ipsis Apostolis Domini aedificata witnesseth Henry the second in his Letters Patents For being burnt in his time he takes a Princely care for the building of it againe as the Kings Majestie now doth for the repairing of that goodly edifice of S. Pauls Church now fallen to decay Anno 71. Crescens sent into Galatia by St. Paul Euseb l. 3. c. 4 Ado. would not content himselfe to preach in private houses but by S. Pauls example caused a Church to be built at Vienna Anno 79. St. Euseb l. 3. c. 20. John caused a goodly Church to be built about Ephesus where himself with an Archbishop divers Bishops of severall Churches in Asia met at a Synode This Church stood over against the hill where he robbed whom S. John converted Euseb l. 2. c. 25 Gaius Bishop of Rome affirmeth that til his time for 220. years together Churches had continued neere unto the Vaticane built by the Apostles which had Church-yards belonging to them and where were to be seen the Tombs and Monuments of the Apostles Anno 110. Ignatius reproved Trajan in a Church Anno 117. Niceph. l. 3. c. 19 Dion in Adrian Adrian caused Churches to be built for Christians wherein he forbade any of the Romane gods to be placed Anno 160. Euseb l. 5. c. 25. Polycarpus received the Sacrament publikely in the Church of Rome Anno 197. Bed l. 1. c. 4. Lucius King of Great Britaine desired of Eleutherius ut per ejus mandatum fieret Christianus which being granted â—lores hist he dedicated the Temples of the Heathen gods to the worship of the true God and made Churches of them and placed in them 28. Bishops and three Archbishops Seas Tertul. adv Vaâ—en in Apolog Anno 203. Tertullian maketh mention of these Churches built before his time and saith that commonly they were built upon an hill as Isaac was offered and Christ crucified on an hill and looked towards the East Nostrae columbae Domus in editis apertis Orientem amat Hence it is saith he that the Heathen traduce us for worshipping the Sun quòd innotuerit nos ad Orientis regionem praecari because it is openly known that all we Christians pray unto God in our Churches with our faces to the East and if they stand not so they are not like Christian Churches nor judged to be consecrated by Christian Bishops S. Ireâ— l. 3. c. 3. Anno 180. Irenaeus saw Poly carpus sit in his Bishops chaire in Smyrna S. James his chaire stood in the Church of Jerusalem for 326. yeares together saith Eusebius and was there to be seen in St. Austins time Euseb l. 5. c. 20. l 7. c. 19. notwithstanding Dioclesians Decree Anno 239. S. Aug. l 2. Con. lit Pâ—ttl c. 51. Cusâ—b l. 6. 〈◊〉 34. Fabianus suffered not Philip the first Christian Emperour to joyn with the faithfull in the Church before he had stood in loco poenitentium And so you see the zeale of Christians in building of Churches began in the Apostles times and continued for 280. yeares together at least And how necessary it was for the Apostles and their successours planters of the Gospel to build Churches and not to pray preach administer the Sacraments or exercise Ecclesiasticall discipline of excommunication and absolution in private houses S. Aug contr Mâ—nâ—â— epis 〈◊〉 4 â—â—m 6. Irenaeus Tertullian St. Augustine and divers godly Fathers tell us For hereby Catholickes and good Christians were knowne from Heretickes For nullus Haereticorum basilicam suam audet ostendere Heretickes had no Churches to shew nor chaire wherein they succeeded the Apostles Thus Irenaeus confoundeth Valentinus S. Iren. l. 3. c. 3.4.5 Cerdon and Marcion they could not shew how they succeeded the Apostles but he could prove his owne succession and reckon up all those that succeeded the Apostles in their severall Churches and so sheweth who succeeded Peter and Paul in the Church of Rome Whereby their vanity may in part appeare that against all Antiquity upon idle ghesses make fooles beleeve that St. Peter was never at Rome making the succession of Bishops and truth of the Latine Churches as questionable as the Centurists orders Thus Tertullian putteth Valentinus and Apelles to it to shew their descent Tertul. de praâ—â— ser c. 11. If they will not be accounted Heretickes aedant origines Ecclesiarum suarum evolvant ordinem Sacerdotum c. it a ut primus sit aliquis ex Apostolis let them shew when their Church began so that the first founder be an Apostle as Polycarpus was placed by St. John in Smyrna and Clemens by St. Peter in the Church of Rome Confingant tale quid Haeretici let Heretickes lay their heads together Tert. de praeâ— ser c. 17. and produce such a pedigree of their faith Which he was sure they could not doe for sine matre sine sede extorres vagantur Ecclesias non habent They were not Christians that had no Churches for 200. yeares after Christ but it plainely appeares by St. Irenaeus and Tertullian that they were Hereticks that were so long without Churches These had no Church for their Mother no Sea for their Bishops nor succession of them from the Apostles but were meere stragglers And for this cause saies St. Cyprian Haereticus sanctificare non potest S. Cyp. l. 1. ep 12. quia nec Ecclesiam nec Altarehabet an Hereticke cannot consecrate the Sacrament because he hath neither Church nor Altar for Eucharistia in Altari sanctificatur Without Churches no Sacrament could be consecrated nor received In this sort St. Augustine confoundeth the Donatists and Sectaries of his time S. Aug l. 2. cont Petil. c. 51. Numerate Sacerdotes vel ab ipsa sede Petri in illo ordine quis cui successit videte Reckon up your Priests who succeeded one another after St. Peter in his chaire if you will be esteemed members of the Church Hereby we may by Gods mercy make good the truth of our Church For we are able lineally to set down the succession of our Bishops from St. Peter to S. Gregorie and from him to our first Archbishop St. Austin our English Apostle as Bishop Godwin calls him downeward to his Grace that now sits in his chaire Primate of all England and Metropolitane This succession of Bishops to the Apostles and exercise of Ecclesiasticall discipline preaching of the word of God and consecrating of the Eucharist on the Lords Boord or holy Altar was judged a thing so necessary by the Apostles and their successors Eusâ—â— l. 8. c. 1. that as Eusebius reports Christians never ceased building repairing and inlarging of Churches even in the hottest times of persecution And though the Pastours were many times driven out of them and wandred up and down in Mountaines and Dens and Caves of the earth yet they found such favour with the Emperours that the Churches still continued And their chaires were never empty nor the succession of their Bishops interrupted no not in Dioclesians time when so many Churches were demolished True it is Cecilius in Minutius Foelix and Celsus in Origen and other Gentiles reviled Christians and called them Atheists quia nec templa nec deos haberent because they had neither temples nor Gods And indeed they had no such temples nor worshipped such gods as they did Yet Christians were never without Churches to serve the true God in Howbeit they were not called Temples or Basilicae before the Emperour Constantines time who built them in that stately and magnificent maner that they might equalize or surmount the sumptuous Temples erected by the Heathen to Diana Venus Jupiter or other heathen gods Thus necessity of Gods service and exercise of Ecclesiasticall discipline caused and continued the use of Churches from time to time and their zeale inflamed them to beautifie and adorne them in the most sumptuous maner that might be that with David and Solomon they might shew so farre as their poverty would suffer them in such glorious and magnificent buildings and by the sumptuous costlinesse bestowed in adorning of them with gold silver and precious stones the incomparable glory and infinite greatnesse of the Majestie of their God to whom that poore house was dedicated and before whom they presented themselves to performe such service as himselfe and his Vicegerents have appointed which doubtless as by the practice of S. Paul and the Apostles and the best Saints of God may appeare is much more acceptable unto him being performed in an house of his own than if it had been continued in one of ours in some upper chamber as now upon necessity it was Wherefore since by Gods mercy we doe in part enjoy the piety and bounty of our Predecessours and have the houses of God left us to serve God in let us abandon the irregular fashion of straggling Schismatickes in making Conventicles praying preaching and breaking bread in corners private houses and dining rooms And on the other side let us conforme our selves in frequenting the Lords house to the practice of the Lords Church especially on the Lords day and say with David O come let us goe into the house of the Lord and fall flat on our faces before his footstoole And if we doe not onely bend or bowe our body to his blessed Boord or holy Altar but fall flat on our faces before his footstoole so soone as ever we approach in sight thereof what Patriarch Apostle blessed Martyr holy or learned Father would condemne us for it or rather would not be delighted to see their Lord so honoured and their devotion so reverently imitated and so good hope given to have it in such sort continued in the Lords house on the Lords day by the Lords servants unto the Lords comming againe who doubtlesse will then ratifie what he hath already pronounced Blessed are those servants whom the Lord when he commeth shall finde so doing Amen FINIS PErlegi hanc concionem habitam in visitatione Trionnali Reverendi in Christo Patris Episcopi Lincolniensis in quâ nihil reperio sanae doctrinae aut bonis moribus contrarium quominùs cum utilitate pablicâ imprimatur it a tamen ut si non intra tres menses proximè sequentes typis mandetur haec licentia sit omnino irrita Ex Aedibus Lambethanis II. Calend. Martii 1635. GUIL BRAY Rmo. Patri D. Arch. Cant. Sacellanus domesticus
guilefull zeale to be thought to speake the Scripture phrase when indeed the dregs of Ashdod flow from their mouthes For that day which they nickname the Sabbath is either no day at all or not the day that they meane It were well therefore that they would forbeare to speake strange languages in the Church for Saint Pauls sake and use them then when they all meet together in new England amongst them that understand the language for with us the Sabbath is Saturday and no day else No ancient Father Father Nay no learned man Heathen or Christian tooke it otherwise from the beginning of the world till the beginning of their schisme in 1554. And if wee finde the word otherwise used in some writings that of late come unto our hands blame not the Clerkes good men for it nor intitle the misprision any higher or otherwise than to these pretenders to pietie who for their owne ends have for a long time deceived the world with their zealous and most ignorant or cunning clamours and rung the name of Sabbath so commonly into all mens eares that not Clerkes onely but men of judgement learning and vertue not heeding peradventure so much as is requisite what crafty and wicked device may be menaged under the vaile of a faire word used in Gods law doe likewise suffer the same often to scape the doore of their lips that detest the drift of the devisers in the closet of their hearts I will now shut up this point in Saint Hilaries words S. Hilar. l. 6. Non sum nescius difficillimo me asperrimoque tempore haec disserere multis jam per omnes fermè Romani Imperii provincias Ecclesiis morbo pestiferae hujus praedicationis infectis velut ad piae fidei hujus malà usurpatam persuasionem longo doctrinae usu ementito nomine verae religionis imbutis non ignorans difficilem esse ad emendationis profectum voluntatem quam in erroris sui studio per plurimorum assensum authoritas publicae sententiae contineret Gravis enim est periculosus error inplurimis multorum lapsus etiamsi se intellig at tamen exurgendi pudore authoritatem sibi praesumit ex numero habens hoc impudentiae ut quod errat intelligentiam esse veritatis asserat dum minus erroris esse existimatur in multis There are so many that see so little benefit will be suckt out of the constitutions of the Apostles practice and tradition of holy Church doctrine of godly and learned Fathers that they have got themselves heapes of teachers that to serve their owne turnes will call and keep the Lords day as a Sabbath and so proclaime it with such lowd outcries that the voice of truth will become silence and her selfe made errour and so made to beleeve of her selfe or to forgoe her owne modesty and to beleeve none but her selfe But with Moses liberavi animam meam being called hither very unwillingly I have set before you good and evill light and darknesse life and death the doctrine and practice of the Church of God and the leaven of Pharisees and fashion of Schismatickes and Novellists chuse which you will and the Lord be your guide Onely of this be you well assured that if you will have Manna rained downe unto you you must forgoe your Sabbath and sticke onely to the Lords day for in nostrâ Dominicâ die semper Dominus pluit Manna Orig. super 15. Exod. hom 7. in Sabbatho non pluit The last point touching the day of meeting is When doth the Lords day begin Resp I answer S. Ambra in Ps â—7 out of Saint Ambrose The first day of the weeke began when the Sabbath ended The Sabbath ended when Christ arose Christ the true light arose with the light and spring of the morning for vesperi Sabbathi quae lucescit in primam Sabbathi are Saint Matthews words Nihil pulchrius nihil expressius saith hee this place is as fit and pat for our purpose as may be The Sabbaths evening is in the light of the first day of the weeke So Saint Leo resolveth Dioscorus Patriarch of Alexandria vespera Sabbathi initium diei Dominici S. Leo epist â—d Diosc the beginning of the Lords day is in the end of the Sabbath The end of the Sabbath is in the light of the first day of the weeke Looke then for Jacobs hand on Esau's heele or the beginning of the Lords day in the end of the Sabbath But Saint Nyssen is more punctuall and cleere S. Nyssen deresur orat 2. the Lords day saith he begins at Cock-crowing atque in hoc ipso articulo temporis and at that very knot and joint of time For then end we our Sabbaths or Saturdaies fast and then begin we nos oblectare laetari to keepe our Sundayes feast and that by an ancient custome which all are bound to observe For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he doth not signifie the evening or that part of the night which is post occasum Solis after Sun set but the rise of the morning with which the Sabbath ended Yet for all this the Church by way of preparation for the better sanctification of the Lords day hath prudently and piously appointed holy offices to be used on the Eve before And in obedience to this positive constitution of holy Church Saint Augustine would have his hearers to observe the Lords day S. Aug. ser de tem 25. à vesperâ ad vesperam from Even to Even sicut antiquis praeceptum est de Sabbatho as it was also commanded the Jewes concerning the Sabbath And therefore saith he look that from Saturday at Even us que ad vesperam diei Dominici till the Lords day at even we set aside all rurall and worldly businesse ut solo divino culiui vacemus that we may attend onely on the Lords service and begin to repaire to the Church to evening prayer on Saturday nights and he that cannot so doe let him be sure to pray at home Remember then that you which will needs have the Lords day a Sabbath doe set aside all businesse and flocke to the Church to say or heare Service on Saturday Evens which hitherto you have not done notwithstanding the order of the Church which prescribeth that part of that day to prepare us for the more devout observation of the Lords day Thus much of the day of meeting The first day of the weeke 2 In the next place we have in the next words to consider of the persons that then met These were not Jewes for then the Sabbath had beene the day of their meeting but Gentiles Asians Macedonians Thessalonians Paul with his companions and Disciples Now Paul had ordered before this time in Galatia and in Corinth that his Disciples were to have their meetings on the first day of the weeke whereunto they submitted themselves For on the first day of the week they now met and so did the whole Church
notorious sinners were put to open penance and that it is a thing much to be wished for that such discipline were restored againe Bishop Latimer soone missed it or some such thing and complaines of the want thereof therefore he with the other godly Bishops of his time send their wishes after it to fetch it againe till God be pleased to provide meanes powerfull for the restoring thereof Tertullian taxeth the Heretickes of his time for neglect of this decent and godly discipline Tertul. de praeser c. 16. They kept no distinction of places nor of Service in their Conventicles Quis catechumenus quis fidelis incertum est pariter adeunt pariter audiunt pariter orant The whole heard of them ranne in a rout together both to Prayers Sermon and Sacrament that you could not know one from another Euseb l. 5. c. 28 l. 6. c. 34. It was quite otherwise in the holy Catholike Church That which Zepherinus required of Natalius Fabianus of Philip and Saint Cyprian of the Penitents of his time S. Cyp. l. 2. ep 7 make it manifest that there were distinction of places in the Church to ranke all sorts of Christians in And Saint Ambrose his practice sheweth a distinction of Service The Catechumeni being dismissed missam facere caepi S. Amb. ep 33. Saint Ambrose began not the second Service as our Church calleth it at the Altar Booke of Fast 1. Dâ—m Râ—giâ— before the first Service in the body of the Church was finished and the Catechumeni sent out which still is the custome in our Church and none will ever goe about to put that sweet harmonie which wee keepe with the Primitive Church out of tune but such as Tertullian complaines of Schismatickes and Sectaries And so we see that all those holy actions which are distinctly performed both in the first and second service are all included in this action of breaking of bread sicut frangitur in Sacramento corporis Christi And so I come to the second holy action 2. This is Preaching The Preacher is Saint Paul What kinde of Sermon then did Saint Paul make for fit it is that his action be our direction Saint Pauls preaching is of three kinds 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reasoned with them or taught them by way of dialogue 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he continued his speech 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. he used a long homily which held from midnight till morning For the first Saint Pauls preaching did not stand onely in making a long discourse which some pitifully perishing in a dearth of matter and in an inundation of light and froathie words trumpet up for the onely preaching But he gave others leave to speake as well as himselfe for that must needs be to hold up the dialogue in the text yet he preached for all that Wherefore if the Curate catechise in the afternoone as he is commanded by question and answer which makes the dialogue in the text this man preacheth There is therefore no cause at all why some should take the matter so grievously that charge should be given by the King whom they never meane to obey therein that afternoone Sermons should be turned into catechising that is that one kinde of preaching should be exchanged for another the lesse profitable for the more usefull Certaine also it is that whether they travell all the Scriptures over and then passe on to the ancient Fathers they shall finde no ground at all for the fruitlesse and disobedient exercise of their afternoone talent till they come home to their owne wilfull selfe-conceitednesse Our Saviour came not to breake the law but to fulfill it who being at Capernaum on a Sabbath day preached but once For statim è Synagogâ from the Synagogue he went immediately to Simons house to dinner where Simons wives mother ministred unto them Mar. 1.31 and there stayed healing diseases till sunne set and went no more to the Synagogue to preach in the afternoon The law that enjoined afternoon Sermons for keeping their Sabbath was not then knowne to the Pharises themselves who else were apt enough to have laid it in his dish at supper Troubles at Franckford pag. 194. no nor to these mens progenitors for 1565. yeares after as by their owne confession may appeare True it is Saint Peter preached once at the ninth houre or at three a clocke in the afternoone Act. 3.1 but the occasion place and other circumstances being so extraordinary his example binds us no more to doe the like than Saint Pauls here doth to preach in an upper chamber all night long The holy Fathers also in the best times had their Sermons in the forenoons and it will be hard for the best or stubbornest of them all to shew a Sermon preached by any of the Fathers in the afternoone Saint Basil onely excepted who had his second and ninth homily in the afternoone Socrat l. 5. c. 21. Niceph. l. 12. c. 34. because as Socrates and Nicephorus affirme the custome in Caesare a was not to preach in the forenoone but Episcopi Sacerdotes post lucernarum accensiones sacras Scripturae populo exponunt the people have the Scripture expounded to them in the afternoone Their preaching was but expounding as they call it and that but once neither Why then should they not yeeld to change their afternoone discoursing into preaching by way of dialogue as St. Paul here did Secondly St. Paul preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the while he was in his Homilie What his Homilie was it is hard for me to say whether it was one that himselfe made and did not reade or one that he read and another made An Homilie I am sure it was and it may be made by all the Apostles or the chiefe of the Apostles as Bucer saies our Homilies were penned by some eminent Preachers I pray you tell me when Saint Paul went through divers Churches as now he did to establish them in the faith and to that end took with him dogmata the decrees made by the Apostles and Elders that were at Jerusalem Act 16.4 and delivered them to the Churches to be kept whether he did reade them or no or delivered them as a Roll sealed up If he read them there 's his homilie And most certaine it is he read them even by his owne rule For if he caused Epistles from some one man to be read in the Church by him that brought them it is more than evident that himselfe bringing the Decrees of the Apostles and Elders he would not in any sort transgresse his owne rule but doe the decrees himselfe and the Church that right as to reade them that the Churches might see what it was that he delivered them to keep and be fully assured that himselfe walked in the selfe same steps with the rest of the Apostles and so be enabled to stop the mouths of all false Apostles who objected that against
him and thereby be fully established in the faith which was the only end of his comming which could not have beene wrought nor obtained if these Decrees had not beene read at all or read by any other Wherefore I take it for a cleare truth that St. Paul read the Decrees and sure I am by the word used in the text that when he read them and did no more but reade them without adding or diminishing that he preached by way of Homilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading of Homilies then is preaching Concil Rhem. Can. 15. and so adjudged by the learned Bishops in the Councell of Rhemes The Canon concerneth Bishops themselves Ut Episcopi Sermones Homilias sanctorum Patrum prout omnes intelligant secundum proprietatem linguae praedicare studeant The Canon saies not praedicari studeant but praedicare themselves must give good example not only in preaching Sermons of their owne making as it is appointed Can. 14. which some cry up for the only preaching but also read and interpret the Homilies of holy Fathers themselves which is also here called preaching So likewise when the Diptychs containing the Decrees of the foure first generall Councels Constantinop 5. Act. 10. and of Saint Leo were read pro utilitate pace Ecclesiae praedicantur they are said to be preached for the profit and peace of the Church This reading of Decrees is called preaching in the Councell of Constantinople If then reading of decrees of the Apostles and by that president reading of Diptychs and Homilies be preaching and used for the profit and peace of the Church and for the establishing of them in the faith then surely is reading of lessons Epistle and Gospel much more preaching and the Reader is a Preacher The Councell of Aquisgrane layeth downe the office of a Reader Concil Aq. c. 3. and to prevent all exceptions ex canonicâ authoritate and saith thus Lectores sunt qui verbum Dei praedicant Readers are Preachers This they might learne of Saint Ambrose S. Ambr. in eph c. 4. v. 11. S. Cypr. ep 4. l. 4. ep 5. l. 2. and he of Saint Cyprian Saint Cyprian gives onely a toleration to read unto Celerinus nobly descended yet sayes it will make more for his honour in coelesti praedicatione fieri generosum to be made a Gentleman for his heavenly preaching yet this preaching was but reading And further saith that there is nothing wherein a Confessour magis prosit can more profit his brethren than by reading the Gospel unde Martyres fiunt whereby Confessours are made Martyrs This was the doctrine of Origen before him Orig. hom 10. in Gen. Reading then is preaching nay heavenly preaching and there is nothing more profitable for the Church nor more powerfull to make the most perfect men of God of all other even to make Martyrs What shall we thinke then of T. C. and such as he hath seduced that traduce Readers for dumb dogs blinde guides empty feeders and say that reading is so farre from making the man of God perfect that rather the quite contrary may be confirmed Whether doe you not thinke that this blessed Archbishop and Martyr and these holy and learned Bishops would not sharpely have censured the broachers of such doctrine within their Diocesses or will you condemne them their doctrine and Canons to deifie T.C. For my part qui Bavium non odit amet tua Carmina Maevi he that detesteth not the Father of such Schismatickes with their Brood I wish him no worse but that he may fall so farre in love with the pure zeale of those wandring Danites their refined brethren led by such guides that they may beleeve their spies and follow them per mare per terras into new Laish to dwell in a Land of their owne Cottons Sermon and to goe no more out but make themselves happy without corrivalls under an Ephod and Priest of Micha's owne making And surely if they did beleeve their owne doctrines and would be honest and true to their owne positions I cannot see how they should stay here longer than for a good wind The government of our Church they say is Babylonish while they stay here they are in the midst of Babylon therefore the rites of Babylon they will not use and there is no reason that they should Why then doth not that loud cry awaken their consciences that calls them out hence Come out of her my people that you be not partaker in her plagues How doe they thinke that any man should trust them that are so false to their owne friends their own followers their owne faith and doctrine and will forsake them all and with Demas embrace this present world in the midst of Babylon with so great hazzard of the plagues of Babylon Doubtlesse these Church Schismatickes are the most grosse nay the most transparent Hypocrites and most void of conscience of all others They will take the benefit of the Church but abjure the doctrine and discipline of the Church These are whorish and Babylonish But tythe milke is not whorish if it be not mingled with water nor a tithe sheafe Babylonish till it be as big as great Babylon it selfe Is not this ridiculous hypocrisie If their stomackes be so queazie to rise against these things because their pure nostrill resenteth the dip of the Popes foot in them let them begin to abandon the Pope in that which he hath by Canons and Bulls allowed viz. in tiths and offrings and not in that which he never allowed in our Booke of Common Prayer wherein is set downe the onely direction we have for keeping the Lords day in such godly duties as the text specifieth If their condemnation or want of the Popes confirmation of that holy booke were of power to hang a mill-stone about it and to cast it into the bottome of the sea of their abominations we might lie downe in sorrow and cry our last Ichabod the glorie is departed from Israel And they might with the voice of melody sing and say With great wrestlings have I wrestled with my sister and have prevailed to make her a very Babylon and to cause her to sit in the dust and never to rise any more But praised be the Lord whose day we wil ever keep and not their Sabbath that hath delivered us as a prey out of their teeth I will now conclude this point We see that breaking of bread and preaching in such sort as hath beene explained are the holy exercises used by St. Paul and his Disciples and by the holy Martyrs and godly Fathers in the Primitive Church for the observation of the Lords day From hence then we may conclude who are profaners of that most holy day not those that use harmlesse recreations or do some small usefull chare or perhaps take a nap on the Lords day But those that do these with Eutichus when Paul is preaching or as St. Austine saies caeteris ad Ecclesiam