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
looke a while on the Contents which I shall render with as much brevity as the thing requires Ego Dominus qui praecepi vobis ut observaretis diem sanctum Dominicum non custodistis â—um c. I am the Lord which hath commanded to keepe holy the Lords day and you have not kept it neither repented of your sinnes c. I caused repentance to bee preached unto you and you believed not Then sent I Pagans amongst you c. and because you did not keepe the Lords day holy I punished you a while with famine c. Therefore I charge you all that from the ninth houre on the saturday untill Sunne-rising on the monday no man presume to doe any worke but what is good or if hee doe that hee repent him of the same Verily I say and sweare unto you by my Seate and Throne and by the Cherubins that keepe my seate that if you doe not harken to this my Mandat I will no more send to you any other Epistle but I will open the heavens and raine upon you stones and wood and scalding water c. This I avow that you shall dye the death for the Lords day and other festivalls of my Saints which you have not kept and I will send amongst you beasts with the heades of Lyons and the haire of women and the tayles of Camels and they shall eate you and devoure you There is a great deale more of this wretched stuffe but I am weary of abusing both my paines and patience Onely I cannot choose but wiâ—h that those who have enlarged their Lords day Sabbath to the same extent would either shew us some such letter or bring us any of the miracles which hereafter follow or otherwise bee pleased to lengthen out the festivals of the Saints in the selfe same manner as by this goodly Script they are willed to doe 6 But to proceed the said Eustathius thus furnished and having found but ill successe the former yeere in the Southerne parts where hee did Aâ—gliae Praelatos praedicatione suaâ— molestare disturbâ—â—â— Prelates by his preachings as my Author hath it heeâ—â—nt up to Yorke There did hee preach his doctrines and absolve such as had offendedâ— conditioned that hereafter they did shew more reverence unto the Lords day and the other holy dayes doing no servile works upon them nec in diâ—bus Dominicis exercerent forâ—m rerum venalium particularly that on the Lords day they should hold no marketts The people hereunto assented and promised they would neither buy nor sell on the Lords day nisi forte cibum potum praetereuntibus excepting meate and drinke to passengers Whereby it seemes that notwithstanding all this terrour men were permitted yet to travaile on the Lords day as they had occasion This comming to the notice of the King and Councell my men were all fetched up such specially qui in diâ—bus Dominicis forum rerum venalium dejecerant which had disturbed the marketts and overthrowne the boothes and merchandise on the Lords day and made to fine unto the King for their misdemeanour Then were they faine to have recourse to pretended miracles A Carpenter making a wooden pinne and a woman making up her webbe both after three on Saturday in the afternoone are suddenly smitten with the Palsey A certaine man of Nafferton baking a cake on Saturday night and keeping part untill thâ— morrow no sooner brake it for his breakfast but it gushed out blood A Miller of Wakefield grinding Corne on Saturday after three of the clocke insteed of meale found his binne full of blood his mill-wheele standing still of its owne accord One or two more there are of the same edition And so I thinke is that related in the Acts and Monuments out of an old booke entituled de Regibus Angliae which now I am fallen upon these fables shall bee joyned with them King Henry the second saith the story being at Cardiffe in Wales and being to take horse there stood a certaine man by him having on him a white coate and being barefoote who looked upon the King and spake in this wise Good old King Iohn Baptist and Peter straightly charge you that on the Sundaies throughout all your dominions there bee no buying or selling nor any other servile businesse those onely except which appertaine to the preparation of meat and drinke which thing if thou shalt observe whatsoever thing thou takest in hand thou shalt happily finish Adding withall that unlesse he did these things and amend his life hee should heare such newes within the twelve moneth as would make him mourne till his dying day But to conclude what was the issue of all this this terrible letter and forged miracles That the historian tells us with no small regreate Houâ—den informing us that notwithstanding all these miracles whereby God did invite the people to observe this day populus plus timens regiam potestatem quà m divinam the people fearing more the Kings power then Gods returned unto their marketting as before they did 7 I say that the historian tells it with no small regreate for in that passionate discontent he had said before that inimicus humani generis the Divell enjoying the proceedings of this holy man so farre so possessed the King and the Princes of darkenesse so hee calls the Councell that they forthwith proceeded against them who had obeied him Which makes me thinke that this Eustathius was a familiar of the Popes sent hither for the introducing of those restraints which had been formerly imposed on most parts of Christendome though here they found no entertainement the Popes had found full well how ill their justlings had succeeded hitherto with the Kings of England of the Norman race and therefore had recourse to their wonted arts by prodigies and miracles to insnare the people and bring them so unto their bent And this I doe the rather thinke because that in the following yeere Anno 1203 there was a Legate sent from Rome to William King of Scots with severall presents and many indulgences Quae quoniam grato accepit animâ— â—odem concilio approbante decâ—etum est c. Heâ—t Boet. lib. 23. Which hee accepting very kindly it pleased him with the approbation of his Parliament at that time assembled to passe a Law that Saturday from twelve at noone should bee counted holy and that no man should deale in such worldly businesses as on the feast-dayes were forbidden As also that at the sounding of the bell the people should bee busied only about holy actions going to sermons hearing the Vespers or the Evensong idque usque in diem Lunae facerent and that they should continue thus untill munday morning a penalty being layed on those who should doe the contrary So passed it then and in the yeare 1214 some eleven yeares after it was enacted in a Parliament at Scone under Alexander the third King of the Scots that none should fish in any waters Lex
unto the Plea which you oft have made I verily perswade my selfe that you will quickely finde your errour and that withall you will discover how to abet a new and dangerous Doctrine you have deserted the whole practise of the Christian Church which for the space of 1600. yeeres hath been embraced and followed by all godly men These are the hopes which we project unto our selves The cause of this out undertaking was your information and the chiefe end we aime at is your reformation Your selves my Brethren and your good if I may procure it are the occasion and the recompence of these poore all prejudice which possibly you may be possessed withall either in reference to the Argument or unto the Author and 〈◊〉 perâ—use thiâ— following Story with as much â—â—â—â—glenesse of 〈…〉 of truth and inâ—ocation of Gods Spirit to finde out the same as was by me used in the writing of it It is your welfare which I aime aâ— as before was said your restitution to your functions and reconciliation to the Church from which you are at point of falling that wee with you and you with us laying aside those jealousies and distrusts which commonly attend oâ— divided minds may joyne our hearts and hands together for the advancement of Gods Honour and the Churches peace And God even our owne God shall give 〈◊〉 his blessing For others which shall reade this Storie whether by you misguided or yet left entire I doe desire them to take notice that there iâ— none so much a stranger to good Arts and Learning whom in this case and kind of writing I dare not trust with the full cognizance of the cause herein related In points of Law when as the matter seemes to be above the wit of common persons or otherwise is so involved and intricate that there hath beene no Precedent thereof in former times it is put off to a demurrer and argued by my Lords the Iudges with their best maturitie of deliberation But in a matter of fact we put our selves upon an ordinarie Iurie not doubting if the evidence prove faire the Witnesses of faith unquestioned and the Records without suspition of imposture but they will doe their conscience and finde for Plaintiffe or Defendâ—nt as the cause appeares So in the businesse now in â—and that part thereof which consists most of argument and strength of disputation in the examining of those reasons which Pro or Con have been alledged are by me lefâ— to be discussed and weighed by them who either by their place are called or by their learning are inabled to so great a businesse But for the point of practice which is matter of fact how long it was before the Sabbath was commanded and how it was observed being once commanded how the Lords day hath stood in the Christian Church by what authority first instituted in what kinde regarded these things are offered to the judgement and consideration of the meanest Reader No man that is to be returned on the present Iury but may be able to give up his verdict touching the title now in question unlesse hee come with passion and so will not heare or else with prejudice and so will not value the evidence which is produced for his information For my part I shall deale ingenuously as the cause requires as of sworne counsell to the truth not using any of the mysteries or Arts of pleading but as the holy Fathers of the Church the learned Writers of all Ages themost renowned Divines of these latter times and finally as the publicke Monuments and Records of most Nations christned have furnished me in this enquirie What these or any of them have herein either said or done or otherwise left upon the Register for our direction I shall lay downe in order in their severall times either the times in which they lived or whereof they writ that so we may the better see the whole succession both of the doctrine and the practise of Gods Church in the present businesse And this with all integritie and sincere proceeding not making use of any Author who hath been probably suspected of fraud or forgery nor dealing otherwise in this search than as becomes a man who aimes at nothing more than Gods publike service and the conducting of Gods people in the wayes of truth This is the summe of what I had to say in this present Preface beseeching God the God of truth yea the truth it selfe to give us a right understanding and a good wiâ—l to doe thereafter SYLLABVS CAPITVM PART I. CHAP. I. That the Sabbath was not instituted in the beginning of the World 1 The entrance to the Worke in hand 2 That those words Gen. 2. And God blessed the seventh day c. are there delivered as by way of Anticipation 3 Anticipations in the Scripture confessed by them who denie it here 4 Anticipations of the same nature not strange in Scripture 5 No Law imposed by God on Adam touching the keeping of the Sabbath 6 The Sabbath not ingraft by nature in the soule of man 7 The greatest Advocates for the Sabbath denie it to be any part of the law of nature 8 Of the morality and perfection supposâ—d 〈◊〉 be in the number of seven by some learned men 9 That Other numbers in the confession of the same learned men particularly the first third and fourth are both as morall and as perfect as the seventh 10 The like is proved of the sixth eighth and tenth and of other numbers 11 The Scriptures not more favorable to the number of seven than they are to others 12 Great caution to be used by those who love to recreate themselves in the mysteries of numbers CHAP. II. That there was no Sabbath kept from the Creation to the Flood 1 Gods rest upon the seventh day and from what he rested 2 Zanchius conceit touching the sanctifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the â—ame by the Angels in heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that hee kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that he kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall CHAP. III. That the Sabbath was not kept from the Flood to Moses 1 The Sonnes of Noah did not keepe the Sabbath 2 The Sabbath could not have beene kept in the dispersion of Noahs sonnes had it beene commanded 3 Diversitie of Longitudes and Latitudes must of necessitie make a variation in the Sabbath 4 Melchisedech Heber Lot did not keepe the Sabbath 5 Of Abraham and his sonnes that they kept not the Sabbath 6 That Abraham did not keepe the Sabbath in the confession of the Jewes 7 Jacob nor Job no Sabbath-keepers 8 That neither Iacob
* Strom. l. 6. Clemens Alexandrinus who gives it both the attributes of holinesse and perfection * Qu. ad Antioch 51. Nazianzen and * Oraâ— â—2 Athanasius are as full as they And here this number seemes to mee to have got the better there being nothing spoken in disgrace of this as was before of the seventh by severall Authours there remembred So that for ought I see in case the argument be good for the morality of the Sabbath we may make every day or any day a Sabbath with as much reason as the seventh and keepe it on the tenth day with best right of all Adâ—o argumenta ab absurdo petita inâ—ptos habent exitus said Lactantius truly Nay by this reason we need not keepe a Sabbath oftner then every thirtieth day or every fiftieth or every hundreth because those numbers have been noted also to containe great mysteries and to be perfecter too then others For Origen hath plainly told us that if wee looke into the Scriptures In Gen hâ—m 2. invenies nulla magnarum rerum gesta sub tricenario quinquegenario contineri we shall find many notable things delivered to us in the numbers of thirtie and fiftie Of fifty more particularly Philo affirmes upon his credit De vita contempl that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiest and most naturall of all other numbers and Origen conceived so highly of it that he breaks out into a timeo hujus numeri secreta discutere In Num. â—om 8. and durst not touch upon that string So lastly for the Centenary the same Authour tels us that it is plenus and perfectus no one more absolute In Gen. hâ—m 2. Wee may have Sabbaths at our will either too many or too few if this plea be good 11 Yea but perhaps there may be some thing in the Scripture whereby the seventh day may be thought more capable in nature of so high an honour Some have so thought indeed and thereupon have mustered up all those texts of Scripture in which thereâ— hath beene any good expressed or intimated which concernes this number or is reducible unto it Bellarmine never took more pains out of that fruitlesse topick to produce seven Sacraments then they have done from thence to derive the Sabbath I need not either name the men or recite the places both are knowne sufficiently Which kind of proofe if it be good we are but where we were before amongst our Ecclesiasticall and humane Writers In this the Scriptures will not helpe us or give the seventh day naturally and in it selfe more capability or fitnesse for Gods worship then the ninth or tenth For first the Scriptures give not more honour to this number in some texts thereof then it detracts from it in others and secondly they speake as highly of the other numbers as they doe of this The Iesuite Pererius shall stand up In Gen. 6. n. 17. to make good the first and Doctor Cracanthorp to avow the second Pererius first resolves it cleerly numerum Septenarium etiam in rebus pessimis execrandis saepenumero positum esse in Scripturaâ— sacra As for example The evill spirit saith Saint Luke brought with him seven spirits worse then himselfe and out of Mary Magdalen did Christ cast out seven Devils as Saint Marke tels us So in the Revelation Saint Iohn informes us of a Dragon that had seven heads and seven Crownes as also of seven plagues sent into the earth and seven Viols of Gods wrath powred out upon it He might have told us had he listed that the purple beast whereon the great Whore rid had seven heads also and that shee sate upon seven Mountaines It 's true saith hee which David tels us that hee did prayse God seven times a day but then as true it is which â—olomon hath told us that the just man falleth seven times a day So in the booke of Genesis we have seven leane kine and seven thinne eares of Corn as well as seven fat Kine and seven full Eares To proceed no further Pererius hereupon makes this generall resolution of the case Apparet igitur eosdem numeros aeque in bonis malis poni usurpari in sacra scriptura Next whereas those of Rome Contra Spalat cap. 30. as before I noted have gone the same way to find out seven Sacraments our Cracanthorpe to shew the vanitie of that argument doth the like for the proofe of two Quod si nobis fas esset c. If it were lawfull for us to take this course we could produce more for the number of two then they can for seven As for example God made two great lights in the Firmament and gave to man two eyes two eares two feet two hands two armes There were two Nations in the wombe of Rebecca two tables of the Law two Cherubins two Sardonich stones in which were written the names of the sonnes of Israel Thou shalt offer to the Lord two Rams two Turtles two Lambes of an yeere old two young Pigeons two Hee-goats two Oxen for a peace-offering Let us make two Trumpets two Doores of the wood of Olives two Nets two Pillars There were two Hornes of the Lambe two Candle sticks two Olive branches two Witnesses two Prophets two Testaments and upon two Commandements hang all the Law and the Prophets saith our Saviour Congruentiis facile vinceremus si nobis in â—une campum descendere libet c. We should saith he presume of an easie victory should we thus dally with congruities as doe those of Rome Hence we conclude that by the light of Scripture we find not anything in nature why either every seventh day should or every second day should not be a Sabbath Not to say any thing of the other numbers of which the like might be affirmed if we would trouble our selves about it 12 It s true this tricke of trading in the mysteries of numbers is of long standing in the Church and of no lesse danger first borrowed from the Platonists and the Pythagoreans by the ancient Hereticks Marcion Valentinus Basilides and the rest of that damned crew the better to disguise their errours and their palliate impieties Some of the Fathers afterwards tooke up the devise perhaps to foyle the Hereticks at their own weapons though many of them purposely declined it Sure I am Chrsostome dislikes it In Gen. hâ—m 24 Who on those words in the 7. of Genesis by seven by seven which is the number now debated doth instruct us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many saith hee doe tell strange matters of this fact and taking an occasion hence make many observation out of severall numbers Whereas not observation but onely an unseasonable curiositie hath produced those fictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence so many heresies had their first originall For oftentimes that out of our abundance we may fit their fancies wee finde the even or equall number no lesse
by the hand of Moses Then Epiphanius God saith he rested on the seventh day from all his labours De Pond mensur n. 22. which day hee blessed and sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by his Angel made knowne the same to his servant Moses See more unto this purpose aduers. haeres l. 1. haer 6. n. 5. And lastly Damascen hath assured us that when there was no Law nor Scripture De â—ide Orthâ—d lib. 4. c. 24. that then there was no Sabbath neither but when the Law was given by Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then was the Sabbath set apart for Gods publick worship Adde here that 〈◊〉 and Iâ—stin referre the institution of the Sabbâ—th unto Moses onely of which more hereafter 5 Next that the Sabbath was peculiar onely to the Iewes or those at least that were of the house of Israel the Fathers do affirme more fully then they did the other For so Saint Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath was given unto the Iewes in his first Homily of Fasting Saint Austin so Sabbatum datum est priori populo in otio corporali Èpistola 119. Sabbatum Iudaeis fuisse praeceptum in numbra futuri de Gen. ad lit l 4. c. 11. and in the 13. of the same Booke â—num diem observan dum mandavit populo Hebraeo the like to which occurres Epist. 86. ad Casulanum The Iewes the Hebrewes and the former people all these three are one and all doe serve to shew that Saint Austin thought the Sabbath to be peculiar unto them onely That it was given unto the Iewes exclusively of all other Nations is the opinion and conceit also of the Iewes themselues This Petrus Galatinus proves against them on the anthority of their best Authours Sic enim legitur apud eos in Glossa c. Wee reade Ch 16. 29. saith he in their Glosse on these words of Exodus The Lord hath given you the Sabbath what meane say they these words he hath given it you Quia vobis viz. Iudae is dedit non gentibuâ— saeculi because it was given unto the Iewes and not unto the Gentiles It is affirmed also saith hee by R. Iohannan that whatsoever statute God gave to Israel he gave it to them publickly except the Sabbath and that was given to them in secret according unto that of Exodus Exod. 31. 17. It is a signe betweene mee and the children of Israel Quod si ita est non obligantur gentes ad sabbatum If â—o â—aith Galatinus the Gentiles were not bound to observe the Sabbath A signe between me and the children of Israel It seemes Ainsâ—â—â—th in Exod. 13. 9. the Iewes were all of the same opinion For where they used on other dayes to weare their Phylacteries on their armes or foreheadâ— to be a signe or tâ—ken to them as the Lord commanded they laid them by upon the Sabbaths because say they the Sabbath was it selfe a signe So truly said Procopius Gazaeus In Gen. 2. It a Iudaeis imperavit supremum numen ut segregarent à caeteris diebus diem septimum c. God saith he did command the Iewes to set apart the seventh day to his holy worship that if by chance they should forget the Lord their God that day might call him back unto their remembrances where note it was commanded to the Iewes alone Adde that Iosephus calls the Sabbath in many places a nationall or locall custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law peculiar to that people as Antiqu. l. 14. c. 18. de bello l. 2. c. 16. as wee shall see hereafter more at large Lastly so given to the Iewes alone that it became a difference between them and all other people In Ezâ—ch 20. Saint Cyrill hath resolved it so God saith bee gave the Iewes a Sabbath not that the keeping of the same should be sufficient to conduct them to eternall life sed ut haec civilis administrationis ratio peculiaris à gentium institutis distinguat eos but that so different a forme of civill government should put a difference between them and all Nations else Theodoret more fully that the Iewes being in other things like to other people in observatione sabbati propriam videbantur obtinere rempublicam In Ezech. 20. seemed in keeping of the Sabbath to have a custome by themselves And which is more saith he their Sabbath put a greater difference between the Iewes and other people then their Circumcision For Circumcision had been used by the Idumaeans and Aegyptians sabbati verò observationens sola Iudaeorum natio custodiebat but the observation of the Sabbath was peculiar onely to the Iewes Nay even the very Gentiles took it for a Iewish Ceremony sufficient proofe whereof wee shall see ere long But what need more be said in this either that this was one of the Lawes of Moses or that it was peculiar to the Iewes alone seeing the same is testified by the holy Scripture Thou camest downe upon mount Sinai saith Nehemiah Cap. 19. 13. and spakest with them the house of Israel from Heaven Vers. 14. and gavest them right judgements and true lawes good statutes and commandements what more It followeth And madest knowne unto them thy holy Sabbaths and commandedst them precepts statutes and lawes by the hand of thy servant Moses 6 Now on what motives God was pleased to prescribe a sabbath to the Iewes more at this time then any of the former ages the Fathers severally have told us yea and the Scriptures too in severall places Iustin Martyr as before we noted gives this generall reason because of their hard-heartednesse and irregular courses wherein Saint Austin closeth with him Qu. ex Nâ—v Test. 69. Cessarunt onera legis quae ad duritiem cordis Iudaici fuerunt data â—nescis sabbatis neomeniiâ— where note how he hath joyned together new-moones and sabbaths and the Iewish difference betweene meat and meat Particularly Gregory Nyssen makes the speciall motive to be this Testim adveÌ„tâ—s Dâ—i iâ— carne ad sedandum nimium eorum pecuniae studium so to restraine the people from the love of money For comming out of Egypt very poore and bare and having almost nothing but what they borrowed of the Egyptians they gave themselues saith he unto continuall and incessant labour the sooner to attain to riches Therefore said God that they should labour six dayes and rest the seventh Damascen somewhat to this purpose Dâ—â—ide Ortâ— l. 4 â— 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God saith he seeing the carnall and the covetous disposition of the Israelites appoâ—nted them to keepe a sabbath that so their servants and their cattell might partake of rest And then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as also that thus resting from their worldly businesses they might repaire unto the Lord in Psalmes and Hymnâ—s and spirituall songs and meditation of the Scriptures â— 5. iâ— loâ— c.
5. Rupertuâ— harps on the same string that the others did save that hee thinks the sabbath given for no other cause then that the labouring man being wearied with his weekly toyle might have some time to refresh his spirits Sabbatum nihil aliâ—d est nisi requâ—es vel qâ—am ob caâ—sam data est nisi ut operarius fessus caeteris septimanae diebus uno die requiesceret Gaudentius Brixianus in his twelfth Homily or Sermon is of the same minde also that the others were These seeme to ground themselues on the fifth of Deutronomy Vers. 14. where God commands his people to observe his sabbaths that thy man-servant and thy maid-servant may rest as well as thou And then it followeth Vers. 1â— Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence though with a mighty hand an out-stretched arme therefore the Lord thy God commanded thee to keep the sabbath day The force of which illation is no more then this that as God brought them out of Egypt wherein they were servants so he commands them to take pity on their servants and let them rest upon the sabbath considering that they themselues would willingly have had some time of rest had they been permitted A second motive might be this to make them alwayes mindfull of that spirituall rest which they were to keepe from the acts of sinne and that eternall rest that they did expect from all toyle and misery In reference unto this eternall rest Saint Augustine tels De Gen. ad lit l. 4 c. 11. us that the Sabbath was commanded to the Iewes in umbra futuri quae spiritalem requiem figuraret as a shadow of the things to come in S. Pauls language which God doth promise unto those that doe the works of righteousnesse And in relation to the other the Lord himselfe hath told us that he had given his Sabbath unto the Iewes to be a signe between him and them that they might know that he was the Lord that sanctified them Exod. 31. 13. which is again repeated by Ezech. cap. 20. 12. That they may know that I am the Lord which sanctifieth them For God as Gregory Nyssen notes it seemes onely to propose this unto himself that by all meanes he might at least destroy in man De reâ—urrect Chr. Orat. 2. his inbred corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was his ayme in Circumcision and in the Sabbath and in forbidding them some kinde of meates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by the Sabbath he informed them of a rest from 〈◊〉 To cite more Fathers to this purpose were a thing unnecessary and indeed sâ—nsibile super sensum This yet confirmes us further that the Sabbath was intended for the Iewes alone For â—ad God given the Sabbath to all other people as he did to them it must have also been a â—igâ—e that the Lord had sanctifiâ—d all people as hee did the Iewes 7 There is another motive yet to be considered and that concerneâ— as well the day as the institution God might have given the Iewes a Sabbath and yet not tied the sabbath to one day of seven or to the seventh precisely from the Worldâ— Creation Constitâ—i potuisset quod in die sabbâ—â—i coloretur Deâ—â— aâ—t in die Marâ—is aut in altera die God In Exod. 20. qu. 11. saith Tâ—stâ—tus might have ordered it to have his Sabbath on the Saturday or on the Tuesday or any other day what ever what any other of the weeke and no more then so No hee might have appointed it aut bis aut semel tantum in 〈◊〉 aut in mense once or twice a yeere or every moneth as hee had listed And might not God as well exceed this number as fall short thereof yes say the Protestant Doctors that hee might have done He might have made each third or fourth or fifth day a sabbath In Exod. 20. indeed as many as he pleased Sivolâ—isset Deuâ— absolut 〈◊〉 suo potâ—itplures dies imper are cultui suo impendendos so faith Doctor Ryâ—et one of the Professors of Leiden and a great Friend to the antiquity of the sabbath What was the principall motive then why the seventh day was chosen for this purpose and â—one but that Dial. cum Try phone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep God alwayes in their mindes so saith Iustin Martyr But why should that bee rather doâ—â— by a seventh day Sabbath then by any other De fest Paschal â—om 6. Saint Cyrill answeres to that point exceeding fully The Iewes saith hee became infeâ—ted with the 〈◊〉 of Egypt worshipped the 〈…〉 host of Heaven which seemes to be insinuated in the fourth of Deut. vers 19. Therefore that they might understand the Heavens to be Gods workmanship â—os 〈◊〉 suum 〈◊〉 jubet he willeth them that they imitate their Creatour that resting on the sabbath day they might the better understand the reason of the Festivall Which if they did saith hee in case they rested on that day whereon God had rested it was a plaine confession that all things were made by him and consequently that there were no other Gods besides him Et haec una ratio sabbato indicte quietis Indeed the one and onely reason that is mentioned in the body of the Commandement which reâ—â—ects onely on Gods rest from all his worke which he had made and leaves that as the absolute and sole occasion why the seventh day was rather chosen for the sabbath then the sixt or eighth or any other Which being so it is the more to be admired that Philo being a learned Iew or any learned Christian Writer leaving the cause expressed in the Law it selfe should seeke some secret reason for it out of the nature of the day De Abrahamo or of the number First Philo tels us that the Iewes doe call their seventh day by the name of sabbath which signifieth repose and rest Not because they did rest that day from their weekly labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because seven is found to be both in the world and man himselfe the most quiet number most free from trouble warre and all manner of contention A strange conceit to take beginning from a Iew Problem loc 55. yet that that followes of Aretius is as strange as this Who thinks that day was therefore consecrated unto rest even amongst the Gentiles quod putarent civilibus actionibus ineptum esse fortasse propter frigus planetae contemplationibus vero idoneum because they thought that day by reason of the dulnesse of the Planet Saturne more fit for contemplation then it was for action Some had it seemes conceived so in the former times whom thereupon Toâ—tatus censures in his Comment on the fifth of Deutroâ—â—â—y For where it was Gods purpose Qu. 3. as before we noted out of Cyrill to weane the people from Idolatry and Superstition to lay down such a reason
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
in the sixteenth of Exod. v. 27. And therefore stood the more in need not onely of a watch-word or Memento even in the very front of the Law it selfe but of some sharper course to stirre up their memory Therefore this execution was the more reqvisite at this instant aswell because the Iewes by reason of their long abode in a place of continual servile toyle could not be suddainly drawne unto contrary offices without some strong impression of terrour as also because nothing is â—ore needfull then with extremity to punish the first transgressours of those Lawes that do require a more exact observation for the times to come What time this Tragedy was acted is not known for certain By Torniellus it is placed in the yeare 2548. of the Worlds Creation which was some foure yeares after the Law was given More then this is not extant in the Scripture touching the keeping of the Sabbath all the life of Moses What was done after we shall see in the land of Promise 3 In the mean time it is most proper to this place to take a little notice of those severall duties wherein the sanctifying of the Sabbath did consist especially that we may know the better what we are to looke for at the peoples hands when wee bring them thither Two things the Lord commanded in his holy Scripture that concern the Sabbath the keeping holy of the same one in relation to the people the other in reference to the Priest In reâ—erence to the people he commaâ—ded onely rest from labour that they should doe no manner of worke and that 's contained expresly in the Law it selfe In reference to the Priest Numb 28. he commanded sacrifice that on the Sabbath day over and above the daily sacrifice there should be offered to the Lord two Lambes of an yeare old without blemish one in the morning and the other in the evening as also to prepare first and then place the Shewbread being twelue loaves one for every Tribe continually before the Lordeâ—very Sabbath day These severall references so divided the Priest might do his part without the people and contrary the people doe their part without the Priest Of any Sabbath duties which were to be performed betweene them wherein the Priest and people were to joyne together the Scriptures are directly silent As for these severall duties that of the Priest the Shew-bread and the sacrifice was not in practice till they came to the Land of Canaan and then though the Priest offered for the people yet he did not with them So that for forty yeares together all the life of Moses the sanctifying of the Sabbath did consist onely for ought we finde in a bodily rest a ceasing from the works of their weekly labours and afterwards in that and in the sacrifices which the Priest made for them Which as they seeme to be the greater of the two so was there nothing at all therein in which the people were to doe no not so much except some few as to be spectatours the sacrifices being offered onely in the Tabernacle as in the Temple after when they had a Temple the people being scattered over all thâ— Country in their Townes and Villages Of any reading of the Law or exposition of the same unto the people or publicke forme of prayers to be presented to the Lord in the Congregation wee finde no footstep now nor a long time after None in the time of Moses for hee had hardly perfected the Law before his death the booke of Deâ—teronomy being dedicated by him a very little before God tooke him None in a long time after no not till Nehemiahs dayes as wee shall see hereafter in that place and time The resting of the people was the thing commanded in imitation of Gods rest when his works were finished that as hee rested from the works which hee had created so they might alâ—o rest in memoriall of it But the employment of this rest to partiâ—ular purposes either of contemplation or devâ—tion than not declared unto us in the Word of God but left at large either unto the libertie of the people or the Authoritie of the Church Now what the people did how they imployed this rest of theirs that Philo tels us in his third Booke of the life of Moses Moses saith hee ordained that since the World was finished on the seventh day all of his Common-wealth following therein the course of nature should spend the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Festivall delights resting therein from all their works yet not to spend it as some do in laughter childish sports or as the Romans did their time of publick Feastings in beholding the activity either of the Iester or common Dancers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the study of true philosophy and in the contemplation of the workes of nature And in another place De Decâ—log He did command saith he that as in other things so in this also they should imitate the Lord their God working six dayes and resting on the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spending it in meditation of the works of nature as before is said And not so only but that upon that day they should consider of their actions in the weeke before if happily they had offended against the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that so they might correct what was done amisse and be the better armed to offend no more So in his booke de mundi opificio he affirmes the â—ame that they implyed that day in divine Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even for the bettering of their manners and reckoning with their consciences That thus the Iewes did spend the day or some part thereof is very probable and wee may take it well enough upon Philo's word but that they spent it thus by the direction or command of Moses is not so easily proved as it is affirmed though for my part I willingly durst assent unto it For be it Moses so appointed yet this concernes onely the behaviour of particular persons and reflects nothing upon the publick duties in the Congregation 4 It 's true that Philo tels us in a booke not extant how Moses also did ordaine these publick meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap. Euseb. Praepar l. 8 7. What then did Moses order to be done on the Sabbath day He did appoint saith he that we should meet all in some place together and there set down with modesty and a generall silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the Law that none plead ignorance of the same Which custome we continue stiâ—l harkening with wonderfull silence to the Law of God unlesse perhaps we give some joyfull acclamation at the hearing of it some of the Priests if any present or otherwise some of the Elders reading the Law and then expounding it unto us till the night come on Which done the people are dismissed full of divine
Ministery therein hath no such evidence Though God had brought them then into the Land of Promise yet all this while they were unsetled The Land was given after when they had possession So that the next Sabbath which ensued on the removall of the Tabernacle unto Shilâ— was the first Sabbath which was celebrated with its Legall Ceremonies and this was Anno Mundi 2589. In which if we consider aswell the toylesomenesse as multiplicity of the Priest like-offices wee shall soone see that though the people rested then yet the Priest worked hardest First for the Loaves of Proposition Antiqu. Iud. l 3. c. 10. or the Shew-bread however Iosephuâ— tell us that they were baked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day before the Sabbath and probably in his time it might be so yet it is otherwise in the scriptures The Kohathites 1. Chron. 9. saith the Text were over the Shew-bread for to prepare it every Sabbath These loaves were twelue in number one for every Tribe each of them two tenth deales or halfe a peck so the Scriptures say every Cake square ten hand-breadthes long five square and seven fingers high so the Rabbins teach us The kneading baking and disposing of these Cakes must require some labour Aâ—hanâ—s hom de semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where there is baking saith the Father then must be heating of the Oven and carrying in of faggots and whatsoever worke is necessary in the Bakers trade Then for the Sacrifices of the day the labour of the Priest when it was left was double what it was on the other dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome hath rightly noted Concio 1. de Lazaro The daily sacrifice was of two lambs the supernumerary of the Sabbath was two more If the New-moone fell on the Sabbath as it often did there was besides these named already an offering of two Bullocks a Ramme seven Lambs and if that New-moone were the Feast of Trumpets also as it sometimes was there was a further offering of seven Lambs one Ramme on Bullock And which is more each of these had their severall Meat-offerings and Drink-offerings Persumes and Frankincense proportionable to attend upon them By that time all was done so many beasts kill'd skinned washed quartered and made ready for the Altar so many fires kindled meate and drinke offerings in a readinesse and the sweet Odours fitted for the worke in hand no question but the Priest had small cause to boast himselfe of his Sabbaths rest or to take joy in any thing but his larger fees and that he had discharged his duty As for the people though they might all partake of the fruits hereof yet none but those that dwelt in Shilo or neere unto it at the least could behold the sight or note what paines the Priests tooke for them whilest they themselues sate still and stirred not Had the Commandement beene morall and every part thereof of the same condition the Priests had never done so many manners of worke as that day they did However as it was our blessed Saviour did account these works of theirs to be a publick prophanation of the Sabbath day Math. 12. 5. Reade yee not in the Law saith hee how that upon the Sabbath dayes the Priests in the Temple doe prophane the Sabbâ—th yet hee declared withall that the Priests were blamelesse in that they did it by direction from the God of Heaven The Sabbath then was daily broken but the Priest excusable For Fathers that affirme the same See Iustin Martyr dial qu. 27. ad Orthod Epiphan l. 1. haer 19. n. 5. Hierom. in Psal. 92. Athanas. de Sabb. Circumcis Austin Qu. ex N. Test. 61. Isidore Pelusiot Epl. 72. l. 1. and divers others 10 These were the Offices of the Priest on the Sabbath day and questionlesse they were sufficient to take up the time Of any other Sabbath duties by them performed at this present time there is no Constat in the Scripture no nor of any place as yet designed for the performance of such other duties as some conceive to pertain unto the Levites That they were scattered and dispersed over all the Tribes is indeed most true The Curse of Iacob now was become a blessing to them Forty eight Cities had they given them for their inheritance whereof thirteen were proper onely to the Priests besides their severall sorts of â—ithes and what accrewed unto them from the publick Sacrifices to an infinite value Yet was not this dispersion of the Tribe of Levi in reference to any Sabbath duties that so they might the better assist the people in the solemnities and sanctifyng of that day The Scripture tels us no such matter The reasons manifested in the word were these two especially First that they might be neere at hand to instruct the people and teach them all the statutes Levit. 10. 10 11 which the Lord had spoken by the hand of Moses as also to let them know the difference betweene the holy and unholy the uncleane and cleane Many particular things there were in the Law Leviticall touching pollutions purifyings and the like legall Ordinances which were not necessary to be ordered by the Priests above those that attended at the Altar and were resorted too in most difficult cases Therefore both for the peoples ease and that the Priests above might not be troubled every day in matters of inferiour moment the Priests and Levites were thus mingled amongst the Tribes A second reason was that there might be aswell some nursery to train up the Levites untill they were of age fit for the service of the Tabernacle as also some retirement unto the which they might repaire when by the Law they were dismissed from their attendance The number of the Tribe of Levi in the first generall muster of them from a moneth old and upwards was 22000. just out of which number all from 30 yeares of age to 50 being in all 8580 persons were taken to attend the publicke Ministery The residue with their wives and daughters were to be severally disposed of in the Cities allotted to them therein to rest themselues with their goods and cattaile and do those other Offices above remembred Which Offices as they were the works of every day so if the people came unto them upon the Sabbaths or New-moones 2. King 4 23. as they did on both to be instructed by them in particular cases of the Law no doubt but they informed them answerably unto their knowledge But this was but occasionall onely no constant duty Indeed it is conceived by Master Samuel Purchas Pilgâ— l. 2. c. 3. on the authority of Cornelius Bertram almost as moderne as himselfe That the forty eight Cities of the Levites had their fit places for Assemblies and that thence the Synagogues had their beginnings which were it so it would be no good argument that in those places of Assemblies the Priests and Levites publickly did expound the
fell the Temple of the Iews and with it all the ceremonies of the Law of Moses Demonst. l. 1. c. 6 Since when according as Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not lawfull for that people either to sacrifice according to the law or to build a Temple or erect an Altar to consecrate their Priests or anoint their Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or finally to hold their solemne assemblies or any of their Festivals ordained by Moses 8 For that the sabbath was to end with other legall ceremonies is by this apparant first that it was an institute of Mosos and secondlly an institute peculiar to the Iewish Nation both which we have alredy proved and therefore was to end with the law of Moses and the state of Iewrie Fathers there be good store which affirme as much some of the which shall be produced to expresse themselves that we may see what they conceived of the abrogation of the Sabbath And first for Iustin Martyr it is his chiefe scope and purpose in his conference with Trypho Dial. cum Trypâ—on to make it manifest and unquestionable that as there was no use of circumcision before Abrahams time nor of the Sabbath untill Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—o neither is there any use of them at this present time that as it tooke beginning then so it was now to have an end Tâ—rtullian in his argument against the Marciâ—â—â—â—es draws out this conclusion Adv. Marc. l 2. Ad â—empus praesentis cause necâ—ssitatem convaluisse non ad perpetui temporis observationem that God ordained the Sabbath upon speâ—iall reasons and as the times did then require not that it should continue alwayes Hom. de Sab. circum S. Athaâ—â—siâ—s thus discourseth When God saith he had finished the first creation he did betake himselfe to rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and therefore those of that creation did celebrate their Sabbath on the seventh day But the accomplishment of the new-creature hath no end at all and therefore God still worketh as the Gospell teacheth Hence is it that we keepe no Sabbath as the antients did expecting an eternall Sabbath which shall have no end That of S. Ambrose Synagoga diem observat ecclesia immortalitatem comes most neare to this Epist. 72. l. 9. But he that speakes most fully to this point is the great S. Austin what he saith shall be delivered under three severall heads First that the Sabbath is quite abrogated Tempore gratiae revelatae observatio illa Sabbati quae unius diâ—i vacatione figurabatur ablata est ab observatione fidelium The keeping of the Sabbath is taken utterly away in this time of Grace De Gen. ad lit l. 4. c. 13. See the like ad Boniâ—ac l. 3. Tom. 7. contr Faust. Man l. 6. c. 4. Qu. ex N. Test 69. Secondly that the Sabbath was not kept in the Church of Christ In illis decem praeceptis excepta sabbati observatione dicatur mihi quid non sit observandum a Christiano de sp lit c. 14. What is there saith the Father in all the Decalogue except the keeping of the sabbath which is not punctually to be observed of every Christian. More of the like occurres â—e Genesi contr Manich. l. 1. c 22. contr Adimant ca 2. Qu. in Exod. l. 2 qu. 173. And thirdly that it iâ— not lawfull for a Christian to observe the sabbath De Vâ—◠〈◊〉 c. 3. For speaking of the law how it was a pâ—edagogue to bring us unto the knowledge of Christ he addes that in those institutes and ordinances Quibus Christianis uti fas non est quale est sabâ—atum circumcisio sacrificia c. which are not lawfull to be used by any Christian such as are the sabbath circumcision sacrifices and such other things many great mysteries were contained And in another place Quisquis diem illum observat sicut litera fonat Dâ— Sp. l. â— c. 14. carnaliter sapit Sapere autem secundum carnem mors est He that doth literally keepe the sabbath savours of the flesh but to savour of the flesh is death Therefore no sabbath to bee kept by the sonnes of life 9 No Sabbath to be kept at all We affirme not so We know there is a Christian Sabbath a Sabbath figured out unto us in the fourth Commandement which every Christian man must keepe that doth desire to enter into the rest of God This is that Sabbath which the Prophâ—t Isaiah hath commended to us Blessed is the man that keepeth the sabbath from polluting it Quid autem sabbatum est quod praecipit observandum c. What sabbath is it saith S. Hierome that is here commanded The following words saith he will informe us that keeping our hands from doing evill This is the sabbath here commanded Si bona faciens quiescat a malis if doing what is good we do rest from sinne Nor was this his conceit alone the later writers of expound it The Prophet in this place saith Ryvet In Dâ—â—â—log thus prophecies of the Chruch of Christ Blessed is the man that keepeth the sabbath from polluting it and keepeth his hands from doing any evill Vbi custodire sabbatum in Ecclesia Christiana est custodire manus suoâ— Ã malo And in these words saith he to keepe a sabbath in a Christian Church is onely to preserue our hands from doing evill The like spirituall sabbath doth the man of God prescribe unto us in the 58. Chapter of his booke If thou turne away thy foot from the sabbath Verse â—3 14. from doing thy pleasure on my holy day c. not doing thine owne way nor finding thine owne pleasure nor speaking thine owne words then shalt thou delight thy selfe in the Lord and I will cause thee to ride upon the high places of the earth c. What saith S. Hierome unto this It must be understood saith he spiritually Aliâ—quin si haec tantum prohibentur in sabbato In loâ—â—m ergo in aliis sex diebus tribuit ur nobis libertas delinqueâ—di For otherwise if those things above remembred are prohibited onely on the sabbaths then were it lawfull for us on the other dayes to follow our owne sinfull courses speake our owne idle words and pursue our owne voluptuous pleasures which were most foolish to imagine And so saith Ryvet too for the moderne writers Perpetuam ab omnibus operibus nostris vitiosis cessationem c. In Decalog That everlasting rest from all sinfull works which is begun in this life here and finished in the life to come is signified and represented by those words of Isaiah ca. 58. They therefore much mistake these Texts and the meaning of them who grounding thereupon forbid all manner of recreations and lawfull pleasures on their supposed sabbath day as being utterly prohibited by Gods holy Prophet M â—â—mon ap Aiâ—s in Ex 20. The Iews did thus
can be drawne from a casuall fact and that the falling of the Pentecost that yeare upon the first day of the weeke be meerly casuall the comming of the Holy Ghost upon that day will be no argument nor authority to state the first day of the weeke in the place and honour of the Iewish sabbath There may be other reasons given why God made choice of that time rather then of any other as first because about that very time before he had proclaimed the Law upon Mount Sinai and secondly that so hee might the better countenance and grace the Gospel in the sight of men and adde the more authority unto the doctrine of the Apostles The Feast of Pentecost was a great and famous Festivall at which the Iewes all of them were to come unto Hierusalem there to appeare before the Lord and amongst others those which had their hands in our Saviours â—â—â—ud And therefore as S. Chrysostome notes it did God send down the Holy Ghost at that time of Pentecost In Act. 2. because those men that did consent to our Saviours death might publickly receive rebuke for that bloudy Act and so beare record to the power of our Saviours Gospel before all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it So that the thing being casuall as unto the day and speciall as unto the businesse then by God intended it will afforde us little proofe as before I said either that the Lords Day was as then observed or that the Holy Ghost did select that day for so great a worke to dignifie it for a sabbath 6 As for Saint Peters preaching upon that day and the baptizing of so many as were converted to the faith upon the same it might have been some proofe that now at lest if not before the first day of the weeke was set apart by the Apostles for religious exercises had they not honoured all dayes with the same performances But if we search the Scriptures we shall easily find that all dayes were alike to them in that respect no day in which they did not preach the word of life and administer the Sacraments of their Lord and Saviour to such as either wanted it or did desire it Or were it that the Scriptures had not told us of it yet naturall reason would informe us that those who were imployed in so great a worke as the conversion of the World could not confine themselues unto times and seasons but must take all advantages whensoere they came But for the Scripture it is said in termes expresse first generally that the Lord added daily to the Church such as should be saved Actâ— 2. 47. and therefore without doubt the meanes of their salvation were daily ministred unto them Versâ— 42. and in the fifth Chapter of the Acts that daily in the Temple and in every house they ceased not to teach and preach Iesus Christ. Acts 8. So for particulars when Philip did baptize the Eunuch either he did it on a working day as we now distinguish them and not upon the first day of the weeke and so it was no Lords day dutie or else it was not held unlawfull to take a journey on that day as some thinke it is Saint Peters preaching to Corneâ—ius and his baptizing of that house was a weeke dayes worke as may be gathered from Saint Hierome That Father tels us that the day whereon the vision appeared to Peter was probably the Sabbath or the Lords Day as we call it now fieri pâ—tuit ut vel sabbatum essâ—t vel dies Dominicus Advâ—rs Iovini an l. 2. as the â—ather hath it and 〈◊〉 you which you will we shall find little in it 〈…〉 Sabbath In case it was on the Sabbath then Peter 〈…〉 keep the Lords day holy as he should have done in case that day was then selected for Gods worship for the Text tells us that the next day he did begin his journey to Cornelius house In case it was upon the Lords day as wee call it now then neither did Saint Peter sanctifie that day in the Congregation Acts 10 24. as he ought to do had that day then been made the Sabbath and his conversion of Corneâ—elius being three dayes after must of necessity be done on the Wednesday following So that we find no Lords day Sabbath either of S. Peters keeping or of S. Philips or elsâ— the preaching of the Word and the administring the Sacraments were not affixed at all unto the first day of the weeke as the peculiar markes and characters thereof So for Saint Paul the Doctour of the Gentiles who laboured more abundantly then the other Apostles besides what shall be said particularly in the following section it may appeare in generall that hee observed no Lords-day-sabbath but taught on all dayes travailed on all dayes and wrought according to his Trade upon all dayes too when he had no employment in the Congregation That he did teach on all dayes is not to be questioned by any that considers how great a worke hee had to doe and how little time That hee did trauaile upon all dayes is no lesse notorious to all that looke upon his life which was still in motion And howsoever he might rest sometimes on the Lords Day as questionlesse he did on others as often as upon that day he preached the Gospel yet when hee was a Prisoner in the hands of the Roman souldiers thâ—re is no doubt but that he travailed as they did Lords Dayes and sabbaths all dayes equally many dayes together In Dominicaâ—â— 17. post Triâ—it Of this see what Saint Luke hath written in the last Chapters of the Acts. Lastly for working at his Trade which was Tent-making on the Lords Dâ—y as well as others Conraduâ— Diatericus proves it out of Hierome that when hee had none unto whom to preach in the Congregation hee followed on the Lords Day the works of his Occupation Hieronymus colligit ex Act. 18. vers 3. 4. quod die etiam Dominica quando quibus in publico conventu concionaretur non habebat manibus suis laboravit So Dietericus speaking of our Apostle Now what is proved of these Apostles and of S. Philip the Evangelist may be affirmed of all the rest whose lives and actions are not left upon record in holy Scripture Their Ministery being the same and their worke as great no question but their liberty was correspondent and that they tooke all times to be alike in the advancing of the businesse which they went about and cherished all occasions presented to them on what day soever What further may be said hereof in reference to Saint Iohn who lived longest of them and saw the Church established and her publicke meetings in some 〈◊〉 we shall see hereafter in his owne place and time Mean while we may conclude for certaine that in the 〈…〉 of the Church he used all dayes equally kept 〈…〉 holy then another and after
Pâ—ntus a fifth in Rome a sixt in Palestine by Theophilus Bishop of Caesaria the Canons of all which were extant in Eâ—febiâ—â— time and in all which it was concluded for the Sunday By meanes of these Synodicall determinations the Asian Prelates by degrees let fall their rigour and yeelded to the stronger and the â—â—rer side Yet waâ—eringly and with some relapâ—es till the great Councell of Nice backed with the authority of as great an Emperour setled it better then before none but some scattered Schismaticks now and then appearing that durst oppose the resolution of that famous Synod So that you see that whether you looke upon the day appointed for the Iewish Sabbath or on the day appointed for the Iewish Passeover the Lords day found it no small matter to obtaine the victorie And when it had prevailed so farre that both the Feast of Easter was restrained unto it and that it had the honour of the publick meetings of the Congregation yet was not this I mean this last exclusively of all other dayes the former Sabbath the fourth and sixt dayes of the week having some share therein for a long time after as wee shall see more plainly in the following Centuries 6 But first to make an end of this this Centurie affords us three particular writers that have made mention of this day First Iustin Martyr who then lived in Rome doth thus relate Apolog ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vpon the Sunday all of us assemble in the Congregation as being that first day wherein God separating the light and darknesse did create the world and Iesus Christ our Saviour rose againe from the dead This for the day then for the service of the day he describes it thus Vpon the day called Sunday all that abide within the Cities or about the fields doâ— meet together in some place where the records of the Apostles and writings of the Prophets as much as is appointed are read unto us The Reader having done the Priest or Prelate ministreth a word of exhortation that we do imitate those good things which are there repeated Then standing up together we send up our prayers unto the Lord which ended there is delivered unto every one of us bread and wine with water After all this the Priest or Prelate offers up our prayers and thanksgiving as much as in him is to God and all the Clemens Alexandrinus Sâ—rom l. 7. he flourished in the yeare 190 who though hee fetch the pedigree of the Lords Day even as farâ—e as Platâ— which before wee noted yet hee seemes well enough contented that the Lords Day should not be observed at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought saith he to honour and to reverence him whom wee are verily perswaded to be the word our Saviour and our Captaine and in him the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in selected times as some doe amongst us but alwaâ—es during our whole lives and on all occasions The Royall Prophet tels us that he praysed God seven times a daâ— Whence hee that understands himselfe stands not upon determinate places or appointed Temples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much lesse on any Festivals or dayes assigned but in all places honours God though he be alone And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. making our whole lives a continuall Festivall and knowing God to be every where wee prayse him sometimes in the fields and sometimes sailing on the Seas and finally in all the times of our life what ever So in another place of the self-same book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that doth lead his life according to the ordinances of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then keeps the Lords Day when he casts away every evill thought and doing things with knowledge and understanding doth glorifie the Lord in his resurrection By which it seemes that whatsoever estimation the Lords Day had attained unto at Rome and Corinth yet either it was not so much esteemed at Alexandria or else this Clemens did not thinke so rightly of it as he should have done 7 Now in the place of Iustin Martyr before remembred there is one speciall circumstance to be consired in reference to our present search for I say nothing here of mingling water with the Wine in the holy Sacrament as not conducinng to the businesse which wee have in hand This is that in their Sundayes service they did use to stand during the time they made their prayers unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his words there are Such was the custome of this time and a long time after that though they kneeled on other dayes yet on the Lords day they prayed alwayes standing Yet not upon the Lords day onely but every day from Easter unto Pentecost The reason is thus given by him who made the Responsions ascribed to Iustin that so saith he we might take notice as of our fall by sin so of our restitution by the grace of Christ. Respâ—ad qu 105 Six days we pray upon our knees and that 's in token of our fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But on the Lords Day wee bow not the knee in token of the Resurrection by which according to the Grace of Christ wee are set free from sinne and the powers of death The like saith he is to be said of the dayes of Pentecost which custome as he tels us and cites Irenaus for his Authour did take beginning even in the times of the Apostles Rather wee may conceive that they used this Ceremony to testifie their faith in the resurrection of our Lord and Saviour which many Heretickâ— of those times did publickly gain-say as before we noted and shall speak more thereof hereafter But whatsoever was the reason it continued long and was confirm'd particularly by the great Synod of Nice what time soâ—e people had begun to neglect this custome The Synod therefore thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Câ—n. 20. c. that forasmuch as some did use to kneele on the Lords Day and the time of Pentecost that all things in all places might be done with an uniformity it pleased the holy Synod to decree it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men should stand at those times when they made their prayers For Fathers which avow this custome consult Tertullian lib. de corona mil. S. Basil. l. de Sp. S. c. 27. S. Hierom. adv Luciferian S. Austin Epist 118. S. Hilaries Praefat in Psalm Ambros. Serm. 62 and divers others What time this custome was laid by I can hardly say but sure I am it was not layed aside in a long time after Decret l. 2. tit 9. c. 2. not till the time of Pope Alexander the third who lived about the yeare 1160 For in a Decretall of his confirmatorie of the former custome it was prohibited to kneele on the times remembred Nisi aliquis ex devotione id velit facere in secreto
hand Oxe shall be forthwith forfeit if he make hay or carry it in if he mowe corne or carry it in let him be once or twice admonished if he amend not thereupon let him receive no lesse then 50. stripes yet notwithstanding all this care when Charles the Great being King of France had mastered Germany w ch was 789. or thereabouts there had bin little reformation in this point amongst them Therefore that Prince first published his owne Regall edict grounding himselfe secundù quod in lege praecepit dominus upon the prescript of Gods Law there commands that all men doe absteine from the workes of husbandry Which Edict since it speakes of more particulars at that time prohibited we will speake more thereof anon That not prevailing as it seemes he caused five severall Synods to be assembled at one time Anno 813. at Mentz at Rhemes at Tours at Chalons and Arles in all of which it was concluded against the Husbandman and many others more as we shall see in the next Section And yet we finde some grudging still of the old disease as is apparant by a Synod held at Rome Anno. 826. under Eugenius the second Chap. 30. another in the same place Anno. 853. under Leo the fourth Can. 30. the like in that of Compeigne held by Alexander the third what time he lived an exile in the Realme of France So for restraint of Law dayes or Courts of judgement those chiefly that determined of mens lives it was not brought about in these Westerne parts without great difficulty Witnes besides the severall Imperiall edicts before remembred Conc. Mogunt Anno. 813. Can 37. Rhemens Can. 35. Turonens Can. 40. Arelatens Can. 16. being foure of those Councells which were called by Charles as before was sayd as also that of Aken Anno. 836. Ca. 20. And though it was determined in the Romane Synod under Leo the fourth that no suspected person should receive judgement on that day a clause being added in the Canon legibus infirmari judicium eo die depromptum that all Acts sped upon that day were voyde in law yet more then 300 yeares after it was so resolved of was Alexander the third in councell of Compeigne before remembred enforced particularly to revive it and then and therâ— to set it downe Ne aliquis ad mortem vel ad poenam judicetur that no man should upon that day be doomed to death or otherwise condemned unto bodily punishment So difficult a thing it was to weane the people from their labours and other civile businesse unto which they had beene accustomed there being nothing to inforce or induce them to it but humane authority 6 On the same reason as it seemes Leo Philosophus Emp. of Constantinople did make use of Scripture when in conformity with the Westerne Churches hee purposed to restraine the workes of husbandry on that day which till his time had beene permitted The Emperour Constantine had ordeined as before was shewne that all Artificers and such as dwelt in Citties should on the Sunday leave their trades but by the same Edict gave licence to the husbandman to pursue his businesse aswell upon that day as on any other But contrary this Leo surnamed Philosophus he began his reigne Anno 886 grounding himselfe for so he tells us on the authority of the holy Ghost and of the Apostles but where hee found that warrant from the holy Ghost and from the holy Apostles that he tels us not restrained the husbandman from his worke as well as men of other callings Nicephorus mistakes the man Eccl. hist. l. 15 c. 22. and attributes it to the former Leo whom before we spake of in our fourth Chapter Quo tempore primus etiam Leo constitutionâ— lata ut dies dominicus ab omnibus absque labore omni per ocium transigeretur festusque venerabilis esset quemadmodum divis Apostolis visum est praecepit Where the last clause with the substance of the Edict make the matter plaine that he mistooke the man though he hit the businesse the former Leo using no such motive in all his Edict But take it from the Emperour himselfe Constit. 〈◊〉 who having told us first that the Lords day was to be honoured with rest from labour adds next that he had seene a law hee meanes that of Constantine quae non omnes simul operari prohibendos nonnullosque â—ti operentur indulgendum censuit which having not restrained all workes but permitted some did upon no sufficient reason dishonour that so sacred day Then followeth Statuimus nos etiam quod Sp. Sancto ab ipsoque institutis Apostolis placuit ut omnes in die sacro c. a labore vacent Neque Agricolae c. It is our will saith he according to the true meaning of the holy Ghost and of the Apostles by him directed that on that sacred day whereon we were restored unto our integrity all men should rest themselves and surcease from labour neither the husbandmen nor others putting their hand that day to prohibited worke For if the Iewes did so much reverence their Sabbath which onely was a shadow of ours are not wee which inhabit light and the truth of grace obliged to honour that day which the Lord hath honoured and hath therein delivered us both from dishonour and from death Are not wee bound to keepe it singularly and inviolably sufficiently contented with a liberall grant of all the rest and not encroaching on that one which God hath chosen for his service Nay were it not a retchlesse slighting and contempt of all religion to make that day common and thinke that we may doe thereon as we doe on others So farre this Emperour determines of it first and disputes it afterwards I onely note it for the close that it was neere 900 yeares from our Saviours birth if not quite so much before restraint of husbandry on this day had beene first thought of in the East and probably being thus restrained did finde no more obedience there then it had done before in the Westerne parts 7 As great a difficulty did it prove to restraine other things in these times projected although they carried it at the last The Emperour Constantine had before commanded that all Artificers in the Citties should surcease from labour on the Lords day aswell as those whom he imployed in his seates of justice and questionlesse hee found obedience answearable to his expectation But when the Westerne parts became a prey to new Kings and Nations and that those Kings and nations had admitted the lawes of Christ yet did they not conceive it necessary to submit themselves to the lawes of Constantine and therefore followed their imployments as before they did And so it stood untill the time of Charles the Great who in the yeare 789 published his regall Edict in this forme that followeth Statuimus secundum quod in lege dominus praecepit c. In â—egib Aquis granens We
on those dayes was not held unlawfull si instent hostes in case the enemie bee at hand though otherwise not to be done where no danger was These are the speciall points observed and published by Tostatus And these I have the rather exactly noted partly that wee may see in what estate the Lords day and the other holy dayes were in the Church of Rome what time the reformation of religion was first â—et on foote but principally to let others see how neere they come in their new fancies and devises unto the nicetieâ— of those men whom they most abhorre 5 Thus stood it as before I sayd both for the doctrine and the practise till men began to looke into the errors and abuses in the Roman Church with a more serious eye than before they did and at first sight they found what little pleased them in this particular Their doctrine pleased them not in making one day holier than another not onely in relation to the use made of them but to a naturall and inherent holinessâ— wherewith they thought they were invested Nor did their practise please much more in that they had imposed so many burdens of restraint upon the consciences of Gods people and thereby made that day a punishment which was intended for the ease of the labouring man Against the doctrine of these men and the whole practise of that Church Calvin declares himselfe in his booke of Institutions And therewith taxeth those of Rome l. 2 cap. 8. p. 34. qui Iudaica opinione populum superioribus seculis imbuerunt who in the times before possessed the peoples mindes with so much Iudaisme that they had changed the day indeed as indishonour of the Iew but otherwise retained the former sanctity thereof which needes must bee saith he if there remaine with us as the Papists taught the same opinion of the mysteries and various significations of dayes and times which the Iewes once had And certainely saith hee we see what dangerous effects have followed on so false a doctrine those which adhere to their instructions having exceedingly out gone the Iewes crassa carnalique Sabbatismi superstitione in their grosse and carnall superstitions about the Sabbath Beza his Scholler and Acates sings the selfe same song In Apocal. 1. v. 10. that howsoever the assemblies of the Lords day were of Apostolicall and divine tradition sic tamen ut Iudaica cessatio ab omni opere non observaretur quoniam hoc plane fuisset judaismum non abolâ—re sed tantum quod ad diem attinet immutare yet so that there was no cessation from worke required as was observed among the Iewes For that saith he had not so much abolished Iudaisme as put it off and changed it to another day And then he addes that this cessation was first brought in by Constantine and afterwards confirmed with more and more restraints by the following Emperours by meanes of which it came to passe that that which first was done for a good intent viz. that men being free from their worldly businesses might wholely give themselves to hearing of the Word of God in merum Iudaismum degenerarit degenerated at the last into downe-right Iudaisme So for the Lutheran Churches Chemnitius chalengeth the Romanists of superstition quasi dominicae diei reliquis diebus festis per se peculiarâ—s quaedam insit sanctitas because they taught the people that the holy dayes considered onely in themselves had a native sanctitie And howsoever for his part hee thinke it requisite that men should be restrained from all such workes as may bee any hinderance unto the sanctifying of the day yet he accounts it but a part of the Iewish leaven nimis scrupulose diebus festis prohibere operas externas quae vel quando non impediunt publicum ministerium so scrupulously to prohibit such externall Actions which are at all no hindrance to Gods publicke service and mans Sabbath duties In Mat. 12. Bucer goes further yet and doth not onely call it a superstition but an apostasie from Christ to thinke that working on the Lords day in it selfe considered is a sinnefull thing Si existimetur operari in eo die per se esse peccatum superstitio gratiae Christi qui ab elementis mundi nos suo sanguine liberavit negatio est as his owne words are Then addes that he did very well approve of the Lords day meetings si eximatur è cordibus hominum opinio necessitatis if men were once dispossessed of these opinions that the day was necessary to be kept that it was holier in it selfe then the other dayes and that to worke upon that day in it selfe was sinnefull Lastly the Churches of the Switzers professe in their Confession that in the keeping of the Lords day they give not the least hint to any Iewish superstitions Neque enim alteram diem altera sanctiorem esse credimns Cap. 24. nec otium deo per se probari existimamus For neither as they sayd doe we conceive one day to be more holy than another or thinke that rest from labour in it selfe considered is any way pleasing unto God By which we plainely may perceive what is the judgement of Protestant Churches in the present point 6 Indeede it is not to be thought that they could otherwise resolve and determine of it considering what their doctrine is of the day it selfe how different they make it from a Sabbath day which doctrine that wee may perceive with the greater ease we will consider it in three propositions in which most agree 1. That the keeping holy one day of seven is not the Morall part of the fourth Commandement or to be reckoned as a part of the law of â—ature 2. That the Lords day is not founded on Divine Commandement but onely on the authority of the Church and 3. That the Church hath still authority to change the day and to transferre it to some other First for the first it seemes that some of Rome considering the restraints before remembred and the new doctrine thence arising about the naturall and inherent holinesse which one day had above another had altered what was formerly delivered amongst the Schoolemen and made the keeping of one day in seven to bee the Morall part of the fourth Commandement This Calvin chargeth them withall that they had taught the people in the former times In stit l. 2. cap. 8. 11. 34. that whatsoever was ceremoniall in the fourth Commandement which was the keeping of the Iewes seventh day had beene long since abrogated remanere vero quod morale est nempe unius diei observationem in hebdomade but that the morall part thereof which was the keeping of one day in seven did continue still With what else is it as before was sayd then in dishonour of the Iewes to change the day and to affixe as great a sanctity thereunto as the Iewes ever did And for his owne part he professeth that howsoever he approved of the Lords
And here to take things as they lie in order we must beginne with a narration concerning Westminster which for the prettinesse of the story I will here insert Sebert the first Christian King of the East Saxons having built that Church unto the honour of God and memory of Saint Peter Adredus de Geâ—â—is Edwardi invited Mellitus Bishop of London on a day appointed unto the consecration of it The night before S. Peter comming to the further side crosseth the ferrie goes into the Church and with a great deale of celestiall musick lights and company performes that office for the dispatch of which Mellitus had beene invited This done and being wafted backe to the further side hee gives the ferri-man for his fare a good draught of fishes onely commanding him to carry one of them which was the best for price and beauty for a present from him to Mellitus in testimony that the worke was done to his hand already Then telling who hee was hee addes that hee and his posterity the whole race of fishermen should bee long after stored with that kinde of fish tantum ne ultra piscari audeatis in die Dominica provided alwayes that they fished no more upon the Sunday Aldredus so reports the stâ—ry And though it might be true as unto the times wherein hee lived which was in the declining of the twelfth Century that fishing on the Lords day was restrained by Law yet sure hee placed this story ill in giving this injunction from Saint Peter in those early dayes when such restraints were hardly setled if in a Church new planted they had yet beene spoke of Leaving this therefore as a fable let us next looke on Beda what hee hath left us of this day in reference to our Ancestors of the Saxons â—â—â—ce and many things wee finde in him worth our observation Before wee shewed you how the Sunday was esteemed a festivall that it was judged hereticall to hold fasts thereon This ordinance came in amongst us with the faith it selfe Hist. l. 3. c. 23. S. Chadd having a place designed him by King Oswald to erect a monastery did presently retire unto it in the time of Lent In all which time Dominica excepta the Lords day excepted hee fasted constantly till the evening as the story tells us The like is told of Adamannus one of the monastery of Coldingham now in Scotland Hist. l. 4. c. 25. but then accounted part of the Kingdome of Northumberland that hee did live in such a strict and abstemious manner ut nil unquam cibi vel potus excepta die Dominica quinta Sabbati percipereâ— that hee did never eate nor drinke but on the Sunday and Thursday onely This Adamannus lived in Anno 690. Before wee shewed you with what profit musicke had beene brought into the Church of God and hither it was brought it seemes Eccl. hist. l. 2. c. 20. with the first preaching of the Gospell Beda relates it of Paulinus that when hee was made Bishop of Rochester which was in An. 631 he left behind him in the North one Iames a Deacon cantandi in Ecclesia peritissimuÌ„ a man exceeding perfect in Church musicke who taught them there that forme of singing divine service which hee learnt in Canterbury And after in the yeere 668 what time Archbishop Theodorus made his Metropoliticall visitation the Art of singing service which was then onely used in Kent for in the North it had not beene so setled but that it was againe forgotten was generally taken up over all the Kingdome â—ib 4. c. 2. Sonos cantandi in Ecclesia quos catenus in Cantia tantum noverant ab hoc tempore per omnes Anglorum Ecclesias discere coeperunt as that Author hath it Before wee shewed how Pope Vitalianus anno 653. added the Organ to that vocall musicke which was before in use in the Church of Christ. In lesse then 30 yeeres after and namely in the yeere 679. were they introduced by Pope Agatho into the Churches of the English and have continued in the same well neerâ— 1000 yeeres without interruption Before wee shewed you how some of the greater festivalls were in esteeme before the Sunday and that it was so even in the primitive times And so it also was in the primitive times of this Church of England Bed Eccl. hist. l. 4. c. 19. it being told us of Queene Etheldreda that after shee had put her selfe into a monastery she never went unto the Bathes praeter imminentibus solenniis majoribus but on the approach of the greater festivalls such as were Easter Pentecost and Christmasse for so I thinke hee meanes there by Epiphaniâ— as also that unlesse it were on the greater festivalls she did not use to eat above once a day This plainely shewes that Sunday was not reckoned for a greater festivall that other dayes were in opinion esteeme above it and makes it evident withall that they conceived not that the keeping of the Lâ—rds day was to be accouÌ„ted as a part of the law of naturâ— or introduced into the Church by divine authority but by the same authority that the others were For Lawes in these times made Ap. Lambert â—â—chaiâ—n wee meete with none but those of Ina a West-Saxon King who entred on his reigne anno 712 A Prince exceedingly devoted to the Church of Rome and therefore apt inough to embrace any thing which was there concluded By him it was enacted in this forme that followeth Servus si quid operis patrarit die Dominico ex praecepto Domini sui liber esto c. If a servant worke on the Lords day by the appointment of his master hee was to be set free and his master was to forfeit 30 shillings but if hee worked without such order from his master to bee whipped or mulcted Liber si hoc die operetur injussu Domini sui c. So if a free-man worked that day without direction from his master hee either was to bee made a Bond-man or pay 60 shillings As for the doctrine of these times wee may best judge of that by Beda In Luc. 19. First for the Sabbath that hee tells us ad Mosis usque tempora caeterorum dierum similis erat was meerely like the other dayes untill Moses time no difference at all betweene them therefore not institute and observed in the beginning of the world as some teach us now Next for the Lords day that hee makes an Apostolicall sanction onely no divine commandement as before wee noted and how farre Apostolicall sanctions binde wee may cleerely see by that which they determined in the Councell of Hierusalem Of these two specialties wee have spoke already 3 This is the most wee finde in the Saxon Heptarchie and little more then this we finde in the Saxon Monarchie In this wee meete with Alured first Lamber Archaion the first that brought this Realme in order who in his lawes cap. de diebus festis
profestis diebus hoe fiat secus si hoc fiat ex causa honesta intentione non corrupta à persona cui talia non sunt prohibita With which determination I conclude this Chapter CHAP. VIII The story of the Lords-day from the reformation of Religion in this Kingdome till this present time 1 The doctrine of the Sabbath and the Lords day delivered by three severall Martyrs conformably to the iudgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament to have no other ground then the authority of the Church 3 The meaning and occasion of that clause in the Common prayer booke Lord have mercy upon us c. repeated at the end of the fourth Commandment 4 That by the Queenes Injâ—nctions and the first Parliament of her reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies deliâ—ered about the Lords day and the Sabbath 6 The summe and substance of that Homily and that it makes not any thing for a Lords day Sabbath 7 The first originall of the New Sabbath Speculations in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and of the other effects thereof 9 What care was taken of the Lords day in King Iames his reigne the spâ—eading of the doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foote and of King Iames his declaration abouâ— lawfull sports on the Lords day 11 What tracts were writte and published in that Princes time in opposition to the doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made by our present Soveraigne and the misconstruing of the same His Majesty reviveth and enlargeth the declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History 1 THVS are wee safely come to these present times the times of reformation wherein what ever had beene taught or done in the former dayes was publickely brought unto the test and if not well approved of layed aside either as unprofitable or plainely hurtfull So dealt the Reformatours of the Church of England as with other things with that which wee have now in hand the Lords day and the other holy dayes keeping the dayes as many of them as were thought convenient for the advancement of true godlinesse and increase of piety but paring off those superstitious conceits and matters of opinion which had beene enterteined about them But first before wee come to this wee will by way of preparation lay downe the iudgements of some men in the present point men of good quality in their times and such as were content to bee made a sacrifice in the Common cause Of these I shall take notice of three particularly according to to the severall times in the which they lived And first wee will beginne with Master Fryth who suffered in the yeere 1533 who in his declaration of Baptisme thus declares himselfe P. 96. Our forefathers saith hee which were in the beginning of the Church did abrogate the Sabbath to the intent that men might have an ensample of Christian liberty c. Howbeit because it was necessary that a day should be reserved in which the people should come together to heare the word of God they ordayned insteed of the Sabbath which was Saturday the next day following which is Sunday And although they might have kept the Saturday with the Iew as a thing indifferent yet they did much better Some three yeeres after him anno 1536 being the 28 of Henry the eight suffered Master Tyndall who in his answer to Sir Thomas More hath resolved it thus Pag. 287. As for the Sabbath we be Lords over the Sabbath and may yet change it into Munday or into any other day as wee see neede or may make every tenth day holy day onely If we see cause why Neither was there any cause to change it from the Saturday but to put a difference betweene us and the Iewes neither need wee any holy day at all if the people might bee taught without it Last of all Bishop Hooper sometimes Bishop of Gloucester who suffered in Queene Maries reigne doth in a treatise by him written on the ten Commandements and printed in the yeere 1550 goe the selfe same way Pag 103. Wee may not thinke saith hee that God gave any more holinesse to the Sabbath then to the other dayes For if yee consider Friday Saturday or Sunday in as much as they be dayes and the worke of God the one is no more â—oly then the other but that day is alwayes most holy in the which we most apply and give our selves unto holy works To that end did hee sanctify the Sabbath day not that wee should give our selves to illenesse or such Ethnicall pastime as is now used amongst Ethnicall people but being free that day from the travailles of this world wee might consider the works and benefits of God with thankesgiving heare the word of God honour him and feare him then to learne who and where bee the poore of Christ that want our helpe Thus they and they amongst them have resolved on these foure conclusions First â—hat one day is no more holy then another the Sunday then the Saturday or the Friday further than they are set apart for holy uses Secondly that the Lords day hath no institution from divine authority but was ordained by our fore fathers in the beginning of the Church that so the people might have a Day to come together and heare Gods Word thirdly that still the Church hath power to change the day from Sunday unto Monday or what day shee will And lastly that one day in seven is not the Morall part of the fourth Commandement for M. Tyndall faith expressely that by the Church of God each tenth day onely may be kept holy if wee see cause why So that the mervaile is the greater that any man should now affirme as some men have done that they are willing to lay downe both their Lives and Livings in maintenance of those contrary Opinions which in these latter dayes have been taken up 2 Now that which was affirmed by them in their particulars was not long afterwards made good by the generall Bodie of this Church and State the King the Lords Spirituall and Temporall and all the Commons met in Parliament 5. 6. Edw. 6. cap. 3. anno the fift and sixt of King Edward the sixt where to the honour of Almighty God it was thus enacted For as much as men bee not at all times so mindfull to laud and praise God so readie to resort to heare Gods Holy Word and to come to the holy Communion