and their practice from these new conceptions And here I cannot chuse but note that whereas those who first did set on foot these Doctrines in all their other practises to subvert this Church did beare themselves continually on the authority of Calvin and the example of those Churches which came most neere unto the Plat-forme of Geneva in these their Sabbath-speculations they had not onely none to follow but they found Calvin and Geneva and those other Churches directly contrary unto them However in all other matters they cryed up Calvin and his writings making his Bookes the very Canon to which both Discipline and Doctrine was to be confirmed Hooker in â—iâ— Preface yet hic magister non tenetur here by his leave they would forsake him and leave him fairely to himselfe that they themselves might have the glory of a new invention For you my Brethren and beloved in our Lord and Saviour as I doe willingly beleeve that you have entertain'd these tenets upon misperswasion not out of any ill intentions to the Church your Mother and that it is an errour in your judgements onely not of your affections so upon that beliefe have I spared no paines as much as in me is to remove that errour and rectifie what is amisse in your opinion I hope you are not of those men Quos non persuadebis etiamsi persuaseris who either hate to be reformed or have so farre espoused a quarrell that neither truth nor reason can divorce them from it Nor would I gladly you should be of their resolutions Qui volunt id verum esse quod credunt nolunt id credere quod verum est who are more apt to thinke all true which themselves beleeve than be perswaded to beleeve such things as are true indeed In confidence whereof as I was first induced to compose this Historie so in continuance of those hopes I have presumed to addresse it to you to tender it to your perusall and to submit it to your censure that if you are not better furnished you may learne from hence that you have trusted more unto other men than you had just reason It is my chiefe endeavour as it is my prayer that possibly I may behold Ierusalem in prosperity all my life long Nor doubt I by the grace of God to reduce some of you at the least to such conformity with the practise of the Catholicke Church that even your hands may also labour in the advancement and promotion of that full prospâ—rity which I so desire This that I may the better doe I shall present you as I said with the true Story of the Sabbath and therin lay before your eyes both what the Doctrine was and what the practise of all former times and how it stands in both respects with all Gods Churches at this present First for the Sabbath I shall shew you that it was not instituted by the Lord in Paradise nor naturally imprinted in the soule of man nor ever kept by any of the antient Fathers before Moses time and this not generally said and no more but so but proved particularly and successively in a continued descent of times and men Next that being given unto the Iewes by Moses it was not so observed or reckned of as any of the morall precepts but sometimes kept and sometimes not according as mens private businesses or the necessities of the state might give way unto it and finally was for ever abrogated with the other ceâ—emonies at the destruction of the Temple As for the Gentiles all this while it shall hereby appeare that they tooke no more notice of it except a little at the latter end of the Iewish State than to deride both it and all them that kept it Then for the Lords day that it was not instituted by our Saviour Christ commanded by the Apostles or ordained first by any other authority than the voluntary consecration of it by the Church to religious uses and being consecrated to those uses was not advanced to that esteeme which it now enjoyes but leisurely and by degrees partly by the Edicts of secâ—lar Princes partly by Canons of particular Councels and finally by the Decretals of severall Popes and â—rders of inferiour Prelates and being so advanced is subject still as many Protestant Doctors say to the Authority of the Church to be retained or changed as the Church thinkes fit Finally that in all Ages heretofore and in all Churches at this present it neither was nor is esteemed of as a Sabbath day nor reckned of so neere a kin to the former Sabbath but that at all such leisure times as were not destinate by the Church to Gods publike service men might apply their mindes and bestow their thoughts either about their businesses or upon their pleasures such as are lawfull in themselves and not prohibited by those powers under which they lived Which shewed and manifestly proved unto you I doubt not but those paper-walls which have beene raised heretofore to defend these Doctrines how faire soever they may seeme to the outward eye and whatsoever colours have beene laid upon them will in the end appeare unto you to be but paper-walls indeed some beaten downe by the report onely of those many Canons which have successively beene mounted in the Church of God either to fortifie the Lords day which it selfe did institute or cast downe those Iewish fancies which some had laboured to restore Such passages as occurred concerning England I purposely haâ—e deferred till the two last Chapters that you may looke upon the actions of our Ancestours with a cleerer eye both those who lived at the first planting of Religion and those who had so great an hand in the reforming of the same And yet not looke upon them only but by comparing your 〈◊〉 Doctrines with those which were delivered in the former times your severe practice with the innocentâ—libertie which they used amongst them you may the better see your errours and what strange incensâ— you have offered in the Church of God A way in which I have the rather made choise to waâ—â—e that by the practice of the Church in generall you may the better judge of those Texts of Scripture which seeme to you to speake in the behalfe of that new Divinitie which you have preached unto the people and by the practise of this Church particularly it may with greater case be shewed you that you did never sucke these Doctrines from your Mothers brests It is an observation aâ—â— a â—ule in Law that custome is the best interpreter of a doubtfull statute and wee are lesson'd thereupon to cast our eyes in all such questionable matters unto the practice of the state in the selfe-same case De ligiâ— loâ—ga consuet Si de interpretatione legis quaeritur imprimis inspiciendum est quo jure civitas retro in hujusmodi casibus usa fuit Consuedo enim optima interpretat â—o lâ—gâ—â— est If you submit unto this rule and stand
to the Emperours notice who was a friend of liberty and could not but well understand how acceptable a thing it was to God that workes of charity and mercy should not be restrained on any dayes it pleased him to send out a second Edict in the Iuly following directed to Elpidius who was then Praefectus Praetorio as I take it wherein hee authorized his Ministers to performe that Office any thing in the former Law unto the contrary notwithstanding For so it remaines Ibid. Sicut indignissimum videbatur diem Solis venerationis suae celebrem altercantibus jurgijs noxijs partium contentionibus occupari ita gratum est jucundum eo die quae sunt maxime votiva compleri Atque ideo emancipandi manumittendi die festo cuncti licentiam habeant super his rebus Acta non prohibeantur So that not onely husbandry was permitted in small Townes and Villages but manumission being a meere civill Act and of no small care many was by him suffered and allowed in the greater Citties The first great worke done by the first great Christian Prince was to declare his royall pleasure about this day what things he thought most proper to permit and what to disallow upon it teaching all other Kings and Princes which have since succeeded what they should also doe on the same occasion 3 Nor did this pious Prince confirme and regulate the Lords day onely but unto him we are indebted for many of these other Festivalls which have beene fince obferved in the Church of God It had beene formerly a custome in the Christian Church carefully to observe the times and dayes of their departure who had preferred the Gospel before their lives and suffered many torments and at last death it selfe for the faith of Christ. Eusâ—â— hist. l. 4. c. 14. The Church of Smyrna and that 's the highest we neede goe testifieth in an Epistle writ ad Philomelienses that they did celebrate the day wherein their Reverend Bishop Polycarp did suffer Martyrdome with joy and gladnesse and an holy Convocation This was in Anno 170. or there abouts And in the following Age S. Cyprian taking notice of such men as were imprisoned for the testimony of a good conscience appointed that the dayes of their decease should be precisely noted that so their memories might be celebrated with the holy Martyrs Epl. 8. l. 3. Denique dies eorum quibus excedunt annotate ut commemorationes eorum inter memorias martyrum celebrare possimus as there he hath it But hitherto they were onely bare memorialls for more they durst not doe in those times of trouble their sufferings onely â—ignified to the Congregation and that they did unto this end that by exhibiting the people their infinite indurances for the truth and testimony of Religion they also might bee nourished in an equall constancie After when as the Church was in perfect peace it pleased the Emperour Constantine to signifie to all his Deputies aâ—d Leivtenants in the Roman Empire Euseb. l 4. cap. 23. that they should have a care to see those the memorialls of the Martyrs duly honoured and solemne times or Festivalls to be appointed in the Churches to that end and purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though these Festivalls and Saints dayes became not forthwith common over all the world but were observed in those parts chiefly wherein the memorie of the Saint or Martyr was in most esteeme in which respect Saint Hierome calls them In Gal. 41 tempora in honore Martyrum pro diversa regionum varietate constituta yet in a little tract of time such of them as had beene most eminent as the Apostles and Evangelists were universally received and celebrated even as now they are I say as now they are as they are now observed in the Church of England De Martyr l 8. and this I say upon the credit and authority of Theodoret. Who though hee gives another reason and originall of these institutions informes us of these Festivalls that they were modestae castae temperantia plenae performed with modestie chastitie and sobrietie not as the Festivalls of the Gentiles were in excesse and riot And not so onely but he affirmes this of them divinis canticis personantis sacrisque sermonibus audiendis intentae that they were solemnized with spirituall Hymnes and religious Sermons and that the people used to emptie out their soules to God in fervent and affectionate Prayers non sine lachrymis suspirijs even with sighes and teares As for Theodoret he lived and flourished in the yeare 420. and speakes of these Festivalls S. Peter and S. Thomas and S. Paul with others which he names particularly as things which had beene setled and established a long time before and therefore could not be much after the time of Constantine who dyed not till the up yeare 341. or thereabouts As for the eighth booke de Martyrib Where this passage is it is the 12. of those entituled de curandis Graec. affect And howsoever some exception hath beene made against them as that they were not his whose names they carry yet finde I no just proofe thereof amongst our Criticks 4 Now as the Emperour Constantine did adde the Annuall Festivalls of the Saints unto those other Anniversarie feasts which formerly had beene observed in the Christian Church so by his royall edict did he settle and confirme those publicke meetings which had beene formerly observed on each Friday weekely the Wednesday standing on the same Basis as before it did which was the custome of the Church De vit Const. l. 4. c. 18. Eusebius having told us of this Emperours Edict about the honouring of the Sunday addes that he also made the like about the Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it Sozomen addes that he enjoyned also the like rest upon it the like cessation both from iudicature Hist. l. 1. c. 8. and all other businesses and after gives this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee honoured the one saith he as being the day of our Redeemers resurrection the other as theâ— day of our Saviours passion So for the practise of the Church in the following times that they used other dayes besides the Sundayes is evident by many passages of Cyrill of Hierusalem where hee makes mention of the Sermon preached the day before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne Language Catech. orat 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow after the Lords day Cat. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. Mystag 2. The like is very frequent in S. Ambrose also Hesterno die de fonte disputavimus De Sacram. lib. 3. cap. 1. Hesternus noster sermo ad sancti altaris sacramentum deductus est lib. 5. cap. 1. and in other places The like in Crysostome as in many other places too many to bee pointed at in this place and time so in his 18. Hom. on the 3. of Gen.
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
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
it being no where to be â—ound that it was commanded Gualten more generally that the Christians first assembled on the Sabbath day as being then most famous and so most in use but when the Churches were augmented prâ—ximus à sabbatâ— dies robus sacris destinatus the next day after the Sabbath was desâ—gned to those holy uses If not before then certainly not so commanded by our Saviour Christ and if designed onely then not enjoyned by the Apostles Yea Beza though herein hee differ from his Master Câ—lvin Apoc. 1 10. and makes the Lords day meetings to be Apostolicae verae divinae traditionis to be indeed of Apostolicall and divine tradition yet being a tradition onely although Apostolicall it is no commandement And more then that In Act. â—0 he tels us in another place that from Saint Rauls preaching at Troas and from the Text. 1. Corinth 16. 2. non inepte colligi it may be gathered not unfitly that then the Christians were accustomed to meete that day the ceremony of the Iewish Sabbath beginning by degrees to vanish But sure the custome of the people makes no divine traditions and such conclusions as not unfitly may be gathered from the Text are not Text it selfe Others there be who attribute the changing of the day In Gen. to the Apostles not to their precept but their practice So Mercer Apostoli in Dominicum converterunt the Apostles changed the Sabbath to the Lords day in Gen. 2. Paraeâ—s attributes the same Apostolicae Ecclesia unto the Apostolicall Church or Church in the Apostles time quo modo autem facta fit haec mutatio in sacris literis expressum non habemus but how by what authoritie such a change was made In Thesiâ— p. 733. is not delivered in the Sâ—ripture And Iohn Cuchlinus though hee call it an consuetudinem Apostolicam an Apostolicall customâ— yet hee is peremptory that the Apostles gave no such Commandement Apostolos praeâ—ptum reliquisse constanter negamus So Simler calls it onely consuetudinem tempore Apostolorum receptam Defâ—stis Chr p. 24. a custome taken up in the Apostles time And so Hospinian although saith hee it be apparant that the Lords day was celebrated in the place of the Iewish Sabbath even in the times of the Apostles non invenitur tamen vel Apostolos vel alios legâ— aliqua praecepto observationem ejus instituisse yet find we not that either they or any other In 4. praecepâ— did institute the keeping of the same by any law or precept but left it free Thus Zanchius nullibi legimus Apostoles c. we doe not read saith hee that the Apostles commanded any to observe this day Wee onely read what they and others did upon it liberum ergo reliquerunt which is an argument that they left it to the Churches power In 〈◊〉 â—alat To those adde Vrsin in his exposition on the fourth Commandement liberum Ecclesiae reliquit alios dies eligere and that the Church made choice of this in honour of our Saviours resurrection Arctius in his Common-places Christianiâ—â— Dominicum transtulerunt Gomarus and Ryvet in the â—racts before remembred Both which have also there determined that in the choosing of this day the Church did exercise as well her wisdome as her freedome her freedome being not obliged unto any day by the Law of God her wisdome ne majori mutatione Iudaeos offenderet that by so small an alteration she might the lesse offend the Iewes who were then considerable As for the Lutheran Divines it it is affirmed by Doctour Bound that 〈◊〉 the most part they ascribe too much unto the liberty of the Church in appointing dayes for the assembly of the people which is plain confession But for particulars Brentius as Doctour Prideaux tells us calls it civilem institutionem a civill institution and no commandement of the Gospell which is no more indeed then what is elsewhere said by Calvin when he accounts no otherwise thereof then ut remedium retinendo ordini necessarium as a fit way to retaine order in the Church And sure I am Chemnitius tells us that the Apostles did not impose the keeping of this day as necessary upon the consciences of Gods people by any law or precept whatsoever sed libera fuit observatio ordinis gratia but that for orders sake it had been voluntarily used amongst them of their own accord 8 Thus have we proved that by the Dâ—ctrine of the Protestants of what side soever and those of greatest credit in their severall Churches eighteene by name and all the Lutherans in generall of the same opinion that the Lords Day is of no other institution then the authoritie of the Church Which proved the last of the three Theses that still the Church hath power to change the day and to transferre it to some other will follow of it selfe on the former grounds the Protestant Doctours before remembred in saying that the Church did institute the Lords day as we see they doe confessing tacitely that still the Church hath power to change it Nor do they tacitely confesse it as if they were affraid to speak it out but some of them in plaine termes affirme it as a certaine truth Zuinglius the first reformer of the Switzers hath resolved it so in his Discourse against one Valentine Gentilis a new Arian heretick Audi mi Valentine quibus modis rationibus sabbatum ceremoniale reddatur Tom. 1 p 254 â— Harken now Valentine by what wayes and means the Sabbath may be made a ceremony if either we observe that day which the Iewes once did or thinke the Lords day so affixed unto any time ut nefas sit illum in aliud tempus transferre that wee conceive it an impietie it should be changed unto another on which as well as upon that we may not rest from labour and harken to the Word of God if perhaps such necessity should be this would indeed make it become a ceremony Nothing can be more plaine then this Yet Calvin is as plain when hee professeth that hee regarded not so much the number of seven ut ejus servituti Ecclesias astringeret as to enthrall the Church unto it Sure I am Doctour Prideaux reckoneth him as one of them who teach us that the Church hath power to change the day and to transfer it to some other In Orat. de Sab. and that Iohn Barclaie makes report how once hee had a Consultation de transferenda Dominica in feriam quintam of altering the Lords day unto the Thursday Bucer affirmes as much as touching the authoritie and so doth Bullinger and Brentius Vrsine and Chemnitius as Doctour Prideaux hath observed Of Bullinger Bucer Brentius I haue nought to say because the places are not cited but take it as I think I may upon his credit But for Chemnitius he saith often that it is libera observatio a voluntatie observation that it is an especiall part of our Christian
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
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
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
perfect harmonie and agreement which is betweene this Church and the purest times It is our constant prayer to almighty God aswell that he would strengthen such as do stand and confirme the weake as to raise up those men which are fallen into sinne and errour As are our prayers such should be also our endeavours as universall to all sorts of men as charitable to them in their severall cases and distresses Happy those men who do aright discharge their duties both in their prayers and their performance The blessing of our labours we must leave to him who is all in all without whom all Pauls planting and Apollos watering will yeeld poore increase In which of these three states soever thou art good Christian Reader let me be seech thee kindly to accept his pains which for thy sake were undertaken that so be might in some poore measure be an instrument to strengthen or confirme or raise thee as thy case requires This is the most that I desire and lesse then this thou couldst not do did I not desire it And so fare thee well THE HISTORY OF THE SABBATH The second Booke CHAP. I. That there is nothing found in Scripture touching the keeping of the LORDS DAY 1 The Sabbath not intended for a perpetuall ordinance 2 Preparatives unto the dissolution of the Sabbath by our Saviour Christ. 3 The Lords day not enjoyned in the place thereof either by Christ or his Apostles but instituted by the authority of the Church 4 Our Saviours resurrection on the first day of the weeke and apparitions on the same make it not a Sabbath 5 The comming downe of the Holy Ghost upon the first day of the weeke makes it not a Sabbath 6 The first day of the weeke not made a Sabbath more than â—thers by Saint Peter Saint Paul or any other of the Apostles 7 Saint Paul frequents the Synagogue on the Iewish Sabbath and upon what reasons 8 What was concluded against the Sabbath in the Councell holden in Hieruâ—alem 9 The preaching of Saint Paul at Troas upon the first day of the weeke no árgument that then that day was set apart by the Apostles for religious exercises 10 Collections on the first day of the week 1. Cor. 16. conclude as little for that purpose 11 Those places of Saint Paul Galat. 4. 10. Coloss. 2. 16. doe prove invincibly that there is no Sabbath to be looked for 12 The first day of the week not called the Lords day untill the end of this first age and what that title addes unto it 1 WEe shewed you in the former book what did occurre about the Sabbath from the Creation of the World to the destruction of the Temple which comprehended the full time of 4000 years and upwards in the opinion of the most and best Chronologers Now for five parts of eight of the time computed from the Creation to the Law being in all 2540 yeares and somwhat more there was no Sabbath knowne at all And for the fifteene hundred being the remainder it was not so observed by the Iewes themselves as if it had been any part of the Law of Nature but sometimes kept and sometimes broken either according as mens private businesses or the affaires of the republicke would give way unto it Never such conscience made thereof as of adultery murder blasphemy or idolatrie no not when as the Scribes and Pharisees had most made it burdensome there being many casus reservati wherein they could dispense with the fourth Commandement though not with any of the other Had they beene all alike equally natural moral as it is conceived they had been all alike observed all alike immutable no jot nor syllable of that law which was ingraft by nature in the soule of man being to fall unto the ground Luk 16. 17. till heaven and earth shall passe away and decay together till the whole frame of Nature for preservation of the which that Law was given be dissolved for ever The Abrogation of the Sabbath which before we spake of shews plainly that it was no part of the Morall law or Law of Nature there being no law naturall Contr. Marc. l. 2 which is not perpetuall Tertullian takes it for confest or at least makes it plaine and evident Temporale fuisse mandatum quod quandâ—que cessaret that it was onely a temporarie constitution which was in time to have an end c. 16. And after him Procopius Gazâ—eus in his notes on Exodus layes downe two severall sorts of laws whereof some were to be perpetuall and some were not of which last sort were Circumcision and the Sabbath Quae dâ—raverunt usque in adventum Christi which lasted till our Saviours comming and he being come Iâ— Col. 2 16. went out insensiblie of themselues For as S. Ambrose rightly tels us Absente imperatore imagâ— ejus habet autoritatem praesente non habet c. What time the Emperour is absent we give some honour to his State or representation but none at all when he is present And so saith he the Sabbaths and new-moones and the other festivals before our Saviours comming had a time of honour during the which they were observed but he being present once they became neglected But heâ—eof wee have spoke more fully in our former booke 2 Neglected not at once and upon the sudden but leasurely and by degrees There were preparatives unto the sabbath as before we shewed before it was proclaimed as a Law by Moses and there were some preparatives required before that law of Moses was to be repealed These we shall easiliest discover if we shall please to looke on our Saviours actions who gave the first hint unto his disciples for the abolishing of the sabbath amongst other ceremonies It 's true that he did frequently repaire unto the synagogues on the sabbath dayes and on those dayes did frequently both reade and expound the Law unto the people Luk. 4. 16. And he came to Nazareth saith the Text where he had beene brought up and as his custome was he went into the Synagogue on the sabbath day and stood up to reade It was his custome so to do both when he lived a private life to frequent the Synagogue that other men might do the like by his good example and after when he undertooke the ministerie to expound the Law unto them there that they might be the better by his good instructions Yet did not be conceive that teaching or expounding the word of God was annexed onely to the Synagogue or to the sabbath That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthews Gospell was questionlesse a weeke dayes worke and so were most of those delivered to us in S. Iohn as also that which he did preach unto them from the ship-side and divers others Nay the text tells us Luk 8. 1. that he went through every Citie and Village preaching and shewing the glad tydings of God Too great a
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
Lords day was 12 The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never 1 WE shewed you in the former Chapter what ever doth occurre in the Acts and Monuments of the Apostles touching the Lords day and the Sabbath how that the one of them was abrogated as a part of the Law of Moses the other rising by degrees from the ruines of it not by authoritie divine for ought appeares but by authoritie of the Church As for the duties of that day they were most likely such as formerly had beene used in the Iewish Synagogâ—es reading the Law and Prophets openly to the Congregation and afterwards expounding part thereof as occasion was calling upon the Lord their God for the continuance of his mercies and singing Psalmes and Hymnes unto him as by way of thankfulnesse These the Apostles found in the Iewish Church and well approving of the same as they could not otherwise commended them unto the care of the disciples by them to be observed as often as they met together on what day soever First for the reading of the law In Ios. hom 15. Origen saith expresly that it was ordered so by the Apostles Iuâ—aicarum histooriarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informes us To this was joyned in tract of time the reading of the holy Gospell and other Evangelicall writings it being ordered by S. Peter that S. Marks Gospell should be read in the Congregation Hist l. 2. 15. as Eusebius tells us and by S. Paul 1. Thes. ca. ulâ— v. 17. that his Epistle to the Thessalonians should be read unto all the holy brethren and also that to the Colossians to be read in the Church of the Laodiceans as that from Laodicea Ca ulâ— v. 16. in the Church of the Colossians By which example not onely all the writings of the Apostles but many of the writings of Apostolicall men were publickly read unto the people and for that purpose one appointed to exercise the ministerie of a Reader in the congregation So antient is the reading of the Scriptures in the Church of God To this by way of Comment or application was added as we finde by S. Pauls dirâ—ctions the use of prophecie or preaching 1 Cor. 14. â— 3. interpretation of the â—criptures to edifying and to exhortation and to comfort this exercise to be performed with the head uncovered 1. Coâ— 11. 4. as wel the Preacher as the hearer Every man praying or prophecying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publicke prayers also for the Congregation the Priest to offer to the Lord the prayers and supplications of the people and they to say Amen unto those prayers which the Priest made for them These to conteine in them all things necessarie for the Church of God which are the subject of all supplications 1. Tim. 2. prayers intercessions and giving of thanks and to extend to all men also especially unto Kings and such as be in authoritie that under them we may be godly and quietly governed leading a peaceable life in all godlinesse and honestie For the performance of which last duties with the greater comfort it was disposed that Psalmes and Hymnes should be intermingled with the rest of the publicke service which comprehending whatsoever is most excellent in the booke of God and being so many notable formes of praise and prayer were chearfully and unanimously to be sung amongst them And thereupon S Paul reprehended those of Corinth 1. Cor. 14. 26. in that they joyn'd not with the assemblie but had their psalmes unto themselves Whereby it seemes that they had left the true use of psalmes which being so many acclamations exultations and holy provocations to give God the glory were to be sung together by the whole assemblie their singing at that time being little more then a melodious kinde of pronuntiation such as is commonly now used in singing of the ordinarie psalmes and prayers in Cathedrall Churches And so it stood till in the entrance of this age Ignatius Bishop of Antiochia one who was conversant with the Apostles brought in the use of singing alternatim course by course according as it still continues in our publicke Quires where one side answers to another some shew whereof is left in Parochiall Churches in which the Minister and the people ansâ—er one another in their severall turnes To him doth Socrates referre it Hist. li. 6. â— 8. and withall affirmes that he first learn't it of the Angels whom in a vision he had heard to sing the praise of God after such a manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it And where Theodoret doth referre it to Flavianus and Diodorus Priests of Antiochia Hist. l. 2 c. 24. during the bustlings of the Arian Hereticks In Dâ—maso and Platina unto Damasus Pope of Rome Theodoret is to be interpreted of the restitution of this custome having beene left off and Platina of the bringing of it into the Westerne Churches For that it was in use in Ignatius time who suffered in the time of Trajan and therefore probablie began by him as is said by Socrates is evident by that which Plinie signified to the selfe same Trajan where he informes him of the Christians Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dioere secum invicem c. Their greatest crime said he was this that at a certaine day but what that day was that he tells not they did meet together before day-light and there sing hymmes to Christ as unto a God one with another in their courses and after binde themselves together by a common Sacrament not unto any wicked or unjust attempt but to live orderly without committing robberie theft adulterie or the like offences 2 Now for the day there meant by Plinie it must be Saturday or Sunday if it were not both both of them being in those timeâ— and in those parts where Pliny lived in especial honour as may be gathered from Ignatius who at that time flourished For demonstration of the which we must first take notice how that the world as then was very full of dangerous fancies and hereticall dotages whereby the Church was much disquieted and Gods worship hindred The Ebionites they stood hard for the Iewish Sabbath and would by all meaneâ— have it celebrated as it had beene formerly observing yet the Lords day as the Christians did in honour of the resurrection of our Lord and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius tells Hisâ— l. 3 c. â— 3. The like saith Epiphaâ—ius of them l. 1. Haeres 30. n. 2. And on the other side there was a sort of Hereticks in the Easterâ—e parts whereof see Irenaeus li. 1. ca. 20. 21. 22. 23. 24. 25. who thought that this world being corruptible could not be made but by a
Millaine he did not fast the Sabbath Nay which is more Saint Augustine tels us that many times in Africa one and the selfe Church Epiâ—t 85. at least the severall Churches in the self-â—ame Prouince had some that dined upon the Sabbath and some that fasted And in this difference it stood a long time together till in the end the Romane Church obtained the cause and Saturday became a fast almost through all the parts of the Western world I say the Westerne world and of that alone The Easterne Churches being so farre from altering their ancient custome that in the â—ixt Councell of Constantinople Anno 692 they did admonish those of Rome to forbeare fasting on that day upon pain of censures Which I have noted here in its proper place that we might know the better how the matter stood betweene the Lords Day and the Sabbath how hard a thing it was for one to get the mastery of the other both dayes being in themselues indifferent for sacred uses and holding by no other tenure then by the courtesie of the Church 4 Much of this kinde was that great conflict between the East and Westerne Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passâ—over of the Iewes was changed in the Apostles times to the Feast of Easter the anniversary memoriall of our Saviours resurrection and not changed onely in their times but by their authoritie Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint Iohn and with the rest of the Apostles as Irenaeus tels us in Eusebius History The like Polycrates affirmes of Saint Philip also Lib. 5. c. 26 whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festivall it selfe but for the time wherein it was to be observed The Easterne Churches following the custome of Hierusalem kept it directly at the same time the Iewes did their Passeover and at Hierusalem they so kept it the Bishops there for fifteene severall iuccessions being of the Circuâ—cision the better to content the Iewes their brethren and to winne upon them But in the Churches of the West they did not celebrate this Feast decima quarta luna upoÌ„ what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly â—o expresse some difference between Iewes and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annuall returne of so great a Feast but kept it on the fourteenth day of the moneth be it what it will it may be very strongly gathered that they regarded not the Lords Day so highly which was the weekly memory of the resurrection as to preferre that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint Iohn was not the Authour of the contrary practice as some gave it out Nam quaenam potuâ—t esse ratio Annal An. 159. c. For what saith he might be the reason why in the Revelation he should make mention of the Lords Day as a day of note and of good credit in the Church had it not got that name in reference to the resurrection And if it were thought fit by the Apostles to celebrate the weekly memory thereof upon the Sunday then to what purpose should they keepe the Anniversary on another day And so farre questionlesse we may joyne issue with the Cardinal that either Sunday is not meant in the Revelation or else Saint Iohn was not the Authour of keeping Easter with the Iewes on what day soever Rather we may conceive that Saint Iohn gave way unto the current of the times which in those places as is said were much intent upon the customes of the Iewes most of the Christians of those parts being Iewes originally 5 For the composing of this difference and bringing of the Church to an uniformity the Popes of Rome bestirred themselues â—o did many others also And first Pope Pius publisheth a declaration Com. Tom 1. Pasâ—ha domini die dominica annuis solennitatibus celebrandum esse that Easter was to be solemnized on the Lords day onely In Chronic. And â—here although I take the words of the letter directory yet I relie rather upon Eusâ—bius for the authority of the fact then on the Decretall it selfe which is neither the substance probable and the date starke false not to be tâ—usted there being no such Consuls it is Crabbes owne note as are there set downe But the Authoritie of Pope Pius did not reach so farre as th Asian Churches and therefore it produced an effect accordingly This was 159. and seven yeares after Polycarpus Bishop of Smyrna a Reverend and an holy man made away to Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist l 14. c. 13. then to conferre with Anicetus then the Roman Prelate about this businesse And though one could not wooe the other to desert the cause yet they communicated together and so parted Friends But when that Blastus afterwards had made it necessary which before was arbitrary and taught it to be utterly unlawfull to hold this Feast at any other time then the Iewish Passâ—over becomming so the Authour of the Quartâ— decimani as they used to call them then did both Eleuthâ—rius publish a Decree that it was onely to be kept upon the Sunday and Irenaeus though otherwise a peaceable man write a Discourse entituled De schismate contra Blastum now not extant A little before this time this hapned Anno 1â—0 the controversie had tooke place in Laodicea L. 4. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it which mooved Melito Bishop of Sardis a man of speciall eminence to write two Books de Paschate and one de die Dominico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what side he took it is hard to say Were those discourses extant as they both are lost wee might no doubt finde much that would conduce to our present businesse Two yeares before the cloâ—e of this second century Euâ—eb l 5. c. 23 24. Pope Victor presuming probably on his name sends abroad his Mandatâ— touching the keeping of this Feast on the Lords Day onely against the which when as Polycratâ—s other Asian Prelates had set out their Manifests he presently without more ado declares them all for excommâ—â—icate But when this rather hindred then advanced the cause the Asian Bishops caring little for those Brut a sublumina and Irenaeus who held the same side with him having perswaded him to milder courses he went anotherway to work by practising with the Prelates of severall Churches to end the matter in particular Councels Of these was one held at Osroâ—na another by Bachyllus Bishop of Corinth a third in Gaâ—l by Irenaeus a fourth in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But this perhaps was onely in respect of Lectures or Expositions of the Scriptures such as were often used in the greater Citties where there was much people and but little businesse for I conceive not that they met every day in these times to receive the Sacraments Of Wednesday and of Friday it is plaine they did not to say any thing of the Saturday till the next Section Epl. 289. S. Basil names them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is saith he a profitable and pious thing every day to communicate and to participate of the blessed body and blood of Christ our Saviour he having told us in plaine termes that Whosoever eateth his flesh and drinketh his blood hath eternall life We notwithstanding doe communicate but foure times weekely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. on the Lords day the Wednesday the Friday and the Saturday unlesse on any other dayes the memory of some Martyr be perhaps observed Eâ—pos â—â—d â—ath 11. 22. Epiphanius goeth a little further and he deriveth the Wednesdayes and the Fridayes Service even from the Apostles ranking them in the same Antiquity and grounding them upon the same authority that he doth the Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely it seemes the differencâ— was that whereas formerly it had beene the custome not to administer the Sacrament on these two dayes being both of them fasting dayes and so accounted long before untill towards evening It had beene changed of late and they did celebrate in the mornings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as on the Lords day was accustomed Whether the meetings on these dayes were of such antiquity as Epiphanius saith they were I will not meddle Certaine it is that they were very antient in the Church of God as may appeare by that of Origen and Tertullian before remembred So that if wee consider eyther the preaching of the word the ministration of the Sacraments or the publicke Prayers the Sunday in the Easterne Churches had no great prerogative above other dayes especially above the Wednesday and the Friday save that the meetings were more solemne and the concourse of people greater than at other times as it is most likely The footesteps of this antient custome are yet to be observed in this Church of England by which it is appointed that no Wednesdayes and Fridayes weekely Can. 25. though they be not holy dayes the Minister at the accustomed houres of Service sâ—all resort to Church and say the Letanie prescribed in the Booke of Common prayer 5 As for the Saturday that retained its wounted credit in the Easterne Church little inferiour to the Lords day if not plainely equall not as a Sabbath thinke not so but as a day designed unto sacred meetings The Constitutions of the Apostles said to be writ by Clemens one of Saint Peters first successours in the Church of Rome appoint both dayes to be observed as solemne Festivalls both of them to be dayes of rest that so the servant might have time to repaire unto the Church for his education Lib 8. c. 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Constitution Not that they should denote them wholy unto rest from labour but onely those seâ— times of both which were appointed for the meetings of the Congregation Yet this had an exception too the Saturday before Easter day Lib. 5 cap. 19. whereupon Christ rested in the Grave being exempt from these assemblies and destinated onely unto griefe and fasting And though these constitutions in all likelihood were not writ by Clemens there being many things therein which could not be in use of a long time after yet ancient sure they were as being mentioned in Epiphanius De Scrip. Ecc. in Clemente and as the Cardinall confesseth à Graecis veteribus magni factos much made of by the ancient Graecians though not of such authoritie in the Church of Rome How their authoritie in this point is countenanced by Ignatius we have seene already and wee shall see the same more fully throughout all this Age. And first beginning with the Synod held in Laodicea Can 16. a towne of Phrygia Anno 314. there passed a Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the reading of the Gospels with the other Scriptures upon the Saturday or Sabbath that in the time of Lent Canon 49. there should be no oblation made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the Saturday and the Lords day onely neither that any Festivall should be then observed in memory of any Martyrs Canon 51. but that their names onely should be commemorated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lords day and the Sabbaths Nor was this onely the particular will of those two and thirty Prelates that there assembled it was the practise too of the Alexandrians S. Athanasius Patriarch there affirmes that they assembled on the Sabbath dayes not that they were infected any whit with Iudaisius which was farre from them Hâ—miâ— de Semeâ—te but that they came together on the Sabbath day to worship Iesus Christ the Lord of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it So for the Church of Millaine which as before I said in some certaine things followed the Churches of the East it seemes the Saturday was held in a farre esteeme and joyned together with the Sunday Crastino die Sabbato De Sacrament Lib 4. cap. 6. dominico de orationis ordine dicemus as S. Ambrose hath it And probablie his often mention of hesternus dies remembred in the former Section may have relation to the joynt observance of these two dayes and so may that which is reported then out of S. Chrysost. and S. Cyril Easterne Doctors both Hist. Eccles. Lib. 6. cap. 8. Sure I am Socrates counts both dayes for weekely Festivalls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on them both the Congregation used to be assembled and the whole Liturgie performed Which plainely shewes that in the practise of those Churches they were both regarded both alike observed Gregory Nyssen speakes more home and unto the purpose Some of the people had neglected to come unto the Church upon the Saturday and on the Sunday he thus chides and rebukes them for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Castâ—gâ—tione c. with what face saith the Father wilt thou looke upon the Lords day which hast dishonoured the Sabbath knowest thou not that these dayes are sisters and that who ever doth despise the one doth affront the other Sisters indeed and so accounted in those Churches not onely in regard of the publicke meetings but in this also that they were both exempt from the Lenten Fast of which more annon In the meane time we may remember how Saturday iâ— by S. Basil made one of those foure times whereon the Christians of those parts did assemble weekely to receive the Sacrament as before wee noted And finally it is sayd