daies by the Saxon Monarchs 4 Of publicke actions civill Ecclesiasticall mixt and military done on the Lords day under the first sixe Norman Kings 5 New Sabbath doctrines brâ—ached in England in King Johns reigne and the miraculous originall of the same 6 The prosecution of the former Story and ill successe therein of the undertakers 7 Restraine of worldly businesse on the Lords day and the other holy dayes admitted in these times in Scotland 8 Restraint of certaine servile workes on Sundayes holy dayes and the Wakes concluded in the Councell of Oxon under King Henry 3. 9 Husbandrie and legall processe prohibited on the Lords day first in the reigne of King Edward 3. 10 Seâ—â—ing of Woollon the Lords day and the solemne Feasts forbidden first by the said King Edward as after Faires and Markets generally by King Henry 6. 11 The Cordwainers of London restrained from selling of their wares on the Lords day and some solemne feasts by King Edward the 4. and the repealing of that Law by King Henry the 8. 11 In what estate the Lords day stood both for the doctrine and the practise in the beginning of the Reigne of the said King Henry CHAP. VIII The Story of the Lords day from the reformation of Religion in this Kingdome till this present time 1 The Doctrine of the Lords day and the Sabbath deliuered by â— sâ—vâ—rall Martyrs conformably unto the judgement of the Protestants before remembred 2 The Lords day and the other holy dayes confessed by all this Kingdome in the Court of Parliament â—o have no other grâ—â—nd than the authoritie of the Church 3 The meaning and occasion of that clause in the Common-Prayer Booke Lord have mercy upon us c. repeated 〈…〉 end of the fourth Commandement 4 That by the Queenes Injunctions and the first Parliament of hâ—r reigne the Lords day was not meant for a Sabbath day 5 The doctrine in the Homilies delivered about the Lords day and the Sabbath 6 The 〈◊〉 and substance of that Homily and thâ—t it proves no Lords day Sabbath but the contrary 7 The first originall of 〈…〉 Sabbathâ—speculaâ—ions in this Church of England by whom and for what cause invented 8 Strange and most monstrous Paradoxes preached on occasion of the former doctrines and other effects thereof 9 What care was taken of the Lords day in King James his Reigne the spreading of the former doctrines and of the Articles of Ireland 10 The Iewish Sabbath set on foot and of King Iames his Declaration about lawfull sports on the Lords day 11 What tracts were writ and published in that Princes Reigne in opposition of the Doctrines before remembred 12 In what estate the Lords day and the other holy dayes have stood in Scotland since the reformation of Religion in that Kingdome 13 Statutes about the Lords day made in the Reigne of our dread Soveraigne now being and the misconstruing of the same his Majestie reviveth and enlargeth the Declaration of King Iames. 14 An exhortation to obedience unto his Majesties most Christian purpose concludes this History An Advertisement to the Reader touching the Errata THat the Errata of this Booke are gâ—â—wne unto so great a number is neither novum crimeâ— nor in auditum We may with farre 〈…〉 complaine thereof than we can amend it yet for the present I have taken the best care I could although not to prevent yet to correct them Such as are meâ—â—ely literall or no impediment to the sense are left unto the Readers care and ingenuity The rest thâ— Greeke alone excepted which both for accent and for letter hath beene exceeding much mistaken are here collected to thy â—and and are these thâ—t follow viz. PART 1. P. 8. l. 14 r. I deny not p. 9 l. 17 r. narratione p. 10 l. 34 r. posaivâ—â— p. 13. l. 10 r. Ames p. 16. l. 25. for which r. what p. 19. l. 4. r. wherein Bodinus p. 21 l. 2 r. multa p. 23 l. 17 r. palliate their p. 27 l. 29 del saith p. 3 r 1 32 r. Sâ—bbatizasse p. 32 l. 22 r. which doth p. 37 r. present p. 57 l. 36 r. dictated p. 76 l. 31 r. notes it of every moneth p. 83 l. 13 r. weekes p. 94 l. 8 for one r. on the. p. 95 l. 34 r. against Marcion p. 104 in marg r. In â—â—ta sua p. 114 l. â—8 r. dedicated p. 121 l. 26 r. Common-wealth p. 135 l 37 for the other r. those p. â—39 r. Issâ—char p. 147 l. 3â— yet was it not p. 161 l. 5 r. Tamuz p. 177 l. 5 r. Load PART 2. Epistle l. 2. r. part p. 12 l. 7 for as it is r. who as 〈◊〉 ls p. 13 l. 5 r. 〈◊〉 Christus p. 23 l. 9 del ancient p. 27 l. 37 r. from whom it seemes p. 47 l. 21 r. decretory ib. l. 25 r. neither for the. p. 49 l. 9 r. 〈◊〉 ib. 17 del Buâ— p. 57 l. 5 r. the old use in p. 58 l. 5 for nor r. now ib. l. 34. r. instituted by ib. l. 35 r. in those p. 62 l. 13 r. as not to p. 66 l. 29. r. intituled p. 69. l. 1. for evill r. civill ib. 11 r. runnes ib. 19 20 for care many r. ceremony p. 71 del up p. 73 l. 22 r. on wednesdayes p. 74 l. 31 â— Iudaisme p. 75 l. 1 r. faire p. 76 l. 11. for Romish r. Iewish ib. l. 23 r. contrived ib. 34 for Two r. To. p. 82. l. 17 for or read on ib. 28 r. followers p. 88 l. 1 r. discreet behaviour p. 91 l. 10 for Easter r. Earth p. 101 l. 10 r. possessed ib. l. 23 r. fift Centurie p. 107 l. â— r. whereas thaâ— p. 112 l. 34 del that p. 116 l. 4 r. wholly p. 130 l. 31 for true r. it s true p. 144 l. 34 r Oviedâ— p. 147 l. 20 r. Chartres p. 175. l. 33 r. Ryveâ— p. 224 l. 13 r. envying p. 226 l. 9 for now in r. now at the first p. 230 l. 37 r. clause p. 253 r. on the lewes p. 255 l. 35 r. the Musicians head p. 258 l. 31 r. with as much violence p. 260 l. 4. for or r. on p. 263 l. 11. r. goe backe a little p. 265. l. 35. r. 560. THE HISTORY OF THE SABBATH THE FIRST BOOKE From the Creation of the World to the destruction of the Temple BY PET. HEYLYN EXOD. 31. 15 16. Wherefore the children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations it is a signe betweene mee and the children of Israel for ever LONDON Printed for Henry Seile and are to bee sold at the Signe of the Tygers-head in Saint Pauls Church-yard 1636. THE HISTORY OF THE SABBATH CHAP. I. That the SABBATH was not instituted in the beginning of the World 1 The entrance to the worke in hand 2 That those words Genes 2. And God blessed the seventh Day c. are there delivered as by way of anticipation 3 Anticipations in the Scripture confessed
it was conceived had on the Lords day made great spoyle of men and houses in the Citty of Limoges This Gregory of Tours who lived about the end of this sixt Centurie pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to worke upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsailes Had Gregory beene Bishop of Limoges as he was of Toures it may be Limoges might have scaped so fierce a censure and onely Tours have suffered in it For presently he addes in Turonico vero nonnulli aâ— hoc igne sed non die dominico adusti sunt that even in Tourâ— it selfe many had perished by the selfe same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witnesse of our Saviours resurrection Ideo omni fide a Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publicke businesse to be done upon it A peece of new Divinity and never heard of till this age nor in any afterwards 7 Not heard of till this age but in this it was For it the 24. yeare of Gunthram King of the Burgundians Anno 588. â—onc Mati soâ—eâ—s 2â— Can. 1. there was a Councell called at Mascon a towne situate in the Duchie of Burgundie as we now distinguish it wherein were present Priscus Evantuis Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordeined that it should be observed more carefully for the times to come Which Canon I shall therefore set downe at large because it hath beene often produced as a principall ground of those precise observances which some amongst us have endeavored to force upon the consciences of weake and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptâ—i tradere c. It is observed that Christian people doe very rashly slight and neglect the Lords day giving themselves thereon as on other dayes to continuall labours c. Therefore let every Christian in case he carry not that name in vaine give care to our instruction knowing that we have care that you should doe well as well as power to bridle you that you doe not ill It followeth Custodite dieâ— dominicum qui nos denuo peperit c. Keepe the Lords day the day of our new birth whereon wee were delivered from the snares of sinne Let no man meddle in litigious controversies or deale in actions or law-suites or put himselfe at all upon such an exigent that needes hee must prepare his Oxen for their daily worke but exercise your selves in hymnes and singing prayses unto God being intent thereon both in minde and body If any have a Church at hand let him goe unto it and there powre forth his soule in teares and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the Seventh day or Sabbath in the Law and Prophets and therefore it is very meete that wee should celebrate this day with one accord whereon we have beene made what at first wee were not Let us then offer unto God our free and voluntary service by whose great goodnesse wee are freede from the Gaole of errour not that the Lord exacts it of us that we should celebrate this day in a corporall abstinence or rest from labour who onely lookes that wee doe yeeld obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at naught this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall loose his cause If that he be an husbandman or servant he shall be corporally punished for it but if a Clergy man or Monke he shall bee six moneths separated from the Congregation Adde here that two yeares after this being the second yeare of the second Clotaire King of France there was a Synod holden at Auxxerre a towne of Champaigne concilium Antisiodorense in the Latin writers wherein it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia operâ— exercare that no man should be suffered to yoake his Oxen or doe any manner of worke upon the Sunday This is the Canon so much urged I meane that of Mascon to prove that wee must spend the Lords day holily in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yeeld unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be faine to traverse For first it was contrived of purpose with so great a strictnes to meete the better with those men which so extreamely had neglected that sacred day A sticke that bends too much one way cannot bee brought to any straightnesse till it be bent as much the other This Synod secondly was Provinciall onely and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repaire to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their parish Churches no Chappell nearer they are permitted by the Canon to abide at home As for religious duties here are none expressed as proper for the Congregation but Psalmes and hymnes and singing prayse unto the Lord and powring forth our soules unto him in teares and prayers and then what shall wee doe for preaching for preaching of the Word which wee so much call for Besides King Gunthram on whose authority this Counsell met in his Confirmatory letters doth extend this Canon as well unto the other holy dayes as unto the Sunday commanding all his Subjects Vigore hujuâ— decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs soleâ—nitatibus and all solemne festivalls whatsoever they should abstaine from every kind of bodily labour save what belong'd to dressing meate But that which needes must most afflict them is that the councell doth professe this abstinence from bodily labour which is there decreed
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
Sabbath then put of circumcision to a further day Hence grew it into a common maxime amongst that people Circumcisio pellit Sabbatum that Circumcision drives away the Sabbath as before I noted Nor could it be that they conceived a greater or more strict necessitie to be in circumcision then in the Sabbath the penaltie and danger as before we shewed you being alike in both for in the Wildernesse by the space of 40. yeares together when in some sort they kept the Sabbath most certaine that they circumcised not one not one of many hundred thousands that were borne in so long a time Againe had God intended Circumcision to have beene so necessarie that there was no deferring of it for a day or two he either had not made the Sabbaths rest so exact and rigid or else out of that generall rule had made exception in this case And on the other side had he intended that the Sabbaths rest should have beene literally observed and that no manner of worke should be done therein Iust. Marâ—yn cont Tryph. he had not so precisely limited circumcision to the eight day onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though it fell upon the Sabbath but would have respited the same till another day The Act of circumcision was not restrained unto the eight day so precisely but that it might be as it was sometimes deferred upon occasion as in the case of Moses children and the whole people in the Wildernesse before remembred Indeed it was not to be hastened and performed before Not out of any mystâ—rie in the number which might adapt it for that busiâ—esse as some Rabbins thought but because children till that time are hardly purged of that bloud and slime which they bring with them into the world Vpon which ground the Lord appointed thus in the law Leviticall Levit. 22. v. 27. When a bullocke or a sheepe or a goat is brought forth it shall be seven dayes under the damme and from the eighth day and thence-forth it shall be accepted for an offering to the Lord. This makes it manifest that the Iewes thought the Sabbath to bee no part of the Morall law and therefore gave precedencie to circumcision as the older ceremony Not because it was of Moses but of the Fathers that is saith Cyrill on that place L. 4. in Iâ—â— c. 49 because they thought not fit to lay aside an ancient custome of their ancestors for the Sabbaths sake Quia non putabant consuetudinem patrum propter honorem Sabbati contemnendam esse as the Father hath it Nay so farre did they prize the one before the other that by this breaking of the Sabbath they were perswaded verily that they kept the law Moses saith Christ our Saviour gave you circumcision Ioh. 7. 22. and you on the Sabbath day circumâ—â—se a man that the law of Moses should not be broken It seemes that circumcision was much like Terminus and Iuventus in the Romane story who would not stirre nor give the place not to Iove himself More of this point see Chrysost hom 49. in Ioh. 8 But to proceed the next great action that occurres in holy Scripture reducible unto the businesse now in hand is that so famous miracle of the Sunne 's standing still at the prayers of Iosuah Ios. 10. 13. when as the Sunne stood still in the middest of heaven and hasted not to go downe about a whole day Cap. 4â— 4. as the text hath it Or as it is in Ecclesiast Did not the Sâ—nne go backe by his meanâ—s and was not one day as long as two The like to take them both together in this place was that great miracle of mercy shewed to Hezekiah 2 King 20. by bringing of the shadow ten degrees backward by which it had gone downe in the diall of Ahaz In each of these there was a signall alteration in the course of nature and the succession of time so notable that it were very difficult to finde out the seventh day precisely from the worlds creation or to proceed in that account since the late giving of the law So that in this respect the Iews must needs be at a losse in their calculation and though they might hereafter set apart one day in seven for rest and meditation yet that this day so set apart could be precisely the seventh day from the first creation is not so easie to be proved The Author of the Practise of Piety as zealously as he pleads for the morality of the sabbath confesseth that in these regards the sabbath could not be observed precisely on the day appointed And to speake properly saith he as we take a day for the distinction of time called either a day naturall consisting of 24. houres or a day artificiall consisting of 12. houres from Sunne-rising to Sunne-setting And withall consider the Sunne standing still at noone the space of an whole day in the time of Iosuah and the Sunne going backe ten degrees viz. five houres which is almost halfe an artificiall day in Hezekiahs time the Iewes themselves could not keepe their Sabbath on that precise and just distinction of time called at the first the seventh day from the creation If so if they observed it not at the punctuall time according as the law commanded it followeth then on his confession that from the time of Iosuah till the destruction of the Temple there was no Sabbath kept by the Iewes at all because not on the day precisely which the law appointed 9 This miracle as it advantaged those of the house of Israel in the present slaughter of their enemies so could it not but infinitely astonish all the Canaanites and make them faint and flie before the conquerours Insomuch that in the compasse of five yeares as Iosephus tels us there was not any left to make head against them So that the victory being assured and many of the Tribes invested in their new possessions Ios. 8. 1. it pleased the Congregation of Israel to come together at Shilo there to set up the Tabernacle of the Congregation And they made choice thereof Antiqu. Iud. l 5. c. 1. as Iosephus saith because it seemed to be a very convenient place by reason of the beauty of the place Rather because it sorted best with Iosuahs liking who being of the Tribe of Ephraim within whose lot that Citie stood was perhaps willing to conferre that honour on it But whatsoever was the motive here was the Taberâ—acle erected and hitherto the Tribes resorted and finally here the legall ceremonies were to take beginning God having told them many times these and these things ye are to do when ye are come into the land that I shall give you viz. Levit. 14. and 23. Numb 15. Deut. 12. That Gâ—lgal was the standing lampe and that the Levites there laid down the Tabernacle as in a place of strength and safety iâ— plaine in Scripture but that they there erected it or performed and legall
most likely that it was the Sabbath His reason makes the matter surer than his resolution The Iewes saith hee upbraid our Saviour that his Disciples plucked the eares of Corne on the Sabbath day to satisfie which doubt hee tells them what was done by David on a Sabbath also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it Saint Hierome tells us that the day wheron he fled away from Saul was both a Sabbath and New-moone In Maâ—h 12. ad sabbati solennitatem accedebant neomeniarum dies Indeed the story makes it plaine it could be no other The Shew-bread was changed every Sabbath in the morning early that which was brought in new not to be stirred off from the Table till the Week was out the other which was taken away being appropriated to the Priests and to be eaten by them onely Being so stale before wee may the easier thinke it lay not long upon their hands and had not David come as he did that morning perhaps hee had not found the Priest so well provided in the afternoon Had David thought that breaking of the Sabbath in what case soever had been a sinne against the eternall Law of Nature he would no doubt have hid himselfe that day in the field 1. Sam. 20. Verse 19 24 by the stone Ezel as he had done two dayes before rather then so have run away as well from God as from the King Especially considering that on the Sabbath day hee might have lurked there with more safetie then before he did none being permitted as some say by the Law of God to walke abroad that day if occasion were Neither had David passed it over in so light a manner had he done contrary to the Law That heart of his which smote him for his murder and adultery and for his numbring of the people would sure have taken some impression upon the breaking of the Sabbath had hee conceived that Law to be like the rest But David knew of no such matter neither did Ionathan as it seemes For howsoever Davids fact might be excused by reason of the imminent perill yet surely Ionathans walking forth with his bow and arrowes was of a very different nature Nor did he doe it fearfully and by way of stealth as if he were affraid to avow the action but tooke his Page with him to bring back his arrowes and called aloud unto him to doe thus and thus according as he was directed as if it were his usuall custome Ionathan might have thought of some other way to give advertisement unto David of his Fathers anger rather then by a publick breaking of the Sabbath to provoke the Lords But then as may from hence be gathered shooting and such like manlike exercises were not accounted things unlawfull on the Sabbath day 3 This act and flight of Davids from the face of Saul hapned in Torniellus computation Anno 2974 and forty six yeares after that being 3020 of the Worlds Creation and the last yeare of Davids life hee made a new division of the sonnes of Levi. For where the Levites were appointed in the times before to beare about the Tabernacle as occasion was the Tabernacle now being fixed and setled in Hierusalem there was no further use of the Levites service 1. Chron 23. 4 5 in that kind Therefore King David thought it good to set them to some new employments and so he did some of them to assist the Priests in the publick Ministery some to be Overseers and Iudges of the people some to be Porters also in the house of God and finally some others to be singers to prayse the Lord with instruments that he had made with Harps with Viols and with Cymballs Of these the most considerable were the first and last The first appointed to assist at the daily Sacrifices Vers. 31. as also at the Offering of all burnt Offerings unto the Lord in the Sabbaths in the moneths and at the appointed times according to the number and according to their custome continually before the Lord. The other were instructed in the songs of the Lord. Chap. 25. 7. The other chiefly which were made for the Sabbath dayes and the other Festivals and one hee made himselfe of his owne enditing entituled a Song or Psalme for the Sabbath day Calvin upon the 92 Psalme is of opinion Psal. 92. that hee made many for that purpose as no doubt hee did and so he did for the Feasts also Antiq Iud. l. 7. c. 10. Iosephus tels us that hee composed Odes and Hymnes to the prayse of God as also that hee made divers kinds of instruments and that hee taught the Levites to prayse Gods Name upon the Sabbath dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other Festivals as well upon the Annuall as the weekly Sabbath Where note that in the distribution of the Levites into severall Offices there was then no such Office thought of as to be Readers of the Law which prooves sufficiently that the Law was not yet read publickly unto the people on the Sabbath day Nor did he onely appoint them their Songs and Instruments but so exact and punctuall was hee that he prescribed what habit they should weare in the discharging of their Ministery in singing prayses to the Lord which was a white linnen rayment such as the Surplice 2. Chron. 5. 12 13. now in use in the Church of England Also the Levites saith the Text which were the singers being arrayed in white linnen having Cymbals and Psalteries and Harps stood at the East end of the Altar c. praysing and thanking God for his Grace and mercies And this he did not by commandement from above or any warrant but his own as we finde and that he thought it fit and decent David the Prophet of the Lord knew well what did belong to David the King of Israel in ordering matters of the Church and setling things about the Sabbath Nor can it be but worth the notice that the first King whom God raised up to be a nursing Father unto his Church should exercise his regall power in dictating what hee would have done on the Sabbath day in reference to Gods publick worship As if in him the Lord did meane to teach all others of the same condition as no doubt he did that it pertaines to them to vindicate the day of his publicke service as well from superstitious fancies as prophane contempts and to take speciall order that his name be glorified as well in the performances of the Priests as the devotions of the people This speciall care wee shall find verified in Constantine the first Christian Emperour of whom more hereafter in the next Booke and third Chapter Now what was there ordained by David was afterwards confirmed by Solomon wherof see 2. Chron. 8 14 Who as he built a Temple for Gods publick worship for the New-moones and weekly Sabbaths and the solemne Feasts as the Scripture tels us so hee or some of
Buxdoâ—f Syâ—agog c. 1â— permissum est iis ut die Sabbatino dicant Christiano c. Yet they may give a Chrisâ—ian leave to performe that office and then to buy the milke of him for a toy or trifle Adde here what formerly wâ—â— noted of their Servants Of whom wee told you out of Rabbi Maimony Ch. 3. n. 1. that if they were not circumcised or baptizâ—d they were as sojourning strangers and may doe worke for themselues openly on the Sabbath as any of the Israelites might on a working day By which it seems that strangers yea and servants too in case they were not circumcised or otherwise initiated into their Churches were not obliged to keep the Sabbath Which plainly shews that by the Iewes themselues the keeping of the Sabbath was not taken for a morall Law or to concerne any but themselues and those of their religion onely For had they took it for a part of the Law of Nature as universally to be observed as any other they had not suffered it to be broke amongst them before their faces and that without controule or censure no more then they would have pâ—rmitted a sojourning stranger to blaspheme their God or publickly to set up Idolatry or without punishment to steale their goods or destroy their persons The rather since their Sabbath had prevailed to farre as to be taken up with other parts of their religion in many principall Cities of the Roman Empire or otherwise by way of imitation so much in use among the Gentiles And this I have the rather noted in this place and time because that in these times the Countrie of the Iewes was most resorted to by all sorts of strangers and they themselues in favour with the Roman Emperours 5 Indeed these customes of the Iewes did flie about the Roman Empire with a swifter wing by reason of that countenance which great Augustus Caesar did shew both to the men Pâ—â—â—lo leg ad Caium and unto their Sabbath First for the men he did not onely suffer them to enjoy the liberty of conscience in their owne Country and there to have their Synagogues and publick places of assembly as before they had but hee permitted them to inhabit a great part of Rome and there to live according to their Country laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet saith hee he knew that they had their Proseâ—chas or Oratories that they assembled in the same especially on the holy Sabbaths finally that there they were instructed in their own religion Then for the Sabbath the Iewes had anciently been accustomed not to appeare in judgement either upon the Sabbath day or the Eve before Augustus doth confirme this priâ—iledge Ios. Antiq l. 16. c 10. bestowes upon their Syâ—agâ—gâ—es the prerogative of Sanctâ—ary enables them to live according to the Lawes of their own Country and finally threatneth severe punishment on those which should presume to do any thing against his Edict The tenour of which Edict is as followeth Câ—â—sar Augustus Pont. Max. Trib. Pleb 〈…〉 gens semper â—â—da grata fuit populo Rom. c placet mihi de 〈◊〉 Senatus sententia eos propriis uti legibus ritibus quibus utebantur tempore Hyrâ—ani Pontificiâ— Dei maâ—imâ— eorum â—anis jus Asyli manerâ— c. â—eque cogi ad prâ—standa vâ—dimonia sabbatis aut pridie sabbatorum post hâ—ram nonam in Parasceve Qâ—id si quis contra decretum â—â—sus fuerit gravi poena mâ—â—ctabitur This Edict was set forth Anno 4045. and after many of that kind were published in severall Provinces by Mark Agrippa Provâ—st Generall under Câ—â—sar as also by Norbanus â—laccus and Iulius Antonius Proconsuls at that time whereof see Iosephus Nay Phil. legat ad Câ—iâ—m when the Iews were growne so strict that it was thought unlawfull either to give or take an almes on the Sabbath day Augustus â—or his part was willing not to breake them of it yet so to order and dispose his bounties that they might be no loosers by so fond a strictnesse For whereas he did use to distribute monethly a certaine donative either in money or in corne this distribution sometimes happened on the Sabbath dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo hath it whereon the Iewes might neither give nor take neither indeed do any thing that did tend to sustenance Therefore saith he it was provided that their proportion should be given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the next day after that so they might be made partakers of the publicke benefit Not give nor take an Almes on the Sabbath day Their superstition sure was now very vehement seeing it would not suffer men to do the works of mercy on the day of mercie And therefore it was more then time they should be sent to schoole againe to learne this lesson I will have mercie and not sacrifice 6 And so indeed they were sent unto Schoole to him who in himselfe was both the teacher and the truth For at this time our Saviour came into the world And had there beene no other businesse for him to do this onely might have seemed to require his presence viz. to rectifie those dangerous errours which had beene spread abroad in these latter times about the Sabbath The service of the Sabbath in the congregation he found full enough The custome was to reade a Section of the law out of the Pentateâ—ch or five books of Moses and after to illustrate or confirme the same out of some parallell place amongst the Prophets That ended if occasion were and that the Rulers of the Synagogue did consent unto it there was a word of exhortation made unto the people conducing to obedience and the works of piety So farre it is apparant by that passage in the Acts of the Apostles touching Paul Châ—p 13. 1â— and Barâ—abas that being at Antioch in Pisidia on the Sabbath day after the reading of the Law and Prophets the Rulers of the Synagogue fent unto them saying Ye men and brethrâ—n if ye have any word of exhortation to speake unto the people dicite say on As for the Law I note thâ—s onely by the way they had divided it into 54 Sections which they read over in the two and fifty sabbaths joyning two of the shortest twice together that so it might bee all read over within the yeare beginning on the sabbath which next followed the feast of Tabernacles ending on that which came before it So farre our Saviour found no fault but rather countenanced and confirmed the custome by his gratious presence and example But in these rigid vanities and absurd traditions by which the Scribes and Pharisees had abused the sabbath and made it of an ease to become a drudgerie in those he thought it requisite to detect their follies and ease the people of that bondage which they in their proud humours had imposed upon them The Pharisees had taught that it was unlawfull on the sabbath day
taske to be performed onely on the sabbath dayes and therefore doubt we not but that all dayes equally were taken up for so great a businesse So when he sent out his Apostles to preaâ—h the kingdome of God he bound them not to dayes and times but left all at libertieâ— that they might take their best advantages as occasion was and lose no time in the advancing of their Masters service Now as in this he seemed to give all dayes the like prerogative with the sabbath so many other wayes did he abate that estimation which generally the people had conceived of the sabbath day And howsoever the opinion which the people generally had conceived thereof was grounded as the times then were on superstition rather then true sence of pietie yet that opinion once abated it was more easily prepared for a dissolution and went away at last with lesse noise and clamour Particulars of this nature we will take along as they lâ—e in order His casting out the uncleane spirit out of a man in the Synagogue of Capernaum on the Sabbath day his curing of Peters wives mother and healing many which were sicke of divers diseases on the selfe same day being all works of marvellous mercy and effected onely by his word brought no clamour with them But when he cured the impotent man at the poole of Bethesda Ioh. 5. and had commanded him to take up his bed and walke then did the Iews begin to persecute him and seeke to slay him And how did he excuse the matter Hom. 23. in Numer My Father worketh hitherto saith he and I also worke Oâ—tendens per haec in nullo seculi hujus Sabbate requiescere Deum à dispensationibus mundi provisionibus generis humani Whereby saith Origen he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of mankinde and therefore neither would he intermit such a weighty businesse in any reference to the Sabbath Which answer when it pleased them not but that they sought their times to kill him he then remembreth them how they upon the sabbath used to circumcise a man Ioh. 7. and that as lawfully he might do the one as they the other This precedent made his disciples a little bolder then otherwise perhaps they would have beene Matth. 12. Pulling the eares of corne and rubbing them with their hands and eating them to satisfie and allay their hunger Li 1. â—aeâ—es 30. n. 32. which Epiphanius thinks they would not have done though they were an hungred had they not found both by his doctrine and example that the Sabbath did begin to be in it's declination For which when he and they were joyntly questioned by the Pharisees he choaks them with the instances of what David did in the same extremitie when he eate the shew-bread and what the Priests did every sabbath when they slew the sacrifices In which it is to be considered that in these severall defences our Saviour goes no higher then the legall ceremonies the sacrifice the shew-bread and the Circumcision No argument or parallell case drawne for his justification from the morall law or any such neglect thereof on the like occasions Which plainly shews that he conceived the sabbath to be no part or member of the morall law but onely to be ranked amongst the Mosaicall ordinances Luk. 6. â— It happened on another Sabbath that in the synagogue he beheld a man with a withered hand Hom de Semente and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athan notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in deâ—iance as it were of all their malice and informing humour His healing of the woman which had beene crooked 18. yeares and of the man that had the dropsie one in the synagogue the other in the house of a principall Pharisee are proofe sufficieÌ„t that he feared not their accusatioÌ„s Ioh. 9. But that great cure he wrought on him that was born blinde is most remarkable to this purpose First in relation to our Saviour who had before healed others with his word alone but here he spit upon the ground and made clay thereof and anointed the eyes of the blinde man with the clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. Hâ—â—res 30. â— â—2 but to mould clay and make a plaster was questionlesse a worke so saith Epiphanius Next in relation to the patient whom he commanded to go into the poole of Siloam and then wash himselfe which certainly could not be done without bodily labour These words and actions of our Saviour as before we said gave the first hint to his disciples for the abolishing of the Sabbath amongst other ceremonies which were to have an end with our Saviours sufferings to be nailed with him to his Crosse and buried with him in his grave for ever Now where it was objected in S. Austins time why Christians did not keepe the Sabbath since Christ affirmes it of himselfe that he came not to destroy the Law but to fulfill it the Father thereto makes reply that theâ—efore they observed it not Coâ—t Faust. l. 19. c. 9. Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled what ever was intended in that Law by calling us to a spirituall rest Lib. 1 â—aer 30 â— 32. in his owne great mercie For as it is most truly said by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the lesse and temporall Sabbath was a type and figure which had continued till his comming by him commanded in the law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius 3 Neither did he or his disciples ordaine another Sabbath in the place of this as if they had intended onely to shift the day and to transferre this honour to some other time Their doctrine and their practise are directly contrary to so new a fancie It 's true that in some tract of time the Church in honour of his resurrection did set apart that day on the which he rose to holy exercises but this upon their owne authoritie and without warrant from above that we can heare of more then the generall warrant which God gave his Church that all things in it be done decently Hom. de Semeâ—â—re and in comely order This is that which is told us by Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the resurrection Hom. 3. de Penteâ—osâ— So Maximus Taurinensis Dominicum diem ideo solenâ—em esse quiain eo salvatur velut soloriens discussis infernorum tenebris luce resurrectionis emicueriâ— That the Lords day is therefore solemnely observed because thereon our â—aviour like the rising Sunne dispelled the clouds of hellish
Christians with the publick meetings that so they might with greater comfort preserve and cherish the memoriall of so great a mercie in reference unto which the Worlds Creation seemed not so considerable By reason of which work wrought on it it came in time to be entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Apocal 10. which attribute is first found in the Revelation writ by Saint Iohn about the 94 yeâ—re of our Saviours birth So long it was before wee finde the Church tooke notice of it by a proper name For I perswade my selfe that had that day been destmâ—te at that time to religious duties or honoured with the name of the Lords day when Paul preached at Troas or write to the Corinthiâ—ns which as before wee shewed was in the fifty â—eventh neither Saint Luke nor the Apostle had so passed it over and called it onely the first day of the weeke as they both have done And when it had this attribute affixed unto it it onely was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we said by reason of our Saviours resurrection performed upon it and that the Congregation might not be assembled as well on them as on the other For first it was not called the Lords Day exclusively but by way of eminencie in reference to the resurrection onely all other dayes being the Lords In Psal. 23. aswell as this Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit muâ—dumque ipso die creavit qui ob excellentiam tanti miraculi propriâ— dies Dominica appellatur i.e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resoluted it And next it was not so designed for the publick meetings of the Church as if they might not be assembled as well on every day as this For as Saint Hierome hath determined In Gal. â— omnes dies aequales sunt nec per parasceven tantum Christum cruciâ—igi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper â—um caâ—rne vesci Dominica c. All dayes are equall in themselues as the Father tells us Christ was not crucified on the Friday onely nor did hee rise onely upon the Lords Day but that wee may make every day the holy-day of his resurrection and every day eat his blessed body in the Sacrament When therefore certain days were publickly assigned by Godly men for the assemblies of the Church this was done onely for their sakes qui magis seculo vacant quam Deo who had more minde unto the World then to him that made it and therefore either could not or rather would not every day assemble in the Church of God Vpon which ground as they made choice of this even in the Age of the Apostles for one because our Saviour rose that day from amongst the dead so chose they Friday for another by reason of our Saviours passiâ—n and Wednesday on the which he had beene betrayed the Saturday or ancient Sabbath being mean-while retained in the Eastern Churches Nay in the primitive times excepting in the heat of persecution they met together every day for the receiving of the Sacrament that being fortified with that viaticum they might with greater courage encounter death if they chanced to meet him So that the greatest honour which in this Age was given the first day of the week or Sunday is that about the close thâ—â—of they did begin to honour it with the name or title of the Lords Day and made it one of those set dayes whereon the people met together for religious exercises Which their religious exercises when they were performed or if the times were such that their assemblies were prohibited and so none were performed at all it was not held unlawfull to apply themselues unto their ordinary labours as we shall see annon in the following Ages For whereas some have gathered from this Text of the Revelation from S. Iohâ—â— being in the spâ—rit on the Lords Day as the phrase there is that the Lords Day is wholy to be spent in spirituall exercises that their conceit might probably have had some shew of likelihood had it been said by the Apostle that he had been in the spirit every Lords Day But being as it is a particular case it can make no rule unlesse it be that every man on the Lords Day should have dreames and visions and be inspired that day with the spirit of prophecie no more then if it had beene told us upon what day Saint Paul had beene rapt up into the third Heaven every man should upon that day expect the like celestiall raptures Adde here how it is thought by some that the Lords Day here mentioned is not to bee interpreted of the first dâ—y of the weeke 〈…〉 as wee use to take it but of the day of his last comming of the day of judgement wherein all flesh shall come together to receive their sentence which being called the Lords Day too in holy Scripture that so the spirit may be saved in the day of the Lord 1. Cor. 5. 5. S. Iohn might see it being rapt in spirit as if come already But touching this we will not meddle let them that owne it looke unto it the rather since S. Iohn hath generally beene expounded in the other sence by Aretas and Andraâ—as Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositour of Gods Word wherein this day hath constantly since the time of that Apostle beene honoured with that name above other dayes Which day how it was afterwards observed and how farre different it was thought from a Sabbath day the prosecution of this story will make cleare and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the orders setled by the Apostles for the Congregation 2 The Lords day and the Saturday both festivals and both alike observed in the East in Ignatius time 3 The Saturday not without great difficulty made a fasting day 4 The Controversie about keeping Easter and how much it conduceth to the present businesse 5 The feast of Easter not affixed to the Lords day without much opposition of the Easterne Churches 6 What Iustin Martyr and Dionysius of Corinth have left 〈◊〉 of the Lords day Clemens of Alexandria his dislike thereof 7 Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Pentecost 8 What is recorded by Tertullian of the Lords day and the assemblies of the Church 9 Origen as his master Clemens had done before dislikes set dayes for the assemblie 10 S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time 11 Of other holy dayes established in these three first ages and that they were observed as solemnely as the
Lords day was 12 The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never 1 WE shewed you in the former Chapter what ever doth occurre in the Acts and Monuments of the Apostles touching the Lords day and the Sabbath how that the one of them was abrogated as a part of the Law of Moses the other rising by degrees from the ruines of it not by authoritie divine for ought appeares but by authoritie of the Church As for the duties of that day they were most likely such as formerly had beene used in the Iewish Synagogâ—es reading the Law and Prophets openly to the Congregation and afterwards expounding part thereof as occasion was calling upon the Lord their God for the continuance of his mercies and singing Psalmes and Hymnes unto him as by way of thankfulnesse These the Apostles found in the Iewish Church and well approving of the same as they could not otherwise commended them unto the care of the disciples by them to be observed as often as they met together on what day soever First for the reading of the law In Ios. hom 15. Origen saith expresly that it was ordered so by the Apostles Iuâ—aicarum histooriarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informes us To this was joyned in tract of time the reading of the holy Gospell and other Evangelicall writings it being ordered by S. Peter that S. Marks Gospell should be read in the Congregation Hist l. 2. 15. as Eusebius tells us and by S. Paul 1. Thes. ca. ulâ— v. 17. that his Epistle to the Thessalonians should be read unto all the holy brethren and also that to the Colossians to be read in the Church of the Laodiceans as that from Laodicea Ca ulâ— v. 16. in the Church of the Colossians By which example not onely all the writings of the Apostles but many of the writings of Apostolicall men were publickly read unto the people and for that purpose one appointed to exercise the ministerie of a Reader in the congregation So antient is the reading of the Scriptures in the Church of God To this by way of Comment or application was added as we finde by S. Pauls dirâ—ctions the use of prophecie or preaching 1 Cor. 14. â— 3. interpretation of the â—criptures to edifying and to exhortation and to comfort this exercise to be performed with the head uncovered 1. Coâ— 11. 4. as wel the Preacher as the hearer Every man praying or prophecying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publicke prayers also for the Congregation the Priest to offer to the Lord the prayers and supplications of the people and they to say Amen unto those prayers which the Priest made for them These to conteine in them all things necessarie for the Church of God which are the subject of all supplications 1. Tim. 2. prayers intercessions and giving of thanks and to extend to all men also especially unto Kings and such as be in authoritie that under them we may be godly and quietly governed leading a peaceable life in all godlinesse and honestie For the performance of which last duties with the greater comfort it was disposed that Psalmes and Hymnes should be intermingled with the rest of the publicke service which comprehending whatsoever is most excellent in the booke of God and being so many notable formes of praise and prayer were chearfully and unanimously to be sung amongst them And thereupon S Paul reprehended those of Corinth 1. Cor. 14. 26. in that they joyn'd not with the assemblie but had their psalmes unto themselves Whereby it seemes that they had left the true use of psalmes which being so many acclamations exultations and holy provocations to give God the glory were to be sung together by the whole assemblie their singing at that time being little more then a melodious kinde of pronuntiation such as is commonly now used in singing of the ordinarie psalmes and prayers in Cathedrall Churches And so it stood till in the entrance of this age Ignatius Bishop of Antiochia one who was conversant with the Apostles brought in the use of singing alternatim course by course according as it still continues in our publicke Quires where one side answers to another some shew whereof is left in Parochiall Churches in which the Minister and the people ansâ—er one another in their severall turnes To him doth Socrates referre it Hist. li. 6. â— 8. and withall affirmes that he first learn't it of the Angels whom in a vision he had heard to sing the praise of God after such a manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it And where Theodoret doth referre it to Flavianus and Diodorus Priests of Antiochia Hist. l. 2 c. 24. during the bustlings of the Arian Hereticks In Dâ—maso and Platina unto Damasus Pope of Rome Theodoret is to be interpreted of the restitution of this custome having beene left off and Platina of the bringing of it into the Westerne Churches For that it was in use in Ignatius time who suffered in the time of Trajan and therefore probablie began by him as is said by Socrates is evident by that which Plinie signified to the selfe same Trajan where he informes him of the Christians Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dioere secum invicem c. Their greatest crime said he was this that at a certaine day but what that day was that he tells not they did meet together before day-light and there sing hymmes to Christ as unto a God one with another in their courses and after binde themselves together by a common Sacrament not unto any wicked or unjust attempt but to live orderly without committing robberie theft adulterie or the like offences 2 Now for the day there meant by Plinie it must be Saturday or Sunday if it were not both both of them being in those timeâ— and in those parts where Pliny lived in especial honour as may be gathered from Ignatius who at that time flourished For demonstration of the which we must first take notice how that the world as then was very full of dangerous fancies and hereticall dotages whereby the Church was much disquieted and Gods worship hindred The Ebionites they stood hard for the Iewish Sabbath and would by all meaneâ— have it celebrated as it had beene formerly observing yet the Lords day as the Christians did in honour of the resurrection of our Lord and Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius tells Hisâ— l. 3 c. â— 3. The like saith Epiphaâ—ius of them l. 1. Haeres 30. n. 2. And on the other side there was a sort of Hereticks in the Easterâ—e parts whereof see Irenaeus li. 1. ca. 20. 21. 22. 23. 24. 25. who thought that this world being corruptible could not be made but by a
recorded to bee made touching the keeping of this day but many actions of great note to bee done upon it These wee will ranke for orders sake under these 5 heades 1 Coronations 2 Synods Ecclesiasticall 3 Councells of Estate 4 Civill businesse and 5 battailes and assaults which we shall summe up briefely in their place and time And first for Coronations which as before I said are mixt kinde of actions compound of sacred and of civill William surnamed Rufus was crowned at Canterbury by Archbishop Lanfrancke the 25 of Sept. being Sunday anno 1087. So was King Steven the 21 of Decemb. being Sunday too anno 1135. On Sunday before Christmasse day was Henry the second crowned at London by Archbishop Theobald anno 1155 and on the Sunday before Septuagesima his daughter Ioane was at Palermo crowned Queene of Sicile Of Richard the first it is recorded that hoysing saile from Barbeflet in Normandie hee arrived safely here upon the Sunday before our Lady day in harvest whence setting towards London there met him his Archbishops Bishops Earles and Barons cum copiosa militum multitudine with a great multitude of Knightly ranke by whose advise and Counsaile he was crowned on a Sunday in September following anno 1189 and after crowned a second time on his returne from thraldome and the holy Land anno 1194. on a Sunday too The royall magnificent forme of his first coronation they who list to see may finde it most exactly represented in Rog. de Houeden And last of all King Iohn was first inaugurated Duke of Normandie by Walter Archbishop of Roane the Sunday after Easter day anno 1200 and on a Sunday after crowned King of England together with Isabell his Queene by Hubert at that time Archbishop of Canterbury For Synods next an 1070 a Councell was assembled at Winchester by the appointement of King William the first and the consent of Alexander then Pope of Rome for the degrading of Stigand Archbishop of Canterbury and this upon the Sunday next after Easter And wee finde mention of a Synod called by Richard Archbishop of Canterbury Anno 1175. the Sunday before holy thursday ad quod concilium venerunt fere omnes Episcopi Abbates Cantuariensis dioeceseos where were assembled almost all the Bishops and Abbats of the whole Province For Councells of Estate there was a solemne meeting called on Trinity Sunday anno 1143 in which assembled Maud the Empresse and all the Lords which held her partie where the Ambassadours from Anjou gave up their account and thereupon it was concluded that the Earle of Gloucester should bee sent thither to negotiate his sisters businesse So in the yeere 1185 when some Embassadours from the East had offered to King Heâ—ry the second the Kingdome of Hierusalem the King desâ—gned the first Sunday in Lent for his day of answer Upon which day there met at London the King the Patriaâ—ke of Hierusalem the Bishops Abbats Earles and Barons of the Realme of England as also William King of Scotland and his brother David with the Earles and Barons of that countrey habito inde cum deliberatione concilio c. and then and there upon mature deliberation it was concluded that though the King accepted not the title yet he would give his people leave to put themselves into the action and take up the Crosse. For civill businesse of another nature we find it on record that on the fourth Sunday in Lent next following the same King Henry Knighted his Sonne Iohn and sent him forthwith into Ireland Knighthood at those times being farre more full of ceremonie then now it is Which being but a preparation to warre and military matters leades us unto such battailes as in these times were fought on Sunday Of which wee finde it in our Annalls that in the yeere 1142. upon a Sunday being Candlemasse day King Sâ—ephen was taken prisoner at the battaile of Lincolne as also that on Holy-Crosse day next after being Sunday too Robert Earle of Gloucester Commander of the adverse forces was taken prisoner at the battaille of Winchester So reade wee that on Sunday the 25 of August anno 1173. the King of France besieged and forced the Castle of Dole in Brittaine belonging to the King of England as also that on Sunday the 26 of September anno 1198. King Richard tooke the Castle of Curceles from the King of France More of this kinde might bee remembred were not these sufficient to shew how anciently it hath been the use of the Kings of England to create Knights and hold their Councells of estate on the Lords day as now they doe Were not the others here remembred sufficient to let us know that our progenitours did not thinke so superstitiously of this day as not to come upon the same unto the crowning of their Kings or the publicke Synods of the Church or if neede were and their occasions so required it to fight as well or the Lords day as on any other Therefore no Lords day Sabbath hitherto in the Realme of England 5 Not hitherto indeed But in the Age that followed next there were some overtures thereof some strange preparatives to begin one For in the very entrance of the 13 Age Rog. de Hovâ—â— den Fulco a French Priest and a notable hypâ—crite as our King Richard counted him and the story proves lighted upon a new Sabbatarian fancy which one of his associates Eustathius Abbat of Flay in Normandie was sent to scatter here in England but finding opposition to his doctrine hee went backe againe the next yeere after being 1202 hee comes better fortified preaching from towne to towne and from place to place ne quis forum rerum venalium diebus Dominicis exerceret that no man should presume to market on the Lords day Where by the way we may observe that notwithstanding all the Canons and Edicts before remembred in the fift Chapter of this booke and the third Section of this Chapter the English kept their marketts on the Lords day as they had done formerly as neither being bound to those which had beene made by forraine states or such as being made at home had long before beene cut in peeces by the sword of the Norman Conqueror Now for the easier bringing of the people to obey their dictates they had to shew a warrant sent from God himselfe as they gave it out The title this Mandatum sanctum Dominicae diei quod de coelo venit in Hierusalem c. An holy mandat touching the Lords day which came downe from Heaven unto Hierusalem found on S. Simeons Altar in Golgotha where Christ was Crucified for the sins of all the world which lying there three dayes and as many nights strooke with such terrour all that saw it that falling on the ground they besought Gods mercy At last the Patriarch and Akarias the Archbishop of I know not whence ventured to take into their hands that dreadfull letter which 〈◊〉 written thus Now wipe your eyes and
the weeke where in the people should come together and have in remembrance his wonderfull benefits and to render him thankes for them as apperteineth to loving kinde and obedient people This example and Commandement of God the godly Christian people beganne to follow immediatly after the Ascension of our Lord Christ and beganne to choose them a standing day of the weeke to come together in yet not the seaventh day which the Iewes kept but the Lords day the day of the Lords resurrection the day after the seaventh day which is the first day of the weeke c. Sithence which time Gods people hath alwayes in all Ages without any gainsaying used to come together on the Sunday to celebrate and honour the Lords blessed Name and carefully to keep that day in holy rest and quietnesse both man and woman childe servant and stranger So farre the Homilie and this is all thereof which is doctrinall The residue consists in reprehension of two sorts of men one of the which if they had any businesse to doe though there were no extreme neede would not spare the Sunday but used all dayes alike the holy dayes and worke-dayes all as one the other so consumed the day in gluttony and drunkennesse and such fleshly filthinesse that as it is there said the Lord was more dishonoured and the Devill better served on the Sunday then upon all the dayes in the weeke besides 6 This saith the Homily and this hath often beene alleaged as well to prove a Lords day Sabbath to bee allowed of by the doctrine of the Church of England as at this present time to iustifie the disobedience of those men who have refused to publish the Princes pleasure in point of recreations But this if well examined will as little helpe them as Lord have mercy upon us in the Common Prayer booke For first it is here said that there is no more of the fourth Commandement to bee retained and kept of good Christian people then whatsoeuer is found in it appertaining to the law of Nature But wee have proved before that there is nothing in the fourth Commandement of the law of Nature but that some time be set apart for Gods publick service the precept so farre forth as it enjoynes one day in seaven or the seaventh day precisely from the worlds creation being avowed for ceremoniall by all kinde of writers Secondly it is said not that the Lords day was enjoyned by Divine authority either by Christ himselfe or his Apostles but chosen for a standing day to come together in by godly Christian people immediately after the Ascension of our Lord Christ If chose by them then not enjoyned by the Apostles if not till after the Ascension of our Saviour Christ then not at all by him commanded Thirdly whereas they chose themselves a standing day in the weeke to come together in they did not this by any obligation layed upon them by the fourth Commandement but onely by a voluntary following of Gods example and the analogie or equity of Gods Commandement which was they doe not say which is that hee would have amongst the â—ewes a solemne time and standing day in the weeke wherein the people should have in remembrance his wonderfull benefits and render thanks to him for the same For it is said that this example and commandement of God the godly Christian people beganne to follow after Christs ascension so that it seemes they might have chosen whether they would have followed them or not Fourthly when they had chose this day which wee now observe for their publicke meetings they did not thinke themselves obliged by the fourth Commandement to forbeare worke and labour in time of great necessity or to the precife keeping of the same after the manner of the Iewes both which they must have done had they conceived the keeping of one day in seaven to be the morall part of the fourth Commandement and to oblige us now no lesâ—e then it did them formerly as some men have taught us Now whereas some have drawne from hence these two Conclusions First that according to this Homilie we ought to keepe one day in â—eaven by the fourth Commandâ—ment and secondly that we must spend it wholy in religious exercises I would faine know how those conclusions can be raised from the former premisses It 's true the Homilie hath told us that by the fourth Commandment we ought to have a time as one day in the weeke wherein wee ought to rest from our needfull works Where note that there it is not said that by the fourth Commandement wee ought to have one day in the weeke which is plaine and peremtory but that wee ought to have a time as one day in the weeke which was plainely arbitrary A time wee ought to have by the fourth Commandement as being that part of 〈◊〉 which perteines to the law of Nature but for the next words as one day in the weeke they are not there layd downe as imposed on us by the law but onely instanced in as setled at that time in the Church of God So where it is affirmed in another place that Gods will and commandement was to have a solemne time and standing day in the weeke wee grant indeed that so it was and that the Godly Christian people in the Primitive times were easily induced to give God no lesse then what hee formerly commanded But had the meaning of the Homilie beene this that wee were bound to have a standing day in the weeke by the fourth Commandement they would have plainely said it is Gods will and pleasure that it should bee so and not have told us what it was in the times before It s true the Homilie hath told us that wee should rest our selves on Sunday from our common businesse and also give our selves wholie to heavenly exercises of Gods true religion and service Where note it is not said that wee should spend the day wholly in heavenly exercises for then there were no time allowed us to eate and drinke which are meere naturall employments but that wee give our selves wholly that is our whole selves body and soule to that performance of those heavenly exercises which are required of us in the way of true religion and Gods publike service It is accounted as wee have formerly made plaine In Exod. 20. qu. 11. to bee the ceremoniall part of the fourth Commandement quod fiat semel in qualibâ—t hebdâ—mada quod fiat in una die tota ista observatio quod per totam diem abstineatur ab operibus servilibus first the determining of the day to bee one in seven next that this one day wholly be so employed and last of all that all that day there bee an absolute cessation from all serviâ—e workes Therfore the spending wholly of one day in seven being ceremoniall comes not within the compasse of the Homilie which would have no more of the fourth Commandement to bee kept amongst us then
Apostolicall Mandate no Sabbath set on foot by them upon the first day of the weeke as some would have it much lesse that any such Ordinance should be hencâ— collected out of these words of the Apostle 11 Indeed it is not probable that hee who so opposed himselfe against the old Sabbath would erect a new This had not been to abrogate the ceremony but to change the day whereas hee laboured what he could to beat down all the difference of dayes and times which had been formerly observed In his Epistle to the Galatiaâ—s written in Anno 59 he layes it home unto their charge that they oberued dayes and moneths Cap. 4 v. 10. and times and years and seemes a little to bewaile his own misfortune as if he had bestowed his labour in vain amongst them I know it is conceived by some that Saint Paul spake it of the observation of those dayes and times that had been used among the Gentiles and so had no relation to the Iewish Sabbath or any difference of times observed amongst them Saint Ambrose so conceived it and so did Saint Augustine In loâ—um Dies observant qui dicunt crastino non est proâ—iciscendum c. They observe dayes who say I will not goe abroad to morrow or begin any worke upon such a day because of some unfortunate aspect as Saint Ambrose hath it it seemâ— Saint Aâ—gustine learnt it who in his â—19 Epistle directly falls upon the very same expression Eâ—s inculpat qui dicunt non proficiscor quia posterus dies est aut quia lâ—na sic fertur vel proficiscar ut prospere cedat quia ita se habet positio syderum c. The like conceit he hath in his Enchâ—iâ—idiâ—n ad Laurentium cap. 79. But whatsoever S. Ambrose did Saint Augustine lived I am sure to correct his errour observing very rightly that his former doctrine could not consist with Saint Pauls purpose in that place which was to beat down that esteeme which the Iewes had amongst them of the Mosaicall Ordinances their New-moons and Sabbaths I shall report the place at large for the better cleering of the point Vulgatissimuâ— est Gentilium error nt vel in agendis rebus vel expectandis eventibus vitae ac negotiorum suâ—rum ab Astrologis Chaldaâ—is notatos dies observent This was the ground whereon he built his former errour Then followeth the correction of it Fortassâ— tamen non â—pus est ut haec de Gentilium errore intelligamus ne intentionem caâ—sae mark that quam ab exordio susceptam ad fiâ—em usque perducit â—ubitâ— in aliud temere detorquere velle videamur sed de his 〈◊〉 de quibus â—avendis â—um agere per tâ—tam Epistolam appâ—â—et Nam Iudae iserviliter observant dies menses annos tempora in carnali observatione sabbati neâ—meniae c. But yet perhaps saith hee it is not necessary that we should understand this of the Gentiles lest so we vary from the scope and purpose oâ— the Apostlâ— but rather of those men of the avoyding of whose Doctrines hee seemes to treat in all this Epistle which were the Iewes who in their carnall keeping of New-moones and Sabbaths did observe dayes and yeares Cap. 8. n. 33. and times as he here objecteth Compare this with Saint Hieromes preface to the Galathians and then the matter will be cleere that Saint Paul meant not this of any Heathenish but of the Iewish observation of dayes and times So in the Epistle to the Colossiaâ—s writ in the sixâ—teth yeare after Christs Nativity he layes it positively downe that the Sabbath was now abrogated with the other ceremonies which were to vanish at Christs comming Coâ—oâ—â— 2. 16. Let no man judge you saith the Apostle in meat and drinke or in respect of an holy-day or of the New-moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ. In which the Sabbath is well matched with meats drinks new-mones and holy-dayes which were all temporary ordinances and to go off the stage at our Saviours entrance Now whereas some that would be thought great sticklers for the Sabbath conceive that this was spoken not of the weekly morall Sabbath as they call it which must be perpetuall but of the annuall ceremoniall Sabbaths which they acknowledge to be abrogated this new devise directly crosseth the whole current of the ancient Fathers who do apply this Text to the weekly Sabbath It is sufficient in this point to note the places The Reader may peruse them as leisure is and looke on Epiphan lib. 1. hâ—â—res 33. n. 11. Ambrose upon this place Hieromes Epistle ad Algas qu. 10. Chrysost. hom 13 in Hebr. 7. August cont Iudaeos cap. 2. cont Faust Manich. l. 16. c. 28. I end this list with that of Hierome Praefat. in Galaâ— Apocal. 10. Nullus Apostoli serâ—o est vel per Epistolam vel praeâ—entis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus praecessere i. e. otium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum recursus c. gratia Evangelii subrepente cessasse There is saith he no Sermon of the Apostles either delivered by Epistle or by word of mouth wherein he labours not to prove that all the burdens of the Law are now laid away that all those things which were before in types and figures namely the Sabbath Circumcision the New-moones and the three solemne Festivals did cease upon the preaching of the Gospell 12 And cease it did upon the preaching of the Gospell insensibly and by degrees as before wee fore we said not being afterwards observed as it had bin formerly or counted any necessâ—ry part of Gods publick worship Onely some use was made thereof for the enlargement of Gods Church by reason that the people had been accustomed to meet together on that day for the performance of religious spirituall duties This made it more regarded then it would have been especially in the Easterne parts of Greece and A sia where the Provinciall Iewes were somewhat thick dispersed and being a great accession to the Gospell could not so suddenly forsake their ancient customes Yet so that the first day of the weeke began to grow into some credit towards the ending of this Age especially after the finall desolation of Hiâ—rusalem and the Temple which hapned Anno 72 of Christs Nativity So that the religious observation of this day beginning in the Age of the Apostles no doubt but with their approbation and authoritie and since conâ—â—nuing in the same respect for so many Ages may be very well accounted amongst those Apostolicall traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoâ—â—â—d with his resurrection it easily might attain unto that esteeme as to be honoured by the
all promiscuously to sing in the Church it was observed that in such dissonancie of voyces and most of them unskilfull in the notes of musicke there was no small jarring and unpleasant sounds This Councell thereupon ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Laodic Can. 15. that none should sing hereafter in the Congregation but such as were Canonically appointed to it and skilfull in it By meanes whereof before the shutting up of this fourth Centurie the musicke of the Church became very perfect and harmonious Confess l. 10. cap. 33. suavi artificiosa voce cantata as S. Austin tells us So perfect and harmonious that it did worke exceedingly on the affections of the hearers and did movere animos ardentius in flammam pietatis inflame their mindes with a more lively flame of piety taking them prisoners by the eares and so conducting them unto the glories of Gods kingdome Ibid. S. Austin attributes a great cause of conversion to the powers thereof calling to minde those frequent teares quas fudi ad â—antus ecclesiae â—uae which had beene drawne from him by this sacred musicke by which his soule was humbled and his affections raised to an height of godlinesse The like he also tells us in his ninth Booke of Confessions and sixth Chapter Nor doubt we but it did produce the same effect on divers others who comming to the Churches as he then did to bee partaker of the musicke return'd prepared in minde well disposed in their intentions to be converted unto God Now that the Church might be frequented at the times appointed and so all secret Conventicles stopped in these divided times wherein so many heresies did domineare and that the â—â—ching eares of men might not perswade them to such Churches where God had not placed them so to discourage their owne proper minister it pleased the Fathers in the Councell of Saragossa Anno 368. or thereabouts to decree it thus First Can. 2. Ne latibulis cubiculorum montium habitent qui in suspicionibus perseverent that none who were suspected of Priscillianisme which was the humour that then reigned should lurke in secret corners eyther in houses or in hills but followes the example and direction of the Priests of God And secondly ad alienas villas agendorum conventuum causa non conveniant that none should goe to other places under pretence of joyning there to the assemblie but keepe themselves unto their owne Which prudent Constitutions upon the selfe same pious grounds are still preserved amongst us in the Church of England 12 Thus doe wee see upon what grounds the Lords day stands on custome first and voluntary consecration of it to religious meetings that custome countenanced by the authority of the Church of God which tacitely approved the same and finally confirmed and ratified by Christian Princes throughout their Empires And as the day so rest from labours and restraint from businesse upon that day received its greatest strength from the supreme magistrate as long as hee reteined that power which to him belonged as after from the Canons and decrees of Councells the Decretalls of Popes and orders of particular Prelates when the sole managing of Ecclesiasticall affaires was committed to them I hope it was not so with the former Sabbath which neyther tooke originall from custome that people being not so forward to give God a day nor required any countenance or authority from the Kings of Israel to confirme and ratifie it The Lord had spake the word that hee would have one day in seaven precisely the seventh day from the worlds creation to be a day of rest unto all his people which sayd there was no more to doe but gladly to submit and obey his pleasure nec quiâ—quam reliquum erat praeter obsequij gloriam in the greatest Prince And this done all at once not by degrees by little and little as he could see the people affected to it or as hee found it fittest for them like a probation Law made to continue till the next session and then on further liking to hold good for ever but by a plaine and peremptory order that it should be so without further tryall But thus it was not done in our present businesse The Lords day had no such command that it should bee sanctified but was left plainely to Gods people to pitch on this or any other for the publicke use And being taken up amongst them and made a day of meeting in the congregation for religious exercises yet for 300. yeares there was neyther Law to binde them to it nor any rest from labour or from worldly businesses required upon it And when it seemed good unto Christian Princes the nursing Fathers of Gods Church to lay restraints upon their people yet at the first they were not generall but onely thus that certaine men in certaine places should lay aside their ordinary and daily workes to attend Gods service in the Church those whose employments were most toylesome and most repugnant to the true nature of a Sabbath being allowed to follow and pursue their labours because most necessary to the Common-wealth And in the following times when as the Prince and Prelate in their severall places indeavoured to restraine them from that also which formerly they had permitted and interdicted almost all kinde of bodily labour upon that day it was not brought about without much strugling and on opposition of the people more than a thousand yeares being past after Christs ascention before the Lords day had attained that state in which now it standeth as will appeare at full in the following story And being brought unto that state wherein now it stands it doth not stand so firmely and on such sure grounds but that those powers which raised it up may take it lower if they please yea take it quite away as unto the time and settle it on any other day as to them seemes best which is the doctrine of some Schoole men and diverse Protestant writers of great name and credit in the world A power which no man will presume to say was ever chalenged by the Iewes over the Sabbath Besides all things are plainely contrary in these two dayes as to the purpose intent of the institution For in the Sabbath that which was principally aimed at was rest from labour that neyther they nor any that belonged unto them should doe any manner of worke upon that day but sit still and rest themselves Their meditating on Gods Word or on his goodnes manifested in the worlds Creation was to that an accessory and as for reading of the Law in the Congregation that was not taken up in more than 1000. yeares after the Law was given and being taken up came in by ecclesiasticall ordinance onely no divine authority But in the institution of the Lords day that which was principally aimed at was the performance of religious and Christian duties hearing the Word receiving
of the Sacraments praysing the â—ord for all his mercies and praying to him joyntly with the Congregation for the continuance of the same Rest and cessation from the workes of labour came not in till afterwards and then but as an accessory to the former duties and that not setled and established in a 1000. yeare as before was sayd when all the proper and peculiar duties of the day had beene at their perfection along time before So that if we regard either institutions or the authority by which they were so instituted the end and purpose at the which they principally aimed or the proceedings in the setling and confirming of them the difference will be found so great that of the Lords day no man can affirme in sence and reason that it is a Sabbath or so to be observed as the Sabbath was CHAP. IV. The great improvement of the Lords day in the fift and sixt Ages make it not a Sabbath 1 In what estate the Lords day stood in S. Austins time 2 Stage-playes and publicke shewes prohibited on the Lords day and the other holy dayes by Imperiall Edicts 3 The base and beastly nature of the Stage-playes at those times in use 4 The barbarous and bloody quality of the Spectacula or shewes at this time prohibited 5 Neyther all civil businesse nor all kind of pleasure restrained on the Lords day by the Emperour Leo as some give it out The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath 6 The French and Spaniards in the sixt Age begin to Iudaize about the Lords day and of restraint of husbandry on that day in that age first thought of 7 The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath 8 Of publicke honours done in these Ages to the Lords day by Prince and Prelate 9 No evening service on the Lords day till these present ages 10 Of publicke orders now established for the better regulating of the Lords day-meetings 11 The Lords day not more reckoned of than the greatâ—r festivalls and of the other holy dayes in these ages instituted 12 All businesse and recreation not by Law prohibited are in themselves as lawfull on the Lords day as on any other 1 WEe are now come unto the times wherein the Church began to settle having with much adoe got the better hand of Gentilisme and mastered those stiffe heresies of the Arians Macedonians and such others as descended from them Vnto those times wherein the troubles which before distracted her peace and quiet being well appeased all things began to grow together in a perfect harmony what time the faithfull being united better than before in points of judgement became more uniforme in matters of devotion and in that uniformitie did agree together to give the Lords day all the honour of an holy festivall Yet was not this done all at once but by degrees the fift and sixt Centuries being well nigh spent before it came unto that height which hath since continued The Emperours and the Prelates in these times had the same affections both earnest to advance this day above all others and to the Edicts of the one and Ecclesiasticall constitutions of the other it stands indebted for many of those priviledges and exemptions which it still enjoyeth But by degrees as now I sayd and not all at once For in S. Austins time who lived in the beginning of this fift Century it was no otherwise with the Lords day then as it was before in the former Age accounted one of those set dayes probably the principall which was designed and set apart for Gods publicke worship Amongst the writings of that Father which are his unquestionably we finde not much that doth conduce to our present businesse but what we finde we shall communicate with as much brevity as we can The Sundayes fast he doth abhominate as a publicke scandall Epi. 86. Quis deum non offendit si velit cum scandalo totius ecclesiae die dominico jejunare The exercise of the day he describes in briefe Dâ—civitat l. 22. c. 8. in this forme that followeth Venit Pascha at que ipso die dominico mane frequens populus praesens erat Facto silentio divinarum Scripturarum lecta sunt solennia c. Easter was come and on the Lords day in the morning the people had assembled themselves together All being silent and attent those lessons out of holy Scripture which were appointed for the time were read unto them when wee were come unto that part of the publicke service which was allotted for the Sermon I spake unto them what was proper for the present festivall and most agreeable to the time Service being done I tooke the man along to dinner a man hee meanes that had recovered very strangely in the Church that morning who told us all the story of those sad calamities which had befallen him This is not much but in this little there are two things worth our observation First that the Sermon in those times was not accounted eyther the onely or the principall part of Gods publicke service but onely had a place in the Common Liturgy which place was probably the same which it still retaines post Scripturarum solennia after the reading of the Gospel Next that it was not thought unlawfull in this Fathers time to talke of secular and humane affaires upon this day as some now imagine or to call friends or strangers to our Table as it is supposed S. Austin being one of so strict a life that he would rather have put off the invitation and the story both to another day had hee so conceived it Nor doth the Father speake of Sunday as if it were the onely festivall that was to be observed of a Christian man Cont. Adimant c. â—6 Other festivities there were which he tells us of First generally Nos quoque dominicum diem Pascha solenniter celebramus quaslibet alias Christianas dierum festivitates The Lords day Easter and all other Christian festivalls were alike to him And hee enumerates some particulars too Epi. 118. the resurrection passion and ascention of our Lord Saviour together with the comming of the holy Ghost which constantly were celebrated anniversaria solennitate Not that there were no other festivalls then observed in the Christian Church but that those foure were reckoned to be Apostolicall and had beene generally received in all ages past As for the Sacrament it was not tyed to any day but was administred indifferently upon all alike except it were in some few places where it had beene restrained to this day alone Alij quotidie communicant corpori sanguini dominico alij certis diebus accipiunt alibi Sabbato tantum dominico alibi tantum dominico as he then informes us As for those workes ascribed unto him which eyther are not his or at least are questionable they informe us thus The tract de rectitudine