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
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
stand or fall by the statute of King Edward the sixt before remembred A Canon of an excellent composition For by enjoyning godly and sober conversation and diligent repaire to Church to heare the Word of God and receive the Sacrament they stopped the course of that prophanenesse which formerly had beene complained of and by their ranking of the holy dayes in equall place and height with Sunday and limiting the celebration of the same unto the Orders in that case prescribed by the Church of England shewed plainely their dislike of those Sabbath doctrines which had beene latelie set on foote to the dishonour of the Church and diminution of her authoritie in destinating other dayes to the service of God than their new Saint Sabbath Yet did not this the Churches care either so satisfie their desires or restraine the follies of those men who had embraced the new Sabbath doctâ—ines but that they still went â—orwards to advance that businesse which was now made a part of the common cause no booke being published by that partie either by way of Catechisme or Comment on the ten Commandements or morall pietie or systematicall divinity of all which these last times have produced too many wherein the Sabbath was not pressed upon the consciences of Gods peopleâ— with violence as formerly with authority upon the â—ewes And hereunto they were incouraged a great deale the rather because in Ireland what time his Majesties Commissioners were employed about the setling of that Church Anno 1615. there passed an Article which much confirmed them in their Courses and hath beene often since alleaged to justifie both them and their proceedings The article is this Arâ— 56. The first day of the weeke which is the Lords day is whollie to bee dedicated to the service of God and therefore wee are bound therein to rest from our common and daily businesse and to bestow that leysure upon holy exercises both private and publicke What moved his Majesties Commissioners to this strict austeritie that I cannot say but sure I am that till that time the Lords day never had attained such credit as to bee thought an Article of the Faith though of some mens fancies Nor was it like to bee of long continuance it was so violently followed the whole booke being now called in and in the place thereof the Articles of the Church of England confirmed by Parliament in that Kingdome Anno 1634. 10 Nor was this all the fruit neither of such dangerous doctrines that the Lords day was growne into the reputation of the Iewish Sabbath but some that built on their foundations and ploughed with no other then their heifers endeavoured to bring backe againe the Iewish Sabbath as that which is expressely mentioned in the fourth Commandement and abrogate the Lords day for altogether as having no foundation in it nor warrant by it Of these one Thraske declared himselfe for such in King Iames his time and therewithall tooke up another Iewish doctrine about meates and drinkes as in the time of our dreade Soveraigne now being Theophilus Braborne grounding himselfe on the so much applauded doctrine of the morality of the Sabbath maintained that the Iewish Sabbath ought to bee observed and wrot a large booke in defence thereof which came into the world 1632. For which their Iâ—wish doctrines the first received his censure in the Starre-Chamber and what became of him I know not the other had his doome in the High-Commission and hath since altered his opinion being misguided onely by the principles of some noted men to which hee thought hee might have trusted Of these I have here spoke together because the ground of their opinions so far as it concerned the Sabbath 〈◊〉 the very same they onely making the conclusions which of necessitie must follow from the former premisses iust as the Brownists did before when they abhominated the Communion of the Church of England or the Puritan principles But to proceede This of it selfe had beene sufficient to bring all to ruine but this was not all Not only Iudaisme did beginne but Popery tooke great occasion of increase by the precisenesse of some Magistrates and Ministers in severall places of this Kingdome in hindring people from their recreations on the Sunday the Papists in this Realme being thereby perswaded that no honest mirth or recreation was tolerable in our religion Which being noted by King Iames K. Iames Deâ—â—arat in his progresse through Lancashire it pleased his Majestie to set out his Declaration May 24. Anno 1618. the Court being then at Greenewich to this effect that for his good peoples lawfull recreations his pleasure was that after the end of divine service they should not be disturbed letted or discouraged from any lawfull recreations such as dancing either men or women Archery for men leaping vaulting or any other such harmelesse recreations nor from having of Maâ—-games Whitsun-Ales or Morrice-dances and setting up of May-poles or other sports therewith used so as the same bee had in due and convenient time without impediment or let of divine service and that women should have leave to carrie rushes to the Church for the decoring of it according to their old custome withall prohibiting all unlawfull Games to bee used on the Sundayes onely as beare-baiting bull-baiting enterludes and at all times in the meaner sort of people by law prohibited bowling A Declaration which occasioned much noyse and clamour and many scandalls spreade abroade as if these Counsells had been put into that Princes head by some great Prelates which were then of most power about him But in that point they might have satisfied themselves that this was no Court-doctrine no newdivinity which that learned Prince had beene taught in England He had declared himselfe before when he was King of the Scots onely to the selfe-same purpose as may appeare in his Basilicon Doron published anno 1598. This was the first Blow in effect which had beene given in all his time to the new Lords-Day-Sabbath then so much applauded 11 For howsoever as I said those who had entertained these Sabbatarian Principles spared neither care nor paines to advance the businesse by being instant in season and out of season by publike Writings private Preachings and clandestine insinuations or whatsoever other meanes might tend to the promotion of this Catholike cause yet finde wee none that did oppose it in a publike way though there were many that disliked it Onely one M. Loe of the Church of Exeter declared himselfe in his Effigiatio veri Sabbatismi annâ— 1606. to be of different judgement from them and did lay downe indeed the truest and most justifiable Doctrine of the Sabbath of any Writer in that time But being written in the Latine Tongue it came not to the peoples hands many of those which understood it never meaning to let the people know the Contents thereof And whereas in the yeere 1603. at the Commencement held in Cambridge this Thesis or Proposition Dies Domiâ—â—cus