of the Sabbath have resolved accordingly Quod dies ille solennis unus debeat esse in septimana hoc positivi juris est that 's Amesius doctrine And Ryvet also saith the same Lege de Sabbato posâ—tivâ—â— non naturalem agnosciâ—us The places were both cited in the formeâ— Section and both doe make the Sabbath a meere positive Law But what need more be said in so cleere a case oâ— what needs further Witnesses be produced to give in evidence when wee have conâ—â—tentem 〈◊〉 For Doctour Bound who first amongst us here endevoured to advance the Lords day into the place of the Iewish Sabbath and fained a pedigree of the Sabbath even from Adams infancie hath herein said enough to betray his cause and those that since have either built upon his foundation or beautified their undertakings with his collections Indeed saith he this law was given in the beginning not so much by the light of nature as the rest of the nine Commandements were but by expresse words when God sanctified it For though this be in the law of nature that some dayes should be separated to Gods worship as appeares by the practice of the Gentiles yet that it should be every seventh day 2. Edâ—â— p 11. 16. the Lord himselfe set down in expresse words which otherwise by the light of nature they could never have found So that by his confession there is no Sabbath to be found in the law of nature no more then by the testimony of the Fathers in any positive law or divine appointment untill the Decalogue was given by Moses 8 Nay Doctor Bound goeth further yet and robs â—is friends followers of a speciall argument For where Danaeus askes this questioÌ„ Why one of seven rather then one of eight or nine and therunto makes answer that the number of seven doth signifie perfection and perpetuitie First saith the Doctor Ib. p. 69. I doe not see that proved that there is any such mysticall signification rather than of any other And though that were granted yet doe I not find that to be any cause at all in Scripture why the seventh day should be commanded to be kept holy rather then the sixth or eighth And in the former page The speciall reason why the seventh day should be rather kept than any other is not the excellencie or perfection of that number or that there is any mystery in it or that God delighteth more in it than in any other though I confesse saith hee that much is said that way both in divine and humane Writers Much hath been said therein indeed so much 〈◊〉 we may wonder at the strange niceties of some men and the unprofitable pains they have tooke amongst them in searching out the mysteries of this number the better to advance as they conceive In Gen. 2. the reputation of the Sabbath Aug. Steuchius hath affirmed in generall that this day and number is most naturall and most agreeable to divine imployments and therefore in omni aetate inter omnes gentes habitus venerabilis sacer accounted in all times and Nations as most venerable and so have many others said since him But he that lead the way unto him and to all the rest is Philo the Iew who being a great follower of Platos tooke up his way of trading in the mysteries of severall numbers wherein he was so intricate and perplexed that numero Platonis obscurius did grow at last into a Proverbe This Philo therefore Platonizing Tuâ— ad Attic. l. 7. Epl. 13. first tells us of this number of seven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he perswades himselfe De mundi â—pificio there is not any man able sufficiently to extoll it as being farre above all the powers of Rhetoricke and that the Pythagoreans from them first Plato learnt those trifles did usually resemble it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to Iove himselfe Then that Hippocrates doth divide the life of man into seven ages each age contayning seven full yeares to which the changes of mans constitution are all framed and fitted as also that the Beare or Arcturus as they use to call it and the constellation called the Pleiades consist of seven starres severally neither more nor lesse Hee shewes us also De legis Allâ—g l. 1 how much nature is delighted in this number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as viz. that there are seven Planets and that the Moone quartereth every seventh day that Infants borne in the seventh moneth are usually like enough to live that there are seven severall motions of the body seven intrailes so many outward members seven holes or out-lets in the same seven sorts of excrements as also that the seventh is the criticall day in most kindes of maladies And to which purpose this and much more of the same condition every where scattered in his Writings but to devise some naturall reason for the Sabbath For so he manifests himselfe in another place Ap. Euseb. Praepar l. â— c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now why God chose the seventh day and established it by law for the day of rest you need not aske at all of me since both Physicians and Philosophers have so oft declared of what great power and vertue that number is as in all other things so specially on the nature and state of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus saith he you have the reason of the seventh day Sabbath Indeed Philosophers and Physicians and other learned men of great name and credit have spoken much in honour of the number of seven and severally impute great power unto it in the workes of nature and severall changes of mans body Whereof â—ee Câ—nsorinus de die natali cap. 12. Varro in Gellius lib. 3. c. 10. Hippocrates Solon and Hermippus Beritus in the sixt Booke of Clemens of Alexandria besides divers others Nay it grew up so high in the opinion of some men that they derived it at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ab insita majâ—state So Philo tels us Macrobius also saith the same De legis Allâ—gor Apud veteres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocitatur quod graeco nomine testabatur venerationem debitam numero Thus he in Somnio Scipionis 9 But other men as good as they find no such mystery in this number but that the rest may keepe pace with it if not goe before it and some of those which so much magnifie the seventh have found as weighty mysteries in many of the others also In which I shall the rather enlarge my selfe that seeing the exceeding great both contradiction and â—ontention that is between them in these needlâ—â—e curiosities we may the better finde the slightnesse of those arguments which seeme to place a great moralitiâ— in this number of seven as if it were by nature the most proper number for the service of God And first whereas the learned men before mentioned affixe a speciall power unto it
in processe of time Gen 4. 3. at the yeares end as some expound it For at the yeares end as Ainsworth noteth men were wont in most solemne manner to offer sacrifice unto God with thanks for all his benefits having then gathered in their fruits Exod. 23. 16. The Law of Moses so commanded the ancient Fathers so observed it as by this place we may conjecture and so it was accustomed too among the Gentiles their ancient Sacrifices and their Assemblies to that purpose Ethic. l. 8. as Aristotle hath informed us being after the gathering in of fruits No day selected for that use that we can heare of This Sacrifice of Noah as it was remarkable so it was occasionall an Eucharisticall Oblation for the great deliverance which did that day befall unto him And had it hapned on the seventh day it were no argument that hee made choice thereof as most fit and proper or that he used to sacrifice more upon that day then on any other So that of Abraham in the twelfth of Genesis was occasionall only The Lord appeared to Abraham saying Gen. 12. 7. unto thy seed will I give this land the land of Canaan And then it followeth that Abraham builded there an Altar unto the Lord who appeared unto him The like hee did when hee first set his footing in the promised land and pitched his Tents not farre from Bethel Vers. 8. and when hee came to plant in the Plaine of Mamre Vers. 18. in the next Chapter See the like Gen 21. 33. 1. 22 13. Of Isaac Gen. 26. 25. Of Iacob Gen. 28. 8. 31. 54. 33. 20. 35. 7. 14. No mention in the Scripture of any Sacrifice or publick worship In Gen. 8. 20. but the occasion is set downe Hoc ratio naturalis dictat ut de donis suis honoretur imprimis ipse qui dedit Naturall reason saith Rupertus could instruct them that God was to be honoured with some part of that which he himselfe had given unto them but naturall reason did not teach them that one day differed from another CHAP. III. That the SABBATH was not kept from the Floud to Moses 1 The sonnes of Noah did not keepe the Sabbath 2 The Sabbath could not have been kept in the dispersion of Noahs sonnes had it been commanded 3 Diversity of Longitudes and Latitudes must of necessity make a variation in the Sabbath 4 Melchisedeck Heber Lot did not keepe the Sabbath 5 Of Abraham and his sonnes that they kept not the Sabbath 6 That Abraham did not keepe the Sabbath in the confession of the Iewes 7 Iacob nor Iob no Sabbath-keepers 8 That neither Ioseph Moses nor the Israelites in Egypt did observe the Sabbath 9 The Israelites not permitted to offer Sacrifice while they were in Egypt 10 Particular proofes that all the Morall Law was both knowne and kept amongst the Fathers 1 WEE are now come unto the hither side of the Floud to the sonnes of Noah To whom the Hebrew-Doctors say their Father did bequeath seven several Commandements which they and thâ—ir posterity were bound to keepe Iâ— Lexico p. 1530. Septem praecepta acceperunt filii Noah c. as Shindler reckoneth them out of Rabbi Maimony First That they dealt uprightly with every man Secondly That they should blesse and magnifie the Name of God Thirdly that they abstained from worshipping false gods and from all Idolatry Fourthly That they forbeare all unlawfull lusts and copulations The fift against shedding bloud The sixt against theft and robbery The seventh and last a prohibition not to eat the flesh or any member of a beast taken from it when it was alive whereby all cruelty was forbidden These precepts whosoever violated either of Noahs sonnes or their posterity was to be smitten with the sword Yea these Commandements were reputed so agreeable to nâ—ture that all such Heathens as would yeeâ—d to obey the same were suffered to remaine and dwell amongst the Israelites though they received not Circumcision nor any of the Ordinances which were given by Moses â—o that amongst the precepts given unto the sonnes of Noah we find no footstep of the Sabbath And where a Moderne Writer whom I spare to name hath made the keeping of the Sabbath a member of the second precept or included in it it was not so advisedly done there being no such thing at all Cunaeus de repub Hebr. 2. 19. either in Schindler whom he cites nor in Cunaeus who repeats the selfe-same precepts from the self-same Rabbi Nay which is more the Rabbin out of whom they cite it doth in another place exclude expresly the observation of the Sabbath out of the number of these precepts given the sonnes of Noah The man and woman-servant Ap. Ainsworth in Exod. 20. saith he which are commanded to keepe the Sabbath are servants that are circumcised or baptized c. But servants not circumcised nor baptised but onely such as have received the seven Commandements given to the sonnes of Noah they are as sojourning strangers and may do worke for themselves openly on the Sabbath as any Israelite may on a working day So Rabbi Maymony in his Treatise of the Sabbath Chap. 20. § 14. If then wee finde no Sabbath amongst the sonnes of Noah whereof some of them were the sonnes of their Fathers piety there is no thought of meeting with it in their children or their childrens children the builders of the Tower of Babel For they being terrified with the late Deluge as some conjecture and to procure the name of great undertakers as the Scripture saith resolved to build themselves a Towre unto the top whereof the waters should in no wise reach A worke of a most vast extent if we may credit those reports that are made thereof and followed by the people Antiqu Iud l. â— cap. 5. as Iosephus tells us with their utmost industry there being none amongst them idle If none amongst them would be idle as likely that no day was spared from so great an action as they conceived that worke to be Those that durst bid defiance to the Heaven of God were never like to keepe a Sabbath to the God of Heaven This action was begun and ended Anno 1940 or thereabouts 2 To ruinate these vain attempts it pleased the Lord first to confound the language of the people which before was oâ—e and after to disperse them over all the earth By meanes of which dispersion they could not possibly have kept one and the same day for a Sabbath had it been commanded the dayes in places of a different longitude which is the distance of a place from the first Meridian beginning at such different times that no one day could be precisely kept amongst them The proofe and ground whereof I will make bold to borrow from my late learned friend Natha Carpenter that I may manifest in some sort the love I bore him though probably I might have furnished out this argument
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before I said they were called Sabbaths so wâ—re there some of them that had particular adjuncts whereby to know them from the rest whereof the one was constaâ—t and the other casuall The 〈◊〉 adjunct is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈…〉 as the 〈◊〉 tenders it mention whereof is made in Saint Lukes Gospel Our English reades it Cap 6. 1. on the second Sabbath afâ—er the first A place and passage that much exercised mens wits in the former times and brought forth many strange conceits untill at last this and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and super fluvious manare fontâ—s Casâ—ub Exerc. 14. n. 1. came to be reckoned in a Proverbe as preposterous things Scaliger hath of late untied the knot and resolved it thus Emeâ—d Temp. lib. 6. that all the Weeks or Sabbaths from Pasâ—h to Penteâ—â—st did take their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the second day of the Feast of Passeover that being the Epâ—che or point of time from which the fifty dayes were to be accompted by the Law and that the first Weeke or Sabbath after the said second day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest According to which reckoning the second Sabbath after the first as we translate it must be the first Sâ—bbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the second day of the Passeover The casuall adjunct is that sometimes there was a Sabbath that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Sabbath Cap. 19. 31. or as it is in Saint Iohns Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus ille dies Sabbati as the Latine hath it And is so called not for its owne sake Excerc 16. n. 31. for Casaubon hath rightly noted nunquameam appellationem Sabbato tributam reperiri propter ipsum but because then as many other times it did the Passeover did either fall or else was celebrated on a Sabbath Even as in other cases and at other times when any of the greater and more solemne Festivalls did fall upon the Sabbath day they used to call it Epist. 110 l. 3 Sabbatum Sabbatorum a Sabbath of Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore Pelusiotes notes it 2 For that the Annuall Fâ—â—sts were called Sabbaths too is most apparant in the Scriptures especially Levit. 23. where both the Passeover the Feast of Trampets the Feast of Expiation and the Feast of Tubernacles are severally entituled by the 〈◊〉 of Sabbaths The Fathers also note the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chysostâ—me Hom. in Mâ—th 39. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Isidore in the place before remembred Even the New-moones amongst the Gentiles had the same name also as may appeare by that of Horace who calls them in his Satyres Tricesima Sabbata L. 1. Sat. 9. because they were continually celebrated every thirtieth day The like they did by all the rest Emend Temp. lib. 3. if Ioseph Scaligers note be true as I think it is who hath affirmed expresly Omnem festivitatem Iudaicam non sâ—lum Iudaeos sed Gentiles sabbatum vocare Nay as the weekly Sabbaths some of them had their proper adjuncts De Sabbat Circumcis so had the annuall Saint Athanasius tels us of the Feast of Expiation that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the principall Sabbath for so I take it is his meaning which selfe same attribute is given by Origen to the Feast of Trumpets Clemens In Num. 2â— hâ—m 23. of Alexandria 6. Stromat brings in a difference of those Festivalls out of a supposed worke of Saint Peter the Apostle wherein besides the New-moons and Passeover which are there so named they are distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first Sabbath the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called Exer. 14. â— 1. and the Great day Casaubon for his part protesteth ipsi obscurum esse quid fit sabbatum primum that he was yet to seek what should the meaning be of that first Sabbath But Scaliger conceives and not improbably that by this first Subbath â—â—â—nd Temp. â—roleg Edit 2. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was meant the Feast of Trumpets because it was caput anni or the beginning of the civill yeere the same which Origen cals Sabbatum sabbatorum as before we noted As for the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so named in Clemens that hee conceives to be the Feast of Pentecost and the great day in him remembred the Feast of Tabernacles for the which last he hath aâ—thority in the Scriptures who tell of the Great day of this very Feast Ioh. 7. 37. Not that the Feast of Tabernacles was alone so called but in a more especiall manner For there were other dayes so named besides the Sabâ—aths 〈…〉 Dies 〈◊〉 saith Tertullian sabbata ut opinor coenas puras jejâ—nia dies magnos Where sabbata dies magni are distinguished plainly Indeed it stood with reason that these annuall Sabbaths should have the honour also of particular adjuncts as the weekly had being all founded upon one the same Commandement Philo affirmes it for the Iewes De Decalog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The fourth Commandâ—â—ent â—aith he is of the Sabbath and the Festivalls of Vowes of Sacrifices formes of purifying and other parts of divine worship Which is made good by Zanchie for the Christian Writers who in his worke upon the Deâ—alogue doth resolue it thus In Maâ—dâ—t 4 Sabbati nomine ad Iâ—daeos quod attinebat Deus intellexit non solum sabbatum septem dierum sed sabbata etiam annorum item omnia festa quae per Mosen illis explicavit It was the morall part of the fourth Commandement that some time should be set apart for Gods publicke service and in the body of that Law it is determined of that time that it should be one day in seven Yet not exclusively that there should be no other time appointed either by God or by his Church then the seventh day onely God therefore added other times as to him seemed best the list whereof wee may behold in the twenty third of Levitiâ—us and the Church too by Gods example added also some as namely the Feast of Dedication and that of Purim 3 Now as the Annuall Festivalls ordained by God had the name of Sabbath as the weekly had â—o the observances in them were the â—ame or not mâ—ch different if in some things the weekly Sabbath seemed to have preheminence the Annuall Sabbaths went beyond theÌ„ in some others also For the coÌ„tinuance of these Feasts the weekly Sabbath was to be observed throughout thâ—ir generations for a perpetuall covenant Exod 31. 16. So for the Passeover you shall observe it throughout your generations by an ordinance for ever Exod. 12. 14. The like of Pentecost it shall be 〈◊〉 forâ—ver throughout your genâ—rations
which to make their Prayers to God saw what they looked not for that wretched and prohited spectacle So that the people were not stinted in their goings on the Sabbath day nor now nor in a long time after as by the course of the ensuing story will at large appeare Even in the time of Mannah they did not thinke themselues obliged not to stirre abroad upon the Sabbath or not to travaile above such and such a compasse in case they did it not out of a meere distrust in God as before they did to gather Mannah but either for their meditation or their recreation 10 What said I for their recreation what was that permitted yes no doubt it was Though the Commandement did prohibit all manner of work yet it permitted questionlesse some manner of pleasures The Sabbaths rest had otherwise been more toylesome then the week-dayes labour and none had gained more by it then the Oxe and Asse Yea this injunction last related Let none gâ— out of his place on the seventh day had been a greater bondage to that wretched people then all the drudgeries of Egypt Tostatus tels us on that Text non est simpliciter intelligendum c. It is not so to be conceived that on that day the people might not stirre abroad or go out of their doores at all but that they might not goe to labour or trafficke about any wordly businesses Etenim die saâ—bati ambulari possunt Hebraei ad solaciandum c. For the Iewes lawfully might walk forth on the Sabbath day to recreate and refresh themselues so it be not in pursuite of profit And this he saith on the confession of the Iews themselves Cop. 10. ut ipsi communiter confitentur Buxdorfius in his Iewish Synagogue informes us further Permissum est juvenibus ut tempore sabbati currendo spatiando saltando sese oblectent c. It is saith he permitted that their young men may walke and run yea and dance also on the Sabbath day and leape and jumpe and use other maâ—like Exercises in case they doe it for the honour of the holy Sabbath This speakes he of the moderne Iewes men as tenacious of their Sabbath and the rigours of it as any of the Ancients were save that the Essees and the Pharisies had their private flings above the meaning of the Law Of manly Exercises on the Sabbath wee shall see more anon in the seventh Chapter And as for dancing that used anciently to dance upon the â—abâ—atâ— is a thing unquestionable Saint Austine saith they used it and rebukes them for it not that they danced upon the Sabbath but that they spent wasted the whole day in dancing There is no question an abuse even of lawfull pleasures And this is that which he so often layes unto them Iâ— Pâ—al 32. Melius tota die foderent quam tota die saltarent better the 〈◊〉 did digge all day then dance all day And for the women melius eâ—rum foeminae lanam facerent quam illo die in neomeniis saltarent â—roct 3. in Iob. 1. better the women spin then waste all that day and the New-moones in dancing as they use to do I have translated it all that day agreeable unto the Fathers words in another place where it is said expresly in tota die Melius foeminae eorum die sabbati lanas facerent quam tota die in neomeniis suis impudice saltarent De decem chordis c. 3. Where note not dancing simply but lascivioâ—s dancing and dancing all day long without respect to pious and religious duties Ad Magâ—esianos are by him disliked Ignatius alâ—o saith the same where he exhorts the people not to observe the Sabbath in a â—ewish fashion walking a limited space and setting all their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they did in dancing and in capering They used also on that day to make invitations Feasts and assemblies of good neighbourhood to foster brotherly love and concord amongst one another a thing even by the Pharisees themselues both allowed and practisâ—d Saint Luke hath given an instance of it Lukâ— 14. â— how Christ went into the house of a chiefe Pharisee to eat bread on the Sabbath day In plainer termes the Pharisee invited him that day to dinner Wee may asâ—ure our selves so famous a Professour had not invited so great a Prophet nor had our Saviour Christ accepted of the invitation had they not both esteemed it a lawfull matter It â—eemes it was a common practice for friends to meete and feast together on the Sabbath Finito cultu Dei solebant amici convenire inter se convivia agitare Harmon c. 119. as Chemnitius notes upon the place Lastly they used upon this day as to invite their Friends and Neighbours so to make them welcome oyâ—ting their heads with oile to refresh their bodies and spending store of wine amongst them to make glad their hearts In which regard whereas all other marketting was unlawfull on the Sabbath dayes there never was restraint of selling wine the Iewes beleeving that therein they brake no Commandement Hebraei faciunt aliquid speciale in vino viz. In Exod 1â— quod â—um in sabbato suo à caeteris venditionibus emptionibus cessent solum vinum vendunt credentes se non solvere sabbatum as Tostatus hath it How they abused this lawfull custome of Feasting with their Friends and Neighbours on the Sabbath day into foule riot and excesse we have seen already So having spoken of the weekly and the Annâ—all Sabbaths the differencâ— and agreement which was betweene theâ— both in the institution and the observation as also of such severall observances as were annexed unto the same what things the Iewes accounted lawfâ—ll to be done and what unlawfull and how farre they declared the same in their constant practice it is high time that we continue on the story ranking such speciall passages as occure hereafter in their place and order CHAP. VI. Touching the obseâ—vation of the SABBATH unto the time the people were established in the Promised Land 1 The Sabbath not kept constantly during the time the people wandred in the Wildernesse 2 Of him that gathered sticks on the Sabbath day 3 Wherein the sanctifying of the Sabbath did consist in the time of Moses 4 The Law not ordered to be read in the Congregation every Sabbath day 5 The sack of Hiericho and the destruction of that people was upon the Sabbath 6 No Sabbath after this without Circumcision and how that Ceremony could consist with the Sabbaths rest 7 What moued the Iewes to preferre Circumcision before the Sabbath 8 The standing still of the Sun at the prayers of Ioâ—uah c. could not but make some alteration about the Sabbath 9 What was the Priests worke on the Sabbath day and whether it might stand with the Sabbaths rest 10 The scattering of the Levites over all the â—ribes had no relation unto the reading of
his Successours built a faire seat within the Porch thereof wherein the Kings did use to set both on the Sabbaths and the annuall Festivals The Scripture calls it tegmen sabbati the covert for the Sabbath 2 Kings 16. that is saith Rabbi Solomon locus quidam in porticu templi gratiose coopertus in quo Rex sedebat die sabbati in magnis festivitatibus as before was said So that in this too both were equall 4 From David passe wee to Elijah from one great Prophet to another both persecuted and both faine to flie and both to flie upon the Sabbath Elijah had made havock of the Priests of Baal and Iezebel sent a message to him that hee should arme himselfe to expect the like The Prophet warned hereof arose and being incouraged by an Angell 2. Kâ—ngâ— 19. 8 he did eat and drinke and walked in the strength of that meat forty dayes forty nights untill he came to Horeb the Mount of God What walked he forty dayes and as many nights without rest or ceasing So it is resolved on Elijah as we reade in Damascen De fide Oâ—thâ—d l. 4. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disquieting himselfe not onely by continuall fasting but by his travailing on the Sabbath even for the space of forty dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did without question breake the Sabbath yet God who made that Law was not at all offended with him but rather to reward his vertue appeared to him in Mount Horeb So Thomas Aquinas speaking of some men 〈◊〉 qu. 122. 2. 〈◊〉 4. in the olde Testament qui transgredientes observantiam sabbati non peccabant who did transgresse against the Sabbath and yet did not â—inne makes instance of Elijah and of his journey wherein saith he it must needs be granted that hee did travaile on the Sabbath And where a question might be made how possibly Elijah could spend forty dayes and forty nights in so smal a journey Tostatus makes reply that hee went not directly forwards but wandred up and downe and from place to place ex timore inquietudine mentis partly for feare of being found Iâ— loâ—um and partly out of a disquieted and afflicted minde Now whiles Elijah was in exile Benhadad King of Syria invaded Israel and incamped neere Aphek where Ahab also followed him and sate downe by him with his army And saith the Text they pitched one over against the other seven dayes 1. Kings 20. 29. and so it was that in the seventh day the battaile was joyned and the children of Israel slâ—e of the Syrians an hundred thousand footmen in one day Aske Zanchius what this seventh day was and he will tell you plainly that it was the Sabbath In 4 Maâ—dat For shewing us that any servile works may be done lawfully on the Sabbath if either charity or unauoydable necessity doe so require hee brings this History in for the proofe thereof And then he addes Illi die ipso sabbati quia necessitas postulabat pugnam cum hostibus commiserunt c. The Israelites saith he fighting against their enemies on the Sabbath day necessity inforcing them thereunto prevailed against them with a great and mighty slaughter Neither is he onely one that so conceived it Loci Com. l 7. cl 2. Peter Martyr saith as much and collects from hence die sabbati militaria munia obijsse eos that military matters were performed on the Sabbath day This field was fought Anno Mundi 3135 and was eleven yeares after Elijahs flight 5 Proceed wee to Elisha next Of whom though nothing be recorded that concerns this businesse yet on occasion of his piety and zeale to God there is a passage in the Scripture which gives light unto it 2. Kings 4. The Shunamite having received a Child at Elisha's hands and finding that it was deceased called to her husband and said send with me I pray thee one of the young men and one of the Asses Vers. 2â— for I will hast to the man of God and come again And he said wherefore wilt thou goe to him to day Verse 2â— It is neither New-moon nor Sabbath day Had it beene either of the two it seemes shee might have gone and sought out the Prophet and more then so shee used to doe it at those times else what need the question It was their custome as before we noted to travaile on the Sabbath dayes and the other Festivals to have some conference with the Levites if occasion were and to repaire unto the Prophets at the same times also as well as any day what ever In illis diebus festivis frequentius ibâ—nt ad Prophetas ad audiendum verbum Dei as Lyra hath it on the place And this they did without regard unto that nicety of a Sabbath dayes journey which came not up till long after sure I am was not now in use Elisha at this time was retired to Carmel which from the Shunamites City was ten miles at lest as is apparant both by Adrichomius Map of Aser and all other Tables that I have met with And so the limitation of 2000 foot or 2000 Cubits or the six Furlongs at the most which some require to be allotted for the utmost travaile on the Sabbath is vanished suddainly into nothing Nay it is evident by the story that the journey was not very short the woman calling to her servant to drive on and go forwards and not to slack his riding unlesse she bid him Which needed not in case the journey had not beene above sixe Furlongs Neither New-moone nor Sabbath day It seemes the times were both alike in this respect the Prophets to be sought unto and they to publish and make knowne the will of God as well at one time as the other â—â— Num 28. qu. 29. Quasi Sabbatum Calendae aequalis essent solennitatis as Tostatus hath it If so if the New-moones in this respect were as solemne as the weekly Sabbath no question but the Annuall Sabbaths were as solemne also And not in this respect alone but in many others Markets prohibited in the New-moones as in the Sabbath When will the New-moone be gone that we may sell our Corne in the eighth of Amos the Sacrifices more in these then in the other of which last weâ— have spoke already So when the Scriptures prophecie of those spirituall Feasts which should be celebrated by Gods Saints in the times to come they specifie the New-moones as particularly Esay 66 23. as they do the Sabbaths From one New-moone to another and from one Sabbath to another shall all flesh come to worship before mee saith the Lord. See the like Prophecie in Ezech. Ch. 46. Vers. 1. 3. Vpon which last Saint Hierome tels us In Ezech. 46. Quod privilegium habet dies septimus in hebdomada hoc habet privilegium mensis exordium the New-moones and the Sabbath have the like Prerogatives 6 Nay when the Iewes
and amongst the Fathers 10 The idle and ridiculous niceties of the moderne Iews in their Parasceues and their Sabbaths conclude the first part 1 WEe shewed you in the former Chapter how strange an alteration had beene made in an hundred yeares touching the keeping of the Sabbath The people hardly at the first restrained from working when there was no need and after easily induced to abstaine from fighting though tending to the necessary defence both of their libertie and Religion Of so much swiâ—ter growth is superstition then true pietie Nor was this onely for a fit as easily layed aside as taken up but it continued a long time yea and was every day improved it being judged at last unlawfull to defend themselves in case they were assaulted on the Sabbath day Antiochus Epiphanes the great King of Syria intending utterly to subvert the Church and Common-wealth of Iudah 1. Mac. 1. did not alone defile the Sanctuary by shedding innocent bloud therein but absolutely prohibited the burnt-offerings and the sacrifices commanding also that they should prophane the Sabbaths and the festivall dayes So that the Sanctuary was layed waste the holy dayes turned into mourning and the Sabbath into a reproach as the story tels us some of the people so farre yeelding through feare and faintnesse that they both offered unto Idols and prophaned the Sabbaths as the King commanded But others who preferr'd their pietie before their fortunes went downe into the wildernesse and there hid themselues in caves and other secret places Thither the enemies pursued them and finding where they were in covert assayled them on the Sabbath day the Iews not making any the least resistance Ioseph li. 12. ca 8. no not so much as stopping up the mouthes of the Caves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ— mâ—n resolved not to offend against the honour of the Sabbath in what extremitie soever These men were certainly more perswaded of the moralitie of the sabbath then David or Elijah in the former times and being so perswaded thought it not fit to flie or fight upon that day no though the supreme law of nature which was the saving of their lives did call them to it Tantum religio pâ—tuit suadere malorum in the Poâ—ts language Buâ— â—attathias one of the Priests a man that durst as much â—s any in the cause of God and had not beene infected with those dangerous fancies taught those that were about him a more saving doctrine Assuring them that they were bound to fight upon the sabbath if they were assaulted For otherwise if that they scrupulously observed the law in such necessities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would be enemies to themselues and finally be destroyed both they and their Religion It was concluded thereupon â— Macc. 2. that whosoever came to make battell with them on the Sabbath day they would fight against him and afterwards it held for currant as Iosephus tells us that if nâ—cessitie required they made no scruple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against their enemies on the Sabbath day Yet by Iosephus leave it held not long as he himselfe shall tell us in another place what time the purpose of this resolution was perverted quite by the nice vanities of those men who tooke upon them to declare the meaning of it But howsoever it was with those of Iewrie such of their Countreymen as dwelt abroad amongst other Nations made no such scruple of the Sabbath but that they were prepared if occasion were as well to bid the battell as to expect it as may appeare by this short story which I shalâ— here present in briefe leaving the Reader to Iosephus for the whole at large Two brethren Asinaeus and Anilaeus borne in Nearda in the territory of Babylon began to fortifie themselves and commit great outrages which knowne the Governour of Babylon prepares his forces to suppresse them Having drawne up his Army he layes in ambush neere a marish and the next day which was the Sabbath wherein the Iews did use to rest from all manner of worke making account that without stroke stricken they would yeeld themselues he marched against them â—aire and softly to come upon them unawares But being discovered by the scouts of Asinaeus it was resolved amongst them to be farre more safe valiantly to behave themselues in that necessitie yea though it were a breaking of the very Law then to submit themselues and make proud the enemy Whereupon all of them at once marched forth and slaughtered a great many of the enemies the residue being constrained to save themselues by a speedy flight The like did Anilaeus after being provoked by Mithridates another Chiefetaine of those parts This happened much about the yeare 3957. that of the Maccabees before remembred Ann. 3887. or thereabouts Happy it was these brethren lived not in Indaea for had they done so there the Scribes and Pharisees would have tooke an ordâ—r with them and cast them out of the Synagogues if not used them worse 2 For by this time those Sects which before wee spake of began to shew themselues and disperse their doctrines Iosephus speakes not of them till the time of Ionathan who entred on the Government of the Iewish Nation Ann. 3894. Questionlesse they were knowne and followed in the former times though probablie not so much in credit their dictates not so much adored as in the ages that came after Of those the Pharisees were of most authoritie being most active in their courses severe professours of the Law and such as by a seeming sanctitie had gained exceedingly on the affections of the common people The Sadduces were of lesse repute though otherwise they had thâ—ir dependants as men that questioned some of the common principles denying the resurrection of the dead the hope of immortalitie As for the Essees or Essens they were a kinde of Monkish men retyred and private of farre more honestie then the Pharisees but of farre lesse cunning therefore their tendries not so generally received or hearkened after as the others were In matters of the Sabbath they were strict alike but with some difference in the points wherein their strictnesse did consist In this the Essee seemes to go beyond the Pharisee 〈…〉 that they not onely did abstaine from dressing meat and kindling fire upon the Sabbath as probably the others did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But unto them it was unlawfull to remove a dish or any other vessell out of the place wherein they found it yea or to go aside to ease nature And on the other side the Pharisee in the multiplicitie of his Sabbath-speculations went beyond the Essee all which were thrust upon the people as prescribed by God and grounded in his holy Law the perfect keeping of the which seemed their utmost industry There is a dictate in the Scripture Exod. 16. that No â—an go out of his place on the Sabbath day This was impossible to be kept according to the words and letter
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-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
by Epiphanius that howsoever it was not so in the Isle of Cyprus which it seemes held more correspondence with the Church of Rome than those of Asia Expos. fidei Cathol 24. Yet in some places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to celebrate the holy Sacrament and hold their publicke meetings on the Sabbath day So as the difference was but this that whereas in the Easterne and Westerne Churches severall dayes were in commission for Gods publike service the Lords day in both places was of the Quorum and therefore had the greater worship because more businesse 6 They held their publike meetings on the Sabbath day yet did not keepe it like a Sabbath The Fathers of this learned age knew that Sabbath had beene abrogated and profest as much The Councell of Laodicea before remembred though it ascribe much to this day in reference to the Congregations then held upon it yet it condemnes the Romish observations of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not fit for Christians â—aith the 29. Canon to Iudaize and doe no manner of worke on the Sabbath dayes but to pursue their ordinarie labours on it Conceive it so farre forth as they were no impediment to the publike meetings then appointed And in the close of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any should be found so to play the Iewes let them be Anathema So Athanasius though he defend the publike meetings on this day stands strongly notwithstanding for the abrogation of the Iewish Sabbath Not on the by but in a whole discourse writ and continued especially for that end and purpose entituled De Sabbato circumcisione One might conjecture by the title by coupling of these two together what his meaning was that he conceived them both to be of the same condition And in his homily De semente he tels us of the New-moones and Sabbaths that they were vshers unto Christ and to be in authoritie till the master came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Master being come the Vsâ—er grew out of all imployment the Sunne once risen the lampe was darkened V p. 1. chapt 8. Two other of the Fathers which have said as much and whereof we have spoken in a place more proper adde Nanianz Orat. 43. S. Cyril of Hierusalem Cat. 4. and Epiphanius in the confutation of those severall hereticks that held thâ— Sabbath for a necessary part of Gods publike worship and to be now observed as before it was Of which kinde over and above the Ebionites and Cerinthians which before wee spake of were the Nazaraei in the second Century who as this Epiphanius tells us differed both from the Iew and Christian. First from the Iew in that they did beleeve in Christ next from the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they still retaine the law as Circumcision and the Sabbath and such things as those And these I have the rather noted in this place and time as being so Saint Austine tels us Cont. Cresconium l. 8. the Ancestors or Originall of the Symmachiani who held out till this very Age and stood as much for Sabbaths and legall ceremonies as their founders did whereof consult S. Ambrose preface to the Galatians Now as these Nazarens or Symmachiani had made a mixt religion of Iew and Christian Narianz Orat. 19. so did another sort of heretickes in these present times contrive a miscellanie of the Iew and Gentile Idols and sacrifices they would not have and yet they worshipped the fire and candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Sabbath also they much reverenced and stood upon the difference of uncleane and cleane yet by no meanes would be enduced to like of Circumcision These they called Hypsistarij or rather so those doughty fellowes pleased to call themselves Adde here that it was counted one of the great dotages of Appollinaris and afterwards of all his sect viz. that after the last resurrection every thing should be done againe Baâ—il epl 74. according to the former law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we should be circumcised and observe the Sabbath and absteine from meates and offer sacrifice and finally of Christians become Iewes againe Then which saith Basil who reports it what can bee more absurde or more repugnant to the Gospel By which it is most plaine and certaine that though the Christians of the East retained the Saturday for a day of publicke meeting yet they did never meane it to bee a Sabbath reckoning them all for heretickes that so observed it 7 Next let us looke upon the Sunday what they did on that For though it pleased the Emperour by his royall edict to permit workes of husbandry in the Country and manumissions in the Citties on that sacred day yet probably there were some pure and pious soules who would not take the benefit of the declaration or thinke themselves beholding to him for so injurious and profane a dispensation This we will search into exactly that so the truth may be discovered And first beginning with the Councell of Eliberis a Towne of Spaine in the beginning of this Age it was thus decreed Si quis in civitate positus Can. 21. per tres dominicas ecclesiam non accesserit tanto tempore abstineat ut correptus esse videatur If any inhabitant of the Citties absent himselfe from Church three Lords dayes together let him be kept as long from the holy Sacrament that he may seeme corrected for it Where note Si quis in civitate positus the Cannon reacheth unto such onely as dwelt in Citties neere the Church and had no great businesse those of the Country being left unto their husbandry and the like affaires no otherwise than in the Emperours Edict which came after this And in the Councell of Laodicea not long after Can. 29. which cleerely gave the Lords day place before the Sabbath it is commanded that the Christians should not Iudaiâ—e on the Sabbath day but that they should preferre the Lords day before it and rest thereon from labour if at least they could but as Christans still The Canon is imperfect as it stands in the Greeke text of Binius edition no sense to be collected from it But the translation of Dionysius Exiguus which he acknowledgeth to be more neere the Greeke then the other two makes the meaning up Diem dominicum praeferentes ociari oportet si modâ— possint And this agreeably both unto Zonar as and Balsamon who doe so expound it and saw no doubt the truest and most perfect copies Thus then saith Zonaras It is appointed by this Canon that none abstaine from labour on the Sabbath day which plainely was a Iewish custome and an anathema layed on those who offend herein In Canon Conc. Laoâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c but they are willed to rest from labour on the Lords day in honour of the resurrection of our Lord and Saviour But here we must observe that the
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
Reverend persons nor doe I thinke that any will so thinke hereafter when they have once considered the non sequitur of their owne Conclusions As for the Prayer there used wee may thus expound it according to the doctrine and the practice both of those very times viz that their intent and meaning was to teach the people to pray â—nto the Lord to incline their hearts to keepe that Law as farre as it contained the Law of Nature and had beene entertained in the Christian Church as also to have mercie on them for the neglect thereof in those holy dayes which by the wisdome and authoritie of his Church had beene set apart for Gods publike Service Besides this Prayer was then conceived when there was no suspition that any would make use thereof to introduce a â—ewish Sabbath but when men rather were inclined to the contrarie errour to take away those certaine and appointed times Lords dayes and other holy dayes which by the wisdome of the Church had beene retained in the Reformation The Anabaptists were strongly bent that way as before wee shewed and if wee looke into the Articles of our Church Sâ—â— Art 26. 37 38 39. wee shall then finde what speciall care was taken to suppresse their errours in other points which had tooke footing as it seemes in this Church and Kingdome Therefore the more likely is it that this Clause was added to crush their furious fancies in this particular of not hallowing certaine dayes and times to Gods publike Service Yet I conceive withall that had those Reverend Prelates fore-seene how much their pious purpose would have beene abused by wresting it to introduce a Sabbath which they never meant they would have cast their meaning in another mould 4 Proceed wee to the Reigne of Queene Elizabeth that so much celebrated Princesse and in the first place wee shall meet with her Iujunctions published the first yeere of her Empire in which the Sunday is not onely counted with the other holy dayes but labour at somâ— times permitted and which is more enjoyn'd upon it For thus it pleased her to declare her will and pleasure 〈◊〉 20. 〈…〉 Subiects shall from 〈…〉 their holy day according to 〈…〉 that is in hearing the 〈…〉 and publike 〈…〉 unto God and amendment of the same in reconcâ—ling of themselves charitably to their Neighbours where displeasure hath bâ—ene in offentimes receiving the Communion of the Bodie and Bloud of Christ in visiting the Poore and Sicke using all sobernesse and godly conversation This seemes to be severe enough but what followeth next Yet notwithstanding all Parsons Vicars and Curates shall teach and declare to their Parishioners that they may with a safe and quiet Conscience after their Common Prayer in the tâ—ne of Harvest labour upon the holy and festivall dayes and save that thing which God hath sent And if for any scrupulositie or grudge of Conscience men should superstitiously abstaine from working on these dayes that then they should grievously offend and displease God This makes it evident that Queene Elizabeth in her owne particular tooke not the Lords day for a Sabbath or to be of a different nature from the other holy dayes nor was it taken so by the whole Body of our Church and State in the first Parliament of her Reigne what time it was enacted 1. Eliz c. â— That all and every person and persons inhabiting within this Realme and any other the Queenes Dominions shall diligently and faithfully having no lawfull or reasonable excuse to be absent endevour themselves to resort to their Parish Church or Chappell accustomed or upon reasonable let thereof to some usuall place where Common Prayer shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as holy dayes and then and there to abide orderly and soberly during the time of Common Prayer Preaching or other Service of God upon paine of punishment c. This Law is still in force and still like to be and by this Law the Sundayes and the holy dayes are alike regarded Nor by the Law onely but by the purpose and intent of holy Church who in her publike Liturgie is as full and large for every one of the holy dayes as for the Sunday the Letanie excepted onely For otherwise by the rule and prescript thereof the same Religious Offices are designed for both the same devout attendance required for both and whatsoever else may make both equall And therefore by this statute and the Common Prayer-Booke wee are to keepe more Sabbaths then the Lords day Sabbath or else none at all 5 Next looke we on the Homilies part of the publicke monuments of the Church of England set forth and authorized an 1562. being the fourth of that Queenes reigne In that entituled Of the place and time of prayer wee shall finde it thus As concerning the time in which God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement c. And albe it this Commandement of God doth not binde Christian people so straitely to observe and keep the utter ceremonies of the Sabbath day as it did the Iewes as touching the forbearing of worke and labour in the time of great necessity and as touching the precise keeping of the seventh day after the manner of the Iewes for wee keepe now the first day which is our Sunday and make that our Sabbath that is our day of rest in honour of our Saviour Christ who as upon that day rose from death conquering the same most triumphantly Yet notwithstanding whatsoever is found in the Commandement apperteining to the law of nature as a thing most godly most iust and needfull for the setting forth of Gods glory ought to bee retained and kept of all good Christian people And therefore by this Commandement we ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull works For like as it appeareth by this Commandement that no man in the six dayes ought to be slothfull and idle but diligently to labour in that state wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and workeday labour to the intent that like as God himselfe wrought six dayes and rested the seaventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour evenso Gods obedient people should use the Sunday holily rest from their Common and daily businesse and also give themselves wholy to heavenly exercises of Gods true religion and service So that God doth not onely command the observation of this holy day but also by his owne example doth stirre and provoke us to the diligent keeping of the same c. Thus it may plainely appeare that Gods will and Commandement was to have a solemne time and standing day in
thereof not by the workmanship of the Stuffe but the glosse and colour In which it is most strange to see how suddainly men were induced not onely to give way unto it but without more adoe to abett the same till in the end and that in very little time it grew the most bewitching Errour the most popular Deceit that ever had beene set on foot in the Church of England And verily I perswade my selfe that many an honest and well-meaning man both of the Clergie and the Laitie either because of the appearance of the thing it selfe or out of some opinion of those men who first endevoured to promote it became exceedingly affected towards the same as taking it to be a Doctrine sent downe from Heaven for encrease of Pietie So easily did they beleeve it and grew at last so strongly possessed therewith that in the end they would not willingly be perswaded to conceive otherwise thereof than at first they did or thinke they swallowed downe the Hooke when they tooke the Bait. An Hooke indeed which had so fastned them to those men who love to fish in troubled waters that by this artifice there was no small hope conceived amongst them to fortifie their side and make good that cause which till this trimme Deceit was thought of was almost growne desperate Once I am sure that by this meanes the Brethren who before endeavoured to bring all Christian Kings and Princes under the yoke of their Presbyteries made little doubt to bring them under the command of their Sabbath Doctrines And though they failed of that applauded paritie which they so much aimed at in the advancing of their Elderships yet hoped they without more adoe to bring all higher Powers what ever into an equall ranke with the common people in the observance of their Iewish Sabbatarian rigours So Doctor Bound declares himselfe p. 171. The Magistrate saith hee and Governour in authoritie how high soever cannot take any priviledge to himselfe whereby he might be occupied about worldly businesse when other men should rest from labour It seemes they hoped to see the greatest Kings and Princes make suit unto their Consistorie for a Dispensation as often as the great Affaires of State or what cause soever induced them otherwise to spend that Day or any part or parcell of it than by the new Sabbath Doctrine had beene permitted For the endeering of the which as formerly to endeere their Elderships they spared no place or Text of Scripture where the word Elder did occurre and without going to the Heralds had framed a Pedigree thereof from â—ethro from Noahs Arke and from Adam finally so did these men proceed in their new Devices publishing out of holy Writ both the antiquitie and authoritie of their Sabbath day No passage of Gods Booke unransacked where there was mention of a Sabbath whether the legall Sabbath charged the Iewes or the spirituall Sabbath of the Soule from siâ—ne which was not fitted and applyed to the present purpose though if examined as it ought with no better reason than Paveant illi non paveam ego was by an ignorant Priest alledged from Scripture to prove that his Parishioners ought to pave the Chancell Yet upon confidence of these proofes they did alreadie begin to sing Victoria especially by reason of the entertainment which the said Doctrines found with the common people For thus the Doctor boasts himselfe in his second Edition anno 606. as before was said Many godly learned both in their Preachings Writings and Disputations did concurre with him in that argument and that the lives of many Christians in many places of the Kingdome were framed according to his Doctrine p. 61. Particularly in the Epistle to the Reader that within few yeeres three severall profitable Treatises successively were written by three godly learned Preachers Greenehams was one whose ever were the other two that in the mouth of two or three witnesses the doctrine of the Sabbath might bee established Egregiam verò laudem spolia ampla 8 But whatsoever cause hee had thus to boast himselfe in the successe of his new doctrines the Church I am sure had little cause to rejoyce thereat For what did follow hereupon but such monstrous paradoxes and those delivered in the pulpit as would make every good man tremble at the hearing of them First as my Author tells mee it was preached at a market towne in Oxfordshire that to doe any servile worke or businesse on the Lords day was as great a sinne as to kill a man or commit adultery Secondly preached in Somerset-shire tâ—at to throw a bowle on the Lords day was as great a sinne as to kill a man Thirdly in Norfolke that to make a feast or dresse a wedding dinner on the Lords day was as great a sinne as for a Father to take a knife and cut his childes throate Fourthly in Suffolke that to ring more bells then one on the Lords day was as great a sinne as to commit murder I adde what once I heard my selfe at Sergeanâ—â— Inne in Fleet-streete about five yeeres since that temporall death was at this day to be inflicted by the Law of God on the Sabbath-breaker on him that on the Lords day did the works of his daily calling with a grave application unto my masters of the Law that if they did their ordinary workes on the Sabbath day in taking fees and giving Counsell they should consider what they did deserve by the Law of God And certainely these and the like conclusions cannot but â—ollow most directly on the former principles For that the fourth Commandement bee plainely morall obliging us as straitely as it did the Iewes and that the Lords day bee to bee observed according to the prescript of that Commandment it must needs bee that every willfull breach thereof is of no lower nature then Idolatrie or blaspheming of the Name of GOD or any other deadly sinne against the first table and therefore questionlesse as great as murder or adultery or any sin against the second But to goe forwards where I left my Author whome before I spake of being present when the Suffolke Minister was convented for his so lewd and impious doctrine was the occasion that those Sabbatarian errours and impieties were first brought to light and to the knowledge of the state On which discovery as hee tells us this good ensued that the said bookes of the Sabbath were called in and forbidden to bee printed and made common Archbishop Whitguift by his letters and visitations did the one Annâ— 1599. and Sir Iohn Popham Lord Chiefe Iustice did the other Annâ— 1600 at Burie in Suffolke Good remedies indeed had they beene soone inough applied yet not so good as those which formerly were applied to Thacker and his fellow in the aforesaid towne of Burie for publishing the bookes of Brâ—wnâ— against the service of the Church Nor was this all the fruite of so bad a doctrine For by inculcating to the people these new
by them who deny it here 4 Anticipations of the same nature not strange in Scripture 5 No Law imposed by God on Adam touching the keeping of the Sabbath 6 The Sabbath not ingraft by nature in the soule of man 7 The greatest Advocates for the Sabbath deny it to be any part of the Law of Nature 8 Of the morality and perfection supposed to be in the number of seven by some learned men 9 That other numbers in the confession of the same learned men particularly the first third and fourth are both as morall and as perfect as the seventh 10 The like is proved of the sixth eighth and tenth and of other numbers 11 The Scripture not more favourable to the number of seven then it is to others 12 Great caution to be used by those who love to recreate themselves in the mysteries of numbers 1 I Purpose by the grace of God to write an History of the Sabbath and to make knowne what practically hath been done therein by the Church of God in all ages past from the Creation till this present Primaque ab origine mundi ad mea perpetuum deducere tempora carmen One day as David tells us teacheth another Nor can wee have a better Schoolmaster in the things of God then the continuall and most constant practice of those famous men that have gone before us An undertaking of great difficulty but of greater profit In which I will crave leave to say as doth Saint Austine in the entrance to his Bookâ— de Civitate Magnum opus arduum sed Deus est adjutor noster Lib. 1. c. 1. Therefore most humbly begging the assistance of Gods holy Spirit to guide me in the way of truth I shall apply myselfe to so great a worke beginning with the first beginnings and so continuing my discourse successively unto these times wherein we live In which no accident of note as farre as I can discerne shall passe unobserved which may conduce to the discovery of the truth and setling of the minds of men in a point so controverted On therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the present businesse In the beginning saith the Text God created the Heaven and the Earth Gen. 2. Which being finished and all the hosts of them made perfect on the seventh day God ended his worke which â—e had made and hee rested on the seuenth day from all his worke which he had made And then it followeth And God blessâ—d the seventh day and sanctified it because that in it hee had rested from all his worke which God created and made Vnto this passage of the text and this point of time some have referred the institution and originall of the Sabbath taking these words to be a plain narration of a thing then done according to that very time wherein the Scripture doth report it And that the sanctifying of the seventh day therein mentioned was a Commandement given by God to our Father Adam touching the sanctifyng of that day to his publick worship Conceiving also that there is some speciall mystery and morality in the number of seven for which that day and none but that could be designed and set apart for this employment Others and those the ancienter and of more authority conceive these words to have been spoken by a Prolepsis or Anticipation and to relate unto the times wherein Moses wrote And that it was an intimation onely of the reason why God imposed upon the Iewes the sanctifying rather of the seventh day then of any other no precept to that purpose being given to Adam and to his posterity nor any mystery in that number why of it selfe it should be thought most proper for Gods publick service The perfect stating of these points will give great light to the following story And therefore wee will first crave leave to remoove these doubts before we come to matter of fact that afterwards I may proceed with the greater â—ase unto my seâ—f and satisfaction to the Reader The ground-worke or foundation laid the building will be raysed the surer 2 And first it is conceived by many learned men that Moses in the second of Genesis relates unto the times in the which hee lived and wrote the History of the Creation when God had now made known his holy will unto him and the Commandement of the Sabbath had by his Ministery been delivered to the house of Israel This is indeed the ancienter and more generall tendry unanimously delivered both by Iew and Christian and not so much as questioned til these later dayes And howsoever some ascribe it to Tostatus as to the first inventer of it yet is it ancienter farre then he though were it so it could not be denyed but that it had an able and a learned Author A man considering the times in which he lived and the short time of life it pleased God to give him that hardly ever had his equall Iâ— Gen. 2. It s true Tostatus thus resolues it He makes this quaere first Num Sabbatum cum à Deo sanctificatum fuerit in primordio mundi rerum c. Whether the Sabbath being sanctified by God in the first infancy of the World had beene observed of men by the Law of nature And thereunto returns this answere quod Deus non dederit praceptum illud de observatione Sabbati in principio sed per Mosen datum esse c. That God commanded not the Sabbath to be sanctified in the beginning of the World but that it was commanded afterwards by the Law of Moses when God did publickly make known his will upon Mount Sinai And that wheras the Scripture speaketh of sanctifying the seventh day in the second of Genesis it is not to be understood as if the Lord did then appoint it for his publick worship but is to be referred unto the time wherein Moses wrote which was in the Wildernesse Et sic Moses intendebat dicere quod Deus illum diem sanctificavit sc. nobis c. And so the meaning of the Prophet will be briefly this that God did sanctifie that day that it to us to us that are his people of the house of Iacob that we might consecrate it to his service So farre Tostatus In which I must confesse that I see not any thing but what Iosephus said before him though in other words who speaking of the Worlds Creation doth conclude it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that Moses saith Antiqu. l. 1. 2. that the World and all that is therein was made in six whole dayes and that upon the seventh day God took rest and ceased from his labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By reason whereof wee likewise desist from travaile on that day which we call the Sabbath i. e. repose So that the institution of the Sabbath by Tostatus and the observation of it by Iosephus are both of them referred by their us and wee unto the times of Moses and the
house of Israel Nor is Iosephus the only learned man amongst the Iewes that so interpreteth Moses meaning Solomon Iarchi one of the principall of the Rabbins speaks more expresly to this purpose and makes this Glosse or Comment upon Moses words Benedixit ei i.e. in manna c. God blessed the seventh day i.e. in Mannah because for every day of the week an Homer of it fell upon the earth a double portion on the sixt sanctisied it i.e. in Mannah because it fell not on the seventh day at al. Et scriptura loquitur de refutura And in this place saith he the Scripture speaks as of a thing that was to come But what need more be said Mercer a learned Protestant In Gen. 2. one much coÌ„versant in the Rabbins coÌ„fesseth that the Rabbins generally referred this place passage to the following times even to the sanctification of the Sabbath established by the Law of Moses Hebreifere ad futuruÌ„ referunt i.e. sanctificationem Sabbati postea lege per Mosen sancitam unde Manna eo die non descendit And howsoever for his own part he is of opinion that the first Fathers being taught by God kept the seventh day holy yet he conceives withall that the Commandement of keeping holy the Sabbath day was not made till afterwards Nam hinc from Gods own resting on that day postea praeceptum de Sabbato natum est as hee there hath it Doubtlesse the Iewes who so much doted on their Sabbath would not by any means have robbed it of so great antiquity had they had any ground to approve thereof or not known the contrary So that the scope of Moses in this present place was not to shew the time when but the occasion why the Lord did after sanctity the seventh day for a Sabbath day viz. because that on that day he rested from the works which he had created 3 Nor was it otherwise conceived then that Moses here did speak by way of Prolepsis or Anticipation till Ambrose Catharin one of the great sticklers in the Trent-Councell opined the contrary Hee in his Comment on that text fals very foule upon Tostatus and therein leads the dance to others who have since taken up the same opinion Ineptum est quod quidam commentus est c. It is a foolish thing sayth he that In Gen. 2. as a certain Writer fancieth the sanctification of that day which Moses speaks of should not be true as of that very point of time whereof he speaks it but rather is to be referred unto the time wherein he wrote as if the meaning onely were that then it should be sanctified when it was ordered and appointed by the Law of Moses And this he calls Commentum ineptum contra literam ipsam contra ipsius Moseos declarationem A foolish and absurd conceit contrary unto Moses words and to his meaning Yet the same Catharin doth affirme in the selfâ— same Booke Scripturis frequentissimum esse multa per anticipationem narrare that nothing is more frequent in the holy Scriptures then these anticipations And in particular that whereas it is said in the former Chapter male and female created he them per anticipationem diâ—tum esse non est dubitandum that without doubt it is so said by anticipation the woman not being made as he is of opinion till the next day after which was the Sabbath For the Anticipation he cites Saint Chrysostome who indeed tels us on that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he how that which was not done as yet is here related as if done already He might have added for the purpose Origen on the first of Genesis and Gregory the Great Moral lib. 32. cap. 9. both which take notice of a Prolepsis or Anticipation in that place of Moses For the creation of the woman he brings in Saint Ierome who in his Tract against the Iewes expresly saith mulierem conditam fuisse die septimo that the woman was created on the seventh day or Sabbath to which this Catharin assents and thinks that thereupon the Lord is said to have finished all his works on the seventh day that being the last that he created This seemes indeed to be the old tradition if it be lawfull for me to digresse a little it being supposed that Adam being wearied in giving names unto all creatures on the sixt day in the end whereof hee was created did fall that night into a deepe and heavy sleepe and that upon the Sabbath or the seventh day morning his side was opened and a rib took thence for the creation of the woman Aug Steuchiuâ— in Gen. 2. So Augustinus Steuchius reports the Legend And this I have the rather noted to meet with Catharinus at his own weapon For whereas he concludes from the rest of God that without doubt the institution of the Sabbath began upon that very day wherein God rested it seemes by him God did not rest upon that day and so we either must have no Sabbath to be kept at all or else it will be lawfull for us by the Lords example to do what ever worke we have to do upon that day and after sanctifie the remaynder And yet I needs must say withall that Catharinus was not the onely hee that thought God wrought upon the Sabbath Problem lâ—â— 5â— Aretius also so conceived it Dies itaque tota non fuit quiete transacta sed perfecto opere ejus deinceps quievit ut Hebraeus contextus habet Mercer a man well skilled in Hebrew denyeth not but the Hebrew text will beare that meaning In Gen 2. Who thereupon conceives that the seventy Elders in the translation of that place did purposely translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the sixt day God finished all the worke that he had made and after rested on the seventh And this they did saith he ut omnem dubitandi occasionem tollerent to take away all hint of collecting thence that God did any kind of worke upon that day For if hee finished all his works on the seventh day it may be thought saith he that God wrought upon it Saint Hierome noted this before that the Greeke text was herein different from the Hebrew and turns it as an argument against the Iewes and their rigid keeping of the Sabbath Artabimus igitur Iudaeos qui de ocio Sabbati gloriantur Qu Hebraiâ—â— in Gen. quod jam tunc in principio Sabbatum dissolutum sit dum Deus operatur in Sabbato complens opera sua in eo benedicens ipsi diei quia in ipso vniversa compleverat If so if God himselfe did breake the Sabbath as Saint Hierome turns upon the Iewes wee have small cause to thinke that he should at that very time impose the Sabbath as a Law upon his creatures 4 But to proceed Others that have took part with Catharinus against Tostatus have had as ill successe as he in being forced
commemorated in holy Scripture as when God sent out his Disciples by two and two when he chose twelve Apostles and left foure Evangelists But these things it were needles to suggest to you who have so many times beene lessened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop your eares against such follies Saint Augustine also though hee had descanted a while upon the mysteries of this number De Civil Dei l. 11. c. 31. yet he cuts off himselfe in the very middle as it were Ne scientiolam suam leviter magis quam utiliter jactare velle videatur lest hee should seeme to shew his reading with more pride then profit And thereupon he gives this excellent rule which I could wish had beene more practised in this case Habenda est itaque ratio moderationis gravitatis ne forte cum de numero multum loquimur mensuram pondus negligere judicemur Wee must not take saith hee so much heed of numbers that wee forget at the last both weight and measure And this wee should the rather doe because that generally there is no rule layd downe or any reason to be given in nature why some particular numbers have been set apart for particular uses when other numbers might have served why Hiericho should be rather compassed seven times then sixe or eight why Abraham rather trained three hundred and eighteene of his servants then three hundred and twenty or why his servant tooke ten Camels with him into Padan Aram and not more or lesse with infinite others of this kind in the Law Leviticall Yet I deny not but that some reason may be given why in the Scripture things are so often ordered by sevens and sevens viz as Iustin Martyr tels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Râ—spons ad qu. 69. the better to preserve the memory of the Worlds Creation Another reason may be added which is by this inculcating of the number of seven unto the Iewes to make that people who otherwise were at first averse from it as before I noted continually mindfull of the Sabbath Numerum septenarium propter Sabbatum Iudaeis familiarem esse In Esaiae 4. was the observation of Saint Hierom. To draw this point unto an end It is apparant by what hath before been spoken that there is no Sabbath to be found in the beginning of the World or mentioned as a thin done in the second of Genesis either on any strength of the Text it self or by immediate ordinance and command from God collected from it or by the law and light of nature imprinted in the soule of man at his first creation much lesse by any naturall fitnesse in the number of Seaven whereby it was most capable in it selfe of so high an honour which first premised we shall the easier see what hath been done in point of practice CHAP. II. That there was no SABBATH kept fromâ— the Creation to the Floud 1 Gods rest upon the seventh day and from what hee rested 2 Zanchius conceit touching the sanâ—tifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the same by the Angells in Heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that he kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that hee kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall 1 HOw little ground there is whereon to build the originall of the â—abbath in the sâ—cond of Genesis wee have â—t large declared in the former Chapter Yet wee deny not but that Text affords us a sufficient intimation of the equity and reason of it Oâ—igen câ—ntra Ceâ—s l. 6. which is Gods rest upon that day after all his works that hee had made Not as once Celsus did object against the Christians of his time as if the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. like to some dul artificer was weary of his labours and had need of sleepe for he spake the word onely and all things were made There went no greater labour to the whole creation then a dixit Dominus Therefore Saint Austin rightly noteth Dâ— Gen. ad lit l. 4. c 14. nec cum creavit defessus nec cum cessavit refectus est that God was neither weary of working nor refreshed with resting â—he meaning of the Text is this that hee desiâ—ted then from adding any thing de novo unto the World by him created as having in the six former dayes fashioned the Heaven and Earth and eveâ— thing in them contained and furnished them with all things necessary both for use and ornament I say from adding any thing de novo unto the World by him created but not from governing the same which is a worke by us as highly to be prized as the first creation and from the which God never resteth Sabbaths and all dayes are alike in respect of providence in reference to the universall government of the World and Nature Hom 23. in Num. Semper videmus Deum operari Sabbatum nullum est in quo Deus non operetur in quo non producat Solem suum super bonos malos No Sabbath whereon God doth rest from the administration of the World by him created whereon hee doth not make his Sun to shine both on good and bad whereon he raines not plenty upon the sinner and the just as Origen hath truly noted Nor is this more then what our Saviour said in his holy Gospell I worke saith he and my Father also worketh Contra Fausâ—um Man l. 16. â— 6. A saying as saith Saint Austine notes at which the Iewes were much offended our Saviour meaning by those words that God rested not nec ullum sibi cessationis statuisse diem and that there was no day wherein he tended not the preservation of the creature and therefore for his own part he would not cease from doing his Fathers businesse ne Sabbatis quidem no though it were upon the Sabbath By which it seemeth that when the Sabbath was observed and that if still it were in force it was not then and would not be unlawfull unto any now to look to his estate on the Sabbath day and to take care that all things thrive and prosper which belong unto him though he increase it not or adde thereto by following on that day the workes of his daily labour And this according to their rules who would have Gods example so exactly followed in the Sabbaths rest who rested as we see from creation onely not from preservation So that the rest here mentioned was as before I said no more then a cessation or a leaving off from adding any thing as then unto the World by him createdâ— Vpon which ground hee afterwards designed this day for his holy Sabbath
having first told us that Circumcision and the Sabbath were both given for signes and having spoke particularly of Abraham Noah Lot and Enoch that they were justified without them addes for the close of all that all the multitude of the faithfull before Abraham were justified without the one Et Patriarcharum â—orum qui ante Mosen fuerunt and all the Patriarkes which preceded Moses without the other Adv. Iudâ—â—s Tertullian next disputeth thus against the Iewes that they which think the Sabbath must be still observed as necessary to salâ—ation or Circumcision to be used upon pain of death Doceant in Praeteritum justos sabbatriasse aut circumcidisse sic amicos Dei effectos esse ought first of all saith he to prove That the Fathers of the former times were circumcised or kept the Sabbath or that thereby they did obtaine to be accounted the friends of God Hist. l. 1. c. 4. Then comes Eusebius the Historian and he makes it good that the Religion of the Patriarchs before Moses Law was nothing different from the Christian and how proves he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were not circumcised no more are we they kept not any Sabbath no more doe we they were not bound to abstinence from sundry kinds of meates which are prohibited by Moses nor are wee neither Which argument be also useth to the self-â—ame purpose in his first Booke de demonstr Evang. and sixth Chapter And in his seventh de praeparatione Cap. 6. he resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Hebrewes which preceded Moses and were quite ignorant of his Law whereof he makes the Sabbath an especiall part disposed their wayes according to a voluntary kind of pietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framing their lives and actions to the law of nature Adv haereses l. 1. n. 5. This argument is also used by Epiphanius who speaking of the first ages of the World informs us that as then there was no difference among men in matters of opinion no Iudaisme nor kinde of heresie whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but that the faith doth now flourish in Gods Church was from the beginning If so no Sabbath was observed in the times of old because none in his I could enlarge my Catalogue but that some testimonies are to be reserved to another place when I shall come to shew you that the commandement of the Sabbath was published to Gods people See Ch. 4. by Moses onely and that to none but to the Iewes After so many of the Fathers the moderne Writers may perhaps seeme unnecessary 2 Edit p 12. yet take one or two First Musculus as Doctour Bound informes mee for I take his word who tels us that it cannot bee proved that the Sabbath was kept before the giving of the Law either from Adam to Noah or from the floud to the times of Moses or of Abraham and his posterity Which is no more then what wee shall see shortly out of Eusebius Hospinian next Defâ—â—is 1 cap â— who though he faine would have the sanctifying of the Sabbath to be as old as the beginning of the World yet he confesseth at the last Patris idcirco Sabbatum observasse ante legem that for all that it cannot be made good by the Word of God that any of the Fathers did observe it before the Law These two I have the rather cited because they have beene often vouched in the publike controversie as men that wished well to the cause and say somewhat in it 5 We are now come unto particulars And first we must begin with the first man Adam The time of his Creation as the Scriptures tels us the sixt day of the week being as Scaliger conjectured in the first Edition of his Worke Emend temp l. 5. the three and twentieth day of Aprill and so the first Sabbath Sabbatum primum so hee calls it was the foure and twentieth Doctrina temp l 4 c. 6 Petavius by his computation makes the first Sabbath to be the first day of November and Scaliger in his last Edition the five and twentieth of October more neere to one another then before they were Yet saith not Scaliger that that primum Sabbatum had any reference to Adam though first he left it so at large that probably some might so conceive it for in his later thoughts he declares his meaning to be this Sabbatum primum in quo Deus requievit ab opere Hexaâ—meri Indeed the Chaldee paraphrase seemes to affirme of Adam that he kept the Sabbath For where the 92 Psalme doth beare this Title A Song or Psalme for the Sabbath day the Authors of that paraphrase doe expound it thus Laus Canticum quod dixit homo primus pro die Sabbati the Song or Psalme which Adam said for the Sabbath day Somewhat more wary in this point was Rabbi Kimchi who tels us how that Adam was created upon Friday about three of the clocke fell at eleven was censured and driven out of Paradise at twelve that all the residue of that day and the following night he bemoned his miseries was taken into grace next morning being Sabbath day and taking then into consideration all the works of God brake out into such words as those although though not the same A tale that hath as much foundation as that narration of Zanchie before remembred Who though he seeme to put the matter out of doubt with his three non dubito's that Christ himselfe did sanctifie the first Sabbath with our Father Adam and did command him ever after to observe that day yet in another place he makes it onely a matter of probability that the commandement of the Sabbath Iu 4. mandaâ—uÌ„ was given at all to our first parents Quomodo autem sanctificavit Non solum decreto voluntate sed reipsa quia illum diem ut non pauci volunt probabile est mandavit primis parentibus sanctificandum So easily doth he overthrow his former structure But to return unto the Rabbins and this dreame of theirs Besides the strangenesse of the thing that Adam should continue not above eight houres in Paradise and yet give names to all the creatures fal into such an heavy sleep and have the woman taken out of him that shee must be instructed tempted and that both must sin and both must suffer in so short a time besides all this the Christian Fathers are exprâ—sse that Adam never kept the â—abbath Iustine the Martyr in his Dialogue with Trypho a learned Iew makes Adam one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being neither circumcised nor keeping any Sabbath were yet accepted by the Lord. And so Tertullian in a Treatise written against the Iewes Adv Iudaeos affirmes of Adam quod nec circumcisum nec sabbatizantem Deus â—um instituerit Nay which is more he makes a challenge to the Iewes to prove unto him if they
could that Adam ever kept the Sabbath Doceant Adamum sabbatizasse as hee there hath it Which doubtlesse neither of them would have done considering with whom the one disputed and against whom the other wrote had they not beene very well assured of what they said The like may be affirmed both of Eusebius De Praepar E. vâ—â—g l. 7. c. 8. and Epiphaâ—ius two most learned Fathers Whereof the first maintayning positively that the Sabbath was first given by Moses makes Adâ—m one of those which neither troubled himselfe with Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any of the Lawes of Moses Adv haerâ—â—â—s l. 1. â— 5. The other reckoneth him amongst those also who lived according to that faith which when he wrote was generally received in the Christian Church Therefore no Sabbath kept by our Father Adam 6 But whatsoever Adam did Abel I hope was more observant of this duty Thus some have said indeed but on no authority It is true the Scriptures tell us that he offered Sacrifice but yet the Scriptures do not tell us that in his Sacrifices he had more regard unto the seventh day then to any other To offer Sacrifice he might learne of Adam or of naturall reason which doth sufficiently instruct us that we ought all to make some publick testimony of our subjection to the Lord. But neither Adam did observe the Sabbath nor could nature teach it as before is shewne And howsoever some Moderne Writers have conjectured and conjectured onely that Abel in his Sacrifices might have respect unto the Sabbath yet those whom we may better trust have affirm'd the contrary For Iustin Martyr disputing against Trypho brings Abel in for an example that neither Circumcision nor the Sabbath the two great glories of the Iewes were to be counted necessary For if they were saith hee God had not had so much regard to Abels Sacrifice being as hee was uncircumcised and then he add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that though he was no Sabbath-keeper yet was he acceptable unto God And â—o Tertullian that God accepted of his Sacrifice Adv. Iudaeâ—â— though he were neither circumcised nor kept the Sabbath Abelem offerentem sacrificia incircumcisum neque sabbatizantem laudavit Deus accepta ferens quâ— in simplicitate cordis offerebat Yea and hee brings him also into his challenge Doceant Abel hostiam Deo sanctam offerentem Sabbati religionem placuisse which is directly contrary to that which is conjectured by some Moderne Writers Adv. haeres l 1 n. 5. So Epiphaniâ—s also makes him one of those who lived according to the tendries of the Christian Faith The like hee also saith of Seth whom God raised up instead of Abel to our Father Adam Therefore no Sabbath kept by either 7 It is conceived of Abel that hee was killed in the one hundred and thirtieth yeare of the Worlds Creation of Eâ—os Seths sonne that he was borne Anno two hundred thirty six And till that time there was no Sabbath But then as some conceive the Sabbath day began to be had in honour because it is set downe in Scripture that then began men to call upon the Name of the Lord. Gen. 4. Aâ—â—al Anno 236. n. 4. That is as Torniellus descants upon the place then were spirituall Congregations instituted as wee may probably conjecture certaine set formes of Prayers and Hymnes devised to set forth Gods glory certaine set times and places also set apart for those pious duties praecipue diebus Sabbati especially the Sabbath dayes in which most likely they began to abstaine from all servile works in honour of that God whom they well knew had rested on the seventh day from all his labours Sure Torniellus minde was upon his Mattins when he made this Paraphrase Hee had not else gathered a Sabbath from this Text considering that not long before hee had thus concluded That sanctifying of the Sabbath here on earth was not in use V. â— 3. of this Chapter untill the Law was given by Moses But certainly this Text will beare no such matter were it considered as it ought The Châ—ldee Pâ—raphrase thus reades it Tunc in diebus ejus inceperunt filii hominumâ— Qâ—â—ebraiâ— iâ—â—n Gâ—â— ut non orarent in nomine Domini which is quite contrary to the English Our Bibles of the last Translation in the margin thus then began men to call themselues by the name of the Lord and generally the Iewes as Saint Hierome tels us doe thus glosse upon it Tunc primum in nomine Domini in similitudine eius fabricata sunt idola that then began men to set up Idols both in the name and after the similitude of God Ainsworth in his Translation thus Then began men prophanely to call upon the Name of the Lord who tels us also in his Annotations on this Text out of Rabbi Maimony that in these dayes Idolatry tooke its first beginning and the people worshipped the starres and all the host of Heaven so generally that at the last there were few left which acknowledged God as Enoch Methuselah Noah Sem and Heber So that wee see not any thing in this Text sufficient to produce a Sabbath But take it as the English reades it which is agreeable to the Greeke and vulgar Latine and may well stand with the originall yet will the cause be little better For men might call upon Gods Name and have their publick meetings set formes of Prayer without relation to the seventh day more then any other De Pâ—aeparat Evang l 7 8. As for this Eâ—os Eusebius proposeth him unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the first man commended in the Scripture for his love to God that we by his example might learn to call upon Gods Name with assured hope But yet withall he tels us of him that he observed not any of those Ordinances which Moses taught unto the Iewes whereof the Sabbath was the chiefe as formerly we observed in Adam And Epiphanius rankes him amongst those Fathers who lived according to the rules of the Christian Church Therfore no Sabbath kept by Enos 8 We will next looke on Enoch who as the Text tels us walked with God and therefore doubt wee not but he would carefully have kept the Sabbath had it been required But of him also the Fathers generally say the same as they did before of others For Iustin Martyr not onely makes him one of those which without Circumcision and the Sabbath had been approved of by the Lord but pleads the matter more exactly The substance of his plea is this that if the Sabbath or circumcision were to be counted necessary to eternall life wee must needs fall upon this absurd opinion Dial. cum Tryphâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the same God whom the Iewes worshipped was not the God of Enoch and of other men about those times which neither had been Circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor
not of the same condition with the rest is no new invention The Fathâ—rs joyntly so resolue it It s true that Irenâ—ns telâ— us how God the better to prepare us to eternall life Decalogi verba per somet ipsum omnibus fimiliter locutus est Liâ— 4. cap. 31. did by himselfe proclaime the Decalogue to all people equally which therefore is to be in full force amongst 〈◊〉 as having rather been inlarged then dissâ—lued by our Sâ—viours comming in the flesh Which wordâ— of Irenâ—us if considered rightly must be referred to that part of the fourth Commandement which indeed is Morall or else the fourth Commandement must not be reckoned as 〈◊〉 part or member of the Decalogue because it did receive no such enlargement as did the rest of the Commandements by our Saviours preaching whereof see Math. 5. 6 and 7. Chapters but a dissolution rather by his practice 〈◊〉 Tryâ—â—â—â—â— Iustin the Martyr more expresly in his dispuâ—â— with Tryplâ—â— a learned Iew maintainâ—â— the Sabbath to be onely a Mosaicall Ordinance as we shall see anon more fully and that it was imposed upon the Israelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their hard-heartednâ—sse and irregularity Contra Iudaeos Tertullian also in his Treatise against the Iewes â—aith that it was not spiritale aternum mandatum sed temporale quod quandoque cessaret not a spirituall and eternall institution but a temporall onely Saint Austin yet more fully In Epistola â—d Gaâ—at that it is no part of the morall Law For he divides the Law of Moses into these two parts Sacraments and morall duties accounting Circumcision the new Mooâ—es Sabbathâ— and the Sacrifices to appertain unto the first ad mores autem non occides c. and these Commandements Thou shalt not kill nor commit adultery nor beare false witnesse and the rest to be contained within the second Nay more he tels us De Spiritu liâ— c. 114 that Moses did receive a Law to be delivered to the people writ in two Tables made of stone by the Lords own finger wherein was nothing to be found either of Circumcision or the Ieâ—ish Sacrifices And then he addes In illis igitur decem prâ—ceptis excepta Sabbati observatione dicatur mihi quid non sit observaÌ„dum à Christiano Tell me saith he what is there in the Decalogue except the observation of the Sabbath day which is not carefully to be observed of a Christian man To this wee may referre all those severall places wherein hee cals the fourth Commandement praeceptum figuratum iâ— umbra positum a Sacrament a shadow and a figure as Tract the third in Ioh. 1. and Tract 17. and 20. in Ioh. 5. ad Bonifac. l. 3. T. 7. contra Faust. Manich. l. 19. c. 18. the 14. Chapter of the Booke de spiritu lit before remembred and finally to go no further Qu. in Exod. l. 2. qu. 173. where he speaks most home and to the purpose Ex decem praeceptis hoc solum figurate dictum est Of all the ten Commandements this onely was delivered as a signe or figure See also what is said before out of Theodoret and Sedulius Chap. 1. n. 6. Hesychius goes yet further and will not have the fourth Commandement to be any of the ten Etsi decem mandatis insertum sit non tamen exiis esse In Levit. l. 6. â— 26. and howsoever it is placed amongst them yet it is not of them And therefore to make up the number divides the first Commandement in two as those of Rome have done the last to exclude the second But here Hesychius was deceived in taking this Commandement to be onely ceremoniall whereas it is indeed of a mixt or middle nature for so the Schoolemen and other learned Authors in these later times grounding themselues upon the Fathers have resolued it generally Morall it is as to the dutie that there must be a time appointed for the service of God and Ceremoniall as unto the Day to be one of seven and to continue that whole day and to surcease that day from all kinde of worke As morall placed amongst the ten Commandements extending unto all mankind and written naturally in our hearts by the hand of nature as ceremoniall appertaining to the Law Leviticall peculiar onely to the Iewes and to be reckoned with the rest of Moses institutes Aquinas thus 2. 2 ae qu 122. art 4. resp ad primum Tostatus thus in Exod. 20. qu. 11. So Petr. Galatinus also lib. 11. cap. 9. and Bonaventure in his Sermon on the fourth Commandement And so divers others 4 I say the fourth Commandement so farre as it is ceremoniall in limiting the Sabbath day to be one oâ— seven and to continue all that day and thereon to surcease from all kind of labour which three ingredients are required in the Law unto the making of a Sabbath is to be reckoned with the rest of Moses institutes and proper onely to the Iewes For proofe of this wee have the Fathers very copious And first that it was one of Moses institutes Iustin the Martyr saith expresly Dial. cum Tryphâ—â—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As Circumcision began from Abraham and as the Sabbath Sacrifices Feasts and Offerings came in by Moses so were they all to have an end And in another place of the same Discourse seeing there was no use of Circumcision until Abrahams time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of the Sabbath untill Moses by the same reason there is as little use now of them as had been before So doth Eusebius tell us De Praeparat l. 7. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that Moses was the first Law-giver amongst the Iewes who did appoint them to observe a certaine Sabbath in memory of Gods rest from the Worlds Creation as also divers anniversary Festivals together with the difference of clean and unclean creatures and of other Ceremonies not a few Next Athanasius lets us know that in the Book of Exodus Synopsis sacrâ— Scripe wee have the institution of the Passeover the sweetning of the bitter waters of Marah the sending down of Quailes and Mannah the waters issuing from the rocke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what time the Sabbath took beginning and the Law was published by Moses on Mount Sinâ—i Macarius a Contemporary of Athanasius doth affirme as much Hom. 35. viz. that in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was given by Moses it was commanded as in a figure or a shadow that every man should rest on the Sabbath day from the workes of labour In Ezech. â—0 Saint Hierome also lets us know though he name not Moses that the observation of the Sabbath amongst other Ordinances was given by God unto his people in the Wildernesse Haec praecepta justificationes observantiam Sabbati Dominus dedit in deserto which is asmuch as if he had expresly told us that it was given unto them
they had statâ—s dies some appointed times appropriated to the worship of their severall gods as before was shewed their hâ—ly-dayes half-holydayes according to that estimatioÌ„ which their gods had gotten in the World And this as well to comfort and refresh their spirits which otherwise had bin spent wasted with continuall labour as to do service to those Deities which they chiefly honoured De leg l. â— Dii genus hominum laboribus natura pressum miserati remissionem laborum statuerunt solennia festa was the reâ—olution once of Plato But this concludes not any thing that they kept the sabbath or that they were obliged to keep it by the law of nature Purch Pilgr l. â— c. 4. And where it is conceived by some that the Gentiles by the light of nature had their Wakes which is supposed to be an argument that they kept the sabbath a week being onely of seven dayes and commonly so called both in Greeke and Latine we on the other side affirme that by this very rule the Gentiles many of them if not the most could observe no sabbath because they did observe no weeks For first the Chaldees and the Persians had no weeks at all but to the severall dayes of each severall moneth appropriated a particular name of some King or other Emend â—â—mp l. 3. as the Pâ—ruvians doe at this present time nomina dicbus mensis indunt ut prisci Persae as Scaliger hath noted of them The Grecians also did the like in the times of old there being an old Attick Calendar to be seen in Scaliger wherein is no division of the mâ—neth into weeks at all Then for the Romans they divided their accompt into eighths eighths as the Iewes did by sevens and sevens the one reflecting on their nundinae as the other did upon their sabbath Id. l. 4. Ogdoas Romanorum in tributione dierum servabatur propter nundinas ut hebdomas apud Iudaeos propter sabbatum For proofe of which there are some ancient Romanâ—Calendars to be seen as yet one in the aforesaid Sâ—aliger the other in the Roman Antiquities of Iohn Rossinus wherin the dayes are noted from A to H as in our common Almanacks from A to G. The Mexicans go a little further Id. l. 1. Edit 2. and they have 13. dayes to the week as the same Scaliger hath observed of them Nay even the Iewes themselues were ignorant of this division of the yeere into weeks Iâ— Levit. 23. qu. 3. as Tostatus thinks till Moses learnt it of the Lord in the fall of Mannah Nor were the Greeks Romans destitute of this accompt onely whiles they were rude and untrained people as the Peruvians and the Mexicans at this present time but when they were in their greatest flourish for Arts and Empire Hist. l. 36. Dion affirmes it for the ancient Grecians that they knew it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—turaâ— 7. for ought hee could learne and Seneca more punctually that first they learnt the motions of the Planets of Eudoxus who brought that knowledge out of Egypt and consequently could not know the wâ—â—ke before And for the Romans though they were well enough acquainted with the Planets in thâ—ir latter times yet they divided not their Calendar into weeks as now they doe till neere about the time of Dionysius Exiguus who lived about the yâ—ere of Christ 520â— Nor had they then received it in all probability had they not long before admitted Christianity throughout their Empire and therewithall the knowledge of the holy Scriptures where the accompt by weeks was exceeding obvious Therefore according to this rule the Chaldees Perâ—ians Greeks and Romans all the foure great Monarchies did observe no Sabbaths because they did observe no weeks Which said in this place once for all wee resolue it thus that as the Israelites kept no Sabbath before the Law so neither did the Gentiles when the Law was given which prooves it one of Moses Ordinances no prescript of nature CHAP. V. The Practice of the Iewes in such observances as were annexed unto the SABBATH 1 Of some particular adjuncts affixed unto the Iewish Sabbath 2 The Annuall Festivals called Sabbaths in the Booke of God and reckoned as a part of the fourth Commandement 3 The Annuall Sabbaths no lesse solemnely observed and celebrated theâ— the weekly were if not more solemnely 4 Of the Parascâ—â—e or Preparation to the Sabbath and the solemne Festivalls 5 All manner of worke as well forbidden on the Annuall as the weekly Sabbaths 6 What things were lawfull to be done on the Sabbath dayes 7 Toâ—ching the prohibitions of not kindling fire and not dressing meat 8 What moved the Gentiles generally to charge the Iewes with Fasting on the Sabbath day 9 Touching this Prohibition Let no man goe out of his place on the Sabbath day 10 All lawfull recreations as Dancing Feasting Man-like Exercises allowed and practised by the Iewes upon their Sabbaths 1 I Shewed you in the former Chapter the institution of the Sabbath by whom it was first published and to whom prescribed It now remaynes to see how it was observed how farre the people thought themâ—eâ—â—es obligâ—d by it and in what â—ases they were pleased to dispense thâ—rewith Which that we may the better doe we will take notice first of the Law it selfe what is contained in the same what the Sabbath signifieth and then of such particular observances which by particular statutes were affixed by God to the fourth Commandement either by way of Comment on it or addition to it and after werâ— misconstrued by the Scribes and Pharisees to insnare the people And first not to say any thing in this place of the quid nominis or derivation of the word which Philâ— and Iosephus and the Seventy doe often render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repose or rest Sabbath is used in Scripture to signifie some selected time by GOD himselfe deputed unto rest and holinesse Most specially and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it points out unto us the seventh day as that which was first honoured with the name of Sabbath Exod 16. 25. and in the second place those other Festivals which were by God prescribed to the house of Israel and are called Sabbaths also as the others were Of these the one was weâ—kly and the others Annâ—all the New-moones not being honoured with this title in the Booke of God though in heathen Authours The weâ—kly Sabbath was that day precisely whereon God restâ—d from the workes that he had made which he commanded to be kept for a day of rest unto the Iewes that so they might the better meditate on the wondrous works that he had done every seventh day exactly in a continuall revolution from time to time Deâ—fide Orthâ—d l. 4. c. 24. Therefore saith DamasceÌ„ when we haue reckoned to seven daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our computation of the time runnes round and begins anew These as in generall and 〈◊〉
〈◊〉 23. 21. So also for the Feast of Expiation Levit. 23. 31. and for the Feast of Tabernacles Levit 23. 41. Where note that by these words forâ—ver and throughout their generations it is not to be understood that these Iâ—wisâ— Festivallâ— were to be perpetâ—all for then they would oblige us now as they did the Ieâ—es but that they were to last as long as the Republick of the Iewes should stand and the Mosaicall Ordinaâ—ces were to be in force Per generationes vestras i.e. quam diâ— Resâ—â—b Iudaica constaâ—â—t as Tâ—status notes upon this twenty third of Leviticus For the solemnity oâ— these Feaste the presence of the high priests was as neceâ—â—ary in the one as in the other bello l. 6. 6. The high priests also saith â—â—â—epâ—us 〈◊〉 with the priests into the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet not alwayes but onely on the Sabbaths and New-moones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also on those other Feasts and solemne assemblies which yeâ—â—ely were to be observed according uâ—to the 〈◊〉 of the Country And hitherto wee finde no difference at all but in the manner of the rest there appeares a littlâ— between the weekly Sabbath and some of the Annuall For of the weekly Sabbath it is said expresly that thou shalt doe no manner of worke as on the other side of the Passeover the Penâ—icost the Feast of Trumpets and of Tabernacles that they shall do no servile work which being well examined will be found the same in sence iâ— 23. 7 21 36. though not in sound But then again for sence and â—ound it is expresly said of the Expiation that therein thoâ— shalt do no manner of work as was affirmed before of the weekly Sabbath So that besides the seventh day Sabbath there were seven Sabbaths in the yeare in sixe of which viz. the first and seventh of unleavened bread the day of Pentâ—cost the Feast of Trumpâ—ts and the first and eighth day of the Feast of Tabernacles they were to doe no servile workâ— and on the Expiation dâ—y no worke at all So that in thiâ— respect the wâ—ekly Sabbath the day of Expiation were directly equall according to the very letter In other things the day of Expâ—atâ—â—n seemes to hâ—ve 〈…〉 the high Priest 〈…〉 indutus attired in his 〈◊〉 might goe into the Sanâ—tum sanctorum or the holiest of all to make aâ—â—onement for the people whereof see Levâ—â— 1â— And secondly in that the sacrifices for this day 〈◊〉 more and greater then those appointed by the Lord for the weekly Sâ—bbaths which last is also true of the other Festivals For where the sacrifâ—câ— appointed for the weekly Sabbath conâ—isted onely of two Lambes over and above the daily sacrifice with a meat-offering and a drink-offering thereunto proportioned on the Nâ—w-moones and all the Annuall Sabbaths before remembred the saâ—rifices were enlarged nay more then trebled as is expressed in the 28. and 29. of the booke of Numbers Nay if it hapned any time as some times it did that any of these Festivals did fall upon the weekly Sabbath or that two of them as the New-moones and the Feast of Trumpets feâ—l upon the same the â—ervice of the weekly Sabbath lessened not at all the sacrifices destinate to the Annuall Sabbath but they were all performed in their severall turns The Text it selfe affirmes as much in the two Chapters before specified and for the practice of it that so it was it is apparant to be seen in the Hebrew Calendars Ap. Aâ—swâ—rth in Num. â—8 Onely the difference was this as Rabbiâ—Maimony informes us that the addition of the Sabbath was first performed and after the addition of the New-moone and then the addition of the Good day or other Festivall So that in case the weekly sabbath had a priviledge above the Annuall in that the Shew-bread or the loaves of proposition were onely set before the Lord on the weekly Sabbaths the â—nnuall Sabbaths seeme to have had amends all of them in the multiplicitie of their sacrificâ—s and three of them in the great solemnity and concourse of people all Israel being bound to appeare before the Lord on those three great Festivals the Passeouer the Pentecost and the Feast of Tabernacles As for the pâ—nalty inflicted on the breakers of these solemne Feâ—â—â—vals it is expresly said of the weekly sabbath that whosoever doth any wâ—rks 〈…〉 31. 15. and in the Versâ— before that whosoever doth any worke therein that soule shall be cut off or as the Chaldee Paraphrase reads it that man shall be destroyed from amongst his people Which if it signifie the same 〈◊〉 by the Chaldee Paraphrase it seemes to doe it is no more then what is elsewhere said of the Expiation for so saith the Text. Leviâ— 23 30. And whatsoever soule it be that doth any wâ—rke in that same day that sâ—â—le will I destroy from amongst his people But if the phrase be different as the Rabbins say the difference is no more then this that they that breake the weekly Sabbath are to be put to death by the Civill Magistrate and they that worke upon the Feast of Expiation shall be cut off by God by untimely deaths As for the other Annuall Saâ—baths the Rabbins have determined thus Ap. Ainsworth in Levit. 23. 7. that whosoever doth in any of them such works as are not necessary for food as if he build or pull downe or weave and the like hee breaketh a Commandement and transgresseth against this prohibition yee shall not doe any servile worke and if he doe and there be witnesses and evident proofe hee is by law to be beaten or scourged for it So that we see that whether we regard the institution or continuance of these severall Sabbaths or the solemnities of the same either in reference to the Priests the Sacrifices and concourse of people or finally the punishment inflicted on the breakers of them the difference is so little it is scarce remarkable considering especially that if the weekly Sabbaths do gain in one point they loose as often in another For the particulars we shall speake of them hereafter as occasion is 4 As for the time when they began their Sabbaths and when they ended them they tooke beginning on the evening of the day before and so continued till the evening of the Feast it selfe The Scripture speaks it onely as I remember of the Expiation which is appointed by the Lord to be observed on the tâ—â—th day of the seventh moneth Levit. 23. 27. yet â—o that it is ordered thus in the 31 It shall be unto you a Sabbath of rest and yee shall afflict your soules on the ninth day of the moneth at even And then it follâ—weth From even to even shall yee celebrate your Sabbath But in the practice of the Iewes it was so in all either because they tooke those words for a generall precept or else because they commonly did accompt their day from even to even
For where the Romans and Egyptians began the day at midnight Emâ—nd Temp. l. â— the Chaldees and the Persians with the rising â—unne and the Vmbri an Italian people reckoned theirs from noone to noone the Iewes and the Athenians took the beginning of their day ab occasu solis from Sun-setting as Scaliger and divers others have observed Dâ— imagiâ—◠〈…〉 Yet sure I am Honorius Augustodunensis who lived foure hundred yeares agoe and upwards placeth the Ieâ—es together with the Persians and Chaldeans as men that doe begin their day at the Sun-rising However in this case it is not to be thought that the even was any part of the Sabbath following for the additionâ—ll sacrifices were offered onely on the morning and the evening of the severall Sabbaths but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation thereunto which preparation if it were before the weekly Sabbath it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if before any of the Annuall it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In imitation of the Gentiles the Latine Writers call theâ—e Parasceve's or Evens of preparation by the name of Coena pura as Augustine noteth upâ—n the nineteenth of Saint Iohn because of some resemblance that was betweene them Exer. 16. n. 106. but yet they had a difference too For Casaubon hath taught us this that in the Coena pura amongst the Gentiles a part of the ceremony did consist in the choice of meats where no such thing occurres at all in these preparations of the Iewes Now these Parasceves or preparation dayes the Iewes did afterward divide into these foure parts The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preparative as it were to the preparation which began in the morning and held on till noone The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 largely taken from noone uâ—till the evening-sacrifice of the day the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the approching of the Sabbath which began after the evening Sacrifice continued till Sun-set and was properly called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or entrance of the Sabbath which lasted from Sun-set unto the dawning of the day They had amongst them a tradition or a custome rather that one whole day from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till Sun-set they might not travaile abovâ— twelue miles left comming home too late they might not have sufficient leisure to prepare things before the Sabbath Synâ—g Iud. c. 10. The time was as Buxdorâ—â—us tels us quâ— cornâ— vel inflata tuba daretur signum when there was publick warning given by sound of Trumpet that every man should cease from worke and make all things ready for the Sabbath though in these dayes the Clerke or Sexton goeth about from doore to doore to give notice of it De Bello l. 5 c. 9 The time was so indeed So Iosephâ—â— tels us that in Hierusalem one of the Priests continually standing upon a Pillar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made knowne upon the even before by sound of â—rumpet which time the sabbath did begin and on the evening of the Sabbath at which time it ended that â—o the people might be certified both at what time to rest from labour and at what time they might againe apply their minds and hands unto it Now what Iosephus saith of the weekly Sabbath the same was done saith Philâ— in the New-moones also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is much alike And consequently we may say the â—ame of the Annuall sabbaths Num. 10. 10. in which the sonnes of Aaron were to blow the Trumpets as well as in the New-moones or the weekly sabbaths As for the works prohibited or permitted on these dayes of preparation whether before the weekly or the Annuall sabbaths I find little difference This I am sure of that it was as much unlawfull for the Iudges to sit on any 〈◊〉 criâ—â—es the day before the Annuall Sabbath as before the weekly and the reason was because the morrow after of which sort soever Ap. Casaub. Exâ— 10. n. 10. was thought to be no fit day for execution Iudices rerum Capitalium non judicant in parasceve Sabbati aut in parasceve diei sesti quia non debet id fieri râ—us occidi postridie non potest So saith Rabbi Maimony Of the ridiculous nicety of the moderne Iewes in these Parasâ—eves wee shall speake hereafter 5 To come unto the day it selfe it is said expresly in the Law that therein thou shalt doe no manner of worke What no worke at all How could they eat and drink and put on their clothes Theâ—e are some manner of works yet done every Sabbath yea by the Pharisees themselues which were most strict obâ—ervers of the weekly Sabbaths Quis Pharisaeorum In Math. 1â— saith Saint Hierome in die sabbati non extendit manum portans cibum porrigens calicem caetera quae victui sunt necessaria yet all all these were workes How could they circumcise and offer sacrifice and set on the Shew-bread on the Sabbath Surely all these are works too some of them very troublesome yet commonly performed on the weekly Sabbath of which more anon Therefore when all is done we must expound these words of ordinary and servile labours such as are â—oylesome in themselues and ayme at profit Zanchie I am sure doth expound them so In Mandaâ— 4. Nomen operis quod hic habet Moses non significat opus simpliciter sed opus quod propter opes comparandas suscipitur Tale autem opus est vere servile In Esa. 58. 13. Saint Hierome also expounds it Lege preceptum est ne in sabbatis opus servile faciamus c Wee are commanded in the Law to doe no servile works on the Sabbath dayes And on the fift of Amos he affirmes the same jubet ne quid in eo operis servilis â—â—at c. And so Tertullian Nec dubiâ—m est eos opus servile operatos c. in his second booke against Marriage If so there is no difference at all betweene the weekly and the Annuall Sabbaths in this one particular because all servile works expresly are forbidden in them also as before we shewed But take it in the very words no manner of worke and aske the Hebreâ— Doctours what they meant thereby They will then tell you first there must be nâ— marketting no not buying of victuals for which they cite the 13 of Nehemiah Verse 16 17. nor nâ— embalming of the dead in which they vouch Saint Lukes Gospel Ch. 27. Verse 54 56. This we acknowledge for a truth but then we say with all that neither of these two were lawfull on the Annuall Sabbaths For when it hapned any time as sometimes it did that a weekly Sabbath and an Annuall Sabbath came next dayes together the Iewes did commonly in their later times put â—ff the Annuall Sabbath to a farther day And this they did as themselues tell us because of burials and of
meats which were fit for eating lest by deferring either the one or the other the carkasses should putrifie Ap Câ—sâ—ub Exerc. 16. n. 20. and the meats be spoyled Noâ— facimus duo sabbata continua propter olera propter mortuos ut Rabbini dictitant Which need not be in case they held it lawfull either to bury or to buy on the Annuall Sabbaths They tell us next that the Iewes could not travaile on the weekly Sabbath and this from Exod. 16. 29. Whether that Text were so intended we shall see anon But sure I am that when the Iewes began to reckon it an unlawfull matter to travaile on the weekly Sabbath Ioseph An iq l. 13. c. 15. they held it altogether as unlawfull to travaile on the Annuall Sabbaths Nic. Damascen reporteth as Iosephus tels us how that Antiochus the great King of Syria erected a Trophee neere the floud Lycus and abode there two dayes at the request of Hyrcanus the King of Iewrie by reason of a solemne Feast at that time whereon it was not lawfull for the Iewes to travaile In which he was no wise mistaken For saith Iosephus the Feast of Pentecost was that yeere the morrow after the Sabbath for at that troublesome time the Pentecost was not deferred what then It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unto us it is not lawfull either upon our Sabbaths or our Feasts to journey any whither They tell us also that it is not lawfull to execute a malefactor on the weekly Sabbath although it be commanded that hee must be punished nor doe they doe it on the Feasts or Annuall Sabbaths as before we noted As also that it is not lawfull to marry on the Sabbath day nor on the Even before the Sabbath nor the morrow after lest they pollâ—te the Sabbath by dressing meat for the Feast and on the solemne Festivals or the Annuall Sabbaths they were not suffered to be married lest Ap. Ainsw in Levit. 23. say the Rabbins the joy of the Festivall be forgotten through the joy of the wedding The many other trifling matters which have beene prohibited by the Iewish Doctours and are now practised by that senslesse and besotted people shall somewhere be presented to you towards the end of this first Booke 6 Againe demand of these great Doctors since it is said expresly that wee shall doe no manner of worke whether there be at all no case in which it may be lawfull to doe work on the Sabbath day and then they have as many shifts to put off the Sabbath as they had niceties before wherewith all to beautifie it A woman is in travaile on the Sabbath day is it not lawfull for the Mid-wife to discharge her duty although it be for gaine and her usuall trade Pet. Galâ—tin l. 11. c. 10. Yes saith that great Clerke Rabbi Simeon propter puerum unius diei vivum solvunt sabbatum to save a childe alive we may breake the Sabbath This childe being borne must needs be circumcised on the eighth day after which is the Sabbath May not the Ministers do their office yes for the Rabbins have a maxime that Circumcisio pellit sabbatum And what doth onely Circumcision drive away the Sabbath No any common danger doth it And then they change the phrase a little periculum mortis pellit sabbatum Nay more the Priest that waiteth at the Altar doth he doe no worke upon the Sabbath yes more then on the other dayes and for that too they have a maxime viz. Ap Casaub. Exâ— 10. n. 20. qui observari jussit sabbatum is profanari jussit sabbatum Wee shall meet with some of these againe hereafter Therefore we must expound these words nâ— manner of worke i. e. no kind of servile worke as before we did or else the weekly Sabbath and the fourth Commandement must be a nâ—se of waxe and a Lesbian rule fit onely to be wrested and applied to whatsoever end and purpose it shall please the Rabbiâ—s More warily and more soundly have the Christian Doctors yea and the very Heathens determined of it who judge that all such corporall labours as tend unto the morall part of the fourth command which are rest and sanctity are fit and lawfull to be done on the Sabbath day That men should rest upon such times as are designed and set apart for Gods publick service and leave their daily labours till some other season the Gentiles knew full well by the light of nature Therefore the Flamines were to take especiall care ne fâ—riis opus fieret Maâ—rob Sat. l. 1. c. 16. that no worke should be done on the solemne dayes and to make it knowne by proclamation ne quid tale ageretur that no man should preâ—ume to do it Which done if any one offended he was forthwith mulcted yet was not this enjoyned so strictly that no worke was permitted in what case soever All things which did concerne the Gods and their publick worship vel ad urgentem vitae utilitatem respicerent or were important any way to mans life and wel-fare were accounted lawfull More punctually Scevola being then chiefe Pontifex Who being demanded what was lawfull to be done on the Holy-dayes made answere quod praetermissum nâ—câ—ret which would miscarry if it were left undone Hee therefore that did underprop a ruinous building or rayse the cattaile that was fallen into the ditch did not breake the Holy-day in his opinion No more did he that washed his sheep si hoc remedii causa fieret were it not done to clense the wooll and make it ready for the shâ—arers but onely for the cure of some sore or other according unto that of Virgil Balantumque gregem fluvio mersare salubri Geo gâ—c Thus farre the Gentiles have resolued it agreeably to the Law of nature and so farre do the Christian Doctours yea and our Lord and Saviour determine of it The corporall labours of the Priest on the Sabbath day as farre as it concernes Gods serâ—ice were accounted lawfull The Priests in the Temple breake the sabbath and yet were blamelesse So was the corporall labour of a man either to save his owne life or preserve anothers Christ justified his Disciples for gathering Corn upon the sabbath being then an hungred Math. 12. Verse 1. 3. and restored many unto health on the sabbath day Math. 12. 13. and in other places Finally corporall labours to preserve Gods creatures as to draw the sheepe out of the pit Math. 12. 11. and consequently to save their Cattaile from the Thiefe a ruinous house from being over-blown by tempest their Corn and Hay also from a sudden inundation these and the like to these were all judged lawfull on the sabbath And thus you see the practice of the Gentiles governed by the light of nature is every way conformable to our Saviours doctrine and the best Comment also on the fourth Commandement as farre as it containes the law of nature 7 For such
in the sixteenth of Exod. v. 27. And therefore stood the more in need not onely of a watch-word or Memento even in the very front of the Law it selfe but of some sharper course to stirre up their memory Therefore this execution was the more reqvisite at this instant aswell because the Iewes by reason of their long abode in a place of continual servile toyle could not be suddainly drawne unto contrary offices without some strong impression of terrour as also because nothing is â—ore needfull then with extremity to punish the first transgressours of those Lawes that do require a more exact observation for the times to come What time this Tragedy was acted is not known for certain By Torniellus it is placed in the yeare 2548. of the Worlds Creation which was some foure yeares after the Law was given More then this is not extant in the Scripture touching the keeping of the Sabbath all the life of Moses What was done after we shall see in the land of Promise 3 In the mean time it is most proper to this place to take a little notice of those severall duties wherein the sanctifying of the Sabbath did consist especially that we may know the better what we are to looke for at the peoples hands when wee bring them thither Two things the Lord commanded in his holy Scripture that concern the Sabbath the keeping holy of the same one in relation to the people the other in reference to the Priest In reâ—erence to the people he commaâ—ded onely rest from labour that they should doe no manner of worke and that 's contained expresly in the Law it selfe In reference to the Priest Numb 28. he commanded sacrifice that on the Sabbath day over and above the daily sacrifice there should be offered to the Lord two Lambes of an yeare old without blemish one in the morning and the other in the evening as also to prepare first and then place the Shewbread being twelue loaves one for every Tribe continually before the Lordeâ—very Sabbath day These severall references so divided the Priest might do his part without the people and contrary the people doe their part without the Priest Of any Sabbath duties which were to be performed betweene them wherein the Priest and people were to joyne together the Scriptures are directly silent As for these severall duties that of the Priest the Shew-bread and the sacrifice was not in practice till they came to the Land of Canaan and then though the Priest offered for the people yet he did not with them So that for forty yeares together all the life of Moses the sanctifying of the Sabbath did consist onely for ought we finde in a bodily rest a ceasing from the works of their weekly labours and afterwards in that and in the sacrifices which the Priest made for them Which as they seeme to be the greater of the two so was there nothing at all therein in which the people were to doe no not so much except some few as to be spectatours the sacrifices being offered onely in the Tabernacle as in the Temple after when they had a Temple the people being scattered over all thâ— Country in their Townes and Villages Of any reading of the Law or exposition of the same unto the people or publicke forme of prayers to be presented to the Lord in the Congregation wee finde no footstep now nor a long time after None in the time of Moses for hee had hardly perfected the Law before his death the booke of Deâ—teronomy being dedicated by him a very little before God tooke him None in a long time after no not till Nehemiahs dayes as wee shall see hereafter in that place and time The resting of the people was the thing commanded in imitation of Gods rest when his works were finished that as hee rested from the works which hee had created so they might alâ—o rest in memoriall of it But the employment of this rest to partiâ—ular purposes either of contemplation or devâ—tion than not declared unto us in the Word of God but left at large either unto the libertie of the people or the Authoritie of the Church Now what the people did how they imployed this rest of theirs that Philo tels us in his third Booke of the life of Moses Moses saith hee ordained that since the World was finished on the seventh day all of his Common-wealth following therein the course of nature should spend the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Festivall delights resting therein from all their works yet not to spend it as some do in laughter childish sports or as the Romans did their time of publick Feastings in beholding the activity either of the Iester or common Dancers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the study of true philosophy and in the contemplation of the workes of nature And in another place De Decâ—log He did command saith he that as in other things so in this also they should imitate the Lord their God working six dayes and resting on the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spending it in meditation of the works of nature as before is said And not so only but that upon that day they should consider of their actions in the weeke before if happily they had offended against the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that so they might correct what was done amisse and be the better armed to offend no more So in his booke de mundi opificio he affirmes the â—ame that they implyed that day in divine Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even for the bettering of their manners and reckoning with their consciences That thus the Iewes did spend the day or some part thereof is very probable and wee may take it well enough upon Philo's word but that they spent it thus by the direction or command of Moses is not so easily proved as it is affirmed though for my part I willingly durst assent unto it For be it Moses so appointed yet this concernes onely the behaviour of particular persons and reflects nothing upon the publick duties in the Congregation 4 It 's true that Philo tels us in a booke not extant how Moses also did ordaine these publick meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap. Euseb. Praepar l. 8 7. What then did Moses order to be done on the Sabbath day He did appoint saith he that we should meet all in some place together and there set down with modesty and a generall silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the Law that none plead ignorance of the same Which custome we continue stiâ—l harkening with wonderfull silence to the Law of God unlesse perhaps we give some joyfull acclamation at the hearing of it some of the Priests if any present or otherwise some of the Elders reading the Law and then expounding it unto us till the night come on Which done the people are dismissed full of divine
instruction and true pietie So he or rather out of him Eusebius But here by Philo's leave we must pauâ—e a while This was indeed the custome in our Saviours time and when Philo lived and he was willing as it seemes to fetch the pedigree thereof as farre as possibly hee could So Salianus tells him on the like occasion Videtur Philo Iudaeorum morem in synagogis disserendi antiquitate donare voluisse quem à Christo Apostolis observatum legimus Annales An. 2546. n. 10 The same reply wee make to Iosephus also who tells us of their lawmaker that he appointed not that they should onely heare the Law once or twice a yeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Ap. 2. Deut. 6. 7. but that once every week we should come together to hear the laws that we might perfectly learn the same Which thing saith he all other Law-makers did omit And so did Moses too by Iosephus leave unlesse we make a day and a yeare all one For being now to take his farewell of that people and having oft advised them in his exhortation to meditate on the words that he had spoken even when they tarried in their houses and walked by the way when they rose up and when they went to bed he called the Priests unto him and gave the Law into their hands and into the hands of all the Elders of Israel Verse 31. 9. And hee commanded them and said Verse 10. At the end of every seven yeares in the solemnity of the yeare of release at the Feast of Tabernacles Vers. 11. when all Israel is come to appeare before the Lord their God in the place that thou shalt choose thou shalt reade this Law before Israel in their hearing that they may heare and that they may leâ—rne and feare the Lord your God and observe all the words of this Law to do them Vers. 12. This was the thing decreed by Moses and had beene needlesse if not worse in case hee had before provided that they should have â—he Law read openly unto them every Sabbath day So then by Moses order the Law was to be read publickly every seventh yeare onely in the yeare of release because then servants being manumitted from their bondage and Debtours from their Crediâ—ours all sorts of men might heare the Law with the greater cheerfulnesse and in the Feast of Tabernacles because it lasted longer then the other Festivals and so it might be read with the greater leasure and heard with more attention and then it was but this Law too the booke of Deâ—teronomy This to be done onely in the place which the Lord shall choose to be the seat and receptacle of his holy Tabernacle not in inferiour Townes much lesâ—e petite Villages and yet this thought sufficient to instruct the people in the true knowledge of Gods Law and keeping of his testimonies And indeed happy had they been had they observed this order and decree of Moses and every seventh yeare reade the Law as he appointed they had then questionlesse escaped many of those great afflictions which afterwards God brought upon them for contempt thereof That in the after times the Law was read unto them every Sabbath in their severall Synagogues is most cleere and manifest as by the testimony of Philo and Iosephuâ— before related and by sufficient evidence from the holy Gospel But in these times and after for a thousand yeares there were no Synagogues no publick reading of the Law in the Congregation excepting every seventh yeare onely and that not often Sure I am not so often as it should have beene So that in reference to the people we have but one thing onely to regard as yet touching the keeping of the Sabbath which is rest from labour rest from all manner of worke as the â—aw commanded and how farre this was kept and how farre dispensed with we shal see plainly by the story The private meditations and devotions of particular men stand not upon record at all and therefore we must onely judge by externall actions 5 This said and shewne we will passe over Iordaâ— with the house of Israel and trace their foot-steps in that countrey Ios. 4. 19. This happened on the tenth day of the first moneth or the moneth of Nisan forty dayes after the death of Moses Ann. 2584. That day they pitched their tents in Gilgal And the first thing they did was to erect an Altar in memoriall of it that done to circumcise the people who all the time that they continued in the wildernesse as many as were borne that time were uncircumcised The 14. of the same moneth did they keepe the Passeover 5. 10. 12. and on the morrow after God did cease from raining Mannah the people eating of the fruits of the land of Canaan And here the first Sabbath which they kept as I conjecture was the day before the siege of Hiericho Ios. 5. which â—abbath probably was that very day whereon the Lord appeared to Iosuah and gave him order how he should proceed in that great businesse The morrow after being the first daâ— of the week they began to compasse it as the Lord commanded the Priests some of them bearing the Arke Ios. 6. some going before with Trumpets and the residue of the people some before the Trumpetters some behinde the Arke This did they once a day for sixe dayes together But when the seventh day came which was the Sabbath they compassed the Towne about seven times and the Priests blew the Trumpets and the people shouted and they tooke the Citie destroying in it young and old man woman and children I said it was the Sabbath day for so it is agreed on generally both by Iewes and Christians One of the seven dayes be it which it will must needs be the Sabbath day and be it which it will there had been work enough done on it but the seventh day wheron they went about seven times and destroyed it finally was indeed the Sabbath For first the Iews exprâ—sly say it that the overthrow of Iericho fell upon the Sabbath and that from thence did come the saying Qui sanctificari jussit sabbatum is profanarijussit sabbatum So R. Kimchi hath resolved on the 6. of Iosuah In Ios. 6. qu. â— The like Tostatus tels us is affirmed by R. Solomon who addes that both the falling of the wall and slaughter of that wicked people was purposely deferred In honorem sabbati to adde the greater lustre unto the sabbath Galatine prooves the same out of divers Rabbines L. 11. c. 10. this Solomon before remembred and R. Ioses in the Book called Sedar Oleâ— and many of them joyned togethâ—◠〈…〉 Beresith ketanna or lesser exposition on the 〈…〉 Genesis they all agreeing upon this Dies sabbaâ—â—erâ—â— cum fuit praeliâ—m in Hiericho and againe Non capta fuit Hiericho nisi in sabbato That certainly both the battell and the execution fell upon the
sabbath So for the Christian writers Adv. Marc. l. 2. Tertullian saith not onely in the generall that one of those seven dayes was the Sabbath day but makes that day to be the Sabbath wherein the Priests of God did not onely work Sed in ore gladii praedata sit civitas ab omni populo but all the people sacked the Citie and put it to the sword Nec dubium est eos opus servile operatos c. Qu. 61. ex n. Test. And certainly saith he they did much servile worke that day when they destroâ—ed so great a Citie by the Lords commandement Procopius Cazaeus doth affirme the same In Exod. 10. Sabbato Ieâ—us expugnavit cepit Hiericho Austin thus Primus Iesus nunc divino praecepto sabbatum non servavit quo facto muri Hiericho ultro ceciderunt So lastly Lyra on the place who saith that dies septimus in quo â—apta Hiericho sabbatum erat and â—et they did not sin saith hee because they did it on that day by Gods own appointment This doth indeed excuse the parties both from the guilt of sinne and from the penalty of the law but then it shews withall that this Commandement iâ— of a different qualitie from the other nine and that it is no part of the law of nature God never hath commanded any thing contrary to the law of nature unlesse it were tentandi causa as in the case of Abraham and Isaac As for the spoyling of the Egyptians that could be no theft considering the Egyptians owed them more than they lent unto them in recompence of the service they had done them in the former times 6 But was the Sabbath broken or neglected onely on the Lords Commandement in some especiall case and extraordinary occasion I thinke none will say it Nay was there ever any Sabbath which was not broken publickly by common appprobation and of common course Surely not one In such a numerâ—â—â— Common-wealth as that of Iewry it is not to be 〈…〉 that each day was fruitfull in the workes o◠〈…〉 borne every Sabbath day as well as others 〈…〉 to be circumcised on the same day also And so they were continually Sabbath by Sabbath Feast by Feast not one day free in all the yeare from that solemnitie and this by no especiall order and command from God but meerely to observe an ancient custome In case it was deferred some time as sometimes it was it was not sure in conscience to observe the Sabbath but onely on a tender care to preserve the Infant which was perchance infirme and weake not able to abide the torment No question but the Sabbath following the sacke of Hiericho was in this kinde broken and so were all that followed after Nullum enim Sabbatum praeteribat quin multi in Iudaea infantes circumciderentur In Ioâ— 7. 21. It is Calvins note Broken I say For Circumcision though a Sacrament was no such easie Ministerie but that it did require much labour and many hands to go through with it Buxdorâ—ius thus describes it in his Synagoga Lib 2. Tempore diei octavi matutino ea quae ad circumcisionem opus sunt tempestive parantur c. In the morning of the eight day all things were made ready And first two seats are placed or else one so framed that two may set apart in it adorned with costly Carpets answerable unto the qualitie of the partie Then comes the suretie for the childe and placeth himselfe in the same seat and neare to him the Circumciser Next followeth one bringing a great torch in which were lighted twelve waxe-candles to represent the twelve Tribes of Israel after two boyes carrying two cups full of red-wine to wash the Circumcisers mouth when the worke is done another bearing the Circumcisers knife a third a dish of sand wherâ—into the fore-skinne must be cast being once cut off a fourth a dish of oyle wherein are linnen clouts to be applyed unto the wound some others spices and strong wines to refresh those that faint if any should All this is necessarily required as preparations to the Act of Circumcision nor is the Act lesse troublesome then the preparations make shew of which I would now describe but that I am perswaded I have said enough to make it knowne how much adoe was like to be used about it And though perhaps some of these ceremonies were not used in thiâ— present time whereof we speake yet they grew up and became ordinarie many of them before the Iewish commonalty was destroyed and ruinated Hom. de Semâ—nte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there is circumcision there must be knives and sponges to receive the bloud and such other necessaries said Aâ—hanasius And not â—uch other onely as concerne the worke but such as appâ—â—tâ—ine also to the following cure Iâ— Ioh. l. 4. â— 50 Circumciditur curâ—tur homo circumcisus in Sabbato as Saint Cyrill noteâ— it Which argument our Saviour used in his owne defence viz that he as well might make a man every whit whole on the Sabbath day Iâ—â— 7. as they one part Now that this Act of circumcision was a plaine breaking of the Sabbath besides the troublesomenesse of the worke is affirmed by many of the Fathers L. 1. hâ—res 30. n. 32. By Epiphanius expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a childe was borne upon the Sabbath the circumcision of that childe tooke away the Sabbath And Saint Chrysostome speakes more home then he Hom 49 in Ioh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath saith the Father was broke many wayes among the Iews but in no one thing more then in circumcision 7 Now what should move the Iews to preferre circumcision before the Sabbath unlesse it were because that circumcision was the older ceremony I would gladly learne especially considering the resemblance that was betweene them in all manner of circumstances Was circumcision made to be a token of the Covenant betweene the Lord of heaven and the seed of Abraham Genes 17. 11. So was the Sabbath betweene God and the house of Israel Exod. 31. 17. Was circumcision a perpetuall covenant with the seed of Abraham in their generations Gen. 17. 7. So was the Sabbath to be kept throughout their generations for a perpetuall covenant also Exod. 31. 16. Was circumcision so exacted that whosoever was not circumcised that soule should be cut off from the people of God Gen. 17. 14. So God hath said it of his Sabbath that whosoever breakes it or doth any manner of worke therein that soule shall be cut off from among the people Exod. 31. 14. In all these points there was a just and plaine equalitie betweene them but had the Sabbath beene a part of the Morall law it must have infinitely gone before Circumcision What then should move the Iewes to preferre the one before the other but that conceiving both alike they thought it best to give precedencie to the â—lder and rather breake the
Sabbath then put of circumcision to a further day Hence grew it into a common maxime amongst that people Circumcisio pellit Sabbatum that Circumcision drives away the Sabbath as before I noted Nor could it be that they conceived a greater or more strict necessitie to be in circumcision then in the Sabbath the penaltie and danger as before we shewed you being alike in both for in the Wildernesse by the space of 40. yeares together when in some sort they kept the Sabbath most certaine that they circumcised not one not one of many hundred thousands that were borne in so long a time Againe had God intended Circumcision to have beene so necessarie that there was no deferring of it for a day or two he either had not made the Sabbaths rest so exact and rigid or else out of that generall rule had made exception in this case And on the other side had he intended that the Sabbaths rest should have beene literally observed and that no manner of worke should be done therein Iust. Marâ—yn cont Tryph. he had not so precisely limited circumcision to the eight day onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though it fell upon the Sabbath but would have respited the same till another day The Act of circumcision was not restrained unto the eight day so precisely but that it might be as it was sometimes deferred upon occasion as in the case of Moses children and the whole people in the Wildernesse before remembred Indeed it was not to be hastened and performed before Not out of any mystâ—rie in the number which might adapt it for that busiâ—esse as some Rabbins thought but because children till that time are hardly purged of that bloud and slime which they bring with them into the world Vpon which ground the Lord appointed thus in the law Leviticall Levit. 22. v. 27. When a bullocke or a sheepe or a goat is brought forth it shall be seven dayes under the damme and from the eighth day and thence-forth it shall be accepted for an offering to the Lord. This makes it manifest that the Iewes thought the Sabbath to bee no part of the Morall law and therefore gave precedencie to circumcision as the older ceremony Not because it was of Moses but of the Fathers that is saith Cyrill on that place L. 4. in Iâ—â— c. 49 because they thought not fit to lay aside an ancient custome of their ancestors for the Sabbaths sake Quia non putabant consuetudinem patrum propter honorem Sabbati contemnendam esse as the Father hath it Nay so farre did they prize the one before the other that by this breaking of the Sabbath they were perswaded verily that they kept the law Moses saith Christ our Saviour gave you circumcision Ioh. 7. 22. and you on the Sabbath day circumâ—â—se a man that the law of Moses should not be broken It seemes that circumcision was much like Terminus and Iuventus in the Romane story who would not stirre nor give the place not to Iove himself More of this point see Chrysost hom 49. in Ioh. 8 But to proceed the next great action that occurres in holy Scripture reducible unto the businesse now in hand is that so famous miracle of the Sunne 's standing still at the prayers of Iosuah Ios. 10. 13. when as the Sunne stood still in the middest of heaven and hasted not to go downe about a whole day Cap. 4â— 4. as the text hath it Or as it is in Ecclesiast Did not the Sâ—nne go backe by his meanâ—s and was not one day as long as two The like to take them both together in this place was that great miracle of mercy shewed to Hezekiah 2 King 20. by bringing of the shadow ten degrees backward by which it had gone downe in the diall of Ahaz In each of these there was a signall alteration in the course of nature and the succession of time so notable that it were very difficult to finde out the seventh day precisely from the worlds creation or to proceed in that account since the late giving of the law So that in this respect the Iews must needs be at a losse in their calculation and though they might hereafter set apart one day in seven for rest and meditation yet that this day so set apart could be precisely the seventh day from the first creation is not so easie to be proved The Author of the Practise of Piety as zealously as he pleads for the morality of the sabbath confesseth that in these regards the sabbath could not be observed precisely on the day appointed And to speake properly saith he as we take a day for the distinction of time called either a day naturall consisting of 24. houres or a day artificiall consisting of 12. houres from Sunne-rising to Sunne-setting And withall consider the Sunne standing still at noone the space of an whole day in the time of Iosuah and the Sunne going backe ten degrees viz. five houres which is almost halfe an artificiall day in Hezekiahs time the Iewes themselves could not keepe their Sabbath on that precise and just distinction of time called at the first the seventh day from the creation If so if they observed it not at the punctuall time according as the law commanded it followeth then on his confession that from the time of Iosuah till the destruction of the Temple there was no Sabbath kept by the Iewes at all because not on the day precisely which the law appointed 9 This miracle as it advantaged those of the house of Israel in the present slaughter of their enemies so could it not but infinitely astonish all the Canaanites and make them faint and flie before the conquerours Insomuch that in the compasse of five yeares as Iosephus tels us there was not any left to make head against them So that the victory being assured and many of the Tribes invested in their new possessions Ios. 8. 1. it pleased the Congregation of Israel to come together at Shilo there to set up the Tabernacle of the Congregation And they made choice thereof Antiqu. Iud. l 5. c. 1. as Iosephus saith because it seemed to be a very convenient place by reason of the beauty of the place Rather because it sorted best with Iosuahs liking who being of the Tribe of Ephraim within whose lot that Citie stood was perhaps willing to conferre that honour on it But whatsoever was the motive here was the Taberâ—acle erected and hitherto the Tribes resorted and finally here the legall ceremonies were to take beginning God having told them many times these and these things ye are to do when ye are come into the land that I shall give you viz. Levit. 14. and 23. Numb 15. Deut. 12. That Gâ—lgal was the standing lampe and that the Levites there laid down the Tabernacle as in a place of strength and safety iâ— plaine in Scripture but that they there erected it or performed and legall
Ministery therein hath no such evidence Though God had brought them then into the Land of Promise yet all this while they were unsetled The Land was given after when they had possession So that the next Sabbath which ensued on the removall of the Tabernacle unto Shilâ— was the first Sabbath which was celebrated with its Legall Ceremonies and this was Anno Mundi 2589. In which if we consider aswell the toylesomenesse as multiplicity of the Priest like-offices wee shall soone see that though the people rested then yet the Priest worked hardest First for the Loaves of Proposition Antiqu. Iud. l 3. c. 10. or the Shew-bread however Iosephuâ— tell us that they were baked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day before the Sabbath and probably in his time it might be so yet it is otherwise in the scriptures The Kohathites 1. Chron. 9. saith the Text were over the Shew-bread for to prepare it every Sabbath These loaves were twelue in number one for every Tribe each of them two tenth deales or halfe a peck so the Scriptures say every Cake square ten hand-breadthes long five square and seven fingers high so the Rabbins teach us The kneading baking and disposing of these Cakes must require some labour Aâ—hanâ—s hom de semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where there is baking saith the Father then must be heating of the Oven and carrying in of faggots and whatsoever worke is necessary in the Bakers trade Then for the Sacrifices of the day the labour of the Priest when it was left was double what it was on the other dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome hath rightly noted Concio 1. de Lazaro The daily sacrifice was of two lambs the supernumerary of the Sabbath was two more If the New-moone fell on the Sabbath as it often did there was besides these named already an offering of two Bullocks a Ramme seven Lambs and if that New-moone were the Feast of Trumpets also as it sometimes was there was a further offering of seven Lambs one Ramme on Bullock And which is more each of these had their severall Meat-offerings and Drink-offerings Persumes and Frankincense proportionable to attend upon them By that time all was done so many beasts kill'd skinned washed quartered and made ready for the Altar so many fires kindled meate and drinke offerings in a readinesse and the sweet Odours fitted for the worke in hand no question but the Priest had small cause to boast himselfe of his Sabbaths rest or to take joy in any thing but his larger fees and that he had discharged his duty As for the people though they might all partake of the fruits hereof yet none but those that dwelt in Shilo or neere unto it at the least could behold the sight or note what paines the Priests tooke for them whilest they themselues sate still and stirred not Had the Commandement beene morall and every part thereof of the same condition the Priests had never done so many manners of worke as that day they did However as it was our blessed Saviour did account these works of theirs to be a publick prophanation of the Sabbath day Math. 12. 5. Reade yee not in the Law saith hee how that upon the Sabbath dayes the Priests in the Temple doe prophane the Sabbâ—th yet hee declared withall that the Priests were blamelesse in that they did it by direction from the God of Heaven The Sabbath then was daily broken but the Priest excusable For Fathers that affirme the same See Iustin Martyr dial qu. 27. ad Orthod Epiphan l. 1. haer 19. n. 5. Hierom. in Psal. 92. Athanas. de Sabb. Circumcis Austin Qu. ex N. Test. 61. Isidore Pelusiot Epl. 72. l. 1. and divers others 10 These were the Offices of the Priest on the Sabbath day and questionlesse they were sufficient to take up the time Of any other Sabbath duties by them performed at this present time there is no Constat in the Scripture no nor of any place as yet designed for the performance of such other duties as some conceive to pertain unto the Levites That they were scattered and dispersed over all the Tribes is indeed most true The Curse of Iacob now was become a blessing to them Forty eight Cities had they given them for their inheritance whereof thirteen were proper onely to the Priests besides their severall sorts of â—ithes and what accrewed unto them from the publick Sacrifices to an infinite value Yet was not this dispersion of the Tribe of Levi in reference to any Sabbath duties that so they might the better assist the people in the solemnities and sanctifyng of that day The Scripture tels us no such matter The reasons manifested in the word were these two especially First that they might be neere at hand to instruct the people and teach them all the statutes Levit. 10. 10 11 which the Lord had spoken by the hand of Moses as also to let them know the difference betweene the holy and unholy the uncleane and cleane Many particular things there were in the Law Leviticall touching pollutions purifyings and the like legall Ordinances which were not necessary to be ordered by the Priests above those that attended at the Altar and were resorted too in most difficult cases Therefore both for the peoples ease and that the Priests above might not be troubled every day in matters of inferiour moment the Priests and Levites were thus mingled amongst the Tribes A second reason was that there might be aswell some nursery to train up the Levites untill they were of age fit for the service of the Tabernacle as also some retirement unto the which they might repaire when by the Law they were dismissed from their attendance The number of the Tribe of Levi in the first generall muster of them from a moneth old and upwards was 22000. just out of which number all from 30 yeares of age to 50 being in all 8580 persons were taken to attend the publicke Ministery The residue with their wives and daughters were to be severally disposed of in the Cities allotted to them therein to rest themselues with their goods and cattaile and do those other Offices above remembred Which Offices as they were the works of every day so if the people came unto them upon the Sabbaths or New-moones 2. King 4 23. as they did on both to be instructed by them in particular cases of the Law no doubt but they informed them answerably unto their knowledge But this was but occasionall onely no constant duty Indeed it is conceived by Master Samuel Purchas Pilgâ— l. 2. c. 3. on the authority of Cornelius Bertram almost as moderne as himselfe That the forty eight Cities of the Levites had their fit places for Assemblies and that thence the Synagogues had their beginnings which were it so it would be no good argument that in those places of Assemblies the Priests and Levites publickly did expound the
the yeare of their Captivitie there passed in all 857 yeares just of which 122 were yeares Sabbaticall By which account it is apparant that they had kept in all that time but fifty two sabbaticall yeares and for the seventy sabbaths of yeares which they had neglected God made himselfe amends by laying desolate the whole Country seventy yeares together till the earth had enjoyed her sabbaths Not that the earth lay still all that while and was never tilled for those that did remayne behinde and inhabit there must have meanes to live but that the tillage was so little and the crop so small the people being few in numbers that in comparison of formertimes it might seeme to rest But whatsoever Sabbâ—ths the earth enjoyed the people kept not much themselues The solemne Feasts of Pentecost the Passeover and the Feast of Tabernacles they could not celebrate at all because they had no Temple to repaire unto In Hâ—s 2. nor did they celebrate the New-moones and the weekly sabbâ—th as they ought to doe Non neomeniae non sabbati exercere laetitiam nâ—c omnes festivitates quas uno nomine comprehendit as Saint Hierome hath it For that they used to work on the sabbath day both in the Harvest and the Vintage during the Captivitie we have just reason to suspect conâ—idering what great difficulty Nehemiah found to redresse those errours So little had that people profited in the schoole of Piety that though they felt Gods heavy anger for the breach thereof yet could they hardly be induced to amend their follies 9 But presently on their return from Babylon Ezâ—a 3. 4 5. they reared up the Altar and kept the Feast of Tabernacles and the burnt offerings day by day and afterward the continuall burnt-offering both in the New-moones and the solemne Feast-dayes that had beene consecrate unto the Lord. This the first worke that was endevoured by the Zorobabel and other Rulers of the people and it was somewhat that they went so farre in the reformation as to revive the sabbaths and the publick Festivals I say the sabbaths amongst others for so Iosephus doth expresse it They celebrated at that time saith he the feast of Tabernacles according as their Law-maker had ordained and afterwards they offered oblations and continuall Sacrifices observing their sabbaths and all holy solemnities Yet they observed them not so truly but that some evill customes which had crept amongst them during the Captivitie were as yet continued Markets permitted on the sabbath and the publick Festivals Burdens brought in and out the Vintage no lesse followed on those dayes than on any other And so continued till the yeare 3610 which was some ninety yeares after they were returned from Babel what time they celebrated that great Feast of Tabernacles and Ezra publickly read the Law before all the people Vpon which Act this good ensued that both the Priests and Princes and many others of the people did enter covenant with the Lord that If the people of the Land brought ware Neâ— 10. v. 31. or any victualls to sell them on the sabbath day that wee would not buy it of them on the sabbath or on the holy dayes and that we would leave the seventh yeare free and the exaction of every debt Where still observe that they had no lesse care of the annuall sabbaths yea of the sabbaths of yeares then of the weekly and marketting not more restrained on the weekly sabbaths then on the Annuall A covenant not so well performed as it was agreed For Nehemiah who was principall on the peoples part being gone for Babylon at his return found all things contrary to what he looked for I saw Chap 13. 15. saith hee in Iudah them that trode Wine-presses on the sabbath and that brought in sheafes and which laded Asses also with Wine Grapes and Figges and brought them into Hierusalem on the sabbath day and others Verse 16. men of Tyrus that brought fish and all manner of ware and sold it on the sabbath unto the children of Iudah a most strange disorder So generall was the crime become that the chiefe Rulers of the people were most guilty of it So that to rectifie this misrule Nehemiah was not onely forced to shut up the Gates upon the Even before the sabbath yea and to keepe them shut all the sabbath day whereby the Merchants were compelled to rest with their commodities without the walls but to use threatning words unto them that if from that time forwards they came with Merchandise on the sabbath hee would forbeare no longer but lay hands upon them A course not more severe then necessary as the case then stood Nor had those mischiefs been redressed being now countenanced by custome and some chiefe men among the people had they not met a man both resolved and constant one that both knew his worke and had a will to see it finished This reformation of the sabbath or rather of those foule abuses which had of late defiled it and even made it despicable is placed by Torniellus An. 3629 which was above an hundred yeares after the restitution of this people to their Native Country So difficult a thing it is to overcome an evill custome 10 Things ordered thus and all those publick scandals being thus remooved there followed a more strict observance of the Sabbath day then ever had beene kept before The rather since about these times began the reading of the Law in the Congregation Not every seventh yeare onely and on the Feast of Tabernacles as before it was or should have been at the least by the law of Moses but every sabbath day and each solemne meeting nor onely in the Temple of Hierusalem as it used to be but in the Townes and principall places of each severall Tribe Ezra first set this course on foot a Priest by calling one very skilfull in the Lawes of Moses who having took great pains to seek out the Law and other Oracles of God disgested and disposed them into that forme and method in which we have them at this present Of this see Iren. l. 3. 25. Tertullian de habitu mulierum Cleâ— Alexandr l. 1. Strom. Chrysost. hom 8. ad Hebraeos and divers others This done and all the people met together at the Feast of Tabernacles Anno 3610 which was some ninety yeares after the returne from Babylon as before was said hee tooke that opportunity to make knowne the Law unto the people Nelem 8. 4. For this cause he provided a Pulpit of wood that so he might be heard the better and round about him stood the Priests Vers. 4. 7. and Levites learned men of purpose to expound the Text and to give the sense thereof Vers. 8. that so the people might the better understand the reading Verse â— 8. And this they did eight dayes together from the first day untill the last when the Feast was ended Now in this Act of Ezraes there was nothing
therefore there must be some device to expound this Text and make the matter feasible Hereupon Achiba Simeon and Hillel three principall Rabbins of these times found out a shift to satisfie the Text and yet not binde the people to impossible burdens This was to limit out the Sabbaths journey allowing them 2000. foot to stirre up and downe for the ease and comfort of the body by which devise they thought the matter well made up the people happily contented and the Law â—bserved This was the refuge of the Iews when afterwards the Christians pressed them with the not keeping of this Text R. Aâ—hiba Simeon Hillel magistri nostri tradiderunt nobis ut bis mille pedes ambularemus in sabbato Ad Algasium as Saint Hierome tells us But this being somewhat of the least they afterwards improved it to 2000. Cubits then to three quarters of a myle as before we noted and this with this inlargement too that in their Townes and Cities they might walke as much and as farre as they listed though as bigge as Nineveh This Rab. Hillel above named lived in the yeare 3928. which was some fifteene yeares after Ionathans death and therefore to be reckoned of these times in the which we are The other two for ought we know were his Coaetanei and lived about the same times also So for the other Text Thou shalt not kindle fire on the Sabbath day this also must be literally understood and then comparing this with that in Exodus Bake that which ye will bake to day it needs must follow that no meat must be made ready on the Sabbath We shewed before that generally the people did use to fast on the Sabbath day till they came from Church that so they might be more attent unto the reading of the Law this might suggest a plausible pretence unto the Pharisee to teach the people that they should forbeare from dressing meate that so their servants also might be present when the Law was read Hence came the saying used amongst them Qui parat in parasceve vescetur in Sabbato hee that doth cooke it on the Eve may cate upon the Sabbath There is a Texâ— in Ieremy Ch. 17. v. 〈◊〉 expresly against bearing of burdens on the Sabbath day This by the Christian Fathers is interpreted of the burden of sinne Custodit animam suam qui non portat pondera peccatorum in die quietis sabbati as Saint Hierome hath it on the place See the same Father also on the 58 of Esay and Basil on the first of the same Prophet And certainly had Gods intent beene plaine and peremptory that whosoever did beare any burden on the Sabbath day should never enter into the Kingdome of Heaven our Saviour never had commanded the poore lame man to take up his bed upon the Sabbath But for the Pharisees they have so dallied with this Text that they have made both it and themselues ridiculous For finding it impossible that men should carry nothing at all about them to salue the matter they devised some nice absurdities A man might weare no nailed shooeâ— on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the nailes would be a burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which a man did carry on one shoulder onely was a burden to him not what he carried upon both as Origen informs us of them So where they fonnd it in the Law that thou shall doe no manner of worke they would have no worke done at all no though it were to save ones life neither to heale the wounded or to cure the sick both which they did object against Christ our Saviour nor finally to take sword in hand for the defence either of mens persons or their Country And though their rigour herein had been over-ruled by Mattathias and that it was concluded lawfull to fight against their enemies on the Sabbath day yet they fâ—und out a way to elude this order teaching the people this that they might fight that day against their enemies if they were assaulted but not molest them in their preparations for assault and batterie This is now made the meaning of the former law and this cost them deare As good no Law at all as so bad a Comment 3 For when that Pompey warred against them and besieged their Temple hee quickly found on what foot they halted and did accordingly make use of the occasions which they gave unto him Had not the Ordinance of the Country as Iosephus tels it commanded us to keepe the Sabbath Antiq. Iud. l. 14. c. 8. and do no labour on that day the Romans never had been able to have raised their Bulwarks How so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Law permits us to defend our selves in case at any time we are assailed and urged to fight but not to set upon them or disturbe them when they have other worke in hand Which when the Romans found saith he they neither gave assault or proferd any skirmish on the Sabbath dayes but built their Towers and Bulwarks and planted Engines thereupon and the next day put them in use against the Iewes It seemes they were not well resolued on the former point whether they might defend themselues on the Sabbath day Hist. l. 56. though they were assaultâ—d For on that day it was that Pompey tooke the City and enslaved the people So Dio tells us touching the use the Romans made of that advantage addes for the close of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at the last they were surprised upon the Saturday not doing any thing in their owne defence Strabo therein concurres with Dio 〈…〉 in making Saturday the day but takes it for a solemne fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherin it is not lawfull to do any worke And so it was a Fast indeed but such a Fast as fell that time upon the Sabbath Iosephus tels us onely that the Temple was taken in the third moneth on a fasting day Exerc. 16. 108. which Câ—saubon conceives to be the seventh and Scaliger the seventeenth of the moneth called Tamur Em. Temp. edit 2. l. 3. but both agree upon it that it was the Sabbath As for their fasting on that day it was permitted in this case and in this case onely when as their City was besieged as before wee shewed Yet could not this unfortunate rigour be any warning to the Iewes but needs they must offend again in the self-same kind For just upon the same day seven and twenty yeares the City was againe brought under by Sosius and Herod who had then besieged it in the same moneth and on the same day L. 14. â— 24. l 49. as Iosâ—phus tâ—ls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the day called Saturday as Dion hath it So fatall was it to the Iewes to perish in the folly of their superstitions The first of these two actions is placed in Anno 3991. therefore the last being just 27 years after
Buxdoâ—f Syâ—agog c. 1â— permissum est iis ut die Sabbatino dicant Christiano c. Yet they may give a Chrisâ—ian leave to performe that office and then to buy the milke of him for a toy or trifle Adde here what formerly wâ—â— noted of their Servants Of whom wee told you out of Rabbi Maimony Ch. 3. n. 1. that if they were not circumcised or baptizâ—d they were as sojourning strangers and may doe worke for themselues openly on the Sabbath as any of the Israelites might on a working day By which it seems that strangers yea and servants too in case they were not circumcised or otherwise initiated into their Churches were not obliged to keep the Sabbath Which plainly shews that by the Iewes themselues the keeping of the Sabbath was not taken for a morall Law or to concerne any but themselues and those of their religion onely For had they took it for a part of the Law of Nature as universally to be observed as any other they had not suffered it to be broke amongst them before their faces and that without controule or censure no more then they would have pâ—rmitted a sojourning stranger to blaspheme their God or publickly to set up Idolatry or without punishment to steale their goods or destroy their persons The rather since their Sabbath had prevailed to farre as to be taken up with other parts of their religion in many principall Cities of the Roman Empire or otherwise by way of imitation so much in use among the Gentiles And this I have the rather noted in this place and time because that in these times the Countrie of the Iewes was most resorted to by all sorts of strangers and they themselues in favour with the Roman Emperours 5 Indeed these customes of the Iewes did flie about the Roman Empire with a swifter wing by reason of that countenance which great Augustus Caesar did shew both to the men Pâ—â—â—lo leg ad Caium and unto their Sabbath First for the men he did not onely suffer them to enjoy the liberty of conscience in their owne Country and there to have their Synagogues and publick places of assembly as before they had but hee permitted them to inhabit a great part of Rome and there to live according to their Country laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet saith hee he knew that they had their Proseâ—chas or Oratories that they assembled in the same especially on the holy Sabbaths finally that there they were instructed in their own religion Then for the Sabbath the Iewes had anciently been accustomed not to appeare in judgement either upon the Sabbath day or the Eve before Augustus doth confirme this priâ—iledge Ios. Antiq l. 16. c 10. bestowes upon their Syâ—agâ—gâ—es the prerogative of Sanctâ—ary enables them to live according to the Lawes of their own Country and finally threatneth severe punishment on those which should presume to do any thing against his Edict The tenour of which Edict is as followeth Câ—â—sar Augustus Pont. Max. Trib. Pleb 〈…〉 gens semper â—â—da grata fuit populo Rom. c placet mihi de 〈◊〉 Senatus sententia eos propriis uti legibus ritibus quibus utebantur tempore Hyrâ—ani Pontificiâ— Dei maâ—imâ— eorum â—anis jus Asyli manerâ— c. â—eque cogi ad prâ—standa vâ—dimonia sabbatis aut pridie sabbatorum post hâ—ram nonam in Parasceve Qâ—id si quis contra decretum â—â—sus fuerit gravi poena mâ—â—ctabitur This Edict was set forth Anno 4045. and after many of that kind were published in severall Provinces by Mark Agrippa Provâ—st Generall under Câ—â—sar as also by Norbanus â—laccus and Iulius Antonius Proconsuls at that time whereof see Iosephus Nay Phil. legat ad Câ—iâ—m when the Iews were growne so strict that it was thought unlawfull either to give or take an almes on the Sabbath day Augustus â—or his part was willing not to breake them of it yet so to order and dispose his bounties that they might be no loosers by so fond a strictnesse For whereas he did use to distribute monethly a certaine donative either in money or in corne this distribution sometimes happened on the Sabbath dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo hath it whereon the Iewes might neither give nor take neither indeed do any thing that did tend to sustenance Therefore saith he it was provided that their proportion should be given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the next day after that so they might be made partakers of the publicke benefit Not give nor take an Almes on the Sabbath day Their superstition sure was now very vehement seeing it would not suffer men to do the works of mercy on the day of mercie And therefore it was more then time they should be sent to schoole againe to learne this lesson I will have mercie and not sacrifice 6 And so indeed they were sent unto Schoole to him who in himselfe was both the teacher and the truth For at this time our Saviour came into the world And had there beene no other businesse for him to do this onely might have seemed to require his presence viz. to rectifie those dangerous errours which had beene spread abroad in these latter times about the Sabbath The service of the Sabbath in the congregation he found full enough The custome was to reade a Section of the law out of the Pentateâ—ch or five books of Moses and after to illustrate or confirme the same out of some parallell place amongst the Prophets That ended if occasion were and that the Rulers of the Synagogue did consent unto it there was a word of exhortation made unto the people conducing to obedience and the works of piety So farre it is apparant by that passage in the Acts of the Apostles touching Paul Châ—p 13. 1â— and Barâ—abas that being at Antioch in Pisidia on the Sabbath day after the reading of the Law and Prophets the Rulers of the Synagogue fent unto them saying Ye men and brethrâ—n if ye have any word of exhortation to speake unto the people dicite say on As for the Law I note thâ—s onely by the way they had divided it into 54 Sections which they read over in the two and fifty sabbaths joyning two of the shortest twice together that so it might bee all read over within the yeare beginning on the sabbath which next followed the feast of Tabernacles ending on that which came before it So farre our Saviour found no fault but rather countenanced and confirmed the custome by his gratious presence and example But in these rigid vanities and absurd traditions by which the Scribes and Pharisees had abused the sabbath and made it of an ease to become a drudgerie in those he thought it requisite to detect their follies and ease the people of that bondage which they in their proud humours had imposed upon them The Pharisees had taught that it was unlawfull on the sabbath day
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
all promiscuously to sing in the Church it was observed that in such dissonancie of voyces and most of them unskilfull in the notes of musicke there was no small jarring and unpleasant sounds This Councell thereupon ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Laodic Can. 15. that none should sing hereafter in the Congregation but such as were Canonically appointed to it and skilfull in it By meanes whereof before the shutting up of this fourth Centurie the musicke of the Church became very perfect and harmonious Confess l. 10. cap. 33. suavi artificiosa voce cantata as S. Austin tells us So perfect and harmonious that it did worke exceedingly on the affections of the hearers and did movere animos ardentius in flammam pietatis inflame their mindes with a more lively flame of piety taking them prisoners by the eares and so conducting them unto the glories of Gods kingdome Ibid. S. Austin attributes a great cause of conversion to the powers thereof calling to minde those frequent teares quas fudi ad â—antus ecclesiae â—uae which had beene drawne from him by this sacred musicke by which his soule was humbled and his affections raised to an height of godlinesse The like he also tells us in his ninth Booke of Confessions and sixth Chapter Nor doubt we but it did produce the same effect on divers others who comming to the Churches as he then did to bee partaker of the musicke return'd prepared in minde well disposed in their intentions to be converted unto God Now that the Church might be frequented at the times appointed and so all secret Conventicles stopped in these divided times wherein so many heresies did domineare and that the â—â—ching eares of men might not perswade them to such Churches where God had not placed them so to discourage their owne proper minister it pleased the Fathers in the Councell of Saragossa Anno 368. or thereabouts to decree it thus First Can. 2. Ne latibulis cubiculorum montium habitent qui in suspicionibus perseverent that none who were suspected of Priscillianisme which was the humour that then reigned should lurke in secret corners eyther in houses or in hills but followes the example and direction of the Priests of God And secondly ad alienas villas agendorum conventuum causa non conveniant that none should goe to other places under pretence of joyning there to the assemblie but keepe themselves unto their owne Which prudent Constitutions upon the selfe same pious grounds are still preserved amongst us in the Church of England 12 Thus doe wee see upon what grounds the Lords day stands on custome first and voluntary consecration of it to religious meetings that custome countenanced by the authority of the Church of God which tacitely approved the same and finally confirmed and ratified by Christian Princes throughout their Empires And as the day so rest from labours and restraint from businesse upon that day received its greatest strength from the supreme magistrate as long as hee reteined that power which to him belonged as after from the Canons and decrees of Councells the Decretalls of Popes and orders of particular Prelates when the sole managing of Ecclesiasticall affaires was committed to them I hope it was not so with the former Sabbath which neyther tooke originall from custome that people being not so forward to give God a day nor required any countenance or authority from the Kings of Israel to confirme and ratifie it The Lord had spake the word that hee would have one day in seaven precisely the seventh day from the worlds creation to be a day of rest unto all his people which sayd there was no more to doe but gladly to submit and obey his pleasure nec quiâ—quam reliquum erat praeter obsequij gloriam in the greatest Prince And this done all at once not by degrees by little and little as he could see the people affected to it or as hee found it fittest for them like a probation Law made to continue till the next session and then on further liking to hold good for ever but by a plaine and peremptory order that it should be so without further tryall But thus it was not done in our present businesse The Lords day had no such command that it should bee sanctified but was left plainely to Gods people to pitch on this or any other for the publicke use And being taken up amongst them and made a day of meeting in the congregation for religious exercises yet for 300. yeares there was neyther Law to binde them to it nor any rest from labour or from worldly businesses required upon it And when it seemed good unto Christian Princes the nursing Fathers of Gods Church to lay restraints upon their people yet at the first they were not generall but onely thus that certaine men in certaine places should lay aside their ordinary and daily workes to attend Gods service in the Church those whose employments were most toylesome and most repugnant to the true nature of a Sabbath being allowed to follow and pursue their labours because most necessary to the Common-wealth And in the following times when as the Prince and Prelate in their severall places indeavoured to restraine them from that also which formerly they had permitted and interdicted almost all kinde of bodily labour upon that day it was not brought about without much strugling and on opposition of the people more than a thousand yeares being past after Christs ascention before the Lords day had attained that state in which now it standeth as will appeare at full in the following story And being brought unto that state wherein now it stands it doth not stand so firmely and on such sure grounds but that those powers which raised it up may take it lower if they please yea take it quite away as unto the time and settle it on any other day as to them seemes best which is the doctrine of some Schoole men and diverse Protestant writers of great name and credit in the world A power which no man will presume to say was ever chalenged by the Iewes over the Sabbath Besides all things are plainely contrary in these two dayes as to the purpose intent of the institution For in the Sabbath that which was principally aimed at was rest from labour that neyther they nor any that belonged unto them should doe any manner of worke upon that day but sit still and rest themselves Their meditating on Gods Word or on his goodnes manifested in the worlds Creation was to that an accessory and as for reading of the Law in the Congregation that was not taken up in more than 1000. yeares after the Law was given and being taken up came in by ecclesiasticall ordinance onely no divine authority But in the institution of the Lords day that which was principally aimed at was the performance of religious and Christian duties hearing the Word receiving
fomer plaine-song the adding of particular restrictions as occasion was which were before conteined though not plainely specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we finde not any one who did observe it as Sabbath or which taught others so to doe not any who affirmed that any manner of worke was unlawfull on it further than as it was prohibited by the Prince or Prelate that so the people might assemble with their greater comfort not any one who preached or published that any pastime sport or recreation of an honest name such as were lawfull on the other dayes were not fit for this And thereupon we may resolve aswell of lawfull businesse as of lawfull pleasures that such as have not beene forbidden by supreme authority whether in proclamations of the Prince or Constitutions of the Church or Acts of Parliament or any such like declaration of those higher powers to which the Lord hath made us subject are to be counted lawfull still It matters not in case we finde it not recorded in particular termes that wee may lawfully apply our selves to some kinde of businesse or recreate our selves in every kinde of honest pleasure at those particular houres and times which are leâ—t at large and have not beene designed to Gods publicke service All that we are to looke for is to see how farre we are restrained from labour or from recreations on the holy dayes and what authority it is that hath so restrained us that wee may come to know our dutie and conforme unto it The Canons of particular Churches have no power to doe it further then they have beene admitted into the Church wherein we live for then being made a part of her Canon also they have power to binde us to observance As little power there is to be allowed unto the declarations and Edicts of particular Princes but in their owne dominions onely Kings are Gods Deputies on the Earth but in those places onely where the Lord hath set them their power no greater than their empire and though they may command in their owne estates yet is it extra sphaeram activitatis to prescribe lawes to nations not subject to them A King of France can make no law to binde us in England Much lesse must wee ascribe unto the dictates and directions of particular men which being themselves subject unto publicke order are to bee hearkned to no further then by their life and doctrine they doe preach obedience unto the publicke ordinances under which they live For were it otherwise every private man of name and credit would play the tyrant with the liberty of his Christian brethren and nothing should be lawfull but what he allowed of especially if the pretence be faire and specious such as the keeping of a Sabbath to the Lord our God the holding of an holy convocation to the King of heaven Example we had of it lately in the Gothes of Spaine and that strange bondage into which some pragmaticke and popular men had brought the French had not the councell held at Orleans gave a checke unto it And with examples of this kinde must we begin the story of the following Ages CHAP. V. That in the next six hundred yeares from Pope Gregory forwards the Lords day was not reckoned of as of a Sabbath 1 Pope Gregories care to set the Lords day free from some Iewish rigours at that timeâ— obtruded on the Church 2 Strange fancies taken up by some about the Lords day in these darker ages 3 Scriptures and Miracles in these times found out to justifie the keeping of the Lords day holy 4 That in the judgement of the most learned in these six ages the Lords day hath no other ground then the authority of the Church 5 With how much difficulty the people of these times were barred from following their Husbandry and Law-dayes on the Lords day 6 Husbandry not restrained on the Lords day in the Easterne parts untill the time of Leo Philosophus 7 Markets and Handicrafts restrained with no lesse opposition then 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 publicke actions done in these ages on the Lords day 10 Dancing and other sports no otherwise prohibited on the Lords day then as they were an hinderance to Gods publicke service 11 The other holy dayes 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 Saturday in the Easterne Churches 1 WEe are now come to the declining ages of the Church after the first 600. yeares were fully ended and in the entrance on the seaventh some men had gone about to possesse the people of Rome with two dangerous fancies one that it was not lawfull to doe any manner of worke upon the Saturday or the old Sabbath it a ut die Sabbati aliquid operari prohiberent the other ut dominicorun die nullus debeat lavari that no man ought to bathe himselfe on the Lords day or their new Sabbath With such a race of Christned Iewes or Iudaizing Christians was the Church then troubled Against these dangerous doctrines did Pope Gregory write his letter to the Roman Citizens Epl. 3. l. 11. stiling the first no other then the Preachers of Antichrist one of whose properties it shall be that he will have the Sabbath and the Lords day both so kept as that no manner of worke shall be done on eyther qui veniens diem Sabatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must doe no manner of worke on the Lords day is a marke of Antichrist And why should Antichrist keepe both dayes in so strict a manner Because saith he he will perswade the people that he shall die and rise againe therefore he meanes to have the Lords day in especiall honour and hee will keepe the Sabbath too that so he may the better allure the Iewes to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quâ—s lavari appetit hoc fieri nec reliquo quolibeâ— die concedimus c. If any man desires to bathe himselfe only out of a luxurious and voluptuous purpose observe this wellâ— this we conceive not to be lawfull upon any day but if he doe it onely for the necessary refreshing of his body then neither is it fit it should be forbidden upon the Sunday For if it be a sinne to bathe or wash all the body on the Lords day then must it be a sinne to wash the face upon that day if it be lawfull to
ulcisceretur Metropol l. 4. c. 8. quod contra divinum praeceptum incautus admisisset that so saith Crantzius hee might revenge that on himselfe which unawares hee had committed against Gods Commandement Crantzius it seemes did well enough approve the follie for in the entrance on this story he reckoneth this inter alia virtutum suarum praeconia amongst the monuments of his pietie and sets it up as an especiall instance of that Princes sanctitie Lastly whereas the moderne Iewes are of opinion that all the while their Sabbath lasts the soules in hell have liberty to range abroad and are released of all their torments so lest in any superstitious fancie they should have preheminence Epi. ad 〈◊〉 c. 5. it was delivered of the soules in Purgatory by Petrus Damiani who lived in Anno 1056. Dominico die refrigerum poenarum habuisse that every Lords day they were manumitted from their paines and fluttered up and downe the lake Avernus in the shape of birds 3 Indâ—ede the mervaile is the lesse that these and such like Iewish fancies should in those times beginne to shew themselves in the Christian Church considering that now some had begun to thinke that the Lords day was founded on the fourth Commandement and all observances of the same grounded upon the Law of God As long as it was taken onely for an Ecclesiasticall istitution and had no other ground upon which to stand then the authority of the Church we finde not any of these rigours annexed unto it But being once conceived to have its warrant from the Scripture the Scripture presently was ransacked and whatsoever did concerne the old Iewish Sabbath was applyed thereto It had bin ordered formerly that men should be restrained on the Lords day from some kind of labours that so they might assemble in the greater numbers the Princes and the Prelates both conceiving it convenient that it should bâ— so But in these Ages there were Texts produced to make it necessary Thus Clotaire King of France grounded his Edict of restraint from â—ervile labours on this day from the holy Scripture quia hoâ— lex prohibet sacra Scriptura in omnihus contradicit because the Law forbids it and the holy Scripture contradicts it And Charles the Great builds also on the selfâ— same ground Statuimus secundùm quod in lege dominus praecepit c. Wee doe ordaine according as the Lord commands us that on the Lords day none presume to doe any servile businesse Thus finally the Emperour Leo Philosophus in a constitution to that purpose of which more hereafter declares that he did so determine secundùm quod Sp. Sancto ab ipsoque institutis Apostolis placuit according to the dictate of the holy Ghost and the Apostles by him tutored So also when the Fathers of the Church had thought it requisite that men should cease from labour on the Saturday in the afternoone that they might be the better fitted for theâ—r devotions the next day some would not rest till they had found a Scripture for it Observemus diem dominicum fratres sicut antiquis praeceptum est de Sabbato c. Let us observe the Lords day as it is commanded from even to even shall yee celebrate your Sabbath The 251. Sermon inscribed de tempore hath resolved it so And lastly that wee goe no further the superstitious act of the good King Olaus burning his hand as formerly was related was then conceived to be a very just reveng upon himselfe because he had offended although unawars contra divinum praeceptum against Gods Commandement Nor were these rigorous fancies left to the naked world but they had miracles to confirme them It is reported by Vincentius and Antoninus that Anstregisilus one that had probably preached such doctrine restored a Miller by his power whose hand had cleaved unto his Hatchet as he was mending of his Mill on the Lords day for now you must take notice that in the times in which they lived grinding had beene prohibited on the Lords day by the Canon Lawes As also how Sulpitius had caused a poore mans hand to wither onely for cleaving wood on the Lords day no great crime assuredly save that some parallell must be found for him that gathered stickes on the former Sabbath and after of his speciall goodnesse made him whole againe Of these the first was made Arch-Bishop of Burges Anno. 627. Sulpitius being successour unto him in his See and as it seemes too in his power of working miracles Such miracles as these they who list to credit shall finde another of them in Gregorius Turonensis Miracul l. 1. c. 6. And some wee shall hereafter meete with when we come to England forged purposely as no doubt these were to countenance some new devise about the keeping of this day there being no new Gospel preached but must have miracles to attend it for the greater state 4 But howsoever it come to passe that those foure Princes especially Leo who was himselfe a Scholler and Charles the Great who had as learned men about him as the times then bred were thus perswaded of this day that all restraints from worke and labour on the same were to be found expresly in the word of God yet was the Church and the most learned men therein of another minde Nor is it utterly impossible but that those Princes might make use of some pretâ—nce or ground of Scripture the better to incline the people to yeeld obedience unto those restraints which were layd upon them First for the Church and men of speciall eminence in the same for place and learning there is no question to bee made but they were otherwise perswaded Isidore Arch-Bishop of Sevill De eâ—clâ—s Offic. l. 1. 29. who goes highest makes it an Apostolicall sanction onely no divine commandement a day designed by the Apostles for religious exercises in honour of our Saviours resurrection on that day performed Diâ—m dominicum Apostoli ideo religiosa solennitate sanxerunt quia in eo redemptor noster a mortuis resurrexit And addes that it was therefore called the Lords day to this end and purpose that resting in the same from all earthly Acts and the temptations of the world we might intend Gods holy worship giving this day due honour for the hope of the resurrection which we have therein The same verbatim is repeated by Beda lib. de Offic. and by Rabanus Maurus lib. de institut Cleric l. 2 c. 24 and finally by Alcuinus de divin Offic. cap. 24. which plainely shewes that all those took it onely for an Apostolicall usage an observation that grew up by custome rather then upon commandement Sure I am that Alcuinus one of principall credit with Charles the Great who lived about the end of the eighth Centurie as did this Iâ—idore in the beginning of the seventh saith clearely that the observation of the former Sabbath had beene translated very fitly to the Lords day by the custome and consent of
Christian people For speaking how the Sabbath was accounted holy in the former times and that the Iewes resting thereon from all manner of worke did onely give themselves to meditation and to feasting Hâ—mil 18. â—ost Peâ—ta he addes cujus observationem mos Christianus ad diem dominicum competentius transtulit Where plainely mos Christianus doth imply no precept no order or command from the Apostles that it should be so and much lesse any precept in the Old Testament which should still oblige And sure I am Rabanus Maurus speakes onely as by way of exhortation as not armed with any warrant from the Apostles or other argumeâ—t from Scripture Homil. iâ— dieb dom Where hee adviseth us a vespera diei Sabbati usque ad vesperam diei dominici sequestrati a rurali opere omni negotio solo divino cultui vacemus Where no man will presume to say that either rest from husbandry and such other businesse or the beginning of the Lords day on the Eve before were introduced by any precept of the Apostles considering how long it waâ— before either of them had bin used in the Christian Church And so Hesychius Bishop of Hierusalem In Levit. lib. 2. cap. who flourished at the selfe same time with Isidore speakes of it onely as a custome or a matter of fact descending by tradition from the Apostles Apostolorum sequentes traditionem diem dominicum conventihus divinis sequestramus which was the most that he could say for the originall thereof indeede who could more Etymolog l. 6. c. 18. And as for Isidore himselfe whom the others followed its cleare that they esteemed the Lords day for no other then a common holiday by farre inferiour unto Easter Pascha festivitatum omniuâ— prima est Then followeth Pentecost Epiphanie Palme-sunday Maundie-thursday and in the last place Dies daminicus the Lords day Which questionlesse he had not placed in so low a roome had he conceived it instituted by any precept or injunction of those blessed Spirits So in a Councell held at Paris Anno 829. it was determined positively that keeping of the Lords day had no other ground then custome onely and that this custome did descend ex Apostolorum traditione immo ecclesiae autoritate at most from Apostolicall tradition but indeede rather from the authority of holy Church And whereas Courts of Law or Law dayes had formerly beene prohibited on this day that so men might in peace and concord goe to Church together the severall Councells that of Friburg Anno 895. and that of Erpford Anno 932. though then the times were at the darkest ascribe it not to any Law or Text of Scripture but onely to the antient Canons Secundâ—ugrave m sanctorum statuta patrum saith the first Can. 26. Secundâ—ugrave m Canonicam institutionem saith the second Cap. 2. And howsoever some have sayd that Alexander Pope of Rome of that name the third referres the keeping of the Lords day to divine commandement yet they that looke upon him well can find no such matter He saith indeed that both the Old and New Testament depute the seventh day unto rest but for the keeping of it holy both that and other dayes appointed for Gods publicke service ecclesia decreverit observanda that he ascribes alone to the Churches order Deâ—ret l. 2. tit 9. de ferijs cap. 3. The like may be affirmed also of restraint from labour that it is grounded onely on the authority of the Church and Christian Princes how ever in some Regall and Imperiall Edicts there be some shew or colour added from the Law of God 5 I say some shew or colour added from the Law of God For as before I sayd it is not utterly impossible but that those Princes might make use of some pretence or shew of Scripture the better to incline the people to yeeld obedience unto those restraints which were layd upon them The Synod held at Mascon and that in Auxerre both before remembred expresly had prohibited all workes of husbandry on this day the former having added for inforcing of it not onely Ecclesiasticall censures but corporall and civillâ— punishments But yet this was not found enough to weane the people from their workes their ordinary labours used before upon that day and it is no marvaile The Iewes were hardly brought unto it though they had heard God thundring from the holy mountaine that they should doe no manner of worke upon their Sabbath It being added thereunto that whosoever should offend therein he should dye the death And certainely it was very long before either Prince or Prelate or both joyned together with all their power and policie could prevaile upon them either to lay aside their labours or forbeare their Law dayes as may appeare by many severall Edicts of Emperours decrees of Popes and Canons of particular Councells Can 18. which have successively beene made in restraint thereof The Synod of Chalons Anno 662. wherein were 44. Bishops and amongst them S. Owen Arch-Bishop of Roane concluded as had beene before non nova condentes sed vetera renovantes that on the Lords day no man should presume to sow or plough or reape vel quicquid ad ruris culturam pertinet or deale in any thing that belonged to husbandry and this on paine of Ecclesiasticall censure and correction But when this did no good Clothaire the third of France for he I thinke it was who set out that Law beginning with the word of God and ending with a threate of severe chastisement Leg. Alâ—maâ— tit 39. ap Brissoâ— doth command the same Die dominico nemo servilia opera praesumat facere quia hoc lex prohibet sacra Scriptura in omnibus contradicit as before was sayd If any doe offend herein in case he bee a bondman let him bee soundly bastinadoed in case a freeman let him be thrice admonished of it if he offend againe the third part of his patrimony was to be confiscated and finally if that prevailed not he was to be convented before the Governour and made a bondslave So for the Realme of Germany a Councell held at Dingulofinum in the lower Bavaria Anno. 772. did determine thus Festo die Solis ocio divino intentus prophanis negotijs abstineto upon the Sunday so they call it let every man abstaine from prophane employments and be intent upon Gods worship If any man shall worke his Cart this day or busie himselfe in any such like worke jumenta ejus publica sunto his Teeme shall presently bee forfeited to the publicke use And if stubbornely they persist to provoke Gods anger be they sold for Bond-men Hist. l. 3. So Aventine reports the Canon And somewhat like to this was ordered by Theodorius king of the Bavarians Ap. Brisson ut supra viz. Si quis die dominico c. If any man upon the Lords day shall yoake his Oxen and drive forth his waine dextrum bovem perdat his right
hand Oxe shall be forthwith forfeit if he make hay or carry it in if he mowe corne or carry it in let him be once or twice admonished if he amend not thereupon let him receive no lesse then 50. stripes yet notwithstanding all this care when Charles the Great being King of France had mastered Germany w ch was 789. or thereabouts there had bin little reformation in this point amongst them Therefore that Prince first published his owne Regall edict grounding himselfe secundù quod in lege praecepit dominus upon the prescript of Gods Law there commands that all men doe absteine from the workes of husbandry Which Edict since it speakes of more particulars at that time prohibited we will speake more thereof anon That not prevailing as it seemes he caused five severall Synods to be assembled at one time Anno 813. at Mentz at Rhemes at Tours at Chalons and Arles in all of which it was concluded against the Husbandman and many others more as we shall see in the next Section And yet we finde some grudging still of the old disease as is apparant by a Synod held at Rome Anno. 826. under Eugenius the second Chap. 30. another in the same place Anno. 853. under Leo the fourth Can. 30. the like in that of Compeigne held by Alexander the third what time he lived an exile in the Realme of France So for restraint of Law dayes or Courts of judgement those chiefly that determined of mens lives it was not brought about in these Westerne parts without great difficulty Witnes besides the severall Imperiall edicts before remembred Conc. Mogunt Anno. 813. Can 37. Rhemens Can. 35. Turonens Can. 40. Arelatens Can. 16. being foure of those Councells which were called by Charles as before was sayd as also that of Aken Anno. 836. Ca. 20. And though it was determined in the Romane Synod under Leo the fourth that no suspected person should receive judgement on that day a clause being added in the Canon legibus infirmari judicium eo die depromptum that all Acts sped upon that day were voyde in law yet more then 300 yeares after it was so resolved of was Alexander the third in councell of Compeigne before remembred enforced particularly to revive it and then and therâ— to set it downe Ne aliquis ad mortem vel ad poenam judicetur that no man should upon that day be doomed to death or otherwise condemned unto bodily punishment So difficult a thing it was to weane the people from their labours and other civile businesse unto which they had beene accustomed there being nothing to inforce or induce them to it but humane authority 6 On the same reason as it seemes Leo Philosophus Emp. of Constantinople did make use of Scripture when in conformity with the Westerne Churches hee purposed to restraine the workes of husbandry on that day which till his time had beene permitted The Emperour Constantine had ordeined as before was shewne that all Artificers and such as dwelt in Citties should on the Sunday leave their trades but by the same Edict gave licence to the husbandman to pursue his businesse aswell upon that day as on any other But contrary this Leo surnamed Philosophus he began his reigne Anno 886 grounding himselfe for so he tells us on the authority of the holy Ghost and of the Apostles but where hee found that warrant from the holy Ghost and from the holy Apostles that he tels us not restrained the husbandman from his worke as well as men of other callings Nicephorus mistakes the man Eccl. hist. l. 15 c. 22. and attributes it to the former Leo whom before we spake of in our fourth Chapter Quo tempore primus etiam Leo constitutionâ— lata ut dies dominicus ab omnibus absque labore omni per ocium transigeretur festusque venerabilis esset quemadmodum divis Apostolis visum est praecepit Where the last clause with the substance of the Edict make the matter plaine that he mistooke the man though he hit the businesse the former Leo using no such motive in all his Edict But take it from the Emperour himselfe Constit. 〈◊〉 who having told us first that the Lords day was to be honoured with rest from labour adds next that he had seene a law hee meanes that of Constantine quae non omnes simul operari prohibendos nonnullosque â—ti operentur indulgendum censuit which having not restrained all workes but permitted some did upon no sufficient reason dishonour that so sacred day Then followeth Statuimus nos etiam quod Sp. Sancto ab ipsoque institutis Apostolis placuit ut omnes in die sacro c. a labore vacent Neque Agricolae c. It is our will saith he according to the true meaning of the holy Ghost and of the Apostles by him directed that on that sacred day whereon we were restored unto our integrity all men should rest themselves and surcease from labour neither the husbandmen nor others putting their hand that day to prohibited worke For if the Iewes did so much reverence their Sabbath which onely was a shadow of ours are not wee which inhabit light and the truth of grace obliged to honour that day which the Lord hath honoured and hath therein delivered us both from dishonour and from death Are not wee bound to keepe it singularly and inviolably sufficiently contented with a liberall grant of all the rest and not encroaching on that one which God hath chosen for his service Nay were it not a retchlesse slighting and contempt of all religion to make that day common and thinke that we may doe thereon as we doe on others So farre this Emperour determines of it first and disputes it afterwards I onely note it for the close that it was neere 900 yeares from our Saviours birth if not quite so much before restraint of husbandry on this day had beene first thought of in the East and probably being thus restrained did finde no more obedience there then it had done before in the Westerne parts 7 As great a difficulty did it prove to restraine other things in these times projected although they carried it at the last The Emperour Constantine had before commanded that all Artificers in the Citties should surcease from labour on the Lords day aswell as those whom he imployed in his seates of justice and questionlesse hee found obedience answearable to his expectation But when the Westerne parts became a prey to new Kings and Nations and that those Kings and nations had admitted the lawes of Christ yet did they not conceive it necessary to submit themselves to the lawes of Constantine and therefore followed their imployments as before they did And so it stood untill the time of Charles the Great who in the yeare 789 published his regall Edict in this forme that followeth Statuimus secundum quod in lege dominus praecepit c. In â—egib Aquis granens We
with the Schoolemen they tell us generally of the Sabbath that it was a Ceremony and that the fourth Commandement is of a different nature from the other nine That whereas all the other precepts of the Decalogue are simply morall the fourth which is the third in their account is partly morall partly ceremoniall Morale quidem quantum ad hoc quod homo depuâ—et aliquod tempus vitae suae advacandum divinis c. 2 2. qu. 122. art 4. ad 1. Morall it is in this regard that men must set apart some particular time for Gods publicke service it being naturall to man to destinate particular times to particular actions as for his dinner for his sleepe and such other actions Sedin quantum in hoc praecepto determinatur speciale tempus in signum creationis mundi sic est praeceptum ceremoniale But in as much as that there is a day appointed in the Law it selfe in token of Gods rest and the Worlds creation in that respect the Law is ceremoniall And ceremoniall too they make it in referrence to the Allegory out Saviours resting in the grave that day and in relation to the Analogicall meaning of it as it prefigureth our eternall rest in the Heaven of glories Finally they conclude of the fourth Commandement that it is placed in the Decalogue in quantum est praeceptum morale non in quantum est ceremoniale onely so farre forth as it is morall and not as ceremoniall that is that wee are bound by the fourth Commandement to destinate some time to Gods publick service which is simply morall but not the Seventh day which is plainely ceremoniall Aquinas so resolves it In â—raâ— de Sabbato for all the restâ— his judgement in this point if Doctor Prideaux note be true as I have no reason but to thinke so being universally embraced and followed by all the Schoolemen of what sect soever So that in him we have them all all of them consonant in this point to make up the harmony however dissonant enough in many others But that this consent may appeare the more ful perfect we will take notice of two others men famous in the Schooles and eminent for the times in which they lived First Bonaventure who lived in the same time with Aquinas and dyed the same yeare with him which was 1274. hath determined thus Intelligendum est quod praeâ—eptum illud habet aliquid quod est mere morale c. Serm. de dcceâ— precepâ— It is to be conceived saith he that in the fourth Commandement there is something which is simply morall some thing againe that is plainely ceremoniall and something mixt The sanctifying of a day is morall the sanctifying of a seventh day ceremoniall rest from the workes of labour being mixt of both Quod praecipit deus sanctificationem est Praeceptum morale Est in hoc praecepto aliquid ceremoniale ut figuratio diei septimae Item continetur aliquid quod est partim morale partim ceremoniale ut cessatio ab operibus Lastly To status Bishop of Avila in Spaine hath resolved the same aliquid est in eo juris naturalis aliquid legalis In Exod. 20. qu. 11. that in the fourth Commandement there is some thing naturall and something legall that it is partly morâ—ll and partly ceremoniall Naturale est quod dum DeuÌ„ colimus abalij sab stineamus c. Moral naturall it is that for the time we worship God doe abstaine from every thing of what kind soever which may divert our thoughts from that holy action But that wee should designe in every weeke one day unto that employment and that the whole day bee thereto appointed and that in all that day a man shall doe no manner of worke those things hee reckoneth there to be ceremoniall 2 So for the Lords day 2. 2a qu. 122. art 4. ad 4. it is thus determined by Aquinas that it depends on the authority of the Church the custome and consent of Gods faithfull servants and not on any obligation layd upon us by the fourth Commandement Diei dominicae observantia in nova lege â—uccedit observantiae sabbati non ex vi praecepti legis sed ex constitutione ecclesiae consuetudine populi Christiani What followeth thereupon Et ideo non est itae arcta prohibitio operandi in die dominica sicut in die Sabbati Therefore saith he the prohibition of doing no worke on the Lords day is not so rigorous and severe as upon the Sabbath many things being licenced on the one which were forbidden on the other as dressing meate and others of that kind and nature And not so onely but hee gives us a dispensatur facilius in nova lege an easier hope of dispensation under the Gospel in case upon necessity we meddle with prohibited labours then possibly could have beene gotten under the Law The like To status tells us though in different words save that he doth extend the prohibition as well to all the feasts of the Old Testament as all the holy dayes of the new and neither to the Sabbath nor the Lords day onely In veteri lege major fuit strictio in observatione festorum quam in nova lege In Exod. 20. qu. 13. How so In omnibus enim festivitatibus nostris quantâ—cunque sint c. Because saith he in all our festivalls how great soever whether they bee the Lords dayes or the feasts of Easter or any of the higher ranke it is permitted to dresse meate and to kindle fire c. As for the grounds whereon they stood he makes this difference betweene them that the Iewes Sabbath had its warrant from divine commandement but that the Lords day though it came in the place thereof is founded onely on 〈◊〉 constitution In Math. 23. qu. 148. 〈◊〉 Sabbatum â—x man 〈◊〉 cujus 〈◊〉 successit dies dominica tamen manifestum est quod observatio dici dominicae non est de jure divino 〈…〉 Canonico This is plaine enough and this he prooves because the Church hath still a power 〈◊〉 illum diem vel totaliter tollere either to change the â—ay or take it utterly away and to dispense touching the keeping of the same which possibly it neither could noâ— ought to doe were the Lords day of any other institution then the Churches onely They onely have the power to repeale a Law which had power to make it Qui habeâ— institutionem habet destitutionem as is the Bishops plea in a Quare Impedit As for the first of these two powers that by the Church the day may be transferred and abrogated Suarez hath thus distinguished in it verum id esse absolute non practice that is as I conceive his meaning that such a power is absolutely in the Church though not convenient now to be put in practise According unto that of S. Paul which probably was the ground of the distinction All things are lawfull for me but
aquarum cap. 16. §. 2. à die Sabbati post vesperas usque ad diem lunae post ortum solis from Saturday after Evening prayer untill Sunne-rising on the munday This after was confirmed in the first Parliament of King Iames the first and is to this day called the Saturdaies Slop So easily did the Popes prevalle with our now friends of Scotland that neither miracle nor any speciall packet from the Court of Heaven was accounted necessary 8 But here with us in England it was not so though now the Popes had got the better of King Iohn that unhappy Prince and had in Canterbury an Archbishop of their owne appointment even that Steven Langâ—on about whom so much strife was raised Which notwithstanding and that the King was then a Minor yet they proceeded here with great care and caution and brought the holy dayes into order not by command or any Decretall from Rome Ap. Lindâ—ood but by a councell held at Oxford Annâ— 1222 where amongst other ordinances tending unto the government of the Church the holy dayes were divided into these three rankes In the first ranke were those quae omni veneratiâ—ne servanda erant which were to bee observed with all reverence and solemnity of which sort were omnes dies Dominici c. all Sundayes in the yeere the feast of Christs Nativity together with all others now observed in the Church of England as also all the festivalls of the Virgin Mary excepting that of her Conception which was left at large with diverse which have since beene abogated And for conclusion festum dedicationis cujuslibet Ecclesiae in sua parochia the Wâ—kes or feasts of dedication of particular Churches in their proper parishes are there determined to bee kept with the same reverence and solemnity as the Sundayes were Nor was this of the Wakes or feasts of dedication any new devise but such as could pleade a faire originall from the Councell held in Mentz anno 813 If it went no higher For in a Catalogue there made of such principall feasts as annually were to bee observed they reckon dedicationem templi the consecration feast or wake as wee use to call it and place it in no lower ranke in reference to the solemnity of the same then Easter Whitsontide and the rest of the greater festivalls Now in those Wakes or feasts of dedication were either held upon the very day on which or the Saints day to which they had first been consecrated But after finding that so many holy dayes brought no small detriment to the commonwealth it came to passe that generally these Wakes or feasts of dedication were respited untill the Sunday following as wee now observe them Of the next ranke of feasts in this Councell mentioned were those which were by Priest and Curate to bee celebrated most devoâ—tly with all due performances minoribus operibus servilibus secundum consuâ—tudinem lâ—â—i iâ—â—is diebus interdictis all servile workes of an inferiour and lesse important nature according to the custome of the place being layd aside Such were Saint Fabian and Sebastian and some twenty more which are therein specified but now out of 〈◊〉 and amongst them the festivall of Saint George was one which after in the yeere 1414 was made by Chicheley then Archbishop a Majus duplex and no lesse solemnely to be observed then the feast of Christmasse Of the last ranke of 〈◊〉 were those in qâ—ibus post missaâ— opera rusticana â—oncedebantur sed antequam non wherein it was permitted that men might after Masse pursue their Countrey businesses though not before and these were onely the Octaves of Epiphanie and of Iohn the Baptist and of Saint Peter together with the translations of Saint Benedict and Saint Martin But yet it seemes that on the greater festivalls those of the first ranke there was no restraint of tillage and of shipping if occasion were and that necessity did require though on those dayes Sundayes and all before remembred there was a generall restraint of all other works For so it standeth in the title prefixt before those festivallsâ— haec sunt festa in quibus prohibitis aliis operibus conceduntur opera agriculturae carrucarum Where by the way I have translated carrucarum shipping the word not being put for plough or Cart which may make it all one with the word foregoing but for shipps and sayling Carruca signifieth a shippe of the greater burden such as to this day wee call Carrects which first came from hence And in this sense the word is to bee found in an Epistle writ by Gildas Illis ad sua remeantibus emergunt certatim de Carruchis quibus sunt trans Seyticam vallem avecti So then as yet tillage and sayling were allowed of on the Sunday if as before I said Math. Westmâ—naster occasion were and that necessity so required Of other passages considerable in the reigne of K. Henry the third the principall to this point and purpose are his owne coronation on Whitsonaaâ— anno 1220 two yeeres before this Councell which was performed with great solemnity and concourse of people Next his bestowing the order of Knighthood on Richard de Clare Earle of Gloucester accompanied with forty other gallants of great hopes and spirit on Whitsunday too anno 1245 and last of all a Parliament assembled on mid-lent Sunday Parliamentum generalissimum the Historian calls it the next yeere after 9 This was a faire beginning but they staid not here For after in a Synod of Archbishop Iâ—â—ippes he was advanced unto that see anno 1349. Lindw l. 2. tiâ— de feriâ—s it was decreed de fratrum nostrorum consiliâ— with the assent and counsaile of all the Prelates then assembled that on the principall feasts hereafter named there should bee generally a restraint through all the Province ab universis servilibus operibus etiam reipubl utilibus even from all manner of servile works though otherwise necessary to the Commonwealth This generall restraint in reference to the Sunday was to beginne on Saturday night ab hora diei Sabbatâ— vespertina as the Canon goes not a minute sooner and that upon good reason too nâ— Iudaic ae superstitionis participes videamur lest if they did beginne it sooner as some now would have us they might bee guilty of a Iewish superstition The same to bee observed in such other feasts quae suas habent vigilias whose Eves had formerly beene kept As also that the like restraint should bee observed upon the feast of Christmasse S. Steven S. Iohn c. and finally on the Wakes or dedicationâ— feasts which before we spake of Now for the woâ—kes before prohibited though necessary to the Commonwealth as wee may reckon husbandry and all things appertayning thereunto so probably wee may reckon lawdayes and all publicke sessions in Courts of Iustice in case they had not beene left off in former times when as the Iudgâ—s generall being of the Clergy might in obedience to the
profestis diebus hoe fiat secus si hoc fiat ex causa honesta intentione non corrupta à persona cui talia non sunt prohibita With which determination I conclude this Chapter CHAP. VIII The story of the Lords-day from the reformation of Religion in this Kingdome till this present time 1 The doctrine of the Sabbath and the Lords day delivered by three severall Martyrs conformably to the iudgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament to have no other ground then the authority of the Church 3 The meaning and occasion of that clause in the Common prayer booke Lord have mercy upon us c. repeated at the end of the fourth Commandment 4 That by the Queenes Injâ—nctions and the first Parliament of her reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies deliâ—ered about the Lords day and the Sabbath 6 The summe and substance of that Homily and that it makes not any thing for a Lords day Sabbath 7 The first originall of the New Sabbath Speculations in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and of the other effects thereof 9 What care was taken of the Lords day in King Iames his reigne the spâ—eading of the doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foote and of King Iames his declaration abouâ— lawfull sports on the Lords day 11 What tracts were writte and published in that Princes time in opposition to the doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made by our present Soveraigne and the misconstruing of the same His Majesty reviveth and enlargeth the declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History 1 THVS are wee safely come to these present times the times of reformation wherein what ever had beene taught or done in the former dayes was publickely brought unto the test and if not well approved of layed aside either as unprofitable or plainely hurtfull So dealt the Reformatours of the Church of England as with other things with that which wee have now in hand the Lords day and the other holy dayes keeping the dayes as many of them as were thought convenient for the advancement of true godlinesse and increase of piety but paring off those superstitious conceits and matters of opinion which had beene enterteined about them But first before wee come to this wee will by way of preparation lay downe the iudgements of some men in the present point men of good quality in their times and such as were content to bee made a sacrifice in the Common cause Of these I shall take notice of three particularly according to to the severall times in the which they lived And first wee will beginne with Master Fryth who suffered in the yeere 1533 who in his declaration of Baptisme thus declares himselfe P. 96. Our forefathers saith hee which were in the beginning of the Church did abrogate the Sabbath to the intent that men might have an ensample of Christian liberty c. Howbeit because it was necessary that a day should be reserved in which the people should come together to heare the word of God they ordayned insteed of the Sabbath which was Saturday the next day following which is Sunday And although they might have kept the Saturday with the Iew as a thing indifferent yet they did much better Some three yeeres after him anno 1536 being the 28 of Henry the eight suffered Master Tyndall who in his answer to Sir Thomas More hath resolved it thus Pag. 287. As for the Sabbath we be Lords over the Sabbath and may yet change it into Munday or into any other day as wee see neede or may make every tenth day holy day onely If we see cause why Neither was there any cause to change it from the Saturday but to put a difference betweene us and the Iewes neither need wee any holy day at all if the people might bee taught without it Last of all Bishop Hooper sometimes Bishop of Gloucester who suffered in Queene Maries reigne doth in a treatise by him written on the ten Commandements and printed in the yeere 1550 goe the selfe same way Pag 103. Wee may not thinke saith hee that God gave any more holinesse to the Sabbath then to the other dayes For if yee consider Friday Saturday or Sunday in as much as they be dayes and the worke of God the one is no more â—oly then the other but that day is alwayes most holy in the which we most apply and give our selves unto holy works To that end did hee sanctify the Sabbath day not that wee should give our selves to illenesse or such Ethnicall pastime as is now used amongst Ethnicall people but being free that day from the travailles of this world wee might consider the works and benefits of God with thankesgiving heare the word of God honour him and feare him then to learne who and where bee the poore of Christ that want our helpe Thus they and they amongst them have resolved on these foure conclusions First â—hat one day is no more holy then another the Sunday then the Saturday or the Friday further than they are set apart for holy uses Secondly that the Lords day hath no institution from divine authority but was ordained by our fore fathers in the beginning of the Church that so the people might have a Day to come together and heare Gods Word thirdly that still the Church hath power to change the day from Sunday unto Monday or what day shee will And lastly that one day in seven is not the Morall part of the fourth Commandement for M. Tyndall faith expressely that by the Church of God each tenth day onely may be kept holy if wee see cause why So that the mervaile is the greater that any man should now affirme as some men have done that they are willing to lay downe both their Lives and Livings in maintenance of those contrary Opinions which in these latter dayes have been taken up 2 Now that which was affirmed by them in their particulars was not long afterwards made good by the generall Bodie of this Church and State the King the Lords Spirituall and Temporall and all the Commons met in Parliament 5. 6. Edw. 6. cap. 3. anno the fift and sixt of King Edward the sixt where to the honour of Almighty God it was thus enacted For as much as men bee not at all times so mindfull to laud and praise God so readie to resort to heare Gods Holy Word and to come to the holy Communion
what is appertaining to the law of Nature Now it pertaines unto the law of Nature that for the times appointed to Gods publicke worship we wholy sequester our selves from all worldly businesses Id. ib. naturale est quod dum Deum colimus ab aliâ—s abstineamus as Tostatus hath it and then the meaning of the Homilie will be briefely this that for those times which are appointed by the Church for the assembly of Gods people we should lay by ouâ— daily businesse all worldly thoughts wholy give our selves to the heavenly exercises of Gods true Religion and Service But to encounter them at their own weapon it is expressely said in the Act of Parliament about keeping holy dayes that on the dayes and times appointed as well the other holy dayes as the Sunday Christians should cease from all kinde of labour and only wholy apply themselves to such holy workes as appertaine to true Religion the very same with that delivered in the Hamilie If wholy in the Homilie must bee applied unto the day then it must bee there and then the Saints dayes and the other holy dayes must bee wholy spene in religious exercises When once we see them doe the one wee will bethinke our selves of doing the other As for the residue of that Homilie which consists in popular reproofes and exhorâ—ations that concernes not us in reference to the point in hand The Homilies those parts thereof especially which tend to the correction of manners and reformation of abuses were made agreeable to those times wherein they were first published If in those times men made no difference between the working day holy day but kept their faires and markets and bought and sold and rowed and fâ—rried and drove and carryed and rode and iourneyed and did their other businesse on the Sunday as well as on the other dayes when there was no such need but that they might have tarryed longer they were the more to blame no doubt in trespassing so wilfully against the Canons of the Church Acts of Parliament which had restrained many of the things there specified The Homilie did well to reprove them for it If on the other side they spent the day in ungodlinesse and filthinesse in gluttony and drunkennesse and such like other crying sinnes as are there particularly noted the Prelates of the Church had very ill discharged their duetie had they not tooke some course to have told them of it But what is that to us who doe not spend the Lords day in such filthy steshlinesse what ever one malicious Sycophant hath affirmed therein or what is that to dancing shooting leaping vauâ—ting may-games and meetings of good neighbourhood or any other recreation not by law prohibited being no such ungodlie and filthie Acts as are therein mentioned 7 Thus upon due search made and full examination of all parties we finde no Lords day Sabbath in the booke of Homilies no nor in any writings of particular men in more then 33 yeeres after the Homilies were published I find indeed that in the yeere 1580 the Magistrates of the Cittie of London obtained from Queene Elizabeth that playes and enterludes should no more bee acted on the Sabbath day within the liberties of their Cittie As also that in 83. on the 14 of Ianuary being Sunday many were hurt and eight killed outright by the suddaine falling of the Scaffolds in Paris-garden This shewes that Enterludes and Beare-baitings were then permitted on the Sunday and so they were a long time after though not within the Cittie of London which certainely had not beene suffered had it beene then conceived that Sunday was to bee accounted for a Sabbath But in the yeere 1595 some of that faction which before had laboured with small profit to overthrow the Hierarchy and government of this Church of England now set themselves on worke to ruinate all the orders of it to beaâ—e downe at one blow all dayes and times which by the wisdome and authority of the Church had beene appointed for Gods service and in the steed thereof to erect a Sabbath of their owne devising These Sabbath speculations and presbyterian directions as mine Authour calls them they had beene hammering more then ten yeeres before though they produced them not till now and in producing of them now they introduced saith hee a more then either Iewish or Popish superstition into the Land Rogers in preface to the Articles to the no small blemish of our Christian profession and scandall of the true servants of God and therewith doctrine most erroneous dangerous and Antichristian Of these the principall was one Doctor Bound who published first his Sabbath Doctrines Anno 1595 and after with additions to it and enlargements of it Anno 1606. Wherein he hath affirmed in generall over all the booke that the Commandement of sanctifying every seaventh day as in the Mosaicall decalogue is naturall morall and perpetuall that where all other things in the Iewish Church were so changed that they were cleane taken away as the Priesthood the sacrifices and the Sacraments this day the Sabbath was so chaÌ„ged that it still remaineth p. 91 that there is great reason why we Christians should take our selves as straitly bound to rest upon the Lords day as the Iewes were upoÌ„ their Sabbath for being one of the morall Commandments it bindeth us as well as them being all of equall authority p. 247. And for the Rest upon this Day that it must be a notable and singular Rest a most carefull exact and precise Rest after another manner than men were accustomed p. 124. Then for particulars no buying of Victuals Flesh or Fish Bread or Drinke 158. no Carriers to travaile on that Day 160. nor Parkmen or Drovers 162. Schollers not to studie the liberall Arts nor Lawyers to consult the Case and peruse mens Evidences 163. Sergeants Apparitours and Sumners to be restrained from executing their Offices 164. Iustices not to examine Causes for preservation of the Peace 166. no man to travaile on that Day 192. that Ringing of more Bells than one that Day is not to be justified p. 202. No solemne Feasts to be made on it 206. nor Wedding Dinners 209. with a permission notwithstanding to Lords Knights and Gentlemen hee hoped to finde good welcome for this dispensation p. 211. all lawfull Pleasures and honest Recreations as Shooting Fencing Bowling but Bowling by his leave is no lawfull pleasure for all sorts of people which are permitted on other dayes were on this Day to be forborne 202. no man to speake or talke of Pleasures p. 272. or any other worldly matter 275. Most Magisterially determined indeed more like a Iewish Rabbin than a Christian Doctor Yet Iewish and Rabbinicall though his Doctrine were it carried a faire face and shew of Pietie at the least in the opinion of the common people and such who stood not to examine the true grounds thereof but tooke it up on the appearance such who did judge
Ioseph nor the Israelites in Aegypt did observe the Sabbath 9 The Israelites not permitted to offer sacrifice while they were in Aegypt 10 Particular proofes that all the morall Law was both knowne and kept amongst the Fathers CHAP. IV. The nature of the fourth Commandement and that the Sabbath was not kept amongst the Gentiles 1 The Sabbath first made knowne in the fall of Mannah 2 The giving of the Decalogue and how farre it bindeth 3 That in the Iudgment of the Fathers in the Christian Church the fourth Commandement is of a different nature from the other nine 4 The Sabbath was first given for a Law by Moses 5 And being given was proper onely to the Iewes 6 What moved the Lord to give the Israelites a Sabbath 7 〈◊〉 the seventh day was rather chosen for the Sabbath than any other 8 The seventh day not more honoured by the Gentiles than the eighth or ninth 9 The Attributes given by some Greeke Poâ—ts to the seventh day no Argument that they kept the Sabbath 10 The Iewes derided for their Sabbath by the Grecians Romans and Aegyptians 11 The division of the yeere into weekes not generally used of old amongst the Gentiles CHAP. V. The practise of the Iewes in such observances as were annexed unto the Sabbath 1 Of some particular adjuncts affixed unto the Iewish Sabbath 2 The Annuall Festivals called Sabbaths in the Booke of God and reckned as a part of the fourth Commandement 3 The Annuall Sabbaths no lesse solemnely observed and celebrated than the weekely were if not more solemnely 4 Of the Parasceve or Preparation to the Sabbath and the solemne Festivals 5 All manner of worke as well prohibited on the Annuall as the weekely Sabbaths 6 What things were lawfull to bee done on the Sabbath dayes 7 Touching the prohibition of not kindling fire and not dressing meat 8 What moved the Gentiles generally to charge the Iewes with fasting on the Sabbath day 9 Touching this prohibition Let no man goe out of his place on the Sabbath day 10 All lawfull recreations as dancing feasting man-like exercises allowed and practised by the Iewes upon their Sabbaths CHAP. VI. Touching the observation of the Sabbath unto the time the people were established in the promised Land 1 The Sabbath noâ— kept constantly during the time the people wandred in the wildernesse 2 Of him that gathered stickes on the Sabbath day 3 Wherein the sanctifying of the Sabbath did consist in the time of Moses 4 The Law not ordered to be reade in the Congregation every Sabbath day 5 The sacke of Hiâ—richo and the destruction of that people was upon the Sabbath 6 No Sabbath after this without Circumcision and how that ceremonie could consist with the Sabbaths rest 7 What moved the Iewes to preferre Circumcision before the Sabbath 8 The standing still of the Sunne â—t the prayerâ— of Iosuah c. could noâ— but make some alteration about the Sabbath 9 What waâ— the Priests worke on the Sabbath day and whether it might â—â—and with the Sabbaths rest 10 The 〈◊〉 of the Levites over al the Tribes had 〈◊〉 relation unto the reading of the Law on the Sabbath day CHAP. VII Touching the keeping of the Sabbath from the time of David to the Macchabees 1 Particular necessities must give place to the Law of Nature 2 That Davids flight from Saul was upon the Sabbath 3 What David did being King of Israel in ordering things about the Sabbath 4 Elijahs flight upon the Sabbath and what else hapned on the Sabbath in Elijahs â—ime 5 The limitation of a Sabbath dayes journey not knowâ—e amongst the Iewes when Elisha lived 6 The Lord becomes offended with the Iewish Sabbaths and on what occasion 7 The Sabbath 〈◊〉 by the Samaritans and their straâ—ge â—â—â—ities therein 8 Whether the Sabbaths were observed dâ—ring the captivitie 9 The speciall care of Nehemiah to reforme the Sabbath 10 The weekely reading of the Law on the Sabbath day begun by Ezra 11 No Synagogues nor weekely reading of the Law during the Government of the Kings 12 The Scribes and Doctors of the Law impose new rigours on the people about their Sabbaths CHAP. VIII What doth occurre about the Sabbath from the Macchabees to the destruction of the Temple 1 The Iewes refuse to fight in their owne defence upon the Sabbath and what was ordered thereupon 2 The Pharisees about these times had made the Sabbath burdensome by their traditions 3 Hierusalem twice taken by the Romans on the Sabbath day 4 The Romans many of them Iudaize and take up the Sabbath as other nations did by the Iewes example 5 Whether the Strangers dwelling amongst the Iewes did observe the Sabbath 6 Augustus Caesar very gracious to the Iewes in matters that concerned their Sabbath 7 What our Redeemeâ— taught and did to rectifie the abuses of and in the Sabbath 8 The small ruine of the Temple and the Iewish Ceremonies on a Sabbath day 9 The Sabbath abrogated with the other Ceremonies 10 Wherein consists the Christian Sabbath mentioned in the Scriptures and amongst the Fathers 11 The idle and rediculous nicities of the moderne Iewes in their Parasceâ—es and their Sabbaths conclude this first part THE SECOND BOOKE CHAP. I. That there is nothing found in Scripture touching the keeping of the Lords day 1 The Sabbath not intended for a perpetuall ordinance 2 Preparatives unto the dissolution of the Sabbath by our Saviour Christ. 3 The Lords day not enjoyn'd in the place thereof either by Christ or his Apostles but instituted by the authority of the Church 4 Our Saviours Resurrection upon the first day of the weeke and apparition on the same make it not a Sabbath 5 The comming downe of the Holy Ghost upon the first day of the weeke makes it not a Sabbath 6 The first day of the weeke was not kept more like a Sabbath than the other dayes by Peter Paul or 〈◊〉 other of the Apostles 7 Saint Paul frequents the Synagogues on the Iewish Sabbath and upon what reasons 8 What was concluded against the Sabbath in the Councell holden at Hierusalem 9 The preaching of Saint Paul at Troas upon the first day of the weeke no Argument that then that day was set apart by the Apostles for religious exercises 10 Collections on the first day of the weeke 1 Cor. 16. conclude as little for that purpose 11 Those places of Saint Paul Galat. 4. 10. Coloss. 2. 16. doe prove in 〈…〉 Lords day untill the end of this first Age and what that title addes unto it CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the Orderâ— sâ—â—led by the Apostles for the Congregation 2 The Lords day and the Saturday both Festivals and both observed in the East in Ignatius time 3 The Saturday not without great difficulâ—y made fasting day 4 The controversie about keeping Easter and how much it conduceth to the present businesse 5 The â—east of
daies by the Saxon Monarchs 4 Of publicke actions civill Ecclesiasticall mixt and military done on the Lords day under the first sixe Norman Kings 5 New Sabbath doctrines brâ—ached in England in King Johns reigne and the miraculous originall of the same 6 The prosecution of the former Story and ill successe therein of the undertakers 7 Restraine of worldly businesse on the Lords day and the other holy dayes admitted in these times in Scotland 8 Restraint of certaine servile workes on Sundayes holy dayes and the Wakes concluded in the Councell of Oxon under King Henry 3. 9 Husbandrie and legall processe prohibited on the Lords day first in the reigne of King Edward 3. 10 Seâ—â—ing of Woollon 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 of their wares on the Lords day and some solemne feasts by King Edward the 4. and the repealing of that Law by King Henry the 8. 11 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 CHAP. VIII The Story of the Lords day from the reformation of Religion in this Kingdome till this present time 1 The Doctrine of the Lords day and the Sabbath deliuered by â— sâ—vâ—rall Martyrs conformably unto the judgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament â—o have no other grâ—â—nd than the authoritie of the Church 3 The meaning and occasion of that clause in the Common-Prayer Booke Lord have mercy upon us c. repeated 〈…〉 end of the fourth Commandement 4 That by the Queenes Injunctions and the first Parliament of hâ—r reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies delivered about the Lords day and the Sabbath 6 The 〈◊〉 and substance of that Homily and thâ—t it proves no Lords day Sabbath but the contrary 7 The first originall of 〈…〉 Sabbathâ—speculaâ—ions in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and other effects thereof 9 What care was taken of the Lords day in King James his Reigne the spreading of the former doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foot and of King Iames his Declaration about lawfull sports on the Lords day 11 What tracts were writ and published in that Princes Reigne in opposition of the Doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made in the Reigne of our dread Soveraigne now being and the misconstruing of the same his Majestie reviveth and enlargeth the Declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History An Advertisement to the Reader touching the Errata THat the Errata of this Booke are gâ—â—wne unto so great a number is neither novum crimeâ— nor in auditum We may with farre 〈…〉 complaine thereof than we can amend it yet for the present I have taken the best care I could although not to prevent yet to correct them Such as are meâ—â—ely literall or no impediment to the sense are left unto the Readers care and ingenuity The rest thâ— Greeke alone excepted which both for accent and for letter hath beene exceeding much mistaken are here collected to thy â—and and are these thâ—t follow viz. PART 1. P. 8. l. 14 r. I deny not p. 9 l. 17 r. narratione p. 10 l. 34 r. posaivâ—â— p. 13. l. 10 r. Ames p. 16. l. 25. for which r. what p. 19. l. 4. r. wherein Bodinus p. 21 l. 2 r. multa p. 23 l. 17 r. palliate their p. 27 l. 29 del saith p. 3 r 1 32 r. Sâ—bbatizasse p. 32 l. 22 r. which doth p. 37 r. present p. 57 l. 36 r. dictated p. 76 l. 31 r. notes it of every moneth p. 83 l. 13 r. weekes p. 94 l. 8 for one r. on the. p. 95 l. 34 r. against Marcion p. 104 in marg r. In â—â—ta sua p. 114 l. â—8 r. dedicated p. 121 l. 26 r. Common-wealth p. 135 l 37 for the other r. those p. â—39 r. Issâ—char p. 147 l. 3â— yet was it not p. 161 l. 5 r. Tamuz p. 177 l. 5 r. Load PART 2. Epistle l. 2. r. part p. 12 l. 7 for as it is r. who as 〈◊〉 ls p. 13 l. 5 r. 〈◊〉 Christus p. 23 l. 9 del ancient p. 27 l. 37 r. from whom it seemes p. 47 l. 21 r. decretory ib. l. 25 r. neither for the. p. 49 l. 9 r. 〈◊〉 ib. 17 del Buâ— p. 57 l. 5 r. the old use in p. 58 l. 5 for nor r. now ib. l. 34. r. instituted by ib. l. 35 r. in those p. 62 l. 13 r. as not to p. 66 l. 29. r. intituled p. 69. l. 1. for evill r. civill ib. 11 r. runnes ib. 19 20 for care many r. ceremony p. 71 del up p. 73 l. 22 r. on wednesdayes p. 74 l. 31 â— Iudaisme p. 75 l. 1 r. faire p. 76 l. 11. for Romish r. Iewish ib. l. 23 r. contrived ib. 34 for Two r. To. p. 82. l. 17 for or read on ib. 28 r. followers p. 88 l. 1 r. discreet behaviour p. 91 l. 10 for Easter r. Earth p. 101 l. 10 r. possessed ib. l. 23 r. fift Centurie p. 107 l. â— r. whereas thaâ— p. 112 l. 34 del that p. 116 l. 4 r. wholly p. 130 l. 31 for true r. it s true p. 144 l. 34 r Oviedâ— p. 147 l. 20 r. Chartres p. 175. l. 33 r. Ryveâ— p. 224 l. 13 r. envying p. 226 l. 9 for now in r. now at the first p. 230 l. 37 r. clause p. 253 r. on the lewes p. 255 l. 35 r. the Musicians head p. 258 l. 31 r. with as much violence p. 260 l. 4. for or r. on p. 263 l. 11. r. goe backe a little p. 265. l. 35. r. 560. THE HISTORY OF THE SABBATH THE FIRST BOOKE From the Creation of the World to the destruction of the Temple BY PET. HEYLYN EXOD. 31. 15 16. Wherefore the children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations it is a signe betweene mee and the children of Israel for ever LONDON Printed for Henry Seile and are to bee sold at the Signe of the Tygers-head in Saint Pauls Church-yard 1636. THE HISTORY OF THE SABBATH CHAP. I. That the SABBATH was not instituted in the beginning of the World 1 The entrance to the worke in hand 2 That those words Genes 2. And God blessed the seventh Day c. are there delivered as by way of anticipation 3 Anticipations in the Scripture confessed
either to grant the use of anticipation in the holy Scripture or else to run upon a tenet wherein they are not like to have any seconds I will instance onely in two particulars both Englishmen and both exceeding zealous in the present cause The first is Doctour Bound who first of all did set a foot these Sabbatarian speculations in the Church of England 2. Edit p. 10. wherewith the Church is still disquieted He determines thus I deny saith he but that the Scripture speaketh often of things as though they had been so before because they were so then when the things were written As when it is said of Abraham that hee remooved unto a Mountaine Eastward of Bethel whereas it was not called Bethel till above a hundred yeares after The like may be said of another place in the Booke of Iudges called Bochin c. yet in this place of Genesis it is not so And why not so in this as well as those Because saith he Moses entreateth there of the sanctification of the Sabbath not onely because it was so then when hee wrote that Booke but specially because it was so even from the Creation Which by his leave is not so much a reason of his opinion Medullâ— Thâ—ol l. 2 c. 15. â— 9. as a plain begging of the question The second Doctor Ames the first I take it that sowed Bounds doctrine of the Sabbath in the Netherlands Who saith expresly first and in generall termes hujusmodi prolepseos exemplum nullum in tota scriptura dari posse that no example of the like anticipation can be found in Scripture the contrary whereof is already proved After more warily and in particular de hujusmodi institutione Proleptica that no such institution is set down in Scripture by way of a Prolepsis or Anticipation either in that Book or in any other And herein as before I said he is not like to find any seconds We find it in the sixteenth of Exodus that thus Moses said This is the thing which the Lord commandeth Vers. 32. Fill an Omer of it of the Mannah to be kept for your generations that they may see the bread wherwith I have fed you in the Wildernesse when I brought you forth from the land of Egypt It followeth in the text that as the Lord commanded Moses Vers. 34. so Aaron laid it up before the testimony to be kept Here is an ordinance of Gods an institution of the Lords and this related in the same manner by anticipation as the former was Lyra upon the place affirmes expresly that it is spoken there per anticipationem and so doth Vatablus too in his Annotations on that Scripture But to make sure worke of it I must send Doctor Ames to schoole to Calvin who tels us on this text of Moses non contexuit Moses historiam suo ordine sed narrarem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposita melius confirmat c. Indeed it could not well be otherwise interpreted For how could Aaron lay up a pot of Mannah to be kept before the testimony when as yet there was neither Arke nor Tabernacle and so no testimony before which to keep it To bring this businesse to an end Moses hath told us in the place before remembred that the children of Israel did eat Mannah forty yeares Vers. 35. which is not otherwise true in that place and time in which he tells it but by the helpe and figure of anticipation And this Saint Austin noted in his questions upon Exodus Qu. 62. significat scriptura per Prolepsin i. e. hoc loco commemorando quod etiam postea factum est And lastly where Amesius sets it downe for certain that no man ever thought of an anticipation in this place of Moses Vers supra qui praejudicio aliquo de observatione diei Dominicae non prius fuit prius anticipatus who was not first possessed with some manifest prejudice against the sanctifying of the Lords day this cannot possibly be said against Tostatus who had no enemy to encounter nor no opinion to oppose and so no prejudice We coÌ„clude then that for this passage of the Scripture we find not any thing unto the contrary but that it was set down in that place and time by a plain and meer anticipation and doth relate unto the time wherein Moses wrote And therefore no sufficient warrant to fetch the institution of the Sabbath from the first beginnings One onely thing I have to adde and that 's the reason which moved Moses to make this mention of the Sabbath even in the first beginning of the Booke of God and so long time before the institution of the same Which doubtlesse was the better to excite the Iewes to observe that day from which they seemed at first to be much averse and therefore were not onely to be minded of it by a Memento in the front of the Commandement but by an intimation of the equity and reason of it even in the entrance of Gods Book derived from Gods first resting on that day after all his works Theodoret hath so resolved it in his Questions on the Book of Genesis Qu 21. Maxime autem Iudaeis ista scribens necessario posuit hoc sanctisific avit eumâ— ut majore cultu prosequantur Sabbatum Hoc enim in legibus sanciendis inquit sex diebus creavit Deus c. 5 I say an intimation of the equitie and reason of it for that 's as much as can be gathered from that place though some have laboured what they could to make the sanctifying of the seventh day therein mentioned a precept given by God to our Father Adam touching the sanctifying of that day to his publicke worship Of this I shall not now say much because the practice will disprove it Onely I cannot but report the minde and judgement of Pererius a learned Iesuite Who amongst other reasons that he hath alleaged to prove the observation of the Sabbath not to have took beginning in the first infancy of the World makes this for one that generally the Fathers have agreed on this Deum non aliud imposuisse Adamo praeceptum omnino positâ—â—â—um nisi illud de non edendo fructu arboris scientiae c. that God imposed no other Law on Adam then that of the forbidden fruit of the Tree of knowledge Of which since he hath instanced in none particularly I will make bold to lay before you some two or three that so out of the mouthes of two or three witnesses the truth hereof may be established And first we have Tertullian Adv. Iudaeos who resolves it thus Namque in principio mundi ipsi Adae Evae legem dedit c. In the beginning of the World the Lord commanded Adam and Eue that they should not eat of the fruit of the tree which is in the middle of the Garden Which Law saith he had been sufficient for their justification had it been observed For in
that so by his example the Iewes might learne to rest from their Worldly labours and be the better fitted to meditate on the workes of God and to commemorate his goodnesse manifested in the Worlds Creation 2 Of any other sanctification of this day by the Lord our God then that he rested on it now and after did command the Iewes that they should sanctifie the same we have no Constat in the Scriptures nor in any Author that I have met with untill Zanchies time Indeed hee tels us a large story of his owne making how God the Sonne came down to Adam and sanctified this first Sabbath with him that hee might know the better how to doe the like Ego quidem non dubito c. I little doubt saith he De creat â—aminis l. 1. ad finem I will speake onely what I thinke without wrong or prejudice to others I little doubt but that the Sonne of God taking the shape of man upon him was busied all this day in most holy conferences with Adam that he made known himselfe both to him and Eve taught them the order that he used in the Worlds creation exhorted them to meditate on those glorious works in them to prayse the Name of God acknowledging him for their Creatour after his example to spend that day for ever in these pious exercises I doubt not finally saith hee but that hee taught them on that day the whole body of divinity and that he held them busied all day long in hearing him and celebrating with due prayses their Lord and God and giving thankes unto him for so great and many benefits as God had graciouâ—ly vouchsafed to bestow upon them Which said he shuts up all with this conclusion Haec est illius septimi diei benedictio sanctificatio in qua filius Dei una cum patre spiritu sancto quievit ab opere quod fecerat This was saith hee the blessing and sanctifying of that seventh day wherein the Sonne of God together with the Father and the Holy Ghost did rest from all the workes that they had made How Zanchie thwarts himselfe in this See n. 5. wee shall see hereafter Such strange conceptions though they miscarry not in the birth yet commonly they serve to no other use then monsters in the works of nature to be seen and shewne with wonder at all times and sometimes with pitie Had such a thing occurred in Pet. Comestors supplement which he made unto the Bible it had been more tolerable The Legendaries and the Rabbins might fairely also have been excused if any such devise had been extant in them The gravity of the man makes the tale more pittifull though never the more to be regarded For certainly had there been such a weighty conference between God and Man and so much tending unto information and instruction it is not probable but that we should have heard thereof in the holy Scriptures And finding nothing of it there it were but unadvisedly done to take it on the word and credit of a private man Non credimus quia non legimus was in some points Saint Hieroms rule and shall now be ours 3 As little likelihood there is that the Angels did observe this day and sanctifie the same to the Lord their God yet some have been so venturous as to affirme it Sure I am Torniellus saith it Annal. d. 7. And though he seem to have some Authors upon whom to cast it yet his approving of it makes it his as well as theirs who first devised it Quidam non immerito existimarunt hoc ipso die in Coelis omnes Angelorum choros speciali quadam exultatione in Dei laudes prorupisse quod tam praeclarum admirabile opus absolvisset Nay he and they who ever they were have a Scripture for it 38. 4 6. even Gods words to Iob Where wast thou when I laid the foundations of the earth when the morning starres sang together and all the sonnes of God shouted for joy Who and from whence those Quidam were that so interpreted Gods words I could never finde and yet have took some pains to seek it Sure I am Saint Austin makes a better use of them and comes home indeed unto the meaning Some men it seemes affirmed that the Angels were not made till after the sixe dayes were finished De Civit Dei l. 11. c. 9. in which all things had been created and he referres them to this Text for their confutation Which being repeated he concludes I am ergo erant Angeli quando facta sunt sydera facta autem sunt sydera die quarto Therefore saith he the Angels were created before the Starres and on the fourth day were the starres created Yet Zanchius and those Quidam be they who they will fell short a little of another conceit of Philos De vita Mosis lib. 3. who tels us that the Sabbath had a privilege above other dayes not onely from the first Creation of the World though that had beene enough to set out the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even before the Heavens and all things visible were created If so it must be sanctified by the holy Trinitie without the tongues of men and Angels and God not having worked must rest and sanctifie a time when no time was But to return to Torniellus however those Quidam did mislead him make him think that the first Sabbath had been sanctified by the holy Aâ—gels yet he ingenuously confesseth that saâ—ctifying of the Sabbath here upon the earth was not in use till very many ages after Annal d 7. not till the Law was given by Moses Veruntamen in terris ista Sabbati sanctificatio non nisi post multa secula in usum venisse creditur nimirum temporibus Mosis quando sub praecepto data est filiis Israel So Torniellus 4 So Torniellus and so farre unquestionable For that there was no Sabbah kept amongst us men till the times of Moses the Christian Fathers generally and some Rabbins also have agreed together Which that we may the better shew I shall first let you see what they say in generall and after what they have delivered of particular men most eminent in the whole story of Gods Booke untill the giving of the Law And first that never any of the Patriarkes before Moses time did observe the Sabbath Iustin the Martyr hath assured us Dial. cum Tâ—yph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the righteous men saith he and such as walked before the Lord were either circumcised or kept the Sabbath untill the severall times of Abraham and Moses And where the Iewes were scandalized in that the Christians did eat hot meats on the Sabbath dayes the Martyr makes reply that the said just and righteous men not taking heed of any such observances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtained a notable testimony of the Lord himselfe Adv haeres l. â— c. 30. So Irenaeus
Northwards or as much extremely Southwards whose issue now are to be found as in part is known neere and within the Polar circles what Sabbath think we could they keep Some times a very long one sure and sometimes none indeed none at all taking a Sabbath as wee do for one day in seven For neere the Polar Circles as is plainly known the dayes are twenty foure houres in length Betweene the Circle and the Pole the day if so it may be called increaseth first by weeks and at last by moneths till in the end there is six moneths perpetuall day and as long a night No roome in those parts for a Sabbath But it is time to leave these speculations and return to practice 4 And first we will begin with Melchisedech King of Salem the Priest of the most high God Rex idem hominumque divumque sacerdos a type and figure of our Saviour whose Priestâ—ood still continueth in the holy Gospell With him the rather because it is most generally conceived that he was Sem the Sonne of Noah Of him it is affirmed by Iustin Martyr that hee was neither circumcised nor yet kept the Sabbath and yet most acceptable unto God Dial. cum Tryphone Adv. Iudaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian also tels us of him Incircumcisum nec sabbatizantem ad sacerdotium Dei allectum esse and puts him also in his chalenge as one whom none amongst the Iews could ever prove to have kept the Sabbath Eusebius yet more fully then either of them Dem. l. 1. c. 6. Moses saith he brings in Melchisedech Priest of the most high God neither being circumcised nor anointed with the holy Oyle as was afterwards commanded in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no not so much as knowing that there was a Sabbath and ignorant altogether of those Ordinances which were imposed upon the Iewes and living most agreeably unto the Gospell Somewhat to that purpose also doth occurre Cap. 8. in his seventh de praeparationâ— Melchiâ—edec whosoever he was gave meeting unto Abraham about the yeare of the World 2118 and if we may suppose him to be Sem as I think we may hee lived till Isaac was fifty yeares of age which was long after this famous enterview Now what these Fathers say of Sem if Sem at least was he whom the Scriptures call Melchisedech the same almost is said of his great grand-child Heber he being named by Epiphaâ—ius for one of those who lived according to the faith of the Christian Church wherein no Sabbath was observed in that Fathers time And here we will take Lot in too although a little before his time as one of the Posterity of Heber that when we come to Abraham wee may keepe our selves within his Family Him Iustin Martyr and Irenâ—â—s both in the places formerly remembred make to be one of those which without Circumcision the Sabbath were acceptable to the Lord and by him justified And so Tertullian that sine legis observatione Sabbath and Circumcision and the like de Sodomorum iâ—cendio liberatus est Therfore nor Loâ— nor Heber nor Melâ—hisedech ever kept the Sabbath 5 For Abraham next the Father of the Faithfull with whom the Covenant was made and Circumcision as a seale annexed unto it The Scripture is exceeding copious in setting downe his life and actions as also of the lives and actions of his Sonne and Nephewes their fliâ—tings and removes their Sacrifices formes of Prayeâ— and whatsoever else was signall in the whole course of their 〈◊〉 but yet no mention of the Sabbath Though such a memorable thing as sanctifying of a constant day unto the Lord might probably have beene omitted in the former Patriarâ—es of whom there is but liâ—tle left save their 〈…〉 into the story to make way for him yet it is strange that in a punctuall and particular relation of his life and piety there should not be one Item to point out the Sabbath had it been observed This is enough to make one thinke there was no such matter Et quod non invenis usquam esse putes nusquam in the Poets language I grant indeed that Abraham kept the Christian Sabbath in righteousnesse and holinesse serving the Lord his God all the dayes of his life and so did Isaac and Iacob Sanctificate diem Sabbati saith the Prophet Ieremiah to the Iewes i. e. ut omne tempus vitae nostrae in sanctificatione ducamus sicut fecerunt patres nostri Abraham Isaac Iacob In Hier. 17. as Saint Hierome glosseth it Our venerable Bede also hath affirmed as much In Luc. 19 that Abraham kept indeed the spirituall Sabbath quo semper à servili i. e. noxia vacabat actione whereby he alwayes rested from the servile works of sinne but that he kept or sanctified any other Sabbath the Christian Fathers deny unanimously In Dial. cuâ— Tryphone Iustin the Martyr numbring up the most of those before remembred concludes that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were justified without the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so was Abraham after them and all his children untill Moses And whereas Trypho had exacted a necessary keeping of the Law Sabbaths New-moones and Circumcision the Mâ—â—tyr makes reply that Abraham Isaac Iacob Iob and all the other Patriarkes both before and after them untill Moses time yea and their wives Sarah Rebecca Rachâ—l Lea and all the rest of religious women unto Moses mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither kept any of them all nor had commandement so to do till Circumcision waâ— enjoyned to Abraham and his Posterity Lib. 4. 30. So Irenaeus that Abraham sinâ— Circumcisâ—one observatione sabbatorum credideâ— Dâ—o without or Circumcision or the Sabbath did beleeve in God which was imputed to him for righteousnes And where the Iews objected in defence of their ancient Ceremonies that Abraham had been circumcised Adv Iudaeos Tertullian makes reply sed ante placuit Deo quam circumcideretur nec tamen sabbatizavit that hee was acceptable unto God before his being circumcised and yet he never kept the â—abbath See more unto this purpose in Eusebius de Demonstr l. 1. c. 6. de praeparat l. 7. c. 8. where Isaac and Iacob are remembred too as alâ—o Epiphanius adv haeres l. 1. n. 5. 6 Thus farre the ancient Christian Writers have declared of Abraham that hee kept no Sabbath and this in conference with the Iew and in Bookes against them Which doubtlesse they had never done had there beene any possibility for the Iewes to have proved the contrary Some of the Iewes indeed not being willing thus to lose their Father Abraham have said and written too that he kept the Sabbath as they do and for a proofe thereof they ground themselves on that of Genesis because that Abraham obeyed my voyce 26. 5. and kept my charge my Commandements my statutes and my laws The Iewes conclude from hence as Mercer and Tostatus tell us upon the text
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
5. Rupertuâ— harps on the same string that the others did save that hee thinks the sabbath given for no other cause then that the labouring man being wearied with his weekly toyle might have some time to refresh his spirits Sabbatum nihil aliâ—d est nisi requâ—es vel qâ—am ob caâ—sam data est nisi ut operarius fessus caeteris septimanae diebus uno die requiesceret Gaudentius Brixianus in his twelfth Homily or Sermon is of the same minde also that the others were These seeme to ground themselues on the fifth of Deutronomy Vers. 14. where God commands his people to observe his sabbaths that thy man-servant and thy maid-servant may rest as well as thou And then it followeth Vers. 1â— Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence though with a mighty hand an out-stretched arme therefore the Lord thy God commanded thee to keep the sabbath day The force of which illation is no more then this that as God brought them out of Egypt wherein they were servants so he commands them to take pity on their servants and let them rest upon the sabbath considering that they themselues would willingly have had some time of rest had they been permitted A second motive might be this to make them alwayes mindfull of that spirituall rest which they were to keepe from the acts of sinne and that eternall rest that they did expect from all toyle and misery In reference unto this eternall rest Saint Augustine tels De Gen. ad lit l. 4 c. 11. us that the Sabbath was commanded to the Iewes in umbra futuri quae spiritalem requiem figuraret as a shadow of the things to come in S. Pauls language which God doth promise unto those that doe the works of righteousnesse And in relation to the other the Lord himselfe hath told us that he had given his Sabbath unto the Iewes to be a signe between him and them that they might know that he was the Lord that sanctified them Exod. 31. 13. which is again repeated by Ezech. cap. 20. 12. That they may know that I am the Lord which sanctifieth them For God as Gregory Nyssen notes it seemes onely to propose this unto himself that by all meanes he might at least destroy in man De reâ—urrect Chr. Orat. 2. his inbred corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was his ayme in Circumcision and in the Sabbath and in forbidding them some kinde of meates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by the Sabbath he informed them of a rest from 〈◊〉 To cite more Fathers to this purpose were a thing unnecessary and indeed sâ—nsibile super sensum This yet confirmes us further that the Sabbath was intended for the Iewes alone For â—ad God given the Sabbath to all other people as he did to them it must have also been a â—igâ—e that the Lord had sanctifiâ—d all people as hee did the Iewes 7 There is another motive yet to be considered and that concerneâ— as well the day as the institution God might have given the Iewes a Sabbath and yet not tied the sabbath to one day of seven or to the seventh precisely from the Worldâ— Creation Constitâ—i potuisset quod in die sabbâ—â—i coloretur Deâ—â— aâ—t in die Marâ—is aut in altera die God In Exod. 20. qu. 11. saith Tâ—stâ—tus might have ordered it to have his Sabbath on the Saturday or on the Tuesday or any other day what ever what any other of the weeke and no more then so No hee might have appointed it aut bis aut semel tantum in 〈◊〉 aut in mense once or twice a yeere or every moneth as hee had listed And might not God as well exceed this number as fall short thereof yes say the Protestant Doctors that hee might have done He might have made each third or fourth or fifth day a sabbath In Exod. 20. indeed as many as he pleased Sivolâ—isset Deuâ— absolut 〈◊〉 suo potâ—itplures dies imper are cultui suo impendendos so faith Doctor Ryâ—et one of the Professors of Leiden and a great Friend to the antiquity of the sabbath What was the principall motive then why the seventh day was chosen for this purpose and â—one but that Dial. cum Try phone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep God alwayes in their mindes so saith Iustin Martyr But why should that bee rather doâ—â— by a seventh day Sabbath then by any other De fest Paschal â—om 6. Saint Cyrill answeres to that point exceeding fully The Iewes saith hee became infeâ—ted with the 〈◊〉 of Egypt worshipped the 〈…〉 host of Heaven which seemes to be insinuated in the fourth of Deut. vers 19. Therefore that they might understand the Heavens to be Gods workmanship â—os 〈◊〉 suum 〈◊〉 jubet he willeth them that they imitate their Creatour that resting on the sabbath day they might the better understand the reason of the Festivall Which if they did saith hee in case they rested on that day whereon God had rested it was a plaine confession that all things were made by him and consequently that there were no other Gods besides him Et haec una ratio sabbato indicte quietis Indeed the one and onely reason that is mentioned in the body of the Commandement which reâ—â—ects onely on Gods rest from all his worke which he had made and leaves that as the absolute and sole occasion why the seventh day was rather chosen for the sabbath then the sixt or eighth or any other Which being so it is the more to be admired that Philo being a learned Iew or any learned Christian Writer leaving the cause expressed in the Law it selfe should seeke some secret reason for it out of the nature of the day De Abrahamo or of the number First Philo tels us that the Iewes doe call their seventh day by the name of sabbath which signifieth repose and rest Not because they did rest that day from their weekly labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because seven is found to be both in the world and man himselfe the most quiet number most free from trouble warre and all manner of contention A strange conceit to take beginning from a Iew Problem loc 55. yet that that followes of Aretius is as strange as this Who thinks that day was therefore consecrated unto rest even amongst the Gentiles quod putarent civilibus actionibus ineptum esse fortasse propter frigus planetae contemplationibus vero idoneum because they thought that day by reason of the dulnesse of the Planet Saturne more fit for contemplation then it was for action Some had it seemes conceived so in the former times whom thereupon Toâ—tatus censures in his Comment on the fifth of Deutroâ—â—â—y For where it was Gods purpose Qu. 3. as before we noted out of Cyrill to weane the people from Idolatry and Superstition to lay down such a reason
particular Ordinances which have been severally affixed to the fourth Commandement either by way of Comment on it or addition to it that which is most considerable is that prohibition in the 35 of Exodus viz. Vers. 12. Ye shall kindle no fire throughout your habitations on the sabbath day The Rabbins some of them conceive that hereby is meant that no man must be beaten or put to death upon the sabbath and then it must be thus expounded yee shall kindle no fire i. e. to burne a man upon the sabbath who is condemned by the Law to that kinde of death and consequently not to put him on that day unto any punishment at all Others of late referre that prohibition unto the building of the Tabernacle in that Chapter mentioned and then the meaning will be this that they should make no fire on the sabbath no though it were to hasten on the worke of the holy Tabernacle Philo restraines it chiefly unto manuall Trades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such whereby men doe get their livings and then it must be thus interpreted yee shall not kindle any fire that is to doe any common ordinary and servile works like as doe common Bakers Smiths and Brewers by making it part of their usuall trade De vit Mos. l. 3. The later Rabbins almost all and many Christian Writers also taking the hint from Vatablus and Tremelius in their Annotations referre it unto dressing of meat according to the latter custome Nay generally the Iews in the later times were more severe and rigid in the exposition of that Text and would allow no fire at all except in sacred matters onely For whereas Rabbi Aben Ezra had so expounded it Tostat. in Iosuâ— â— q. 2. quod liceat ignem accendere ad calefaciendum si urgeret frigus that it was lawfull to make a fire wherewith to warme ones selfe in the extremity of cold weather though not to dresse meate with it for that dayes expence the Rabbins generally would have proceeded against him as an Hereticke and purposely writ a Booke in confutation of him which they called the Sabbath How this interpretation was thus generally received I cannot say But I am verily perswaded that it was not so in the beginning Ex. 16. 23. and that those words of Moses quae coquenda sunt hodie coquite bake that which yee will bake to day and seeth what ye will seeth which words are commonly produced to justifie and confirme this fancie do prove quite contrary to what some would have them The Text and Context both make it plaine and manifest that the Iewes baked their Mannah on the Sabbath day The people on the sixt day had gathered twice as much as they used to do whereof the Rulers of the Congregation acquainted Moses And Moses said to morrow is the rest of the holy Sabbath unto the Lord bake that which yee will bake to day and seeth what yee will seeth and that which remayneth over lay up to be kept untill the morning i. e. As much as you conceive will be sufficient for this present day that bake or boyle according as you use to doe and for the rest let it be laid by to be baked or boyled to morrow that you may have wherewith to feed you on the Sabbath day That this interpretation is most true and proper Iâ—eâ—se 24. appeares by that which followeth in the holy Scripture viz. They laid it up as Moses bade and it did not stinke neither was any worme therein as that which they had kept till morning on some day before Verse 20. This makes it evident that the Mannah was laid up unbaked for otherwise what wonder had it been at all that it did neither breed worme nor stinke had it been baked the day before Things of that nature so preserved are farre enough from putrifying in so short a time This I am verily perswaded was the practice then and for this light unto that practice I must ingenuously confesse my selfe obliged to Theophilus Braborne Chaâ— â— the first that ever looked so neere into Moses meaning And this most likely was the practice of the Iewes in after times even till the Pharisees had almost made the words of God of no effect by their traditions for then came in those many rigid ordinances about this day which made the day and them ridiculous unto all the Heathens Sure I am that the Scriptures call it a day of gladnesse for it was a Festivall and therefore probable it is that they had good cheere And I am sure that D. Boâ—nd the Founder of these Sabbatarian fancies 2 Edit p. 137. 138. though he coÌ„ceive that dressing meat upon the Sabbath was by the words of Moses utterly unlawfull in the time of Mannah yet hee conceives withall that that Commandement was proper onely unto the time of Mannah in the Wildernesse and so to be restrained unto that time onely Therefore by his confession the Iewes for after times might as well dresse their meat on the Sabbath day as on any other notwithstanding this injunction of not kindling fire Indeed why not as well dresse meat as serve it in the attendance of the servant at his Masters Table being no lesse conâ—iderable on the Sabbath day then of the Cookes about the Kitchin especially in those riotous and excessive Feasts which the Iewes kept upon this day however probably they might dresse their meatâ— on the day before 8 I say those riotous and excessive Feasts which the Iewes â—ept upon that day and I have good authoritie for what I say Saint Augustine tels us of them they kept the Sabbath onely * Tract 3. in Ioh. ad luxuriam ebrietatem and that they rested onely * De 10. chordis c. 3. ad nugas luxurias suas that they consumed the day languide luxurioso otio and finally did abuse the same not onely * In Psal 91. deliciis Iudaicis but ad nequitiam * In Psal. 32. even to sinne and naughtinesse Put altogether and we have luxury and drunâ—ennesâ—e and sports and pleasures enough to manifest that they spared not any dainties to set forth their Sabbath though on a Pharisaicall prohibition they forbare to dresse their meats upon it Nay Sympo Isac l. 4. Plutarch layes it to their charge that they did feast it on their Sabbath with no small excesse but of wine eâ—pecially Who thereupon conjectureth that the name of Sabbath had its originall from the Orgies or Feasts of Bacchus whose Priests used often to ingeminate the word Sabbi Sabbi in their drunken Ceremonies Which being so it is the more to be admired that generally the Romans did upbraid this people with their Sabbaths fast Augustus having been at the Bathes Suetâ—n in Octau c. 76. and fasting there a long time together gives notice of it to Tiberius thus ne Iudaâ—ns quideâ— tam diligâ—nter sabbatis jejâ—â—ium 〈◊〉 that 〈◊〉 any Iâ—w â—ad
〈◊〉 more exactly on the Sabbaths then he did that day 〈◊〉 Martial reckoning up some things of unsavoury â—â—ell names amongst others â—ejunia sabbatariorum for by that name hee did conâ—empâ—ously mean the Iewes as befâ—re I noted And where the Râ—mans in those times begaâ— some of them to incline to the Iewish Ceremonies and were observant of the Sabbath as wee shall â—ee hereafter in a pâ—ace more proper Sat. 5. Persius objects against them this 〈◊〉 a monent 〈…〉 i. e. that being Romans as they were they 〈◊〉 out their Prayers as the Iewes accustomed and by observing of the Fast on the Iewish Sabbaths grâ—w leane and pale for â—â—ry hunger So saith Petroniâ—â— Anâ—â—er that the Iewes did celebrate their Sabbath jejunia lege Hist. l. 36. by a legall fast and Iustin yet more generally septimum diem more gentis sabbatum appellatum in omne aevum jejunto sacravit Moses that Moses did ordainâ— the â—abbath to be a fasting day for ever â—hat the Iewes fasted very often sometimes twice a weeke the Pharisee hath told us in Saint Lukes Gospel and probably the jejunia sabbatariorum in the Poet Martial might reflect on this But that they fasted on the Sabbath is a thing repugnant both to the Scriptures Fathers and all good antiquity except in one case onely which was when their City was besieged Ap. Baron A. 34. n. 156. as Rabbi Moyses Aegyptius hath resolued it Nâ—y if a man had fasted any time upon the Sabbath they used to punish him in this sort ut sequenti etiam die jejunaret to make him fast the next day after Yet on the other side I cannot but conceive that those before remembred had some ground or reason why they did charge the Iewes with the Sabbaths Fast for to suppose them ignorant of the Iewish custome consiâ—ering how thick they lived amongst them even in Rome it selfe were a strange opinion The rather since by Plutarch who lived not long after Sueton if hee lived not with him the Iewes are generally accused for too much riot and excesse upon that day For my part I conceive it thus I finde in Nehemiah Cap. 8. â— 3. that when the people were returned from the captivity Ezra the Priest brought forth the Law before the Congregation and read it to them from the morning untill mid-day which done they were dismissed by Nehemiah to eat Vers 10. 12. and drinke and make great joy which they did accordingly This was upon the first day â—f the Feast of Tabernacles Vers 18. one of the solemne Annuall Sabbaths and this they did for eight dayes together from the first day unto the last that the Feast continued After when as the Church was sâ—tled and that the Law was read amongst them in their Synagoguâ—s on the weekly Sabbaths most probable it is that 〈…〉 the same custome holding the Congregation from morn to noon and that the Iewes came thither Fasting â—s generally men doe now unto the Sacrament the better to prepare themselues and their attention for tâ—at holy exercise In vit Mosiâ— Sure I am that Iosâ—phus tels us that at mid-day they used to dismisse the Assemblies that being the ordinary houre for their repast as also that Buxdorfius saith of the moderne Iewes Sâ—n. Iud. cap. 10. that ultra tempus mâ—ridianum jejunare non licet it is not lawfull for them to fast beyond the noon-tide on the Sabbath days Besides they which found â—o great fault with our Lords Diâ—ciples for eating a few eares of Corn on the Sabbath day are not unlikely in my minde to have aimed at this For neither was the bodily labour of that nature that it should any wayes offend them in so high a measure and the defence made by our Lord in their behalfe being that of Davids eating of the Sâ—ew-bread when he was an hungred is more direct and literall to justifie his Disciples eating then it was their working This abstinence of the Iâ—wes that lived amongst them the Râ—mans noted and being good Trenchermen themselues at all times and seasons they used to hit them in the teeth with their Sabbaths fasting But herein I submit my selfe to better judgements 9 There was another prohibition given by God about the Sabbath which being misinterpreted became as great a snare unto the consciences of men as that before remembred of not kindling fire 〈◊〉 16. and dressing meate upon the Sabbath viz. Let no man goe out of his place on the seventh day Which prâ—hibition being a bridle onely unto the people to keepe them in from seeking after Mannah as before they did upon the Sabbath was afterwards extended to restrain them also either from taking any journey or walking forth into the fields on the Sabbath dayes Nay so precise were some amongst them that they accounted it unlawfull to stirre hand or foot upon the Sabbath ne leviter quispiâ—m se 〈◊〉 quod sâ— fecerit legis trangressor fit 〈◊〉 5â— 13. as Saint Hieromâ— hath it Others more charitably chalked them out a way how farre they might adventâ—re and how farre they might not though in this the Doctours were divided Some made the Sabbath dayes journey to be 2000. Cubits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epâ— 151. of whom Origâ—n tels us others restrained it to 2000. foot of whom Hieromâ— speakes and some againe enlarged it unto six furlongs which is three quarters of a mile For where Iosâ—phus hath informed us that Mount Olivet was sixe furlongs from Hierusalem and where the Scriptures tell us that they were distant about a Sabbath dayes journey wee may perceive by that how much a Sabbath dayes journey was accounted then But of thesâ— things we may have opportunity to speake hereafter In the mean time if the injunction be so absolute and generall as they say it is we may demand of these great Clerks as their Successours did of our Lord and Saviour by what authoritie they doe these things and warrant that which is not warranted in the Text if so the Text be to be expounded Certaine I am that ab initio non fuit sic from the beginning was it neither so nor so The Scripture tels us that when the people were in the Wildernesse they found a man gathering sticks on the Sabbath day They found him where Not in the Campe hee was not so audacious as to transgresâ—e the Law in the open view of all the people knowing how great a penalty was appointed for the Sabbath-breaker but in some place farre off where in he might offend without feare or danger Therefore the people were permitted to walke forth on the Sabbath day and to walke further then 2000. foot or 2000. Cubits otherwise they had never found out this unlucky fellow And so saith Philo De vita Mosis l. 3. that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some of the people going out into the wildernesse that they might finde some quiet and retired place in
the Law on the Sabbath dayes 1 WE left this people in the Wildernes where â—he Law was given them and whether this Commandement were there kept or not hath been made a question and that both by the Iewish Doctours and by the Christian. Some have resolved it negatively that it was not kept in all that time which was forty yeares and others that it was at some times omitted according to the stations or removes of Israel or other great and weighty businesses which might intermit it It is affirmed by Rabbi Solomon that there was onely one Passeover observed whiles they continued in the Deserts notwithstanding that it was the principall solemnity of all the yeare Et si illud fuit omissum multo fortius alia minus principalia If that saith he then by an argument à majore ad minus much rather were the lesser Festivals omitted also Ap. Galatin l. 11. c. 10. More punctually Rabbi Eleazar who on those words of Exodus and the people rested the sâ—venth day Chap. 16. 30. gives us to understand that for the space of forty yeares whilest they were in the Wildernesse non fecerunt nisi duntaxat primum sabbatum they kept no more then that first Sabbath According unto that of the Prophet Amos Have yee offered unto mee sacrifices and offerings in the wildernesse forty yeares O house of Israel Chap. 5. 25. On which authority Arâ—tius for the Christian Doctors doth affirme the same Sabbata per annos 40. nâ—n observavit in deserto populus Dei Amos 5. 25. Probl. loc 35. The argument may be yet inforced by one more particular that Circumâ—ision was omitted for all that while and yet it had precedency of the Sabbath both in the institution for the times before and in the observation for the times that followed If therefore neither Circumcision nor the daily sacrifices nor the Feast of Passeover being the principall of the Annuall Sabbaths were observed by them till they came to the land of Canaan why may not one conclude the same of the weekly Sabbaths Others conceive not so directly but that it was omitted at â—ometimes and on some occasions Omitted at some times as when the people journied in the Wildernesse many dayes together In Exod. 12 nulla requiâ—â—liquorum dierum habita without rest or ceasing and this the Hebrew Doctours willingly confesse as Tostatus tels us Omitted too on some occasions as when the spiâ—s were sent to discover the Land what was the strength thereof and what the riches in which discovery they spent foâ—ty dayes it is not to be thought that they kept the Sabbath It was a perillous work that they went about not to be discontinued and layed by so often as there were Sabbaths in that time But not to stand upon conjectures the Iewish Doctors say expresly that they did not keepe it Lib. 11. c. 10. So Galatine reports from their owne records that in their latter exposition on the Book of Numbers upon those words Chap. 13. 2. send men that they may search the land of Canaan they thus resolue it Nuncio praecepti licitum est c. A Messenger that goes upon Command may travaile any day at what time hee will And why because he is a Messenger upon command Nuncius autem praecepti excludit sabbatuâ— The phrase is somewhat darke but the meaning plaine that those which went upon that errand did not keepe the Sabbath Certaine it also is that for all that time no nor for any part thereof the people did not keepe the Sabbath completely as the Law appointed For where there were two things concurring to make up the Sabbath firâ—t rest from labour and secondly the sacrifices destinate unto the day however they might rest some Sabbaths from their daily labours yet sacrifices they had none untill they came into the land of Canaan 2 Now that they rested sometimes on the Sabbath day and perhaps did so generally in those forty yeares is manifest by that great and memorable businesse touching the man that gathered sticks upon the Sabbath The case is briefly this Numb 15. Vers. 32. ad 37. the people being in the wildernes found a man gathering sticks on the Sabbath day and brought him presently unto Moses Moses consulted with the Lord and it was resolued that the offender should be stoned to death which was done accordingly The Law before had ordered it that he who so offended should be put to death but the particular manner of his death was not knowne till now The more remarkable is this case because it was the onely time that wee can heare of that execution had been done upon any one according as the Law enacted and thereupon the Fathers have took some pains De vit Mos. l. 3 to search into the reasons of so great severity Philo accuseth him of a double crime in one whereof hee waâ— the principall and an Accessarâ— onely in the other For where it was before commanded that there should be no fire kindled on the Sabbath day this party did not onely labour on the day of rest but also laboured in the gathering of such materials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might administer fuell to prohibited fire Saint Basil seemes a little to bemoan the man De judicio Dâ—i in that hee smarted so for his first offence not having otherwise offended either God or Man and makes the motive of his death neither to consist in the multitude of his sinnes or the greatnesse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely in his disobedience to the will of God But we must have a more particular motive yet then this And first Rupertus tels us In locum per superbiam illud quod videbatur exiguum commisit that he did sinne presumptuously with an high hand against the Lord and therefore God decreed he should die the death God not regarding either what or how great it was sed qua mente fecerat but with what minde it was committed But this is more I think then Rupertus knew being no searcher of the heart Rather I shall subscribe herein unto Saint Chrysostome Hom. 39. in Math. 12. Who makes this Quaere first seeing the Sabbath as Christ saith was made for man why was he put to death that gathered sticks upon the Sabbath And then returns this answere to his owne demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because in case God had permitted that the Law should have been slighted in the first beginning none would have kept it for the future Qu 31. â—n Num. Theodoret to that purpose also ne autor fieret leges transgrediendi lest othâ—r men encouraged by his example should have done the like the punishment of this one man striking a terrour unto all No question but it made the people farre more observant of the Sabbath then they would have beene who were at first but backwards in the keeping of it as is apparant by that passage
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
day in Ieâ—â—sophats time 2. Kings 22. But that which followes of Iosiah is more full then this That godly Prince intended to repaire the Temple and in pursuite of that intendment Hilkiah the Priest to whom the ordering of the work had been committed found hidden an old Copy of the Law of God which had been given unto them by the hand of Moses This Booke is brought unto the King and read unto him And when the King had heard the words of the Law Verse 11. hee rent his clothes And not so onely but hee gathered together all the Elders of Iudah and Hiâ—rusalem Chap. 23. 1 2. and read in their eares all the words oâ— the Book of the Covenant which was found in the house of the Lord. Had it beene formerly the custome to reade the Law each Sabbath unto all the people it is not to be thought that this good King Iâ—siah could possibly have beene such a stranger to the Law of God or that the finding of the Booke had beene related for so strange an accident when there was scarce a Towne in Iudah but was funished with them Or what need such a suddain calling of all the Elders and on an extraordinary time to heare the Law if they had heard it every Sabbath and that of ordinary course Nay so farre were they at this time from having the Law read amongst them every weekly Sabbath that as it seemes it was not read amongst them in the sabbath of yeares as Moses had before appointed For if it had been read unto them once in seven yeares onely that vertuous Prince had not so soone forgotten the contentâ— thereof Therefore there was no synagogue no weekly reading of the law in Iosiahs dayes And if not then and not before then not at all till Ezras time The finding of the booke of God before remembred is said to happen in the yeare 3412. of the worlds creation not forty yeares before the people were led Captives into Babylon in which short space the Princes being carelesse and the times distracted there could be nothing done that concern'd this businesse Now from this reading of the Law in the time of Ezra unto the Councell holden in Hierusalem there passed 490. yeares or thereabouts Antiquitie sufficient to give just cause to the Apostle there to affirme that Moses in old time in every Citie had them that preached him Act. 15. â—1 being read in the Synagogues every Sabbath day So that we may conclude for certaine that till these times wherein we are there was no reading of the Law unto the people on the Sabbath dayes and in these times when it was taken up amongst them it was by Ecclesiasticall institution onely no divine authoritie 12 But being taken up on what ground soever it did continue afterwards though perhaps sometimes interrupted untill the finall dissolution of that Church and State and therewithall grew up a libertie of interpretation of the holy words which did at last divide the people into sects and factions Petrus Cunaeus doth affirme that howsoever the Law was read amongst them in the former times De republ l. 2. ca. 17. either in publike or in private yet the bare text was onely read without glosse or descant Interpretatio magistrorum commentatio nulla But in the second Temple when there were no Prophets then did the Scribes and Doctors begin to comment and make their severall expositions on the holy Text Ex quo natae disputationes sententiae contrariae from whence saith he sprung up debates and doubtfull disputations Most probable it is that from this liberty of interpretation sprung up diversity of judgements from whence arose the severall sects of Pharisees Essees and Sadduces who by their difference of opinions did distract the multitude and condemne each other Of whom and what they taught about the Sabbath we shall see next Chapter Nor is it to be doubted but as the reading of the Law did make the people more observant of the Sabbath then they were before so that libertas prophetandi which they had amongst them occasioned many of those rigours which were brought in after The people had before neglected the sabbaticall yeares but now they carefully observed them Iâ—seph Ant li. â—1 ca ulâ— So carefully that when Alexander the Great being in Ierusalem anno 3721 commanded them to aske some boone wherein he might expresse his favour and love unto them the high Priest answered for them all that they desired but leave to exercise the ordinances of their fore-fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that each seventh yeare might be free from tribute because their lands lay then untilled But then againe the libertie and varietie of interpretation bredde no little mischiefe For where in former times according to Gods owne appointment thâ— Sabbath was conceived to be a day of rest whereon both man and beast might refresh themselues and be the more inabled for their ordinary labours by canvassing some Texts of Scripture and wringing bloud from thence instead of comfort they made the Sabbath such an yoke as was insupportable Nor were these weeds of doctrine very long in growing Within an hundred yeares and lesse after Nehemiah the people were so farre from working on the Sabbath day as in his time we see they did and hardly could be weaned from so great a sinne but thought it utterly unlawfull to take sword in hand yea though it were to save their libertie and defend Religion A follie which their neighbour Ptolomie Iâ—sâ—ph Ant. li. 12. c. 1. the great King of Aegypt made especiall use of For having notice of this humour as it was no better he entred the Citie on the Sabbath day under pretence to offer sacrifice and presently without resistance surprised the same the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying hand on any weapon or doing any thing in defence thereof but sitting still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an idle slothfulnesse suffered themselues to be subdued by a Tyrant Conquerour This happened Ann. M. 3730. And many more such fruits of so bad a doctrine did there happen afterwards to which now wee hasten CHAP. VIII What doth occurre about the Sabbath from the Maccabees to the destruction of the Temple 1 The Iews refuse to fight in their owne defence upon the Sabbath and what was ordered thereupon 2 The Pharisees about these times had made the Sabbath burdensome by their Traditions 3 Hierusalem twice taken by the Romans on the Sabbath day 4 The Romans many of them Iudaize and take up the Sabbath as other Nations did by the Iews example 5 Augustus Caesar very gratious to the Iews in matters that concerned their Sabbath 6 What our Redeemer taâ—ght and did to rectifie the abuses of and in the Sabbath 7 The finall ruine of the Temple and the Iewish ceremonies on a Sabbath day 8 The Sabbath abrogated with the other Ceremonies 9 Wherein consists the Christian Sabbath mentioned in the Scriptures
either to heale the impotent or relieve the sick or feed the hungrie but he confutes them in them all both by his Acts and by his disputations Whatever â—e maintain'd by argument he made good by practise Did they accuse his followers of gathering corne upon the Sabbath being then an hungred he le ts them know what David did in the same extremitie Their eating or their gathering on the Sabbath day take you which you will was not more blameable nay not so blameable by the law as David's eating of the shewbread which plainly was not to be eate by any but the Priest alone The â—ures he did upon the Sabbath what were they more then which themselves did daily do in laying salves unto those Infants whom on the Sabbath day they had circumcised His bidding of the impotent man to take up his bed and get him gone which seemed so odious in their eyes was it so great a toyle as to walke round the walls of Hiericho and beare the Arke upon their shoulders or any greater burden to their idle backs then to lift up the â—xe and set him free out of that dangerous ditch into the which the hasty â—east might fall aswell upon the Sabbath as the other dayes Should men take care of oxen and not God of man Not so The Sabbath was not made for a lazie idoll which all the Nations of the world should fall downe and worship but for the ease and comfort of the labouring man that he might have some time to refresh his spirits Sabbatum propter hominem factum est the Sabbath saith our Saviour was made for man man was not made to serve the Sabbath Nor had God so irrevocablie spoke the word touching the sanctifying of the Sabbath that he had left himselfe no power to repeale that Law in case he saw the purpose of the Law perverted the Sonne of man even he that was the Sonne both of God and Man being Lord also of the Sabbath Nay it is rightly marked by some that Christ our Saviour did more works of charitie on the Sabbath day then all dayes else Zanchius obserues it out of Irenaeus In Mandat â— Saepius multo Christum in die Sabbati praestitisse opera charitatis quam in aliis diebus and his note is good Not that there was some urgent and extreme necessitie either the Cures to be performed that day or the man to perish For if we looke into the story of our Saviours actions we finde no such matter It 's true that the Centurions sonne and Peters mother in law were even sicke to death and there might be some reason in it why he should haste unto their Cures on the Sabbath day But on the other side the man that had the withered hand Matth. 13. and the woman with her fluxe of bloud eighteene yeares together Luk. 13. he that was troubled with the dropsie Luk. 14. and the poore wretch which was afflicted with the palsie Ioh. 5. in none of these was found any such necessity but that the cure might have beene respited to another day What then Shall it be thought our Saviour came to destroy the Law No. God forbid Himselfe hath told us that he came to fulfill it rather He came to let them understand the right meaning of it that for the residue of time wherein it was to be in force they might no longer be misled by the Scribes and Pharisees and such blinde guides as did abuse them Thus have I briefly summed together what I finde scattered in the writings of the ancient Fathers which who desires to finde at large may looke into Ireâ—aeus li. 4. ca. 19. 20. Origen in Num hom 23. Tertull. li. 4. contr Marcion Athanas. hom de Semente p. 10â—1 1072. edit gr lat Victor Antioch cap. 3. in Marâ—um Chrysost. hom 39. in Matth. 12. Epiphan li. 1. haeres 30. n. 32. Hierom. in Matth. 12. Ambros in cap. 3. Luk. li. 3. Augustin cont Faustum li. 16. ca. 28. lib. 19. ca 9. to descend no lower With one of which last Fathers sayings Cont. Adimant ca. 2. we conclude this list Non ergo Dominus rescindit Scripturam Vet. Test sed cogit intelligi Our Saviours purpose saith the Father was not to take away the Law but to expound it 7 Not then to take away the Law it was to last a little longer He had not yet pronounced Consummatum est that the Law was abrogated Nor might it seeme so proper for him to take away one Sabbath from us which was rest from labour untill he had provided us of another which was rest from sinne And to provide us such a Sabbath was to cost him dearer then words and arguments He healed us by his word before Now he must heale us by his stripes or else no entrance into his rest the eternall Sabbath Besides the Temple stood as yet and whilest that stood or was in hope to be rebuilt there was no end to be expected of the legall ceremonies The Sabbath and the Temple did both end together and which is more remarkable on a Sabbath day The Iews were still sicke of their old disease and would not stirre a foot on the Sabbath day beyond their compasse no though it were to save their Temple and in that their Sabbath or whatsoever else was most deare unto them Nay they were more superstitious now then they were before For whereas in the former times it had beene thought unlawfull to take armes and make warre on the Sabbath day Iosâ—ph de bello li. 4. ca 4. unlesse they were assaulted and their lives danger now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was pronounced unlawfull even to treat of peace A fine contradiction Agrippa layed this home unto them when first they entertain'd a rebellious purpose against the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Id. li. 2. c. 1â— If you observe the custome of the Sabbaths and in them do nothing it will be no hard matter to bring you under for so your Ancestors found in their warres with Pompey who ever deferred his works untill that day wherein his enemies were idle and made no resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If on the other side you take armes that day then you transgresse your countrey laws your selues and so I see no cause why you should rebell Where note Agrippa cals the sabbath a custome and their Countrey law which makes it evident that they thought it not any Lâ—w of Nature Now what Agrippa said did in fine fall out the Citie being taken on the sabbath day as Ios. Scaliger computes it or the Parascâ—ve of the sabbath as Rab. Ioses hath determined Most likely that it was on the sabbath day it selfe For Dion speaking of this warre and of this taking of the Citie Lib 65. concludâ—s it thus Lib 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierusalem saith he was taken on the Saturday which the Iews most reverence till this day Thus
abuse this Scripture in the times before and made it an unlawfull matter for any man to walke into the fields or to see his gardens on the sabbath day either to marke what things they wanted or how well they prospered because this was to do his owne pleasure and so forbidden by the Prophet But those that understand the true Christian sabbath apply them to a better purpose as was shewed before And for the Christian sabbath what it is and in what things it doth consist besides what hath beene said already wee shall adde something more from the ancient Fathers If any man saith Iustin Martyr that hath beene formerly a perjured person Dial. â—um Tâ—yphon a deceiver of his Neighbours an incontinent liver repents him of his sinnes and amends his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man doth keepe a true and holy Sabbath to the Lord his God See to this purpose also Clemens of Alexandria Strom. l. 4. So Origen Trâ—ct 19 in Math. Omnis qui vivit in Christo semper in sabbatis vivit That man whose life is hid with Christ in God keeps a daily Sabbath See to that purpose Hom. 23. in Numbers Hâ—m â—5 Macarius tells us also that the Sabbath given from God by Moses was a Type onely and a shadow of that reall Sabbath Hom. 39. in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by the Lord unto the soule More fully Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What use saith hee is there of a Sabbath to him whose conscience is a continuall feast to him whose conversation is in Heaven For now we feast it every day doing no manner of wickednesse but keeping a spirituall rest holding our hands from covetousnesse our bodies from uncleannesse What need we more The Law of righteousnesse containes ten Commandements The first to know one God the second to abstaine from Idols the third not to prophane Gods Name Hom 49. in Maâ—h 24. the fourth Sabbatum celebrare spirituale to keepe the true spirituall Sabbath c. So hee that made the Opus imperfectum on Saint Matthews Gospell Saint Augustine finally makes the fourth Commandement De conven 10. pâ—aec 10. pâ—aâ—arum so farre as it concernes us Christians to be no more then requies cordis tranquillitas mentis quam facit bona conscientia the quiet of the heart and the peace of minde occasioned by a good conscience Of any other Sabbath to bee looked for now the Fathers utterly are silent and therefore we may well resolue there is no such thing 10 Yet notwithstanding this the Iewes still dote upon their Sabbath and that more sottishly and with more superstition farre then they ever did A view wherof I shall present and so conclude the first part of this present argument And first for the Parasceves or their Eues Buxdorfius thus informes us of their vaine behaviour Die Veneris singuli ungues de digitis abscindunt c. On Friday in the afternoone they pare their nailes and whet their knives Synag Iuâ—â— c. 10 and lay their holyday-clothes in readinesse for the reception of Queen Sabbath for so they call it and after lay the cloth and set on their meat that nothing be to be done upon the morrow About the evening goes the Sexton from door to door coÌ„manding all the people to abstain from work and to make ready for the Sabbath That done they take no worke in hand Onely the women when the Sunne is neere its setting light up their Sabbath-lamps in their dining roomes and stretching out their hands towards them give them their blessing and depart To morrow they beginne their Sabbath very early and for entrance thereunto array themselues in their best clothes and their riâ—hest jewels it being the conceit of Rabbi Solomon that thâ— memento in the front of the fourth Commandement was placed there especially to put the Iewes in minde of their holy-day Garments Nay so precise they are in these preparations and the following rest that if a Iew go forth on Friday and on the night falls short of home more then is lawfull to be travailed on the Sabbath day there must he set him down and there keepe his Sabbath though in a Wood or in the Field or the high-way side without all feare of winde or weather of Theeves or Robbers without all care also of meat and drinke Periculo laâ—ronum praedonumque omni penuria item omni cibi potusque neglectis as that Authour hath it For their behaviour on the Sabbath and the strange niceties where with they abuse themselues he describes it thus Id. cap. 11. Equus aut asinus Domini ipsius stabulo exiens froenum aut capistrum non aliud quicquam portabit c. An horse may have a bridle or an halter to leade not a saddle to lead him and hee that leadeth him must not let it hang so loose that it may seeme hee rather carrieth the bridle then leads the Horse An Henne must not weare her hose sowed about her legge They may not milke their Kine nor eat any of the milke though they have procured some Christian to doe that worke unlesse they buy it A Taylour may not weare his Needle sticking on his sleeve The lame may use a staffe but the blinde may not They may not burthen themselues with Clogges or Pattens to keepe their feet out of the durt nor rub their Shooes if foule against the ground but against a wall nor wipe their durtie hands with a cloth or Towell but with a Cowes or Horses tayle they may do it lawfully A wounded man may weare a plaster on his sore that formerly was applyed unto it but if it fall off hee may not lay it on anew or binde up any wound that day nor carry money in their purses or about their clothes They may not carry a fanne or flap to drive away the Flies If a Flea bite they may remoove it but not kill it but a Lowse they may yet Rabbi Eliezer thinkes one may as lawfully kill a Camell They must not fling more Corne unto their Poultry then will serve that day lest it may grow by lying still and they be said to sowe their Corne upon the Sabbath To whistle a tune with ones mouth or play it on an instrument is unlawfull utterly as also to knocke with the ring or hammer of a doore or knocke ones hand upon a table though it be onely to still a childe So likewise to draw letters either in dust or ashes or on a wet board is prohibited but not to fancie them in the aire With many other infinite absurdities of the like poore nature wherewith the Rabbins have beene pleased to afflict their brethren and make good sport to all the World which are not either Iewes or Iewisâ—ly affected Nay to despight our Saviour as Buxdorfius tells us they have determined since that it is unlawfull to lift the Oxe or Asse out of the ditch which in the
taske to be performed onely on the sabbath dayes and therefore doubt we not but that all dayes equally were taken up for so great a businesse So when he sent out his Apostles to preaâ—h the kingdome of God he bound them not to dayes and times but left all at libertieâ— that they might take their best advantages as occasion was and lose no time in the advancing of their Masters service Now as in this he seemed to give all dayes the like prerogative with the sabbath so many other wayes did he abate that estimation which generally the people had conceived of the sabbath day And howsoever the opinion which the people generally had conceived thereof was grounded as the times then were on superstition rather then true sence of pietie yet that opinion once abated it was more easily prepared for a dissolution and went away at last with lesse noise and clamour Particulars of this nature we will take along as they lâ—e in order His casting out the uncleane spirit out of a man in the Synagogue of Capernaum on the Sabbath day his curing of Peters wives mother and healing many which were sicke of divers diseases on the selfe same day being all works of marvellous mercy and effected onely by his word brought no clamour with them But when he cured the impotent man at the poole of Bethesda Ioh. 5. and had commanded him to take up his bed and walke then did the Iews begin to persecute him and seeke to slay him And how did he excuse the matter Hom. 23. in Numer My Father worketh hitherto saith he and I also worke Oâ—tendens per haec in nullo seculi hujus Sabbate requiescere Deum à dispensationibus mundi provisionibus generis humani Whereby saith Origen he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of mankinde and therefore neither would he intermit such a weighty businesse in any reference to the Sabbath Which answer when it pleased them not but that they sought their times to kill him he then remembreth them how they upon the sabbath used to circumcise a man Ioh. 7. and that as lawfully he might do the one as they the other This precedent made his disciples a little bolder then otherwise perhaps they would have beene Matth. 12. Pulling the eares of corne and rubbing them with their hands and eating them to satisfie and allay their hunger Li 1. â—aeâ—es 30. n. 32. which Epiphanius thinks they would not have done though they were an hungred had they not found both by his doctrine and example that the Sabbath did begin to be in it's declination For which when he and they were joyntly questioned by the Pharisees he choaks them with the instances of what David did in the same extremitie when he eate the shew-bread and what the Priests did every sabbath when they slew the sacrifices In which it is to be considered that in these severall defences our Saviour goes no higher then the legall ceremonies the sacrifice the shew-bread and the Circumcision No argument or parallell case drawne for his justification from the morall law or any such neglect thereof on the like occasions Which plainly shews that he conceived the sabbath to be no part or member of the morall law but onely to be ranked amongst the Mosaicall ordinances Luk. 6. â— It happened on another Sabbath that in the synagogue he beheld a man with a withered hand Hom de Semente and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athan notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in deâ—iance as it were of all their malice and informing humour His healing of the woman which had beene crooked 18. yeares and of the man that had the dropsie one in the synagogue the other in the house of a principall Pharisee are proofe sufficieÌ„t that he feared not their accusatioÌ„s Ioh. 9. But that great cure he wrought on him that was born blinde is most remarkable to this purpose First in relation to our Saviour who had before healed others with his word alone but here he spit upon the ground and made clay thereof and anointed the eyes of the blinde man with the clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. Hâ—â—res 30. â— â—2 but to mould clay and make a plaster was questionlesse a worke so saith Epiphanius Next in relation to the patient whom he commanded to go into the poole of Siloam and then wash himselfe which certainly could not be done without bodily labour These words and actions of our Saviour as before we said gave the first hint to his disciples for the abolishing of the Sabbath amongst other ceremonies which were to have an end with our Saviours sufferings to be nailed with him to his Crosse and buried with him in his grave for ever Now where it was objected in S. Austins time why Christians did not keepe the Sabbath since Christ affirmes it of himselfe that he came not to destroy the Law but to fulfill it the Father thereto makes reply that theâ—efore they observed it not Coâ—t Faust. l. 19. c. 9. Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled what ever was intended in that Law by calling us to a spirituall rest Lib. 1 â—aer 30 â— 32. in his owne great mercie For as it is most truly said by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the lesse and temporall Sabbath was a type and figure which had continued till his comming by him commanded in the law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius 3 Neither did he or his disciples ordaine another Sabbath in the place of this as if they had intended onely to shift the day and to transferre this honour to some other time Their doctrine and their practise are directly contrary to so new a fancie It 's true that in some tract of time the Church in honour of his resurrection did set apart that day on the which he rose to holy exercises but this upon their owne authoritie and without warrant from above that we can heare of more then the generall warrant which God gave his Church that all things in it be done decently Hom. de Semeâ—â—re and in comely order This is that which is told us by Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the resurrection Hom. 3. de Penteâ—osâ— So Maximus Taurinensis Dominicum diem ideo solenâ—em esse quiain eo salvatur velut soloriens discussis infernorum tenebris luce resurrectionis emicueriâ— That the Lords day is therefore solemnely observed because thereon our â—aviour like the rising Sunne dispelled the clouds of hellish
Apostolicall Mandate no Sabbath set on foot by them upon the first day of the weeke as some would have it much lesse that any such Ordinance should be hencâ— collected out of these words of the Apostle 11 Indeed it is not probable that hee who so opposed himselfe against the old Sabbath would erect a new This had not been to abrogate the ceremony but to change the day whereas hee laboured what he could to beat down all the difference of dayes and times which had been formerly observed In his Epistle to the Galatiaâ—s written in Anno 59 he layes it home unto their charge that they oberued dayes and moneths Cap. 4 v. 10. and times and years and seemes a little to bewaile his own misfortune as if he had bestowed his labour in vain amongst them I know it is conceived by some that Saint Paul spake it of the observation of those dayes and times that had been used among the Gentiles and so had no relation to the Iewish Sabbath or any difference of times observed amongst them Saint Ambrose so conceived it and so did Saint Augustine In loâ—um Dies observant qui dicunt crastino non est proâ—iciscendum c. They observe dayes who say I will not goe abroad to morrow or begin any worke upon such a day because of some unfortunate aspect as Saint Ambrose hath it it seemâ— Saint Aâ—gustine learnt it who in his â—19 Epistle directly falls upon the very same expression Eâ—s inculpat qui dicunt non proficiscor quia posterus dies est aut quia lâ—na sic fertur vel proficiscar ut prospere cedat quia ita se habet positio syderum c. The like conceit he hath in his Enchâ—iâ—idiâ—n ad Laurentium cap. 79. But whatsoever S. Ambrose did Saint Augustine lived I am sure to correct his errour observing very rightly that his former doctrine could not consist with Saint Pauls purpose in that place which was to beat down that esteeme which the Iewes had amongst them of the Mosaicall Ordinances their New-moons and Sabbaths I shall report the place at large for the better cleering of the point Vulgatissimuâ— est Gentilium error nt vel in agendis rebus vel expectandis eventibus vitae ac negotiorum suâ—rum ab Astrologis Chaldaâ—is notatos dies observent This was the ground whereon he built his former errour Then followeth the correction of it Fortassâ— tamen non â—pus est ut haec de Gentilium errore intelligamus ne intentionem caâ—sae mark that quam ab exordio susceptam ad fiâ—em usque perducit â—ubitâ— in aliud temere detorquere velle videamur sed de his 〈◊〉 de quibus â—avendis â—um agere per tâ—tam Epistolam appâ—â—et Nam Iudae iserviliter observant dies menses annos tempora in carnali observatione sabbati neâ—meniae c. But yet perhaps saith hee it is not necessary that we should understand this of the Gentiles lest so we vary from the scope and purpose oâ— the Apostlâ— but rather of those men of the avoyding of whose Doctrines hee seemes to treat in all this Epistle which were the Iewes who in their carnall keeping of New-moones and Sabbaths did observe dayes and yeares Cap. 8. n. 33. and times as he here objecteth Compare this with Saint Hieromes preface to the Galathians and then the matter will be cleere that Saint Paul meant not this of any Heathenish but of the Iewish observation of dayes and times So in the Epistle to the Colossiaâ—s writ in the sixâ—teth yeare after Christs Nativity he layes it positively downe that the Sabbath was now abrogated with the other ceremonies which were to vanish at Christs comming Coâ—oâ—â— 2. 16. Let no man judge you saith the Apostle in meat and drinke or in respect of an holy-day or of the New-moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ. In which the Sabbath is well matched with meats drinks new-mones and holy-dayes which were all temporary ordinances and to go off the stage at our Saviours entrance Now whereas some that would be thought great sticklers for the Sabbath conceive that this was spoken not of the weekly morall Sabbath as they call it which must be perpetuall but of the annuall ceremoniall Sabbaths which they acknowledge to be abrogated this new devise directly crosseth the whole current of the ancient Fathers who do apply this Text to the weekly Sabbath It is sufficient in this point to note the places The Reader may peruse them as leisure is and looke on Epiphan lib. 1. hâ—â—res 33. n. 11. Ambrose upon this place Hieromes Epistle ad Algas qu. 10. Chrysost. hom 13 in Hebr. 7. August cont Iudaeos cap. 2. cont Faust Manich. l. 16. c. 28. I end this list with that of Hierome Praefat. in Galaâ— Apocal. 10. Nullus Apostoli serâ—o est vel per Epistolam vel praeâ—entis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus praecessere i. e. otium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum recursus c. gratia Evangelii subrepente cessasse There is saith he no Sermon of the Apostles either delivered by Epistle or by word of mouth wherein he labours not to prove that all the burdens of the Law are now laid away that all those things which were before in types and figures namely the Sabbath Circumcision the New-moones and the three solemne Festivals did cease upon the preaching of the Gospell 12 And cease it did upon the preaching of the Gospell insensibly and by degrees as before wee fore we said not being afterwards observed as it had bin formerly or counted any necessâ—ry part of Gods publick worship Onely some use was made thereof for the enlargement of Gods Church by reason that the people had been accustomed to meet together on that day for the performance of religious spirituall duties This made it more regarded then it would have been especially in the Easterne parts of Greece and A sia where the Provinciall Iewes were somewhat thick dispersed and being a great accession to the Gospell could not so suddenly forsake their ancient customes Yet so that the first day of the weeke began to grow into some credit towards the ending of this Age especially after the finall desolation of Hiâ—rusalem and the Temple which hapned Anno 72 of Christs Nativity So that the religious observation of this day beginning in the Age of the Apostles no doubt but with their approbation and authoritie and since conâ—â—nuing in the same respect for so many Ages may be very well accounted amongst those Apostolicall traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoâ—â—â—d with his resurrection it easily might attain unto that esteeme as to be honoured by 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
for a Sabbath day 1 The Lords day first established by the Emperour Constantine 2 What labours were permitted and what restrained on the Lords day by this Emperours Edict 3 Of other holy dayes and Saints dayes instituted in the time of Constantine 4 That weekely other dayes particularly the Wednesday and the Friday were in this Age and those before appointed for the meetings of the Congregation 5 The Saturday as highly honoured in the Easterne Churches as the Lords day was 6 The Fathers of the Easterne Churches cry downe the Iewish Sabbath though they held the Saturday 7 The Lords day not spent wholy in religious exercises and what was done with that part of it which was left at large 8 The Lords day in this Age a day of feasting and that it hath beene alwayes deemed haereticall to hold fasts thereon 9 Of recreation on the Lords day and of what kind those dancings were against the which the Fathers enveigh so sharpely 10 Other Imperiall Edicts about the keeping of the Lords day and the other holy daies 11 The Orders at this time in use on the Lords day and other dayes of publick meeting in the Congregation 12 The infinite differences betweene the Lords day and the Sabbath 1 HItherto have we spoken of the Lords day as taken up by the common consent of the Church not instituted or established by any text of Scripture or Edict of Emperour or decree of councell save that some few particular Counsels did reflect upon it in the point of Easter In that which followeth wee shall finde both Emperours and Coâ—ncels very frequent in ordering things about this day and the service of it And first wee have the Emperour Constantine who being the first Christian Prince that publickely profest the Gospell was the first also that made any law about the keeping of the Lords day or Sunday De vit const lib. 4. â— 18. Of him Eâ—sebiâ—s tells us that thinking that the chiefest and most proper day for the devotion of his subjects he presently declared his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one who lived in the Roman Empire should take their ease or rest in that day weekely which is instituted to our Saviour Now where the souldiers in his campe were partly Christians and partly the Gentiles it was permitted unto them who professed the Gospell upon the Sunday so he calls it freely to goe unto the Churches and there offer up their prayers to Almighty God But such as had continued still in their auntient errours were ordered to assemble in the open fields upon those dayes and on a signall given to make their prayers unto the Lord after a forme by him prescribed The forme being in the Latine tongue was this that followeth Te solum Deum agnoscimus Cap. 20. te regem profitemur te adjutorem invocamus per te victorias consecuti sumus per te hostes superavimus a te praesentem felicitatem consecutos fatemur futuram adepturos speramus tui omnes supplices sumus a tepetimus ut Constantinum Imperatoren no strum una cum piis ejus liberis quam diutissime nobis salvum victorem `conserves In English thus We doe acknowledge thee to be the onely God we confesse thee to be the King we call upon thee as our helper and defender by thee alone it is that we have got the victory and subdued our enemies to thee as we referre all our present happinesse so from thee also do we expect our future Thee therefore we beseech that thou wouldest please to keepe in all health and safety our noble Emperour Constantine with his hopefull progeny Nor was this onely to be done in the fields of Rome in patentibus suburbiorum campis as the Edict ranne but after by another proclamation he did command the same over all the Provinces of the Empire Cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it So naturall a power it is in a Christian Prince to order things about religion that he not onely tooke upon him to command the day but also â—o prescribe the service to those I meane who had no â—ublicke Liturgie or set forme of Prayer 2 Nor did he onely take upon him to command or appoint the day as to all his subjects and to prescribe â— forme of prayer as unto the Gentiles but to decree what workes should be allowed upon it and what intermitted In former times though the Lords day had got the credit as to be honoured with the publicke meetings of the Congregation yet was it not so strictly kept no not in time of Divine service but that the publicke magistrates Iudges and other Ministers of state were to attend those great imployments they were called unto without relation to this day or cessation on it and so did other men that had lesse employments and those not so necessary These things this pious Emperour taking into consideration and finding no necessity but that his Iudges and other publicke ministers might attend Gods service on that day at least not bee a meanes to keepe others from it and knowing that such as dwelt in Citties had sufficient leisure to frequent the Church and that Artificers without any publicke discommodity might for that time forbeare their ordinary labours hee ordered and appointed that all of them in their severall places should this day lay aside their owne businesse to attend the Lords But then withall conâ—idering that such as followed husbandry could not so well neglect the times of seede and harvest but that they were to take advantage of the fairest and most seasonable weather as God pleased to send it he left it free to them to follow their affaires on what day soever lest otherwise they might lose those blessings which God in his great bounty had bestowed upon them This mentioned in the very Edict he set forth about it First for his Iudges Citizens or inhabitants of the greater townes and all Artificers therein dwelling Omnes Iudices L. Omnes cap. â—e feriâ—s urbanaeque plebes cunctarum artium officia venerabili die Solis quiescant Next for the people of the Country Rure tamen positi libere licenterque agrorum culturae inserviant quoniam frequenter evenit ut non aptius alio die frumenta sulcis vinea scrobibus mandentur And then the reason of this followes Ne occasione momentâ— pereat commoditas 〈◊〉 provisione concessa This Edict did beare date in the Nones of March Anno 321 being the 11 yeare of that Princes Empire and long it did not stand till hee himselfe was faine to explaine his meaning in the first part of it For whereas hee intended onely to restraine lawsuites and contentious pleadings as being unfit for such a day his Iudges and like officers finding a generall restraint in the law or Edict durst not ingage themselves in the Cognizance of any evill cause what ever no not so much as in the Manumission of a Bondslave This comming
their actions taking truce a while to see if they can otherwise compose their differences For so it passeth in edict Dominicum itaque ita semper honorabilem decernimus venerandum ut a cunctis executionibus excusetur Nulla quenquam urgeat admonitio nulla fidei jussionis flagitetur exactio taceat apparitio advocatio delitescat sit idem dies a cognitionibus alienus praeconis horrida vox sileat respirent a controversijs litigantis habeant faederis intervaâ—â—â—m c. I have the rather here layd downe the Law it selfe that wee may see how punctuall the good Emperour was in silencing those troublesome suites and all preparatives or appurtenances thereunto that so men might with quieter mindes repaire unto the place of Gods publicke service yet was not the Edict so strict that neyther any kind of Pleasures were allowed upon that day as may be thought by the beginning of the Law nor any kind of secular and civill businesse to be done upon it The Emperour Constantine allowed of manumission and so did Theodosius too â—od l. 2. de â—er lex 2. Die dominico emancipare manumittere licet relique causae vel lites quiâ—scant so the latter Emperour Nor doe wee finde but that this Emperour Leo well allowed thereof Sure we are that he well allowed of other civill businesses when he appointed in this very Edict that such as went to Law might meete together on this day to compose their differences to shew their evidences and compare their writings And sure I am that he prohibited not all kind of pleasures but onely such as were of an obscene and unworthy nature For so it followeth in the Law first in relation unto businesses ad se se simul veniant adversarij non timentes pacta conferant transactiones loquantur Next in relation unto pleasures Nec tamen hujus religiosae diâ—i ocia relaxantes obscenis quemquaÌ„ patimur voluptatibus detineri where note not simply voluptates but obscenae voluptates not pleasures but obscene and filthy pleasures are by him prohibited such as the Scena theatralis therein after mentioned nor civill businesse of all sorts but brangling and litigious businesses are by him forbidden as the Law makes evident Collectan And thus must Theodorus Lector be interpreted who tells us of this Emperour Leo how hee ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lords day should be kept holy by all sorts of people that it should be a non-lee day a day of rest and ease unto them which is no otherwise to be understood than as the â—aw it selfe intended however the words of Theodorus seeme to be more generall Nor was it long before this Edict or the matter of it had found good enterteinment in the Christian world the rather since those Churches which lay further off and were not under the command of the Roman Emperour taking perhaps their hint from hence had made a Canon to that purpose For in a Councell held in Aragon Anno 516. being some 47. yeares after Leos Edict it was decreed that neyther Bishop Priest or any other of the Clergy the Clergy at that time were possessed of some seates of judicature should pronounce sentence in any cause Can. 4 which should that day bee brought before them Nullus Episcoporum aut presbyterorum vel Clericorum quepropositum cujuscuna cause negotium die dominico audeat judicare This was in Anno 516. as before I sayd the second yeare of Amalaricus King of the Gothes in Spaine 6 Nor stayed they here The people of this sixt age wherein now we are began to Iudaeize a little in the imposing of so strict a rest upon this day especially in the Westerne Churches which naturally are more inclined to superstition then the Easterne nations Wherein they had so farre proceeded that it was held at last unlawfull to travaile on the Lords day with waines or horses to dresse meate or make cleane the house or meddle with any manner of domesticke businesses The third Councell held at Orleans Can. 27. Anno 540. doth informe us so and plainely thereupon determined that since these prohibitions above sayd Ad Iudaicam magis quam ad Christianam observantiam pertinere probantur did favour farre more of the Iew than of the Christian Die dominico quod ante licuit licere that therefore whatsoever had formerly beene lawfull on that day should be lawfull still Yet so that it was thought convenient that men should rest that day from husbandry and the vintage from sowing reaping hedging and such servile workes quo facilius ad ecclesiam venientes orationis gratiaâ— vacent that so they might have better leisure to goe unto the Church and there say their Prayers This was the first restraint which hitherto we have observed whereby the Husbandman was restrained from the plough and vintage or any worke that did concerne him And this was yeelded as it seemes to give them some content at least which aimed at greater and more slavish prohibitions than those here allowed of and would not otherwise be satisfied then by grant of this Nay so farre had this superstition or superstitious conceit about this day prevailied amongst the Gothes in Spaine a sad and melancholike people that mingled and married with the Iewes who then therein dwelt that in their dotage on this day they went before the Iewes their neighbours the Sabbath not so rigorously observed by one as was the Lords day by the other The Romans in this age had utterly defeated the Vandals and their power in Africk becomming so bad neighbours to the Gothes themselves To stop them in those prosperous courses Theude the Gothisâ— King Anno 543. makes over into Africk with a compleate Armie The Armies neere together and occasion faire the Romans on a Sunday set upon them and put them all unto the sword the Gothes as formerly the Iewes never so much as laying hand upon their weapons or doing any thing at all in their owne defence onely in reverence to the day The generall History of Spaine so relates the story although more at large A superstition of so suddaine and so quicke a growth that whereas till this present age we cannot finde that any manner of Husbandry or country labours were forbidden as upon this day it was now thought unlawfull on the same to take a sword in hand for ones owne defence Better such doctrines had beene crushed and such Teachers silenced in the first beginnings then that their Iewish speculations should in finâ— produce such sad and miserable effects Nor was Spaine onely thus infected where the Iewes now lived the French we see began to be so inclined Not onely in prohibiting things lawfull which before we specified and to the course whereof the Councell held at Orleans gave so wise a checke but by imputing such calamities as had fallen amongst them to the neglect or ill observance of this day A flash of lightning or some other fire from heaven as
it was conceived had on the Lords day made great spoyle of men and houses in the Citty of Limoges This Gregory of Tours who lived about the end of this sixt Centurie pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to worke upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsailes Had Gregory beene Bishop of Limoges as he was of Toures it may be Limoges might have scaped so fierce a censure and onely Tours have suffered in it For presently he addes in Turonico vero nonnulli aâ— hoc igne sed non die dominico adusti sunt that even in Tourâ— it selfe many had perished by the selfe same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witnesse of our Saviours resurrection Ideo omni fide a Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publicke businesse to be done upon it A peece of new Divinity and never heard of till this age nor in any afterwards 7 Not heard of till this age but in this it was For it the 24. yeare of Gunthram King of the Burgundians Anno 588. â—onc Mati soâ—eâ—s 2â— Can. 1. there was a Councell called at Mascon a towne situate in the Duchie of Burgundie as we now distinguish it wherein were present Priscus Evantuis Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordeined that it should be observed more carefully for the times to come Which Canon I shall therefore set downe at large because it hath beene often produced as a principall ground of those precise observances which some amongst us have endeavored to force upon the consciences of weake and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptâ—i tradere c. It is observed that Christian people doe very rashly slight and neglect the Lords day giving themselves thereon as on other dayes to continuall labours c. Therefore let every Christian in case he carry not that name in vaine give care to our instruction knowing that we have care that you should doe well as well as power to bridle you that you doe not ill It followeth Custodite dieâ— dominicum qui nos denuo peperit c. Keepe the Lords day the day of our new birth whereon wee were delivered from the snares of sinne Let no man meddle in litigious controversies or deale in actions or law-suites or put himselfe at all upon such an exigent that needes hee must prepare his Oxen for their daily worke but exercise your selves in hymnes and singing prayses unto God being intent thereon both in minde and body If any have a Church at hand let him goe unto it and there powre forth his soule in teares and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the Seventh day or Sabbath in the Law and Prophets and therefore it is very meete that wee should celebrate this day with one accord whereon we have beene made what at first wee were not Let us then offer unto God our free and voluntary service by whose great goodnesse wee are freede from the Gaole of errour not that the Lord exacts it of us that we should celebrate this day in a corporall abstinence or rest from labour who onely lookes that wee doe yeeld obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at naught this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall loose his cause If that he be an husbandman or servant he shall be corporally punished for it but if a Clergy man or Monke he shall bee six moneths separated from the Congregation Adde here that two yeares after this being the second yeare of the second Clotaire King of France there was a Synod holden at Auxxerre a towne of Champaigne concilium Antisiodorense in the Latin writers wherein it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia operâ— exercare that no man should be suffered to yoake his Oxen or doe any manner of worke upon the Sunday This is the Canon so much urged I meane that of Mascon to prove that wee must spend the Lords day holily in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yeeld unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be faine to traverse For first it was contrived of purpose with so great a strictnes to meete the better with those men which so extreamely had neglected that sacred day A sticke that bends too much one way cannot bee brought to any straightnesse till it be bent as much the other This Synod secondly was Provinciall onely and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repaire to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their parish Churches no Chappell nearer they are permitted by the Canon to abide at home As for religious duties here are none expressed as proper for the Congregation but Psalmes and hymnes and singing prayse unto the Lord and powring forth our soules unto him in teares and prayers and then what shall wee doe for preaching for preaching of the Word which wee so much call for Besides King Gunthram on whose authority this Counsell met in his Confirmatory letters doth extend this Canon as well unto the other holy dayes as unto the Sunday commanding all his Subjects Vigore hujuâ— decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs soleâ—nitatibus and all solemne festivalls whatsoever they should abstaine from every kind of bodily labour save what belong'd to dressing meate But that which needes must most afflict them is that the councell doth professe this abstinence from bodily labour which is there decreed
to be no ordinance of the Lords that he exacteth no such duty from us and that it is an ecclesiasticall exhortation onely and no more but so And if no more but so it were too great an undertaking to bring all nations of the world to yeeld unto the prescript of a private and particular Canon made onely for a private and particular cause and if no more but so it concludes no Sabbath 8 Yet notwithstanding these restraints from worke and labour the Church did never so resolve it that any worke was in it selfe unlawfull on the Lords day though to advance Gods publicke service it was thought good that men should bee restrained from some kinde of worke that so they might the better attend their prayers and follow their devotions It s true these centuries the fifth and sixth were fully bent to give the Lords day all fit honour not onely in prohibiting unlawfull pleasures but in commanding a forbearance of some lawfull businessâ— such as they sound to yeeld most hinderance to religious duties Yea and some workes of pietie they affixt unto it for its greater honour The Prisoners in the common Gaoles had formerly beene kept in too strictly It was commanded by Honorius and Theodosius at that time Emperous Anno 412. that they should be permitted omnibus diebus dominicis every Lords day to walke abroade with a guard upon them as well to crave the charity of well disposed persons as to repaire unto the Bathes for the refreshing of their bodies Nor did he onely so command it but set a mulct of 20 pound in gold on all such publicke ministers as should disobey the Bishops of the Church being trusted to see it done Where note that going to the Bathes on the Lords day was not thought unlawfull though it required no question corporall labours for had it beene so thought as some thought it afterwards the Prelates of the Church would not have taken it upon them to see the Emperours will fulfilled and the law obeyed A second honour affixt in these Ages to the Lords day is that it was conceived the most proper day for giving holy Orders in the Church of God and a law made by Leo then Pope of Rome and generally since taken up in the Westerne Church that they should bee conferred upon no day else There had beene some regard of Sunday in the times before and so much Leo doth acknowledge Quod ergo a patribus nostris propensiore cura novimus servatum esse Epl. decret 81. a vobis quoque volumus custodiri ut non passim diebus omnibus sacerdotalis ordinatio celebretur But that which was before a voluntary Act is by him made necessary and a law given to all the Churches under his obedience Vt his qui consecrandi sunt nunquam benedictiones nisi in die resurrectionis dominicae tribuantur that ordinations should bee celebrated on the Lords day onely And certainely he gives good reason why it should be so except in extraordinarie and emergent cases wherein the law admits of a dispensation For on that day saith he The holy Ghost descended upon the Apostles and thereby gave us as it were this celestiall rule that on that day alone we should conâ—erre spirituall orders in quo â—ollata sunt omnia dona gratiarum in which the Lord conferred upon his Church all spirituall graces Nay that this busines might be done with the more solemnity and preparation it was appointed that those men who were to be invested with holy Orders should continue fasting from the Eve before that spending all that time in prayer and humbling of themselves before the Lord they might be better â—itted to receive his Graces For much about these times the service of the Lords day was enlarged and multiplyed the Evenings of the day being honoured with religious meetings as the Mornings formerly Yea and the Eves before were reckoned as a part or parcell of the Lords day following Cui a vespere sabbati initium constat ascribi as the same Decretall informes us The 251 Sermon de tempore ascribed unto Saint Aâ—stine doth affirme as much but we are not sure that it is his Note that this Leo entred on the chaire of Rome Anno 440 of our Saviours birth and did continue in the same full 20 years within which space of time he set out this decretall but in what yeare particularly that I cannot finde 10 I say that now the Evenings of the Lords day began to have the honour of religious meetings for ab initio non fuit sic it was not so from the beginning Nor had it beene so now but that almost all sorts of people were restrained from worke aswell by the Imperiall Edicts as by the constitutions of particular Churches by meanes where of the afternoone was left at large to bee disposed of for the best increase of Christian Pietie Nor probably had the Church conceived it necessary had not the admiration which was then generally had of the Monasticke kinde of life facilitated the way unto it For whereas they had bound themselves to set houres of prayer Epitaphium Paulâ— matr Mane hora tertia sexta nona vespere noctis medio at three of the clocke in the morning at sixe at nine and after in the evening and at midnight as S. Hierome tells us the people generally became much affected with their strict devotions and seemed not unwilling to conforme unto them as farre at least as might consist with their vocations upon this willingnesse of the people the service of the Church became more frequent then before and was performed thrice every day in the greater Churches where there were many Priests and Deacons to attend the same namely at sixe and nine before noone and at sometime appointed in the evening for the afternoone accordingly as now wee use it in our Cathedrall and Collegiate Churches But in inferiour townes and pettit villages where possibly the people could not every day attend so often it was conceived sufficient that they should have the morning and the evening prayer sung or sayd them that such as would might come to Church for their devotions and so it is by the appointment of the Rubricke in ouâ— Common Prayer Booke Onely the Sundayes and the holyâ— dayes were to be honoured with two severall meetings in the morning the one at sixe of the Clocke which simply was the morning service the other at nine for the administration of the holy Sacrament and Preaching of the Word to the congregation This did occasion the distinction of the first and second Service as we call them still though now by reason of the peoples sloth and backwardnesse in comming to the Church of God they are in most places joyn'd together So whereas those of the monasticke life did use to solemnize the Eve or Vigils of the Lords day and of other festivals with the peculiar and preparatory service to the day it selfe that profitable and pious custome
doe ordeine according as it is commanded in the law of God that no man doe any servile worke on the Lords day This in the generall had beene before commanded by his father Pepin in the councell holden in Friuli but he now explicates himselfe in these particulars That is to say that neither men imploy themselves in workes of husbandry in dressing of their Vines ploughing their lands making their hay fencing their grounds grubbing or felling trees working in mines building of houses planting their gardens nor that they pleade that day or goe forth on hunting and that it be not lawfull for the women to weave or dresse cloath to make garments or needle worke to card their wool beate hempe wash cloathes in publicke or sheere sheepe but that they come unto the Church to divine service and magnifie the Lord their God for those good things which on that day he hath done for them After considering with himselfe that faires and markets on this day were an especiall meanes to keepe men from Church he set out his Imperiall Edict de nundinis non concedendis as my author tells me Nor did he trust so farre to his owne Edict as not to strengthen it as the times then were by the authority of the Church and therefore caused those five Councells before remembred to be assembled at one time in foure of which it was determined against all servile workes and Law dayes as also ut mercaâ—tus in ijs minime sit Concil Mogunt Câ—n. 37. ne mercata excerceant Rhemens can 35. and so in those of Tours 40. and Arles 16. That of Chalons which was the fifth did onely intimate that whereas the Lords day had beene much neglected Can. 50. the better keeping of the same was to be established authentica constitutione by some Authenticall constitution of the Emperour himselfe But whatsoever care this Emperour tooke to see his will performed and the Lords day sanctified it seemes his successour Ludovicus was remisse enough which being found as found it was the people fell againe to their former labours ploughing and marketting and Lawdayes as before they did The Councell held at Paris Anno 829 which was but sixteene yeares after the holding of the aforesayd Synods Concil Parisâ—eâ—s â— l. c. 50 much complaines thereof and withall addes that many of the Prelates assembled there knew both by fame and by their owne proper knowledge quosdam in hoc die ruralia opera excercentes fulmine interemptos that certain men following their husbandry on that day had beene killed with lightning and others with a strange convulsion of their joynts had miserably perished whereby say they it is apparant that God was very much offended with their so great neglect of that holy day Rather with their so great neglect of their superiours in that nor declaration of their King nor constitution of the Church could worke so farre upon them as to gaine obedience in things conducing to Gods service Had working on that day beene so much offensive in the â—ight of God likely it is wee might have heard of some such judgements in the times before but being not prohibited it was not unlawfull Now being made unlawfull because prohibited God smote them for their frequent workings at times which were designed to another use not in relation to the day but their disobedience Therefore the councell did advise that first of all the Priests and Prelates then that Kings Princes and all faithfull people would doe their best endeavour for the restoring of that day to its auncient lustre which had so fowly beene neglected Next they adressed themselves particularly to Ludovicke and Lotharius then the Roman Emperours ut cunctis metum incutiant that by some sharpe injunction they would strike a terrour into all their subjects that for the times to come none should presume to plough or hold Law-dayes or Market as of late was used This probably occasioned the sayd two Emperours 853. to call a Synod at Rome under Leo the fourth where it was ordered more precisely Syn. Rom. Can. 30. than in fâ—rmer times ut die dominico nullus audeat mercationes nec in cibariis rebus aut quaelibet opera rustica facere that no man should from thenceforth dare to make any Markets on the Lords day no not for things that were to eate neither to doe any kinde of worke that belonged to husbandry Which Canon being made at Rome confirmed at Compeigne and afterwards incorporated as it was into the body of the Canon Law whereof see Decretal l. 2. tit 9. de feriis cap. 2. became to be admitted without further question in most parts of Christendome especially when the Popes had attained their height and brought all Christian Princes to be at their devotion For then the people who before had most opposed it might have justly sayd Behold two Kings stood not before him how then shall we stand 2 King â—0 Out of which consternation all men presently obeyed tradesmen of all sorts being brought to lay by their labours and amongst those the miller though his worke was â—asiest and least of all required his presence Nâ—c aliquis a vespera diei Sabbati usque ad vesperam diei dominicae ad molendiâ—a aquarum vel ad aliqua alia molere aâ—deat So was it ordered in the Councell of Angeirs of which see Bochellus Anno 1282 wherein the Barber also was forbidden to use his trade 8 Yet were not those restraints so strict as that there was no liberty to be allowed of either for businesse or pleasure A time there was for both and that time made use of there being in the Imperiall Edicts and Constitutions of the Church yea and the decretalls of the Popes many reservations whereby the people might have liberty to enjoy themselves They had beene else in worse condition then the lewes before In the Edict of Charles the Great before remembred though otherwise precise enough there were three severall kindes of carriages allowed and licence on the Lords day i. e. Hortalia carra vel victualia vel si fortenecesse erit corpus cujuslibet ducere ad sepulchrum that is to say carriage of gardening ware and Carts of victuals and such as are to carry a dead corps to buriall So Theodulphus Aurelianensis who lived about the yeare 836 having first put it downe for a positive rule that the Lords day ought with such care to bee observed ut praeter orationes missarum solennia ea quae ad vescendum pertinent Epl. ap Bibl. Patr nil aliud fiat that besides prayer and hearing masse and such things as belong to food there is directly nothing that may be done admits of an exception or a reservation Nam si necessitas fuerit navigandi vel itinerandi licentia datur For if saith he there be a necessary occasion either of setting sayle or going a journey this may be allowed of in case they pretermit not Masse and Prayers This
I finde extant as a Canon of the 6 Generall councell holden in Constantinople but since both this and all the rest of the same stampe there are nine in all are thought not to belong of right unto it I have chose rather to referre it to this Theodulphus though a private man amongst whose workes I finde it in the great Bibliotheca Patrum Tom. 9. Thus in a Synod held at Coy within the realme and diocesse of Oniedo Anno 1050 it was decreed that all men should repaire to Church on the Lords day and there heare Matins Masse and other the â—anonicall houres 〈◊〉 6. as also Opus servile non excerceant nec sectentur itinera that they should doe no servile worke nor take any journey Yet with exceptions foure or five namely unlesse it were for devotions sake or to bury the dead or to visit the sicke or finally prosecreto regis vel Saracenorum impetu on speciall businesse of the Kings or to make head against the Saracens The King was much beholding to them that they would take such care of his state affaires more then some Princes might be now in case their businesse were at the disposing of particular men So had it beene decreed by severall Emperours yea and by severall Councells too which for the East partâ— was confirmed by Emanuel Comnenus the Easterne Emperour Anno 1174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all accesse to the tribunall should bee quite shut up that none of those who sate in judgement should sit on any cause that day Yet this not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. unlesse the King shall please on any new emergent cause as many times businesse comes unlooked for to appoint it otherwise Thus also for the workes of labour fishing had beene restrained on the Lords day as a toylesome Act and on the other holy dayes as well as that yet did it please Pope Alexander the third he entred on the chaire of Rome Anno 1160. to order by his decretall that on the Lords day and the rest Decretal l. 2. 7 tit 9 c. 3. it might be lawfull unto those who dwelt upon the Coast Si halecia terrae inclinarint â—orum captioni ingruente necessitate intendere to set themselves unto their fishing in case the Herring came within their reach and the timâ— was seasonable Provided that they sent a convenient portion unto the Churches round about them and unto the poore Nay even the workes of handycrafts were in some sort suffered For whereas in the Councell of Laodicea it was determined that men should rest on the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all their handy worke and repaire to Church Balsamon tells us in his Glosse In Can. 29. Concil Lâ—â—d that so it was resolved amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if with conveniency they could For still saith he he lived in Anno 1191 in case men labour on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either because of want or any other necessity they are held excusable Lastly whereas Pope Gregory the ninth had on the Sundayes and the holy dayes commanded ut homines jumenta omnia quiescant Chroniâ— Aeditui that there should be a generall restraint from labour both of man beast there was a reservation also nisi urgens necessitas instet vel nisi pauperibus vel ecclesiae gratis fiat unlesse on great necessity or some good Office to be done unto the poore or the Church 9 Nor were there reservations and exceptions onely in point of businesse and nothing found in point of practise but there are many passages especially of the greatest persons most publick actions left upon record to let us know what liberty they assumed unto themselves as well on this day as the rest And in such onely shall I instance and as being most exemplary and therefore most conducing to my present purpose And first wee reade of a great battaile fought on Palme Sunday Aventiâ—e Hist. â— 3. Anno. 718. betweene Charles Martell Grand master of the houshould of the king of France and Hilpericus the King himselfe wherein the victory fell to Charles and yet wee reade not there of any great necessity nay of none at all but that they might on both sides have deferred the battaile had they conceived it any â—inne to fight that day Vpon the Sunday before Lent Anno 835. Ludovick the Emperour surnamed Pius or the godly together with his Prelates and others Baroâ— which had beene present with him at the assembly held at Theonville went on his journey unto Mets nor doe we finde that it did derogate at all from his name and piety Vpon the Sunday after Whitsontide Anno 844. Ludowick sonne unto Lotharius the Emperour made his solemne entrance into Rome the Roman Citizens attending him with their Flagges and Ensignes the Pope and Clergy staying his comming in S. Peterâ— Church there to entertaine him Vpon a Sunday Anno 1014. Henry the Emperour duodecem senatoribus vallatus environed with twelve of the Roman Senatours Ditmarus Hist. l. 7. came to S. Peters Church and there was crowned together with his wife by the Pope then being On Easter day in ipsa die paschalis solennitatis Anno. 1027. Conrade the Emperour was solemnely inaugurate by Pope Iohn Canutus King of England Otho Frising hist l. 6. c. 29. and Rodalph King of the Burgundians being then both present and the next Sunday after began his journey towards Germany Vpon Palme Sunday Anno. 1084. Wibert Archbishop of Ravenna was solemnly inthronized in the Chaire of Rome Vrspergens Câ—â—onicoâ— and the next Sunday after being Easter day Henry the third Imperiali dignitate sublimatus est was crowned Emperour On Passion Sunday Anno 1148. Lewis the King of France afterwards Canonized for a Saint made his first entrie into Hierusalem with all his Army and yet we reade not any where that it was layd in barre against him to put by his Sainting as possibly it might be now were it yet to doe What should I speake of Councells on this day assembled as that of Charles Anno 1146. for the recovery of the holy land of Tours on Trinity Sunday as wee call it now Anno 1164. against Octavian the Pseudo Pope that of Ferrara upon Passion Sunday Anno. 1177. against Frederick the Emperour or that of Paris Anno 1226. summoned by Stephen then Bishop there on the fourth Sunday in Lent for the condemning of certaine dangerous and erronious positions at that time on foote I have the rather instanced in these particulars partly because they hapned about these times when Prince and Prelate were most intent in laying more and more restraints upon their people for the more honour of this day and partly because being all of them publicke actions and such as mooved not forwards but by divers wheeles they did require a greater number of people to attend them And howsoever Councells in
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
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
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
on those dayes was not held unlawfull si instent hostes in case the enemie bee at hand though otherwise not to be done where no danger was These are the speciall points observed and published by Tostatus And these I have the rather exactly noted partly that wee may see in what estate the Lords day and the other holy dayes were in the Church of Rome what time the reformation of religion was first â—et on foote but principally to let others see how neere they come in their new fancies and devises unto the nicetieâ— of those men whom they most abhorre 5 Thus stood it as before I sayd both for the doctrine and the practise till men began to looke into the errors and abuses in the Roman Church with a more serious eye than before they did and at first sight they found what little pleased them in this particular Their doctrine pleased them not in making one day holier than another not onely in relation to the use made of them but to a naturall and inherent holinessâ— wherewith they thought they were invested Nor did their practise please much more in that they had imposed so many burdens of restraint upon the consciences of Gods people and thereby made that day a punishment which was intended for the ease of the labouring man Against the doctrine of these men and the whole practise of that Church Calvin declares himselfe in his booke of Institutions And therewith taxeth those of Rome l. 2 cap. 8. p. 34. qui Iudaica opinione populum superioribus seculis imbuerunt who in the times before possessed the peoples mindes with so much Iudaisme that they had changed the day indeed as indishonour of the Iew but otherwise retained the former sanctity thereof which needes must bee saith he if there remaine with us as the Papists taught the same opinion of the mysteries and various significations of dayes and times which the Iewes once had And certainely saith hee we see what dangerous effects have followed on so false a doctrine those which adhere to their instructions having exceedingly out gone the Iewes crassa carnalique Sabbatismi superstitione in their grosse and carnall superstitions about the Sabbath Beza his Scholler and Acates sings the selfe same song In Apocal. 1. v. 10. that howsoever the assemblies of the Lords day were of Apostolicall and divine tradition sic tamen ut Iudaica cessatio ab omni opere non observaretur quoniam hoc plane fuisset judaismum non abolâ—re sed tantum quod ad diem attinet immutare yet so that there was no cessation from worke required as was observed among the Iewes For that saith he had not so much abolished Iudaisme as put it off and changed it to another day And then he addes that this cessation was first brought in by Constantine and afterwards confirmed with more and more restraints by the following Emperours by meanes of which it came to passe that that which first was done for a good intent viz. that men being free from their worldly businesses might wholely give themselves to hearing of the Word of God in merum Iudaismum degenerarit degenerated at the last into downe-right Iudaisme So for the Lutheran Churches Chemnitius chalengeth the Romanists of superstition quasi dominicae diei reliquis diebus festis per se peculiarâ—s quaedam insit sanctitas because they taught the people that the holy dayes considered onely in themselves had a native sanctitie And howsoever for his part hee thinke it requisite that men should be restrained from all such workes as may bee any hinderance unto the sanctifying of the day yet he accounts it but a part of the Iewish leaven nimis scrupulose diebus festis prohibere operas externas quae vel quando non impediunt publicum ministerium so scrupulously to prohibit such externall Actions which are at all no hindrance to Gods publicke service and mans Sabbath duties In Mat. 12. Bucer goes further yet and doth not onely call it a superstition but an apostasie from Christ to thinke that working on the Lords day in it selfe considered is a sinnefull thing Si existimetur operari in eo die per se esse peccatum superstitio gratiae Christi qui ab elementis mundi nos suo sanguine liberavit negatio est as his owne words are Then addes that he did very well approve of the Lords day meetings si eximatur è cordibus hominum opinio necessitatis if men were once dispossessed of these opinions that the day was necessary to be kept that it was holier in it selfe then the other dayes and that to worke upon that day in it selfe was sinnefull Lastly the Churches of the Switzers professe in their Confession that in the keeping of the Lords day they give not the least hint to any Iewish superstitions Neque enim alteram diem altera sanctiorem esse credimns Cap. 24. nec otium deo per se probari existimamus For neither as they sayd doe we conceive one day to be more holy than another or thinke that rest from labour in it selfe considered is any way pleasing unto God By which we plainely may perceive what is the judgement of Protestant Churches in the present point 6 Indeede it is not to be thought that they could otherwise resolve and determine of it considering what their doctrine is of the day it selfe how different they make it from a Sabbath day which doctrine that wee may perceive with the greater ease we will consider it in three propositions in which most agree 1. That the keeping holy one day of seven is not the Morall part of the fourth Commandement or to be reckoned as a part of the law of â—ature 2. That the Lords day is not founded on Divine Commandement but onely on the authority of the Church and 3. That the Church hath still authority to change the day and to transferre it to some other First for the first it seemes that some of Rome considering the restraints before remembred and the new doctrine thence arising about the naturall and inherent holinesse which one day had above another had altered what was formerly delivered amongst the Schoolemen and made the keeping of one day in seven to bee the Morall part of the fourth Commandement This Calvin chargeth them withall that they had taught the people in the former times In stit l. 2. cap. 8. 11. 34. that whatsoever was ceremoniall in the fourth Commandement which was the keeping of the Iewes seventh day had beene long since abrogated remanere vero quod morale est nempe unius diei observationem in hebdomade but that the morall part thereof which was the keeping of one day in seven did continue still With what else is it as before was sayd then in dishonour of the Iewes to change the day and to affixe as great a sanctity thereunto as the Iewes ever did And for his owne part he professeth that howsoever he approved of the Lords
day meetings Non tamen numerum septennarium ita se morari ut ejus servituti ecclesias astringeret yet stood not he so much for the number of seven as to confine the Church unto it If Calvin elsewhere be of another minde and speake of keeping holy one day in seven as a matter necessary which some say he doth either they must accuse him of much inconstancy and forgetfulnesse or else interpret him In decalog with Ryvell as speaking of an ecclesiasticall custome not to be neglected non de necessitate legis divinae and not of any obligation layed upon us by the law of God Neither is he the onely one that hath so determined Simler hath sayd it more expressely Quod dies una cultui divine consecretur ex lege naturae est quod autom haec sit septima In Exod. 20. non octava nona aut decima juris est divini sed ceremonialis That one day should be set apart for Gods publicke worship is the law of nature but that this day should bee the seventh and not the eighth ninth or tenth was of divine appointment but as ceremoniall Loc. 55. Aretius also in his common plaâ—es distinguished betweene the substance of the Sabbath and the time thereof the substance of it which was rest and the workes of piety being in all times to continue tempus autem ut septimo die observetur hoe non fuâ—t necessarium in ecclesia Christi but for the time to keepe it on the seventh day alwayes that was not necessary in the Church of Christ. So also Frankisc Gomarus that great undertaker against Arminius Cap. 5. n. 8. in a booke written purposely de origine institutione Sabbati affirmes for certaine that it can neither be made good by the law of nature or text of Scripture or any solid argument drawne from thence unum è septem diebus ex vi praecepti quarti ad cultum dei necessario observandum that by the fourth Commandement one day in seven is of necessity to be dedicated to Gods service And Ryvet as profest an enemy of the Remonstrants In Exod. 20. p. 190. though for the antiquity of the Sabbath he differeth from the sayd Gomarus yet hee agreeth with him in this not onely making the observance of one day in seven to be meerely positive as in our first part we observed but layes it downe for the received opinion of most of the Reformed Divines unum ex septem diebus non esse necessariâ— eligendum ex vi praecepti ad sacros conventus celebrandos the very same with what Gomarus affirmed before In Examin Conc Tred So lastly for the Lutheran Churches Chemnitius makes it part of our Christian liberty quod nec â—int alligati nec debeant alligari ad certorum vel dierum vel temporum observationes opinione necessitatis in Novo Testamento c. That men are neither bound nor ought to bee unto the observation of any dayes or times as matters necessary under the Gospel of our Saviour though otherwise he account it for a barbarous folly not to observe that day with all due solemnitie which hath for so long time beene kept by the Church of God Therefore in his opinion also the keeping of one day in seven is neither any morall part of the fourth Commandement 〈…〉 or parcell of the law of nature As for the subtile shift of Amesius finding that keeping holy of one day in seven is positive indeed sed immutabilis plane institutionis but such a positive Law as is absolutely immutable doth as much oblige as those which in themselues are plainly naturall and morall it may then serve when there is nothing else to helpe us For that a positive law should be immutable in it selfe and in its owne nature be as universally binding as the morall law is such a peece of learning and of contradiction as never was put up to shew in these latter times But hee had learnt his â—â—rry in England here and durst not broach it but by halues amongst the Hollanders 7 For the next Thesis that the Lords day is not founded on divine Commandement but the authoritie of the Church it is a point so universally resolved on as no one thing more and first we will begin with Caluin who tels us how it was not without good reason that those of old appointed the Lords Day as we call it to supply the place of the Iewish Sabbath 〈◊〉 l. 2. c. 8. â— 3. Non sine delectu daminicum quem vocamus diem veteres in locum sabbati subrâ—garunt as his words there are Where none I hope will think that hee would give our Saviour Christ or his Apostles such a short come off as to include them in the name of Veteres onely which makes it plaine that he conceived it not to be their appointment In Math. 12. Bucer resolues the point more cleerly communi christianorum consensu Dominicum diem publicis Ecclesie conventibus ac requieti publicae dicatuâ—â— esse ipso statim Apostolorum tempore and saith that in the Apostles times the Lords day by the common consent of Christiau people was dedicated unto publick rest In 〈◊〉 and the assembliâ—s of the Church And Peter Martyr upon a question asked why the â—ld seventh day was not kept in the Christian Church makes answere that upon that day and on all the rest wee ought to rest from our owne works the works of sinne Sed quod is magis quam ille eligatur ad 〈◊〉 Deicultum libernâ— fuiâ— Ecclesis per Christum ut 〈◊〉 consuleret quod ex re magis judicaret 〈◊〉 illa pessime judicavit c. That this was rather chose then that for Gods publick service that saith he Christ left totally unto the liberty of the Church to do therein what should seeme most expedient and that the Church did very well in that she did preferre the memory of the resurrection before the memory of the creation These two I have the rather thus joyned together as being sent for into England iâ— King Edwards time and placed by the Protectour in our Vniversities the better to establish 〈◊〉 at that time begun and doubt we not but that they taught the self same doctrine if at the least they touched at all upon that point with that now extant in their writings at the same time with the lived Bullinger Guâ—ltor In Apoc. 1 two great learned men Of these the first informes us hunc 〈◊〉 loco sabbati in memoriam resurgentis Domini delegisse sibi Ecclesiaâ— that in memoriall of our Saviours resurrection the Churches set apart this day in the Sabbaths steed whereon to hold their solemne and religious meetingâ— And after Sponte receperâ—â—â— Eccleâ—iâ— illam diem non legimus cam ullibi praeceptam that of their owne accord and by their own authoritie the Church made choice thereof for the use aforeâ—aid In Act. Ap. 〈◊〉 131.
And secondly it was resolved on to implore the Civill Magistrate Vt opera omnia servilia seu quotidiana c. quibuâ— tempus pomeridianum diebus Dominicis maxime in pagis plerunque transigi soleret that by their Edicts they would restraine all servile works the works of ordinary dayes and especially games drinking-matches and other profanations of the Sabbath wherewith the afternoone or Sundayes chiefly in smaller Townes and Villages had before beene spent that so the people might repaire to the catechizing By which we also may perceive that there was no restraint on â—undayes in the afternoone from any kinde of seruile works or daily labours but that men might and did apply themselues to their severall businâ—sses as on other dayes As for the greater Townes there is scarce any of them wherein there are not Faires and Markets kirk-masses as they use to call them upon the Sunday and those as much frequented in the afternoone as were the Churches in the Forenoone A thing from which they coulâ— not hold not in Dâ—rt it selfe what time the Synod was assembled Nor had it now beene called upon as it is most likely had not Amesius and some others of our English Malecontents scattered abroad Bounds principles amongst the Netherlands which they had sowne before in England And certainly they had made as strong a faction there before this time their learned men beginning to bandie one against the other in the debates about the Sabbath but that the livelihood of the States consisting most on trade and trafficke cannot spare any day Sunday no more then any other from venting their commodities and providing others So that in generall the Lords day is no otherwise observed with them though somewhat better then it was twelue yeares ago then an halfe-holiday is with us the morning though not all of that unto the Church the after-noone to their imployments So for the French and Germane Churches we may perceive by their Divines Calvin and Beza and Martin Bucer who do so highly charge the Romanist for the restraint of working on the Lords day that they were well enough content to allow the same And for the Churches of the Switzers Zuinglius avoweth it to be lawfull Resp. ad Val. Gentilem Die Dominico peractis sacris laboribus incumbere On the Lords day after the end of Divine Service for any man to follow and pursue his labours as commonly we do saith he in the time of harvest Indeed the Polish Churches formerly decreed in two severall Synods the one at Cracow Ann. 1573 the other at Petricow Ann. 1578. Vt Domini in suis ditionibus prohibeant Dominicis diebus nundinas annuas septimanales That Lords of Mannours as we call them should not permit on the Lords day either Faires or Markets in any of the Townes unto them belonging Neque iisdem diebus coloâ—os suos ullos laboribus aut vecturis onerent nor on those dayes imploy their Tenants in carriages or such servile labours But this was rather done to please the Lutherans amongst whom and those of the Communion of the Church of Rome under whom they live then out of any principle or example of those Churches whom they chiefly followed For recreations last of all there is no question to be made but that where working is permitted and most kinde of businesse a man may lawfully enjoy himselfe and his honest pleasures and without danger of offence pursue those pastimes by which the minde may be refreshed and the spirits quickened Already have we told you what the custome is in the Palatine Churches And for the Belgicke besides it was before declared from the Synod of Dort touching the usuaâ—l spending of that day in games and drinking matches their foure great Doctors Synâ—ps 〈◊〉 disp 21. n. 58. Polyander Ryvet Thysius and Walaeus make recreation to be part of the Sabbaths rest Et inter fines Sabbati esse and to be reckoned as a principall intent thereof Even in Geneva it selfe the mother Church unto the rest as Robert Iohnson tels us in his enlargement of Boterus All honest exercises sâ—ooting in peeces long-bowes crosse-bowes c. are used on the Sabbath day and that in the morning both before and after Sermon neither do the Ministers finde fault therewith so they hinder not from hearing of the Word at the time appointed Indeed there is no reason why they should finde fault the practise so directly rising upon their principles 10 Dancing indeed they do not suffer either in Geneva or the French Churches though not prohibited for ought I can learne in either Germany or any of the Lutheran kingdomes but this not in relation to the day but the sport it selfe which absolutely they have forbidden on all dayes whatever Calvin tooke great offence thereat of so austere a life would he have the people and kept a great ado about it in Geneva when he lived amongst them as hee doth thus relate the story to his friend Farellus Epist ad Fareâ— Corneus and Perinus two of speciall power and qualitie in that Citie together with one Heinrichus one of the Elders of the Church a Syndie which is one of the foure chiefe Officers of the Common-wealth and some others of their friends being merry at an invitation fell to dancing Notice hereof being given to Calvin by some false brother they were all called into the Consistory excepting Corneus and Perinus and being interrogated thereupon Impudenter Deo nobis mentiti sunt they lyed saith he most impudently unto God and us Most Apostolically said At that saith he I grew offended as the indignity of the thing deserved and they persisting in their contumacy Censui ut jure-jurando ad veri confessioâ—em adigerentur I thought it fit to put them to their oaths about it So said so done and they not onely did conâ—esse their former dancing but that that very day they had beene dancing in the house of one Balthasats widdow On this confession he proceeded unto the censure which certainly was sharpe enough for so small a fault for a fault it was if he would have it the Syndick being displaced the Elder turned out of his office Perryn and his wife both clapt in prison and all the rest pudore confusi put to open shame This was in Ann. 1546. And afterwards considering how much he disliked it their Ministers and Preachers cryed downe dancing as a most â—infull and unchristian pastime and published divers tracts against it At last in Ann. 1571. it was concluded in a Synod held â—t Rochel and made to be a part of their publicke discipline viz. that All congregations should be admonished by their Ministers seriously to reprehend and suppresse all dances mummeries and enterludes as also that all dancing-masters or those who make any dancing meetings after they have beene oft admonished to desist ought to be excommunicate for that their contumacie and disobedience Which rigidnâ—â—e of theirs as it is conceived considering how the
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
looke a while on the Contents which I shall render with as much brevity as the thing requires Ego Dominus qui praecepi vobis ut observaretis diem sanctum Dominicum non custodistis â—um c. I am the Lord which hath commanded to keepe holy the Lords day and you have not kept it neither repented of your sinnes c. I caused repentance to bee preached unto you and you believed not Then sent I Pagans amongst you c. and because you did not keepe the Lords day holy I punished you a while with famine c. Therefore I charge you all that from the ninth houre on the saturday untill Sunne-rising on the monday no man presume to doe any worke but what is good or if hee doe that hee repent him of the same Verily I say and sweare unto you by my Seate and Throne and by the Cherubins that keepe my seate that if you doe not harken to this my Mandat I will no more send to you any other Epistle but I will open the heavens and raine upon you stones and wood and scalding water c. This I avow that you shall dye the death for the Lords day and other festivalls of my Saints which you have not kept and I will send amongst you beasts with the heades of Lyons and the haire of women and the tayles of Camels and they shall eate you and devoure you There is a great deale more of this wretched stuffe but I am weary of abusing both my paines and patience Onely I cannot choose but wiâ—h that those who have enlarged their Lords day Sabbath to the same extent would either shew us some such letter or bring us any of the miracles which hereafter follow or otherwise bee pleased to lengthen out the festivals of the Saints in the selfe same manner as by this goodly Script they are willed to doe 6 But to proceed the said Eustathius thus furnished and having found but ill successe the former yeere in the Southerne parts where hee did Aâ—gliae Praelatos praedicatione suaâ— molestare disturbâ—â—â— Prelates by his preachings as my Author hath it heeâ—â—nt up to Yorke There did hee preach his doctrines and absolve such as had offendedâ— conditioned that hereafter they did shew more reverence unto the Lords day and the other holy dayes doing no servile works upon them nec in diâ—bus Dominicis exercerent forâ—m rerum venalium particularly that on the Lords day they should hold no marketts The people hereunto assented and promised they would neither buy nor sell on the Lords day nisi forte cibum potum praetereuntibus excepting meate and drinke to passengers Whereby it seemes that notwithstanding all this terrour men were permitted yet to travaile on the Lords day as they had occasion This comming to the notice of the King and Councell my men were all fetched up such specially qui in diâ—bus Dominicis forum rerum venalium dejecerant which had disturbed the marketts and overthrowne the boothes and merchandise on the Lords day and made to fine unto the King for their misdemeanour Then were they faine to have recourse to pretended miracles A Carpenter making a wooden pinne and a woman making up her webbe both after three on Saturday in the afternoone are suddenly smitten with the Palsey A certaine man of Nafferton baking a cake on Saturday night and keeping part untill thâ— morrow no sooner brake it for his breakfast but it gushed out blood A Miller of Wakefield grinding Corne on Saturday after three of the clocke insteed of meale found his binne full of blood his mill-wheele standing still of its owne accord One or two more there are of the same edition And so I thinke is that related in the Acts and Monuments out of an old booke entituled de Regibus Angliae which now I am fallen upon these fables shall bee joyned with them King Henry the second saith the story being at Cardiffe in Wales and being to take horse there stood a certaine man by him having on him a white coate and being barefoote who looked upon the King and spake in this wise Good old King Iohn Baptist and Peter straightly charge you that on the Sundaies throughout all your dominions there bee no buying or selling nor any other servile businesse those onely except which appertaine to the preparation of meat and drinke which thing if thou shalt observe whatsoever thing thou takest in hand thou shalt happily finish Adding withall that unlesse he did these things and amend his life hee should heare such newes within the twelve moneth as would make him mourne till his dying day But to conclude what was the issue of all this this terrible letter and forged miracles That the historian tells us with no small regreate Houâ—den informing us that notwithstanding all these miracles whereby God did invite the people to observe this day populus plus timens regiam potestatem quà m divinam the people fearing more the Kings power then Gods returned unto their marketting as before they did 7 I say that the historian tells it with no small regreate for in that passionate discontent he had said before that inimicus humani generis the Divell enjoying the proceedings of this holy man so farre so possessed the King and the Princes of darkenesse so hee calls the Councell that they forthwith proceeded against them who had obeied him Which makes me thinke that this Eustathius was a familiar of the Popes sent hither for the introducing of those restraints which had been formerly imposed on most parts of Christendome though here they found no entertainement the Popes had found full well how ill their justlings had succeeded hitherto with the Kings of England of the Norman race and therefore had recourse to their wonted arts by prodigies and miracles to insnare the people and bring them so unto their bent And this I doe the rather thinke because that in the following yeere Anno 1203 there was a Legate sent from Rome to William King of Scots with severall presents and many indulgences Quae quoniam grato accepit animâ— â—odem concilio approbante decâ—etum est c. Heâ—t Boet. lib. 23. Which hee accepting very kindly it pleased him with the approbation of his Parliament at that time assembled to passe a Law that Saturday from twelve at noone should bee counted holy and that no man should deale in such worldly businesses as on the feast-dayes were forbidden As also that at the sounding of the bell the people should bee busied only about holy actions going to sermons hearing the Vespers or the Evensong idque usque in diem Lunae facerent and that they should continue thus untill munday morning a penalty being layed on those who should doe the contrary So passed it then and in the yeare 1214 some eleven yeares after it was enacted in a Parliament at Scone under Alexander the third King of the Scots that none should fish in any waters Lex
upon the Sunday as being contrary to the Statute then by the same reason may hee bee endited for any fayre or market kept on any of the other holy dayes in that Statute mentioned 11 Nor staied it here For in the 1465 which was the fourth yeere of King Edward the fourth 4. Edw. 4. c. 7. it pleased the King in Parliament to enact as followeth Our Soveraigne Lord the King c. hath ordained and established that no Cordwainer or Cobler within the Citty of London or within thrée miles of any part of the said Citty c. doe upon any Sunday in the yéere or on the feasts of the Ascension or Nativity of our Lord or on the feast of Corpâ—s Christi sell or command to be sold any shooes huâ—eans i.e bootes or Galoches or upon the Sunday or any other of the said Feasts shall set or put upon the feete or leggs of any person any shooes huseans or Galoches upon paine of forfeiture and losse of 20 shillings as often as any person shall doe contrary to this ordinance Where note that this restraint was onely for the Citty of London and the parts about it which shewes that it was counted lawfull in all places else And therefore there must bee some particular motive why this restraint was layd on those of London onely either their insolencies or some notorious neglect of Gods publike service the Gentle craft had otherwise beene ungently handled that they of all the tradesmen in that populous ciâ—ty should bee so restrained Note also that in this very Act there is a reservation or indulgence for the inhabitants of S. Martins le Grand to doe as formerly they were accustomed 14 15 of H. 8. cap. 9. the said Act or Statute notwithstanding Which very clause did after move King Henry the eight to repeale this statute that so all others of that trade might bee free as they or as the very words of the statuâ—e are that to the honour of allmighty God all the Kings subiects might be hereafter at their liberty as well as the inhabitants of S. Martins le Grand Now where it seemeth by the proeme of the Statute 17 of this King Edward 4. c. 3. that many in that time did spend their holy dayes in dice quoites tennis bowling and the like unlawfull games forbiddeâ— as is there affirmed by the Lawes of the Realme which said unlawfull games are thereupon prohibited under a certaine penaltie in the Statute mentioned It is most manifest that the prohibition was not in reference to the time Sundayes or any other holy dayes but only to the Games themselves which were unlawfull at all times For publicke actions in the times of these two last Princes the greatest were the battailles of Towton and Barnet one on Palms Sunday and the other on Eaâ—â—er day the grâ—atest fields that ever were fought in England And in this Staâ—e things stood till King Henry the eight 12 Now for the doctrine and the practise of these times before King Henry the eight and the reformation wee cannot take a better view then in Iohn de Burgo Chancellour of the University of Cambridge about the latter end of King Henry the sixt Pupilla Oculips 10. â— 11. D. First doctrinally hee determineth as before was said that the Lords day was instituted by the authoritâ— of the Church and that it is no otherwise to bee observed then by the Canons of the Church wee are bound to keepe it Then for the name of Sabbath that the Lords day 〈…〉 quaelibet dies statuta ad divinaâ— culturam and every day appointed for Gods publicke service may bee so entituled because in them wee are to rest from all servile works such as are arts mechanicke husbandry Law-daies and going to marketts with other things quae ab Ecclesia determinantur which are determined by the Church Id. pars 9. cap. 7. H. Lastly that on those dayes insistendum est orationibus c. Wee must bee busied at our prayers the publicke service of the Church in hymnes and in spirituall songs and in hearing Seâ—mons Next practically for such things as were then allowed of he doth sort them thus First generally Non tâ—men prohibentur his diebus facere quae pertinent ad providentiam necessariorum c. We are not those dayes restrained from doing such things as conduce to the providing of necessaries either for our selves or for our neighbours as in preserving of our persons or of our substance or in avoiding any losse that might happen to us Particularly next si iacentibus c. Id. ib. Iâ— In case our Corne and hay in the fields abroad be in danger of a tempest wee may bring it in yea though it be upon the Sabbath Butchers and victualers if they make ready on the holy dayes what they must sell the morrow after either in open market or in their shops in case they cannot dresse it on the day before or being dressed they cannot keep it non peccant mortaliter they fall not by so doing Id. ib. L. into mortall sinne vectores mercium c. Carriers of wares or men or victualls unto distant places in case they cannot doe it upon other daies without inconvenience are to bee excused Barbers and Chirurgions Smithes or Farriers Id. ib. M. if on the holy dayes they doe the works of their dayly labour especially propter necessitatem â—orum quibus serviunt for the necessities of those who want their helpe are excusable also but not in case they doe it chiefely for desire of gaine Id. ib. N. Messengers Posts and Travellers that travaille if some speciall occasion bee on the holy dayes whether they doe it for reward or not non audeo condemnare are not at all to bee condemned As neither Millers which doe grinde either with water-mils or wind-mils and so can doe their worke without much labour but they may keepe the custome of the place in the which they live not being otherwise commanded by their Ordinaryes secus si tractu iumentorum multuram faciâ—nt Id. ib. O. but if it be an horse-mill then the case is altered So buying and selling on those dayes in some present exigent as the providing necessary victualls for the day was not held unlawfull dum tamen exercentes ea non subtrahunt se divinis officiis in case they did not thereby keepe themselves from Gods publicke service Id. ib. Q. Lastly for recreations for dancing on those dayes hee determines thus that they which dance on any of the holy dayes either to stirre themselves or others unto carnall lusts commit mortall sinne and so they doe saith hee in case they doe it any day But it is otherwise if they dance upon honest causes and no naughty purpose and that the persons be not by law restrained Choreas ducentes maximè in diebus festis caâ—sa incitandi se vel aliâ—s ad peccatuâ— mortale peccant mortaliter similiter si in
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
the weeke where in the people should come together and have in remembrance his wonderfull benefits and to render him thankes for them as apperteineth to loving kinde and obedient people This example and Commandement of God the godly Christian people beganne to follow immediatly after the Ascension of our Lord Christ and beganne to choose them a standing day of the weeke to come together in yet not the seaventh day which the Iewes kept but the Lords day the day of the Lords resurrection the day after the seaventh day which is the first day of the weeke c. Sithence which time Gods people hath alwayes in all Ages without any gainsaying used to come together on the Sunday to celebrate and honour the Lords blessed Name and carefully to keep that day in holy rest and quietnesse both man and woman childe servant and stranger So farre the Homilie and this is all thereof which is doctrinall The residue consists in reprehension of two sorts of men one of the which if they had any businesse to doe though there were no extreme neede would not spare the Sunday but used all dayes alike the holy dayes and worke-dayes all as one the other so consumed the day in gluttony and drunkennesse and such fleshly filthinesse that as it is there said the Lord was more dishonoured and the Devill better served on the Sunday then upon all the dayes in the weeke besides 6 This saith the Homily and this hath often beene alleaged as well to prove a Lords day Sabbath to bee allowed of by the doctrine of the Church of England as at this present time to iustifie the disobedience of those men who have refused to publish the Princes pleasure in point of recreations But this if well examined will as little helpe them as Lord have mercy upon us in the Common Prayer booke For first it is here said that there is no more of the fourth Commandement to bee retained and kept of good Christian people then whatsoeuer is found in it appertaining to the law of Nature But wee have proved before that there is nothing in the fourth Commandement of the law of Nature but that some time be set apart for Gods publick service the precept so farre forth as it enjoynes one day in seaven or the seaventh day precisely from the worlds creation being avowed for ceremoniall by all kinde of writers Secondly it is said not that the Lords day was enjoyned by Divine authority either by Christ himselfe or his Apostles but chosen for a standing day to come together in by godly Christian people immediately after the Ascension of our Lord Christ If chose by them then not enjoyned by the Apostles if not till after the Ascension of our Saviour Christ then not at all by him commanded Thirdly whereas they chose themselves a standing day in the weeke to come together in they did not this by any obligation layed upon them by the fourth Commandement but onely by a voluntary following of Gods example and the analogie or equity of Gods Commandement which was they doe not say which is that hee would have amongst the â—ewes a solemne time and standing day in the weeke wherein the people should have in remembrance his wonderfull benefits and render thanks to him for the same For it is said that this example and commandement of God the godly Christian people beganne to follow after Christs ascension so that it seemes they might have chosen whether they would have followed them or not Fourthly when they had chose this day which wee now observe for their publicke meetings they did not thinke themselves obliged by the fourth Commandement to forbeare worke and labour in time of great necessity or to the precife keeping of the same after the manner of the Iewes both which they must have done had they conceived the keeping of one day in seaven to be the morall part of the fourth Commandement and to oblige us now no lesâ—e then it did them formerly as some men have taught us Now whereas some have drawne from hence these two Conclusions First that according to this Homilie we ought to keepe one day in â—eaven by the fourth Commandâ—ment and secondly that we must spend it wholy in religious exercises I would faine know how those conclusions can be raised from the former premisses It 's true the Homilie hath told us that by the fourth Commandment we ought to have a time as one day in the weeke wherein wee ought to rest from our needfull works Where note that there it is not said that by the fourth Commandement wee ought to have one day in the weeke which is plaine and peremtory but that wee ought to have a time as one day in the weeke which was plainely arbitrary A time wee ought to have by the fourth Commandement as being that part of 〈◊〉 which perteines to the law of Nature but for the next words as one day in the weeke they are not there layd downe as imposed on us by the law but onely instanced in as setled at that time in the Church of God So where it is affirmed in another place that Gods will and commandement was to have a solemne time and standing day in the weeke wee grant indeed that so it was and that the Godly Christian people in the Primitive times were easily induced to give God no lesse then what hee formerly commanded But had the meaning of the Homilie beene this that wee were bound to have a standing day in the weeke by the fourth Commandement they would have plainely said it is Gods will and pleasure that it should bee so and not have told us what it was in the times before It s true the Homilie hath told us that wee should rest our selves on Sunday from our common businesse and also give our selves wholie to heavenly exercises of Gods true religion and service Where note it is not said that wee should spend the day wholly in heavenly exercises for then there were no time allowed us to eate and drinke which are meere naturall employments but that wee give our selves wholly that is our whole selves body and soule to that performance of those heavenly exercises which are required of us in the way of true religion and Gods publike service It is accounted as wee have formerly made plaine In Exod. 20. qu. 11. to bee the ceremoniall part of the fourth Commandement quod fiat semel in qualibâ—t hebdâ—mada quod fiat in una die tota ista observatio quod per totam diem abstineatur ab operibus servilibus first the determining of the day to bee one in seven next that this one day wholly be so employed and last of all that all that day there bee an absolute cessation from all serviâ—e workes Therfore the spending wholly of one day in seven being ceremoniall comes not within the compasse of the Homilie which would have no more of the fourth Commandement to bee kept amongst us then
nititur Verbo Dei was publikely maintained by a Doctor there and by the then Vice-Chancellour so determined neither the following Doctors â—here or any in the other Universitie that I can heare of did ever put up any Antithesis in opposition thereunto At last some foure yeeres after his Majesties Declaration before remembred anno 1622. Doctor Prideaux his Majesties Professour for the Universitie of Oxon. did in the publike Act declare his judgement in this point de Sâ—bbato which afterwards in the yeere 1625. he published to the World with his other Lectures Now in this Speech or Determination hee did thus resolve it First That the Sabbath was not instituted in the first Creation of the World nor ever kept by any of the ancient Patriarkes who lived before the Law of Moses therefore no Morall and perpetuall Precept as the others are Sect. 2. Secondly That the sanctifying of one day in seven is ceremoniall onely and obliged the Iewes not Morall to oblige us Christians to the like observance Sect. 3. 4. Thirdly That the Lords day is founded onely on the Authoritie of the Church guided therein by the practice of the Apostles not on the fourth 〈◊〉 which in the 7. Section he eâ—tituleth a Scandalous Doctrine nor any other authoritie in holy Scripture Sect. 6. 7. Fourthly That the Church hath still authoritie to change the day though such authoritie be not â—it to be put in practise Sâ—ct 7. Fifthly Thâ—â— in the celebration of it there is no such cessation from the workes of labour required of us as was exacted of the Iewes but that wee lawfully may dresse Meat proportionable unto every mans estate and doe such other things as be no hinderance to the publike Service appointed for the day Sect. 8. Sixtly That on the Lords day all Râ—creations whatsoever are to be allowed which honestly may refresh the spirits and encrease mutuall love and neighbourhood amongst us and that the Names whereby the Iewes did use to call their Festivals whereof the Sabbath was the chiefe were borrowed from an Hebrew word which signifies to Dance and to make merry or rejoyce And lastly that it appâ—rtaineâ— to the Christian Magistrate to order and appoint what â—astimeâ— on the Lords day are to be permitted and what prohibited not unto every private person much lesse to every â—anâ— rash Zeale as his owne words are who out of a schismaticall 〈◊〉 debarring men from lawfull Pastimes doth encline to Iâ—daisme Sect. 8. This was the summe and substance of his resolution then which as it gave content unto the sounder and the better part of the Assembly so it did infinitely stomacke and displease the greater numbers such as were formerly possessed with the other Doctrines though they were wiser than to make it a publike Quarrell Onely it pleased M. Bifeild of Surrey in his Reply to a Discoâ—rse of M. Brerewoods of Gresham Colledge anno 1631. to taxe the Doctor as a spreader of wicked Doctrine and much to marvell with himselfe how either he durst be so bold to say P. 161. or having said it could be suffered to put it forth viz. That to establish the Lords day on the fourth Commandement were to encline too â—uch to Iudaisme This the said M. Bifeild thinkes to be a foule aspersion on this faâ—ous Church But in so thinking I conceive that he consulted more his owne opinion and his private interest than any publike maintenance of the Churches cause which was not injured by the Doctor but defended rather But to proceed or rather to goe a little About a yeere before the Doctor thus declared his judgement one Thom. Broad of Gloucestershire â—ad published something in this kind wherein to speake my minde thereof he rather shewed that he disliked those Sabbath Doctrines than durst disprove them And before either M. Brâ—rewood whom before I named had writ a learned Treatise about the Sabbath on a particular occasion therein mentioned but published it was not till after both anno 1629. Adde here to joyne them all together that in the Schooles at Oxon anno 1628. it was maintained by Doctor Robinson now Archâ—eacon of Gloucester viz. Ludos Recreationis gratia in die Dominico non esse prohibitos Divina Lege That Recreations on the Lords day were not at all prohibited by the Word of God 12 As for our neighbour Church of Scotland as they proceeded not at first with that mature deliberation in the reforming of that Church which had beene here observed with us so did they runne upon a Course of Reformation which after was thought fitting to be reformed The Queene was young and absenâ— in the Court of France the Regent was a desolate Widow a Stranger to that Nation and not well obeyed So that the people there possessed by Cnoxe and other of their Teachers tooke the cause in hand and went that way which came most neere â—nto Geneva where this Cnoxe had lived Among the first things wherewithall they were offeâ—ded were the Dâ—nsreis and in the yeere 1592 the Act of the Queene Regent granting licence to keepe the said two feasts was by them repealed Yet finde wee by the Bishop of Brechin in his discourse of the Proceedings at the Synod of 〈◊〉 that notwithstanding all the Acts Civill and Ecclesiasticke made against the superstitious observation and prophane abuse of Zule day the people could never bee induced to labour on that day and wheresoever Divine service was done that day as in townes which have alwaies morning and evening Prayers they were perceived to resort in greater numbers on that day then on any other to the Church As for King Iames of happie memorie hee did not onely keepe the said great festivalls from his youth as there is said but wished them to bee kept by all his subjects yet without abuse and in his Basilicon Doron published Anno 1598 thus declares himselfe that without superstition playes and lawfull games may bee used in May and good cheere at Christmasse Now on the other side as they had quite put downe those daies which had beene dedicated by the Church to religious meetings so they appointed others of their owne authoritie For in their booke of â—â—scipline before remembred it was thus decreed viz. That in every notable towne a day besides the Sunday should bee appointed weekely for Sermons that during the time of Sermon the day should bee kept free from all exercise of labour as well by the master as by the Servant as also that every day in the said great townes there be either Sermon or Prayers with reading of the Scriptures So that it seemeth they onely were â—fraid of the name of holy dayes and were contented well inough with the thing it selfe As for the Lords day in that Kingdome I finde not that it had attained unto the name or nature of a Sabbath day untill that doctrine had beene set on foote amongst us in England For in the booke of discipline set out as formerly was said in
darknesse by the light of his most glorious resurrection â—p 119. The like S. Austin Dies Dominicaâ— Christianis resurrectione Domini declaratus est ex 〈◊〉 cepit habere festivitatem suam The Lords day was made knowne saith he unto us Christians by the resurrection and from that began to be accounted holy See the like lib. 22. de Civit. Dei c. 30. serm 15. de Verbis Aâ—stoli But then it is withall to be observed that this was onely done on the authoritie of the Church and not by any precept of our Lord and Saviour or any one of his Apostles And first besides that there is no such preceâ—â— extant at all in holy Scripture Li 5 C. 22. Socrates hath affirmed it in the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the designes of the Apostles was not to busie themselues in prescribing festiuall dayes but to instruct the people in the wayes of godlinesse Now lest it should be said that Socrates being a Novâ—tian was a profest enemie to all the orders of the Church we have the same De Sabb. ◠〈◊〉 almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiasticall History S. Athanasâ—us saith as much for the particular of the Lords day that it was taken up by a voluntarie usage in the Church of God without any commandement from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As saith the Father it was commanded at the first that the Sabbath day should be observed in memory of the accomplishment of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so do we celebrate the Lords day as a memoriall of the beginning of a new creation Where note the difference here delivered by that Reverend Prelate Of the Iews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no commandement onely a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we finde it in the Homilie entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandement but on his occasion the resurrection of our Lord upon that day being the principall motive which did induce his Church to make choice thereof for the assemblies of the people For otherwise it would plainly crosse what formerly had been said by Athaâ—asius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him onely but the whole cloud of witnesses all the Catholick Fathers in whom there is not any words which reflects that way but much in affirmation of the contrary For besides what is said before elsewhere shall be said in its proper place The Councell held at Paris An. 829 ascribes the keeping of the Lords Day at most to Apostolicall tradition confirmed by the aâ—tority of the Church Cap. 50. For so the Councel ChristianoruÌ„ religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos â—inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals of the old testament and those now solemnized in the new that in the Old Testament God appointed all the Festivals that were to be observed in the Iewish Church in novo nulla festivitas a Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as being left unto the Prelates of the Church by them to be appointed as occasion was What others of the ancient writers Cap. 24. V. 10 and what the Protestant â—ivines have affirmâ—d herein we shal hereafter see in their proper places As for these words of our Redeemer in S. Matthews Gospel Pray that your flight be not in the winter neither on the Sabbath day they have indeed beene much alleaged to prove that Christ did intimate at the least unto his Apostles and the rest that there was a particular day by him appoointed where of he willed them to be câ—refull which being not the Iewish Sabbath must of necessâ—â—â— as they thinke be the Lords Day But certainly the Fâ—â—â—ers tâ—ll us no such matter nay they say the contraâ—y and make these words apart of our Redeâ—mâ—rs admâ—â—iâ—ion to the Iewes In Math â—4 not to the Apostles â—aint Châ—ysostâ—â—e hath it so expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold saith he how he addresseth his discourse unto the Iewes tels them of the euils which shold fall upon theÌ„ for neither were the Apostles bound to observe the Sabbath nor were they there wheÌ„ those calamities fell upon the Iewish Nation Nâ—t in the winter nor on the Sabbath and why so saith he Because their flight being so quick suddaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Iews would dare to flie on the Sabbath for such their superstitioÌ„ was in the later times nor would the winter but be very troublesome in such distresses In Math 24. Theophilact doth affirme expresly that this was spake unto the Iews spoke upon the selfâ—ame reasons adding withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before any of those miseries fell upon that Nation the Aposâ—les were all departed from out Ierusalem S. Hierom saith as much as unto the time that those calamities which by our Sauiour were foretold were generally referred unto the wars of Titus and Vespasian and that both in his Comment on S. Mathews Gospel and his Epistle to Algasia Qu. 4. And for the thing that the Apostles and the rest of the Disciples were al departed from Ierusalem before that heavy warre began is no lesse evident in story For the Apostles long before that time were either martyred or dispersed in severall places for the enlargment of the Gospel not any of them resident in Ierusalem after the martyrdome of S. Iames who was Bishop there And for the residue of the Disciples they had forsook the Country also before the warres being admonished so to do by an heavenly vision which warned them to withdraw from thence and repaire to Pella beyond Iordan as Eusebius tels us Hist. Eccl. l. 3. c. 5 So that these words of our Redeemer could not be spoke as to the Apostles and in them unto all the rest of the Disciples which should follow after but to the people of the Iewes To whom our Saviour gave this caâ—tion not that hee did not thinke it lawfull for them to fâ—ie upon the Sabbath day but that as things then were and as their consciences were intangled by the Scribes and Pharisees he found that they would count it a most grievous misery to be put unto it To returne then unto our story as the chiefe reason why the Christians of the primitive times did set apart this day to religious uses was because Christ that day did rise again from death to life for our
of the Sacraments praysing the â—ord for all his mercies and praying to him joyntly with the Congregation for the continuance of the same Rest and cessation from the workes of labour came not in till afterwards and then but as an accessory to the former duties and that not setled and established in a 1000. yeare as before was sayd when all the proper and peculiar duties of the day had beene at their perfection along time before So that if we regard either institutions or the authority by which they were so instituted the end and purpose at the which they principally aimed or the proceedings in the setling and confirming of them the difference will be found so great that of the Lords day no man can affirme in sence and reason that it is a Sabbath or so to be observed as the Sabbath was CHAP. IV. The great improvement of the Lords day in the fift and sixt Ages make it not a Sabbath 1 In what estate the Lords day stood in S. 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 quality of the Spectacula or shewes at this time prohibited 5 Neyther all civil businesse nor all kind of pleasure restrained on the Lords day by the Emperour Leo as some give it out The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath 6 The French and Spaniards in the sixt Age begin to Iudaize about the Lords day and of restraint of husbandry on that day in that age first thought of 7 The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath 8 Of publicke honours done in these Ages to the Lords day by Prince and Prelate 9 No evening service on the Lords day till these present ages 10 Of publicke orders now established for the better regulating of the Lords day-meetings 11 The Lords day not more reckoned of than the greatâ—r festivalls 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 as on any other 1 WEe are now come unto the times wherein the Church began to settle having with much adoe got the better hand of Gentilisme and mastered those stiffe heresies of the Arians Macedonians and such others as descended from them Vnto those times wherein the troubles which before distracted her peace and quiet being well appeased all things began to grow together in a perfect harmony what time the faithfull being united better than before in points of judgement became more uniforme in matters of devotion and in that uniformitie did agree together to give the Lords day all the honour of an holy festivall Yet was not this done all at once but by degrees the fift and sixt Centuries being well nigh spent before it came unto that height which hath since continued The Emperours and the Prelates in these times had the same affections both earnest to advance this day above all others and to the Edicts of the one and Ecclesiasticall constitutions of the other it stands indebted for many of those priviledges and exemptions which it still enjoyeth But by degrees as now I sayd and not all at once For in S. Austins time who lived in the beginning of this fift Century it was no otherwise with the Lords day then as it was before in the former Age accounted one of those set dayes probably the principall which was designed and set apart for Gods publicke worship Amongst the writings of that Father which are his unquestionably we finde not much that doth conduce to our present businesse but what we finde we shall communicate with as much brevity as we can The Sundayes fast he doth abhominate as a publicke scandall Epi. 86. Quis deum non offendit si velit cum scandalo totius ecclesiae die dominico jejunare The exercise of the day he describes in briefe Dâ—civitat l. 22. c. 8. in this forme that followeth Venit Pascha at que ipso die dominico mane frequens populus praesens erat Facto silentio divinarum Scripturarum lecta sunt solennia c. Easter was come and on the Lords day in the morning the people had assembled themselves together All being silent and attent those lessons out of holy Scripture which were appointed for the time were read unto them when wee were come unto that part of the publicke service which was allotted for the Sermon I spake unto them what was proper for the present festivall and most agreeable to the time Service being done I tooke the man along to dinner a man hee meanes that had recovered very strangely in the Church that morning who told us all the story of those sad calamities which had befallen him This is not much but in this little there are two things worth our observation First that the Sermon in those times was not accounted eyther the onely or the principall part of Gods publicke service but onely had a place in the Common Liturgy which place was probably the same which it still retaines post Scripturarum solennia after the reading of the Gospel Next that it was not thought unlawfull in this Fathers time to talke of secular and humane affaires upon this day as some now imagine or to call friends or strangers to our Table as it is supposed S. Austin being one of so strict a life that he would rather have put off the invitation and the story both to another day had hee so conceived it Nor doth the Father speake of Sunday as if it were the onely festivall that was to be observed of a Christian man Cont. Adimant c. â—6 Other festivities there were which he tells us of First generally Nos quoque dominicum diem Pascha solenniter celebramus quaslibet alias Christianas dierum festivitates The Lords day Easter and all other Christian festivalls were alike to him And hee enumerates some particulars too Epi. 118. the resurrection passion and ascention of our Lord Saviour together with the comming of the holy Ghost which constantly were celebrated anniversaria solennitate Not that there were no other festivalls then observed in the Christian Church but that those foure were reckoned to be Apostolicall and had beene generally received in all ages past As for the Sacrament it was not tyed to any day but was administred indifferently upon all alike except it were in some few places where it had beene restrained to this day alone Alij quotidie communicant corpori sanguini dominico alij certis diebus accipiunt alibi Sabbato tantum dominico alibi tantum dominico as he then informes us As for those workes ascribed unto him which eyther are not his or at least are questionable they informe us thus The tract de rectitudine