recorded to bee made touching the keeping of this day but many actions of great note to bee done upon it These wee will ranke for orders sake under these 5 heades 1 Coronations 2 Synods Ecclesiasticall 3 Councells of Estate 4 Civill businesse and 5 battailes and assaults which we shall summe up briefely in their place and time And first for Coronations which as before I said are mixt kinde of actions compound of sacred and of civill William surnamed Rufus was crowned at Canterbury by Archbishop Lanfrancke the 25 of Sept. being Sunday anno 1087. So was King Steven the 21 of Decemb. being Sunday too anno 1135. On Sunday before Christmasse day was Henry the second crowned at London by Archbishop Theobald anno 1155 and on the Sunday before Septuagesima his daughter Ioane was at Palermo crowned Queene of Sicile Of Richard the first it is recorded that hoysing saile from Barbeflet in Normandie hee arrived safely here upon the Sunday before our Lady day in harvest whence setting towards London there met him his Archbishops Bishops Earles and Barons cum copiosa militum multitudine with a great multitude of Knightly ranke by whose advise and Counsaile he was crowned on a Sunday in September following anno 1189 and after crowned a second time on his returne from thraldome and the holy Land anno 1194. on a Sunday too The royall magnificent forme of his first coronation they who list to see may finde it most exactly represented in Rog. de Houeden And last of all King Iohn was first inaugurated Duke of Normandie by Walter Archbishop of Roane the Sunday after Easter day anno 1200 and on a Sunday after crowned King of England together with Isabell his Queene by Hubert at that time Archbishop of Canterbury For Synods next an 1070 a Councell was assembled at Winchester by the appointement of King William the first and the consent of Alexander then Pope of Rome for the degrading of Stigand Archbishop of Canterbury and this upon the Sunday next after Easter And wee finde mention of a Synod called by Richard Archbishop of Canterbury Anno 1175. the Sunday before holy thursday ad quod concilium venerunt fere omnes Episcopi Abbates Cantuariensis dioeceseos where were assembled almost all the Bishops and Abbats of the whole Province For Councells of Estate there was a solemne meeting called on Trinity Sunday anno 1143 in which assembled Maud the Empresse and all the Lords which held her partie where the Ambassadours from Anjou gave up their account and thereupon it was concluded that the Earle of Gloucester should bee sent thither to negotiate his sisters businesse So in the yeere 1185 when some Embassadours from the East had offered to King Heâ—ry the second the Kingdome of Hierusalem the King desâ—gned the first Sunday in Lent for his day of answer Upon which day there met at London the King the Patriaâ—ke of Hierusalem the Bishops Abbats Earles and Barons of the Realme of England as also William King of Scotland and his brother David with the Earles and Barons of that countrey habito inde cum deliberatione concilio c. and then and there upon mature deliberation it was concluded that though the King accepted not the title yet he would give his people leave to put themselves into the action and take up the Crosse. For civill businesse of another nature we find it on record that on the fourth Sunday in Lent next following the same King Henry Knighted his Sonne Iohn and sent him forthwith into Ireland Knighthood at those times being farre more full of ceremonie then now it is Which being but a preparation to warre and military matters leades us unto such battailes as in these times were fought on Sunday Of which wee finde it in our Annalls that in the yeere 1142. upon a Sunday being Candlemasse day King Sâ—ephen was taken prisoner at the battaile of Lincolne as also that on Holy-Crosse day next after being Sunday too Robert Earle of Gloucester Commander of the adverse forces was taken prisoner at the battaille of Winchester So reade wee that on Sunday the 25 of August anno 1173. the King of France besieged and forced the Castle of Dole in Brittaine belonging to the King of England as also that on Sunday the 26 of September anno 1198. King Richard tooke the Castle of Curceles from the King of France More of this kinde might bee remembred were not these sufficient to shew how anciently it hath been the use of the Kings of England to create Knights and hold their Councells of estate on the Lords day as now they doe Were not the others here remembred sufficient to let us know that our progenitours did not thinke so superstitiously of this day as not to come upon the same unto the crowning of their Kings or the publicke Synods of the Church or if neede were and their occasions so required it to fight as well or the Lords day as on any other Therefore no Lords day Sabbath hitherto in the Realme of England 5 Not hitherto indeed But in the Age that followed next there were some overtures thereof some strange preparatives to begin one For in the very entrance of the 13 Age Rog. de Hovâ—â— den Fulco a French Priest and a notable hypâ—crite as our King Richard counted him and the story proves lighted upon a new Sabbatarian fancy which one of his associates Eustathius Abbat of Flay in Normandie was sent to scatter here in England but finding opposition to his doctrine hee went backe againe the next yeere after being 1202 hee comes better fortified preaching from towne to towne and from place to place ne quis forum rerum venalium diebus Dominicis exerceret that no man should presume to market on the Lords day Where by the way we may observe that notwithstanding all the Canons and Edicts before remembred in the fift Chapter of this booke and the third Section of this Chapter the English kept their marketts on the Lords day as they had done formerly as neither being bound to those which had beene made by forraine states or such as being made at home had long before beene cut in peeces by the sword of the Norman Conqueror Now for the easier bringing of the people to obey their dictates they had to shew a warrant sent from God himselfe as they gave it out The title this Mandatum sanctum Dominicae diei quod de coelo venit in Hierusalem c. An holy mandat touching the Lords day which came downe from Heaven unto Hierusalem found on S. Simeons Altar in Golgotha where Christ was Crucified for the sins of all the world which lying there three dayes and as many nights strooke with such terrour all that saw it that falling on the ground they besought Gods mercy At last the Patriarch and Akarias the Archbishop of I know not whence ventured to take into their hands that dreadfull letter which 〈◊〉 written thus Now wipe your eyes and
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
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
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
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
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