Saint Austine And somewhat to this purpose saith this Synod now that all the greater festivalls must with all reverence be observed and honoured and that such holy dayes as by the priests were bidden in the Congregation Omnibus modis sunt custodienda were by all wayes and meanes to be kept amongst them that is by all those wayes and means which in the said Conon were before remembred In this the Christian plainely outwent the Iew amongst whose many superstitions Ap. Ainsw in Ex. 20. 10. there is none such found true indeede the Iewes accounted it unlawfull to marrie on the Sabbath day or on the evening of the Sabbath or on the first day of the weeke lest say the Rabbins they should pollute the Sabbath by dressing meate Conformably whereunto it was decreed in a Synod held in Aken or Aquis granum Caâ— 17. Anno 833. nec nuptias pro reverentia tantae solennitatis celebrari visum est that in a reverence to the Lords day it should no more be lawfull to marrie or be married upon the same The Iewes as formerly wee shewed have now by order from their Rabbins restrained themselves on their Sabbath day from knocking with their hands upon a table to still a child from making figures in the aire or drawing letters in the ground or in dust and ashes and such like niceties And some such teachers Olaus King of Norway had no question met with Anno 1028. For being taken up one Sunday in some serious thoughts and having in his hands a small walking sticke he tooke his knife and whitled it as men doe sometimes when as their mindes are troubled or intent on businesse And when it had beene â—old him as by way of jest how he had â—respassed therein against the Sabbath he gathered the small chippes together put them upon his hand and set fire unto them Vt viz. in se
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
solennibus reckoneth up certaine dayes in which it was permitted unto free-men to enjoy their festivall liberty as the phrase there is servis autem ijs qui sunt legitima officiorum servitute astricti non item but not to slaves and such as were in service unto other men viz. the twelve dayes after Christs Nativity dies ille quo Chrâ—stus subegit diabolum the day wherein our Saviour overcame the Divell the festivall of Saint Gregory seaven dayes before Easter and as many after the festivall day of Saint Peter and Paul the weeke before our Lady day in harvest All-Hallowtide and the foure wednesdayes in the Ember-weeke Where note how many other dayes were privileged in the selfe same manner as the Lords day was in case that bee the day then spoke of wherein our Saviour overcame the Divell as I thinke it is as also that this privilege extended unto free-men onely servants and bond-men being left in the same condition as before they were to spend all dayes alike in their masters businesses This Alured began his reigne anno 871. and after him succeeded Edward surnamed the Elder in the yeere 900. who in a league betweene himselfe and Gunthrun King of the Danes in England did publickely on both sides prohibite as well all markettings on the Sunday as other kinde of worke whatsoever on the other holy dayes Dacus si die Dominico quicquam fuerit mercatus reipsa Oris praeterea 12 mulctator Anglus 30 solidos numerato c. If a Dane bought any thing on the Lords day he was to forfeit the thing bought and to pay 12 Oras every Ora being the fifteenth part of a pound an Englishman doing the like to pay 30 shillings A freeman if he did any worke die quocunque festo on any of the holy dayes was forthwith to be made a Bondman or to redeeme himselfe with mony a bond-slave to be beaten for it or redeeme his beating with his purse The master also whether that he were Englishman or Dane if he compelled his servants to worke on any of the holy daies was to answer for it So when it had been generally received in other places to begin the Sunday-service on the Eve before it was enacted by K. Edgar surnamed the peaceable who began his reigne anno 959 diem Sabbati ab ipsa die Saturni hora pomeridiana tertia usque in lunaris diei diluculum festum agitari that the Sabbath should beginne on Saturday at three of the clocke in the afternoone and not as Foxe relates it in his Acts and Monuments at nine in the morning and so hold on till day breake on Monday Where by the way though it be dies Sabbati in the Latine yet in the Saxon copie it is onely Healde the holy day After this Edgars death the Danes so plagued this realme that there was nothing setled in it either in Church or state till finally they had wonne the Garland and obteined the Kingdome The first of these Canutus an heroicke Prince of whom it is affirmed by Malmesbury omnes leges ab antiquis regibus maxime sub Etheldredo latas that hee commanded all those lawes to be observed which had been made by any of the former Kings and those before remembred amongst the rest of which see the 42 of his Constitutions especially by Etheldred his predecessour and that upon a grievous mulct to bee layed on such who should disobey them These are the lawes which afterwards were called King Edwards non quòd ille statuerit sed quòd observarit not because hee enacted them but that he caused them to bee kept Of these more anon Besides which Lawes so brought together there were some others made at Winchester by this King Canutus Leg. 14. 15. and amongst others this that on the Lords day there should be no marketting no Courts or publicke meetings of the people for civill businesses as also that all men absteine from hunting and from all kind of earthly work Yet was there an exception too nisi â—lagitante necessitate in cases of necessity wherein it was permitted both to buy and sell and for the people to meet together in their Courtes For so it passeth in the Law Die Dominico mercata concelebrari populive convenâ—us agi nisi flagitante necessitate planissime vetamus ipso praeterea die sacrosancto à venatione opere terreno prorsus omni quisque abstineto Not that it is to be supposed as some would have it that he inteÌ„ded Sunday for a Sabbath day For entring on the Crown an 1017 he did no more then what had formerly been enacted by Charles the Great and severall Councels afâ—er him none of which dreamed of any Sabbath Besides it is affirmed of this Canutus Lib. 6. c. 29. by Otho Frisingensis that in the yeere 1027 he did accompany the Emperour Conrade at his coronation on an Easter day which questionlesse hee would not have done knowing those kinde of pompes to be meerely civill to have in them much of ostentation had he intended any Sabbath when he restrained some works on Sunday But to make sure worke of it without more adoe the lawes by him collected which we cal S. Edwards make the matter plaine where Sunday hath no other privilege then the other feaâ—ts which is more is ranked below theÌ„ The law is thus entituled De teÌ„poribus diebus pacis Domini Regis the text as followeth â—og de Hoveden in Henrico secundo Ab adventu Domini usque ad octavam Epiphaniae pax Dei Ecclesiae per â—mne regnuÌ„ c. From Advent to the ctaves of Epiphanie let no mans person be molested nor no suite pursued the like from Septuagesima to Low-sunday and so from holy thursday to the next Sunday after Whitsontide Item omnibus Sabbatis ab hora nona usque ad diem Lunae c. the like on Saturdayes from three in the afternoone untill munday morning as also on the Eves of the Virgin Mary S. Michael S. Iohn the Baptist all the holy Apostles of such particular Saints whose festivalls are published in the Church on the Sunday mornings the Eve of All Saints in November from three of the Clock till the solemnity be ended As also that no Christian be molested going to Church for his devotioÌ„s or returning thence or travelling to the dedicatioÌ„ of any new erected Church or to the Synods or any publicke chapter meeting Thus was it with the Lords day as with many others in S. Edwards Lawes which after were confirmed and ratified by King Henry the second after they had long beene neglected 4 Now goe wee forwards to the Normans and let us see what care they tooke about the sanctifying of the Lords day whether they either tooke or meant it for a Sabbath And first beginning with the reigne of the first six Kings wee finde them times of action and full of troubles as it doth use to bee in unsetled states no Law
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
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