The history of the Sabbath In two bookes. By Pet. Heylyn.

The second Booke.

CHAP. I.

That there is nothing found in Scripture, touching the keeping of the LORDS DAY.

(1) The Sabbath not intended for a perpetuall ordi∣nance. (2) Preparatives unto the dissolution of the Sabbath, by our Saviour Christ. (3) The Lords day not enjoyned in the place thereof, either by Christ, or his Apostles: but instituted by the authority of the Church.

(4) Our Saviours resurrection on the first day of the weeke and apparitions on the same, make it not a Sabbath. (5) The comming downe of the Holy Ghost upon the first day of the weeke, makes it not a Sabbath. (6) The first day of the weeke not made a Sabbath, more than ••∣thers, by Saint Peter, Saint Paul, or any other of the A∣postles. (7) Saint Paul frequents the Synagogue, on the Iewish Sabbath; and upon what reasons. (8) What was concluded against the Sabbath, in the Councell holden in Hieru••alem. (9) The preaching of Saint Paul at Troas, upon the first day of the weeke, no árgument, that then that day was set apart by the Apostles, for religious exercises. (10) Collections, on the first day of the week, 1. Cor. 16. conclude as little for that purpose. (11) Those places of Saint Paul, Galat. 4. 10. Coloss. 2. 16. doe prove invincibly, that there is no Sabbath to be looked for. (12) The first day of the week not called the Lords day, untill the end of this first age: and what that title addes unto it.

(1) WEe shewed you in the former book what did occurre about the Sab∣bath, from the Creation of the World to the destruction of the Temple: which comprehended the full time of 4000 years and up∣wards, in the opinion of the most and best Chronologers. Now for five parts of eight, of the time computed, from the Crea∣tion to the Law, being in all 2540 yeares and somwhat more; there was no Sabbath knowne at all. And for the fifteene hundred, being the remainder, it was not so ob∣served by the Iewes themselves, as if it had been any part

of the Law of Nature: but sometimes kept, and some∣times broken; either according as mens private bu∣sinesses, or the affaires of the republicke, would give way unto it. Never such conscience made thereof, as of adul∣tery, murder, blasphemy, or idolatrie; no not when as the Scribes and Pharisees had most made it burdensome: there being many casus reservati, wherein they could dispense with the fourth Commandement, though not with any of the other. Had they beene all alike, equally natural & moral, as it is conceived; they had been all alike observed, all alike immutable: no jot nor syllable of that law, which was ingraft by nature in the soule of man, be∣ing to fall unto the ground,* 1.1 till heaven and earth shall passe away, and decay together; till the whole frame of Nature, for preservation of the which that Law was gi∣ven, be dissolved for ever. The Abrogation of the Sab∣bath which before we spake of, shews plainly that it was no part of the Morall law, or Law of Nature: there be∣ing no law naturall,* 1.2 which is not perpetuall. Tertullian takes it for confest, or at least makes it plaine and evi∣dent, Temporale fuisse mandatum quod quand••que cessa∣ret, that it was onely a temporarie constitution, which was in time to have an end.* 1.3 And after him, Procopius Gaz••eus, in his notes on Exodus, layes downe two seve∣rall sorts of laws, whereof some were to be perpetuall, and some were not: of which last sort were Circumcision, and the Sabbath, Quae d••raverunt usque in adventum Christi, which lasted till our Saviours comming; and he being come,* 1.4 went out insensiblie of themselues. For as S. Am∣brose rightly tels us, Absente imperatore imag•• ejus habet autoritatem, praesente non habet, &c. What time the Em∣perour is absent, we give some honour to his State, or re∣presentation; but none at all, when he is present. And so, saith he, the Sabbaths, and new-moones, and the other festivals, before our Saviours comming, had a time of ho∣nour, during the which they were observed: but he being present once, they became neglected. But he••eof wee

have spoke more fully in our former booke.

(2) Neglected, not at once, and upon the sudden; but leasurely and by degrees. There were preparatives unto the sabbath, as before we shewed, before it was pro∣claimed, as a Law, by Moses: and there were some pre∣paratives required, before that law of Moses was to be repealed. These we shall easiliest discover, if we shall please to looke on our Saviours actions: who gave the first hint unto his disciples, for the abolishing of the sab∣bath, amongst other ceremonies. It's true, that he did fre∣quently repaire unto the synagogues on the sabbath dayes; and on those dayes, did frequently both reade and ex∣pound the Law unto the people.* 1.5 And he came to Naza∣reth, saith the Text, where he had beene brought up, and as his custome was, he went into the Synagogue on the sab∣bath day, and stood up to reade. It was his custome so to do, both when he lived a private life, to frequent the Synagogue; that other men might do the like, by his good example: and after when he undertooke the ministerie, to expound the Law unto them, there; that they might be the better by his good instructions. Yet did not be conceive that teaching or expounding the word of God, was annexed onely to the Synagogue, or to the sabbath. That most divine and heavenly Sermon, which takes up three whole Chapters of S. Matthews Gospell, was que∣stionlesse a weeke dayes worke: and so were most of those delivered to us in S. Iohn; as also that, which he did preach unto them from the ship-side, and divers others. Nay the text tells us,* 1.6 that he went through every Citie and Village, preaching, and shewing the glad tydings of God. Too great a taske to be performed onely on the sab∣bath 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 prea••h the kingdome of God, he bound them not to dayes and times, but left all at libertie•• 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 gene∣rally 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 l••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;* 1.7 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?* 1.8 My Father worketh hitherto, saith he, and I also worke: O••tendens per haec in nullo seculi hujus Sabbate requiescere Deum, à dispensa∣tionibus mundi, & provisionibus generis humani. Where∣by, 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 refe∣rence 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,* 1.9 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;* 1.10 Pulling the eares of corne, and rubbing them with their hands, and eating them to satisfie and allay their hunger:* 1.11 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 sacri∣fices. In which it is to be considered, that in these severall defences, our Saviour goes no higher then the legall ce∣remonies, the sacrifice, the shew-bread, and the Circumci∣sion. No argument or parallell case drawne for his justi∣fication, from the morall law; or any such neglect there∣of 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 Mosai∣call ordinances.* 1.12 It happened on another Sabbath, that in the synagogue he beheld a man with a withered hand;* 1.13 and called him forth, and made him come into the midst, and stretch out his hand, and then restored it. Hereupon Athan▪ notes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ reserved his greatest miracles for the Sabbath day: and that he bade the man stand forth, in de••iance as it were of all their malice, and informing humour. His heal∣ing 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 sufficiēt that he feared not their accusatiōs.* 1.14 But that great cure he wrought on him that was born blinde, is most re∣markable 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.15 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 cer∣tainly 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 the••e∣fore they observed it not,* 1.16 Quia quod ea figura profiteba∣tur, jam Christus implevit, because our Saviour had ful∣filled what ever was intended in that Law, by calling us to a spirituall rest,* 1.17 in his owne great mercie. For as it is most truly said by Epiphanius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He was the great and everlasting Sabbath, whereof the lesse (and tem∣porall) Sabbath was a type and figure, which had conti∣nued 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 o∣ther 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,* 1.18 and in comely order. This is that which is told us by Athanasius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we honour the Lords day for the resurre∣ction.* 1.19 So Maximus Taurinensis, Dominicum diem ideo solen••em esse, quiain eo salvatur, velut soloriens, discussis infernorum tenebris, luce resurrectionis emicueri••; That the Lords day is therefore solemnely observed, because thereon our ••aviour, like the rising Sunne, dispelled the clouds of hellish darknesse, by the light of his most glo∣rious

resurrection.* 1.20 The like S. Austin, Dies Dominica•• Christianis resurrectione Domini declaratus est, & ex 〈◊〉〈◊〉 cepit habere festivitatem suam. The Lords day was made knowne, saith he, unto us Christians, by the resurrection; and from that began to be accounted holy. See the like, lib. 22. de Civit. Dei. c. 30. & serm. 15. de Verbis A••∣stoli. But then it is withall to be observed, that this was onely done on the authoritie of the Church, and not by any precept of our Lord and Saviour, or any one of his Apostles. And first, besides that there is no such prece•••• extant at all in holy Scripture,* 1.21 Socrates hath affirmed it in the generall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that the designes of the Apostles was not to busie themselues in prescribing festiuall dayes, but to instruct the people in the wayes of godlinesse. Now lest it should be said, that Socrates being a Nov••ti∣an, was a profest enemie to all the orders of the Church: we have the same,* 1.22 almost verbatim, in Nicephorus, li. 12. cap. 32. of his Ecclesiasticall History. S. Athanas••us saith as much, for the particular of the Lords day, that it was taken up by a voluntarie usage in the Church of God, without any commandement from above. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. As, saith the Father, it was command∣ed at the first, that the Sabbath day should be observed, in memory of the accomplishment of the world: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so do we celebrate the Lords day, as a memoriall of the begin∣ning of a new creation. Where note the difference here delivered by that Reverend Prelate. Of the Iews Sabbath it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it was commanded to be kept: but of the Lords day there is no commandement, onely a positive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an honour voluntarily afforded it by consent of men Therefore whereas we finde it in the Homilie, entituled De Semente, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ transferred the Sabbath to the Lords day; this must be understood, not as if done by his commandement, but on his occasion: the resurre∣ction

of our Lord upon that day, being the principall mo∣tive, which did induce his Church to make choice there∣of, for the assemblies of the people. For otherwise it would plainly crosse what formerly had been said by A∣tha••asius, in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and not him onely, but the whole cloud of witnesses, all the Catholick Fathers, in whom there is not any words which reflects that way; but much in affirmation of the contrary. For besides what is said before, & elsewhere shall be said in its proper place. The Councell held at Paris, An. 829 ascribes the keeping of the Lords Day at most to Apostolicall tradition, con∣firmed by the a••tority of the Church.* 1.23 For so the Councel, Christianorū religiosae devotionis, quae ut creditur Apostolo∣rum traditione immo Ecclesiae autoritate descendit, mos ••ino∣levit, ut Dominicum diem, ob Dominicae resurrectionis me∣moriam, honorabiliter colat. And last of all Tostatus puts this difference, between the Festivals of the old testament, and those now solemnized in the new: that in the Old Te∣stament God appointed all the Festivals that were to be observed in the Iewish Church: in novo nulla festivitas a Christo legislatore determinata est, sed in Ecclesia Praelati ista statuunt▪ but in the new, there were no Festivals at all prescribed by Christ, as being left unto the Prelates of the Church, by them to be appointed, as occasion was. What others of the ancient writers,* 1.24 and what the Prote∣stant ••ivines have affirm••d herein; we shal hereafter see in their proper places. As for these words of our Redeemer, in S. Matthews Gospel, Pray that your flight be not in the winter, neither on the Sabbath day; they have indeed beene much alleaged, to prove that Christ did intimate, at the least▪ unto his Apostles and the rest, that there was a parti∣cular day by him appoointed, where of he willed them to be c••refull: which being not the Iewish Sabbath, must of necess••••••, as they thinke, be the Lords Day But certain∣ly the F••••••ers t••ll us no such matter, nay, they say the contra••y: and make these words apart of our Rede••m••rs adm••••i••ion to the Iewes,* 1.25 not to the Apostles. ••aint Ch••ysost••••e hath it so expresly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

&c.

Behold, saith he, how he addresseth his discourse unto the Iewes, & tels them of the euils which shold fall upon thē: for neither were the Apostles bound to observe the Sabbath; nor were they there, whē those calamities fell upon the Iewish Nation. N••t in the winter nor on the Sabbath, and why so saith he? Because their flight being so quick & suddaine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither the Iews would dare to flie on the Sabbath, [for such their superstitiō was in the later times] nor would the winter but be very troublesome, in such distresses.* 1.26 Theophilact doth affirme expresly, that this was spake unto the Iews, & spoke upon the self••ame reasons: adding withall,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that before any of those miseries fell upon that Nation, the Apos••les were all departed from out Ieru∣salem. S. Hierom saith as much, as unto the time, that those calamities which by our Sauiour were foretold, were ge∣nerally referred unto the wars of Titus and Vespasian: and that both in his Comment on S. Mathews Gospel; and his Epistle to Algasia.* 1.27 And for the thing, that the Apostles and the rest of the Disciples, were al departed from Ierusalem, before that heavy warre began, is no lesse evident in story. For the Apostles long before that time, were either mar∣tyred; or dispersed in severall places for the enlargment of the Gospel; not any of them resident in Ierusalem after the martyrdome of S. Iames, who was Bishop there. And for the residue of the Disciples they had forsook the Country also before the warres: being admonished so to do by an heavenly vision, which warned them to withdraw from thence and repaire to Pella, beyond Iordan, as Eusebius tels us.* 1.28 So that these words of our Redeemer could not be spoke as to the Apostles, and in them unto all the rest of the Disciples which should follow after; but to the peo∣ple of the Iewes. To whom our Saviour gave this ca••ti∣on, not that hee did not thinke it lawfull for them to f••ie upon the Sabbath day: but that as things then were, and as their consciences were intangled by the Scribes and Pharisees, he found that they would count it a most grie∣vous

misery, to be put unto it. To returne then unto our story, as the chiefe reason, why the Christians of the pri∣mitive times, did set apart this day to religious uses, was because Christ, that day, did rise again from death to life, for our justification: so there was some analogie or pro∣portion, which this day seemed to hold with the former Sabbath, which might more easily induce•• them to ob∣serve the same. For as God rested on the Sabbath from all the works which he had done in the Creation: so did the Sonne of God rest also on the day of his resurrection, from all the works which he had done in our Redemption. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as Gregory Nyssen notes it for us.* 1.29 Yet so that as the Father rested not on the former Sabbath, from the works of preservation; so neither doth our Saviour rest at any time, from perfecting this worke of our redemp∣tion, by a perpetuall application of the benefit and effects thereof. This was the cause, and these the motives, which did induce the Church in some tract of time, to solemnize the day of Christs resurrection, as a weekly Festivall▪ though not to keepe it as a Sabbath.

(4) I say in tract of time, for ab initio non fuit sic, it was not so in the beginning. The very day it selfe was not so observed: though it was known to the Apostles in the morning early, that the Lord was risen. We find not on the newes, that they came together, for the perfor∣mance of divine and religious exercises; much lesse that they intended it for a Sabbath day: or that our Saviour came amongst them untill late at night, as in likelihood he would have done had any such performance beene thought necessary, as was required unto the making of a Sabbath. Nay, which is more, our blessed Saviour, on that d••y, and two of the Disciples, whatsoever the others did, were other wise employed then in Sabbath duties. For from Hierusalem to Emaus,* 1.30 whether the two Disci∣ples went, was sixty furlongs, which is seven miles and an

halfe, and so much back again unto Hierusalem, which is fifteeene miles. And Christ who went the jour∣ney with them, at least, part thereof and left them not untill they came unto 〈◊〉〈◊〉 w••s back againe that night, and put himselfe into the middest of the Apostles. Had he intended it for a Sabbath day, doubtlesse he would have rather joyned himself with the Apostles, as it is most likely, kept themselues together in expectation of the is∣sue, and so were most prepared and fitted to beginne the new Christian Sabbath; then with those men, who con∣trary to the nature of a Sabbaths rest, were now inga∣ged in a journey, and that for ought wee know, about worldly businesses. Nor may we think, but that our Sa∣viour would have told them of so great a fa••lt, as viola∣ting the new Christian Sabbath, even in the first begin∣ning of it; had any Sabbath been intended. As for the being of the eleven in a place together, that could not have relation to any Sabbath duties, or religious exerci∣ses; being none such were yet commanded: but onely to those cares and feares, wherewith, poore men, they were distracted, which made them loath to part asunder, till they were setled in their hopes, or otherwise resolued on somewhat whereunto to trust. And where it is concei∣v••d by some, that our most blessed Saviour shewed him∣selfe oftner unto the Apostles upon the first day of the weeke, then on any other; and therefore by his own ap∣pearings did sanctifie that day, insteed of the Iewish Sab∣bath: neither the premisses are true, nor the sequell neces∣sary. The premisses not true, for it is no where to be found that he appeared oftner on the first day, then any other of the week: it being said in holy Scripture, that he was seen of them by the space of forty dayes;* 1.31 as much on one, as on another. His first appearing, after the night following his resurrection, which is particularly specified in the book of God, was when he shewed himself to Thomas, who be¦fore was absent.* 1.32 That the text tels us, was after eight dayes

from the time before remēbred: which some co••ceive to be the eighth day after, or the next first day of the week; & therupon cōclude that day to be most proper for the Con∣gregations,* 1.33 or publick meetings of the Church. Diem oct••••∣vum Christus Thomae▪ apparuit, Do••inicum diem esse ne∣cesse est, as Saint Cyril hath it: Iure igitur sanctae congre∣gationes die octauo in Ecclesia fiunt. But where the Greek Text reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, post octo dies in the vul∣gar Latine, after eight dayes according to our English Bi∣bles: that should be rather understood of the ninth or tenth, then the eighth day after; and therefore could not be upon the first day of the week, as it is imagined. Now as the premisses are untrue, so the Conclusion is unfirme. For if our Saviours apparition unto his Disciples, were of it selfe sufficient to create a Sabbath: then must that day, whereon Saint Peter went on fishing,* 1.34 be a Sabbath also; and so must holy Thursday too; it being most evident that Christ appeared on those dayes unto his Apostles. So that as yet, from our Redeemers resurrection unto his as∣cention, we find not any word or Item of a new Christian Sabbath to be kept amongst them: or any evidence for the Lords Day in the foure Evangelists, either in precept or in practice.

(5) The first particular passage which doth occurre in holy Scripture, touching the first day of the weeke, is that upon that day, the Holy Ghost did first come downe on the Apostles: and that upon the same Saint Peter preached his first Sermon unto the Iewes, and baptized such of them as beleeved: there being add••d to the Church, that day, three thousand soules. This hapned on the Feast of Pentecost, which fell that yeare upon the Sunday, or first day of the weeke, as elsewhere the Scripture calls it: but as it was a speciall and a casuall thing, so can it yeeld but little proofe, if it yeeld us any, that the Lords Day was then observed; or that the Holy Ghost did by se∣lecting of that day for his descent on the Apostles, intend

to dignifie it for Sabbath. For first it was a casuall thing, that Pentecost should fall that yeare upon the Sunday. It was a moveable Feast as unto the day, such as did change and shift it selfe, according to the position of the Feast of Passeover: the rule being this, that on what day ••oever, the second of the Passeover did fall; upon that also fell the great Feast of Pentecost.* 1.35 Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semper eadem est fer••a, quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Scaliger hath rightly noted. So that as often as the Passeover did fall upon the Saturday or Sabbath, as this yeare it did; then Pentocost ••ell upon the Sunday: but when the Passeover did chance to fall upon the Tewsday, the Pentecost fell that yeare, upon the Wednesday: & sic de coeteris. And if the rule be true, as I thinke it is, that no sufficient argume••t can be drawne from a casuall fact; and that the falling of the Pentecost, that yeare, upon the first day of the weeke, be meerly casuall: the comming of the Holy Ghost upon that day, will be no argument nor authority, to state the first day of the weeke, in the place and honour of the Iewish sabbath. There may be other reasons given, why God made choice of that time, rather then of any other: as first because about that very time before, he had proclaimed the Law upon Mount Sinai; and secondly, that so hee might the better countenance and grace the Gospel, in the sight of men, and adde the more authority unto the do∣ctrine of the Apostles. The Feast of Pentecost was a great and famous Festivall, at which the Iewes, all of them, were to come unto Hierusalem, there to appeare before the Lord: and amongst others, those which had their hands in our Saviours ••••••ud. And therefore as S. Chry∣sostome notes it, did God send down the Holy Ghost, at that time of Pentecost;* 1.36 because those men that did con∣sent to our Saviours death, might publickly receive re∣buke for that bloudy Act; and so beare record to the power of our Saviours Gospel, before all the World▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

as that Father hath it. So that the thing being casuall, as unto the day; and speciall, as unto the businesse then by God intended: it will afforde us little proofe, as before I said, either that the Lords Day was, as then, observed; or that the Holy Ghost did select that day for so great a worke, to dignifie it for a sabbath.

(6) As for Saint Peters preaching upon that day, and the baptizing of so many, as were converted to the faith, upon the same: it might have been some proofe, that now at lest, if not before, the first day of the weeke was set a∣part by the Apostles for religious exercises: had they not honoured all dayes with the same performances. But if we search the Scriptures we shall easily find that all dayes were alike to them, in that respect: no day, in which they did not preach the word of life, and administer the Sa∣craments of their Lord and Saviour, to such as either wanted it, or did desire it. Or were it that the Scriptures had not told us of it, yet naturall reason would informe us, that those who were imployed in so great a worke, as the conversion of the World, could not confine themselues unto times and seasons; but must take all advantages, whensoere they came. But for the Scripture, it is said in termes expresse, first generally, that the Lord added daily to the Church, such as should be saved;* 1.37 and therefore without doubt, the meanes of their salvation were daily ministred unto them:* 1.38 and in the fifth Chapter of the Acts, that daily in the Temple, and in every house they ceased not to teach and preach Iesus Christ.* 1.39 So for particulars, when Philip did baptize the Eunuch, either he did it on a wor∣king day, as we now distinguish them, and not upon the first day of the weeke; and so it was no Lords day dutie: or else it was not held unlawfull, to take a journey on that day, as some thinke it is. Saint Peters preaching to Corne••ius, and his baptizing of that house, was a weeke dayes worke, as may be gathered from Saint Hierome. That Father tels us, that the day whereon the vision ap∣peared to Peter, was probably the Sabbath, or the Lords

Day, as we call it now; fieri p••tuit ut vel sabbatum ess••t, vel dies Dominicus,* 1.40 as the ••ather hath it: and 〈◊〉〈◊〉 you which you will, we shall find little in it, 〈…〉〈…〉 Sabbath. In case it was on the Sabbath, then Peter 〈…〉〈…〉 keep the Lords day, holy, as he should have done, in case, that day was then selected for Gods worship; for the Text tells us that the next day, he did begin his journey to Cor∣nelius house. In case it was upon the Lords day▪ as wee call it now, then neither did Saint Peter sanctifie that day in the Congregation,* 1.41 as he ought to do, had that day then been made the Sabbath, and his conversion of Corne∣••elius, being three dayes after, must of necessity be done on the Wednesday following. So that we find no Lords day Sabbath, either of S. Peters keeping, or of S. Philips: or els•• the preaching of the Word, and the administring the Sacraments, were not affixed at all unto the first day of the weeke, as the peculiar markes and characters there∣of. So for Saint Paul, the Doctour of the Gentiles, who laboured more abundantly then the other Apostles, be∣sides what shall be said particularly in the following se∣ction, it may appeare in generall, that hee observed no Lords-day-sabbath▪ but taught on all dayes, travailed on all dayes; and wrought according to his Trade, upon all dayes too, when he had no employment in the Congrega∣tion. That he did teach on all dayes, is not to be questio∣ned, by any that considers how great a worke hee had to doe; and how little time. That hee did trauaile upon all dayes, is no lesse notorious, to all that looke upon his life, which was still in motion. And howsoever he might rest sometimes on the Lords Day, as questionlesse he did on others, as often as upon that day he preached the Go∣spel: yet when hee was a Prisoner in the hands of the Ro∣man souldiers, th••re is no doubt, but that he travailed as they did Lords Dayes, and sabbaths, all dayes equally, many dayes together.* 1.42 Of this see what Saint Luke hath written in the last Chapters of the Acts. Lastly, for work∣ing at his Trade (which was Tent-making) on the Lords

D••y, as well as others, Conradu•• Diatericus proves it out of Hierome, that when hee had none unto whom to preach in the Congregation; hee followed on the Lords Day, the works of his Occupation. Hieronymus colligit ex Act. 18. vers. 3. & 4. quod die etiam Dominica, quan∣do, quibus in publico conventu concionaretur, non habebat, manibus suis laboravit. So Dietericus, speaking of our A∣postle. Now what is proved of these Apostles, and of S. Philip the Evangelist; may be affirmed of all the rest, whose lives and actions are not left upon record in holy Scripture. Their Ministery being the same, and their worke as great; no question but their liberty was corre∣spondent: and that they tooke all times to be alike, in the advancing of the businesse which they went about, and cherished all occasions presented to them, on what day soever. What further may be said hereof, in reference to Saint Iohn who lived longest of them, and saw the Church established, and her publicke meetings in some 〈◊〉〈◊〉 we shall see hereafter in his owne place and time. Mean▪ while we may conclude for certaine, that in the 〈…〉〈…〉 of the Church he used all dayes equally, kept 〈…〉〈…〉 holy then another: and after, when the Church was setled, how ever he might keep this holy, and honour it for the use which was made therof; yet he kept other days, so used, as holy, but never any like a sabbath.

(7) Proceed wee next unto Saint Paul, in his particular; of whom the Scripture tells us more, then of all the rest: and wee shall finde, that hee no sooner was converted,* 1.43 but that forth-with hee preached in the Synagogues, that Iesus was the Christ. If in the Synagogues, most likely that it was on the Iewish sab∣bath: the Synagogues being destinate especially to the ••abba••h dayes. So after he was called to the publick Mi∣••ist••rie, he came to Antiochia, and went into the Syna∣gogue on the sab••ath day, and there preached the Word. What was the issue of his sermon? That the Text in∣••••rmes us.* 1.44 And when the I••wes were gone out of the 〈◊〉〈◊〉

the Gentiles besought that these words might be preached againe the next sabbath.* 1.45 Saint Paul assented thereunto, and the next sabbath day, as the Text tells us, came almost the whole Citie together, to heare the Word of God.* 1.46 It seemes the Lords day was not growne as yet into any credit, especially not into the repute of the Iewish sabbath: for if it had, Saint Paul might easily have told these Gentiles, (that is, such Gentiles as had been conver∣ted to the Iewish Church) that the next day would be a more convenient time, and indeed opus diei in die suo, the doctrine of the resurrection on the day thereof. This hapned in the forty sixt yeare of Christs Nativity; some twelue yeares after his Passion and Resurrection: and of∣ten, after this, did the Apostle shew himselfe in the Iewish Synagogues, on the sabbath dayes; which I shall speake of here together, that so wee may go on unto the rest of this discourse, with lesse interruption. And first it was upon the Sabbath, that he did preach to the Philippians, and baptized Lydia with her houshold. Acts 16. Amongst the Thessalonians, he reasoned three sabbath dayes together out of the Scriptures; Acts 17. At Corinth every sab∣ba••h day, with the Iewes and Greeks; Acts 18. besides those many texts of Scripture, when it is said of him that he went into the Synagogues, and therefore probably that it was upon the Sabbath, as before wee said. Not that Saint Paul was so affected to the Sabbath, as to preferre that day before any other: but that he found the people at those times assembled, and so might preach the Word, with the greater profit.* 1.47 Saint Chrysostome, for the Anci∣ents hath resolved it so; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Father hath it. So Calvin, for the moderne Writers, makes this the speciall cause of Saint Pauls resort unto the places of assembly, on the Sabbath day, quod profectum aliquem sperabat;* 1.48 because in such concourse of people, he hoped the Word of God would find the better entertainment.

Any thing rather to be thought, then that S. Paul who had withstood so stoutly those false Apostles, who would have circumcision and the law observed; when there was nothing publickly determined of it: would, after the de∣cision of so great a Councel, wherein the Law of Moses was for ever abrogated, either himselfe observe the sab∣bath, for the sabb••ths sake; or by his owne example teach the Gentiles how to Iudaize, which he so blamed in S. Peter. The sabbath with the legall ceremonies did re∣ceive their doome, as they related to the Gentiles, in that great Councell holden in Hierusalem: which though it was not untill after he had preached at Antiochia, on the sabbath day▪ yet was it certainly before he had done the like, either at Philippos, Thessalonica, or at Corinth.

(8) For the occasion of that Councell, it was briefly this. Amongst those which had joyned themselves with the Apostles, there was one Cerinthus; a f••llow of a tur∣bulent and unquiet spirit, and a most eager enemy of all those counsels, whereof himselfe was not the Author. This man had first begun a faction against S. Peter, for going to Cornelius, and preaching life eternall unto the Gentiles: and finding ill successe in t••at, goes downe to Antiochia, and there begins another against Saint Paul. This Epiphanius tells us of him,* 1.49 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The like Philaster doth affirme,* 1.50 Seditionem sub Apostolis commovisse, that he had raised a faction against the Apo∣stles, which was not to be crushed but by an Apostolicall and generall Councell. This man and those that came downe with him, were so inamoured on the ceremonies and rites of Moses, that though they entertained the Go∣spel, yet they were loath to leave the Law: and therefore did resolve, it seemes, to make a mixture out of both. Hence taught they, that except all men were circumcised after the manner of Moses, they could not be saved.* 1.51 Where note, that though they spake onely of circumcision, ••et

they intended all the law•••• sabbaths and other legall or∣dinances of what sort soever. Docuit Cerinthus obser∣vationem legis Mosaisae necessariam esse, circumcs••••∣nem, & Sabbata observanda, as Philaster hath it. The like ••aith Calvin on the place, Sola quidem circum∣cisio hic nominatur, sed ex contextu facile patet, ••os detota lege movisse controversiam. The like Lori••us also amongst the Iesuites; Nomine circumcisionis reliqua lex tot••intel∣ligitur. Indeed the Text affirmes as much, where it is said in termes expresse,* 1.52 that they did hold it needfull to circumcise the people, and to command them to keepe the Law of Moses; whereof the Sabbath was a part. For the decision of this point, and the appeasing of those contro∣versies which did thence arise, it pleased the Church di∣rected by the holy Ghost, to determine thus; that such amongst the Gentiles as were converted to the ••aith, should not at all be burdened with the laws of Moses; but onely should observe some necessary things, viz. that they abstaine from thing•• offered unto idols,* 1.53 and from bloud, and that which is strangled▪ and from f••r••ication. And here it is to be observed, that the decree or Canon of this Councell did onely reach unto the Gentiles: as is apparant out of the proeme to the Decretall, which is directed to the brethren which are of the Gentiles; and from the 21▪ Chapter of the Acts, where it is said, that as concerning the Gentiles which beleeve, we have written and determi∣ned, that they observe no such thing, as the law of Moses So that for all that was determined in this Councell, those of the Iews which had embraced the faith of Christ, were not prohibited, as yet, to observe the Sabbath, and other parts of Moses law, as before they did: in which regard, S. Paul caused Timothie to be circumcised,* 1.54 because he would not scandalize and offend the Iewes. The Iewes were very much affected to their antient ceremonies: and Calvin rightly hath affirmed,* 1.55 Corr••ctionem, ut difficilis ••ra••, ita subitam esse non potuisse, that a full reformation of that zeale of theirs, as it was full of difficultie, so could

it not be done upon th•• s••dden. Therefore it pleased the 〈◊〉〈◊〉, as it is co••ceived,* 1.56 in their fo••rth Councell hol∣•••••••••• Hierusalem, mention whereof is made in the 21. of the Acts, to make it lawfull for the Iews to retaine circumcision and such legall rites, together with the faith in Christ: Quamdiu templum & sacrifi••ia legis in Hier••∣salem stabant, as long as the Iewish Temple, and the legall sacrifices in Hierusalem, should continue standing. Not that the faith of Christ was not sufficient of it selfe, for their salvation: Sed ••t mater▪ Synagoga paulatim ••um ho∣nore s••p••liretur, but that the Synogogue might be layed to ••••eepe, with the greater honour. But this, if so it was, was for no long time. For when the third Councell holden in Hierusalem against Cerinthus and his partie, was held in Ann. 51. and this which now we speake of, Ann. 58. the final ruine of the Temple was in 72. So that there was but one and twenty yeares in the largest reckoning, wherein the Christian Iewes were suff••red to observe their Sabbath: and yet not (as before they did) as if it were a necessarie dutie; but as a thing indifferent onely. But that time come, the Temple finally destroyed, and the legall ceremonies therein buri••d: it was accounted afterwards both dangerous and hereticall, to observe the Sabbath; or mingle any of the Iewish leaven, with the bread of life. S. Hierome roundly so proclaimes it, Cere∣monias Iudae••rum & perniciosus & pestiferas esse Christia∣nis: that all the Ceremonies of the Iewes, whereof before he named the Sabbath to be one, were dangerous, yea and deadly too, to a Christia•• man; Sive e•• Iudaeis esset, sive ex Gentibus, whether he were originally of the Iews, or Gentiles. To which S. Austin gives allowance, Eg•• ha••c vocem tuam omnino confirmo, in his reply unto Saint Hierome. That it was also deemed hereticall, to celebrate a sabbath in the Christian Church, we shall see here∣after.

(9) In the meane time, we must proceed in search of the Lords day, and of the duties then performed: where∣of

we can finde nothing yet, by that name at least. The Scripture tels us somewhat, that S. Paul did at Troas, upon the first day of the weeke: Which happening much about this time, comes in this place to be considered. The passage in the Text stands thus: Vpon the first day of the weeke when the disciples came together to breake bread,* 1.57 Paul preached unto them ready to depart on the morrow, and continued his speech untill midnight. Take notice here, that Paul had tarried there, seven dayes, before this hap∣pened. Now in this Text there are two things to be con∣sidered; first what was done upon that day; and second∣ly what day it was, that is there remembred. First for the action, it is said to be breaking of bread: which some con∣clude, to be administring the Sacrament of the Lords Sup∣per; and Pauls discourse which followed on it, to be a Sermon. But sure I am Saint Chrysost••me tells us plainly otherwise:* 1.58 who relates it thus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Their meeting at that time, saith he, was not especially to receive instruction from Saint Paul, but to eate bread with him: and there, upon oc∣casion given, he discoursed unto them. See, saith the Father, how they all made bold with S. Pauls table, as it had beene common to them all: and as it seemes to me, saith he,

Paul sitting at the table did discourse thus with them. Therefore it seemes by him, that as the meeting was at an ordinary supper; so the discourse there happening was no Sermon properly, but an occasionall dispute. Lyra affirmes the same, and doth glosse it thus. They came together to breake bread, i. e. saith he, Pro re∣fectione corporali, for the refection and support of their bodies onely: and being there, Paul preached unto them, or as the Greeke and Latine have it, hee disputed with them; prius eos reficiens pane verbi divini, refreshing of them first with the bread of life. This also seemes to be the meaning of the Church of England,* 1.59 who in the mar∣gin of the Bible, allowed by Canon, doth referre us unto the second of the Acts, vers. 46. where it is said of the

disciples, that they did breake their bread from house to house, and eate their meat together with joy and singlenesse of heart: which plainly must be meant of ordinarie and common meats. Calvin not onely so affirmes it, but censures those who take it for the holy Supper. Nam quod hic fractionem panis nonnulli interpretantur sacram coe∣nam,* 1.60 al••enum mihi videtur à mente Lucae, &c. as he there discourseth. Then for the time, our English reades it up∣on the first day of the weeke, agreeablie unto the 〈◊〉〈◊〉 exposition of most ancient Writers, and the vulgar La∣tine, which here as in the foure Evangelists, doth call the first day of the weeke, una Sabbati. Yet since the Greeke phrase is not so perspicuous but that it may admit of a va∣rious exposition, Erasmus renders it by uno die sabbato∣rum, & quodam die sabbatorum; that is, upon a certaine Sabbath: and so doth Calvin too, and Pellican, and Gualter, all of them noted men, in their translations of that Text. Nor do they onely so translate it, but frame their expositions also unto that translation; and make the day there mentioned, to be the Sabbath.* 1.61 Calvin takes notice of both readings, Vel proximum sabbat•• diem in∣telligit, vel unum quodpiam sabbatum, but approves the last, Quod dies ille ad habendum conventum aptior fuerit, because the Sabbath day was then most used, for the like assemblies. Gualter doth so conceive it also, that they assembled at this time on the Sabbath day, Qui propter veterem morem haud dubie tunc temporis celebrior habe∣batur,* 1.62 as that which questionlesse was then of most re∣pute, and name amongst them. So that the matter is not cleare, as unto the day, if they may j••dge it. But take it for the first day of the weeke, as the English reade•• it: yet doth S. Austin put a scruple, which may perhaps disturbe the whole expectation; though otherwise he be of opi∣nion, that the breaking of the bread there mentioned, might have some reference or resemblance to the Lords Supper. Now this is that which S. Austin tells us. Aut post peractum diem Sabbat••,* 1.63 nocti•• initio fuerunt congre∣gati,

quae utique nox ad diem Dominicum, h••e. ad unū Sab∣bat•• pertin••bat, &c.

Either, saith he, they were assem∣bled on the beginning of the night, which did imme∣diately follow the Sabbath day, and was to be accoun∣ted as a part of the Lords day, or first day of the weeke, and breaking bread that night, as it is broken in the Sacrament of the Lords bodie, continued his discourse till midnight, Vt lucescente proficisceretur Dominico die, that so he might begin his journey, with the first dawning of the Lords day, which was then at hand▪ Or if they did not meet till the day it selfe, since it is there expressed that he preached unto them being to depart upon the morrow; we have the reason why he continued his discourse so long: viz. because he was to leave them, Et eos sufficienter instruere cupiebat, and he desired to lesson them sufficiently,

before he left them. So farre S. Austin. Chuse which of these you will, and there wil be but little found for sanctifying the Lords day, by Saint Paul, at Troas. For if this meeting were up∣on Saturday night; then made Saint Paul no scruple of travailing upon the Sunday: or if it were on the Sunday, and that the breaking bread there mentioned were the ce∣lebration of the Sacrament, (which yet Saint Augustine saith not in termes expresse but with a sicut) yet neither that, nor the discourse or sermon which was joyned unto it were otherwise then occasionall onely, by reason of S. Pauls departure on the morrow after. Therefore no Sab∣bath or established day of publick meeting to be hence col∣lected.

(10) This action of Saint Paul, at Troas, is placed by our Chronologers in Anno 57 of our Saviours birth; and tha•• yeare also did he write his first Epistle to the Corin∣thians: wherein amongst many other things, hee gives them this direction, touching collections for the poorer brethern at Hierusalem.* 1.64 Concerning the gathering for the Saints, saith he, as I have ordained in the Churches of Ga∣latia, so do ye also. And how was that? Every first day of

the weeke let every one of you s••t aside, by himselfe, and lay up as God hath prospered him, that there be no gatherings when I come. This some have made a principall argument, to prove the institution of the Lords day to be Apostoli∣call: and Apostolicall though should we grant it, yet cer∣tainly it never can be proved so, from this Text of Scrip∣ture▪ For what hath this to do with a Lords-day dutie, or how may it appeare from hence, that the Lords day was ordered by the Apostles to be weekly celebrated, in∣stead of the now antiquated Iewish Sabbath: being an in∣timation onely of Saint Pauls desire, to the particular Churches of the Galatians and Corinthians, what he would have them do in a particular and present case. Agabus had signified by the Spirit,* 1.65 that there should be a great dearth over all the world: and thereupon the An∣tiochians purposed to send reliefe unto the brethren which dwelt in Iu daea. It is not to be thought that they made this collection, on the Sunday onely; but sent their com∣mon bounties to them when and as often as they pleased Collections for the poore, in themselues considered, are no Lords day duties; no duties proper to the day: and there∣fore are not here appointed to be made in the congrega∣tion, but every man is ordered to lay up somewhat by him∣selfe, as it were in store, that when it came to a full round summe, it might be sent away unto Hierusalem: which being but a particular case, and such a case as was to end with the occasion; can be no generall rule for a perpet••ity. For might it not fall out, in time, that there might be no poore, nay no Saints at a••l, in all Hierusalem; as when the Towne was razed by Adrian, or after peopled by the Sa∣racens? Surely if not before, yet then this dutie was to ••ease, and no collection to ••e made by those of Corinth: and consequently no Lords day to be k••pt amongst them, because no coll••ction; in case collections for the ••aints, as some do ga••her from this place, were a sufficient argu∣ment to 〈◊〉〈◊〉 the Lords d••y 〈◊〉〈◊〉 ••y divine autho∣rity. 〈…〉〈…〉 us take the 〈…〉〈…〉 observations, as

have beene made upon it by the Fathers. Vpon the first day of the weeke, i. e. as generally they conceive it, on the Lords day.* 1.66 And why on that? Chrysostome gives this rea∣son of it,

that so the very day might prompt them to be bountifull to their poore brethren, as being that day whereon they had received such inestimable bounties at the hands of God, in the resurrection of our Saviour. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as that Father hath it. What to be done on that day? V••usquisque apud se reponat, Let every man lay by himselfe, saith the Apostle. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He saith not, saith S. Chryso∣stome, let every man bring it to the Church▪ And why? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for feare lest some might be ashamed at the smallnesse of their offering: but let them lay it by, saith he, and adde unto it weeke, by weeke, that at my comming it may grow to a fit proportion. That there be no gathering when I come▪ but that the money may be ready to be sent away, im∣mediately upon my comming: and being thus raised up by little and little, they might not be so sensible thereof, as if upon his comming to them, it were to be collected all at once,

and upon the sudden. Vt Paulatim reservantes non una hora gravari se putent,* 1.67 as S. Hierome hath it. Now as it is most cleare, that this makes no∣thing for the Lords day, or the translation of the sabbath thereunto, by any Apostolical precept: so is it not so cleare, that this was done upon the first day of the weeke, but that some learned men have made doubt ther••of. Calvin up∣on the place, takes notice how S. Chrysostome expounds the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Apostle, by primo sabbati, the first day of the weeke, as the English reades it: but likes it not, Cui ego non assentior, as his phrase is, conceiving rather this to be the meaning of S. Paul, that on some sabbath day or other, untill his comming, every man should lay up somewhat towards the collection. And in the second of his Institutes, he affirmes expresly, that the day destinate

by Saint Paul to these Collections,* 1.68 was the Sabbath day. The like do Victorinus, Strigelius, Hunnius, and Aretius, Protestant Writers all, note upon the place. Singulis sab∣batis, saith Strigelius; per singula sabbata, so Aretius; die∣bus sabbatorum, saith Egidius Hunnius: all rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the Sabbath dayes. More largely yet, Hemingius, who in his Comment on the place, takes it indefinitely for any day in the week, so they fixed on one. Vult enim ut quilibet certum diem, in septimana, constituat, in quo apud se seponat, quod irrogaturus est in pauper••s. Take which you will, either of the Fathers, or the Modernes, and we shall find no Lords Day instituted by any 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 henc•• collected, out of these words of the Apostle.

(11) Indeed it is not probable, that hee who so op∣posed 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 Galatia••s, written in Anno 59, he layes it home unto their charge, that they oberued dayes and moneths,* 1.69 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 Au∣gustine.* 1.70 Dies observant, qui dicunt crastino non est pro••i∣ciscendum, &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 seem••, Saint A••gustine learnt it, who in his ••19

Epistle directly falls upon the very same expression, E••s inculpat qui dicunt, non proficiscor quia posterus dies est, aut quia l••na sic fertur; vel proficiscar ut prospere cedat, quia ita se habet positio syderum, &c. The like conceit he hath in his Ench••i••idi••n, ad Laurentium, cap. 79. But what∣soever 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. Vulgatissimu•• est Gentilium error, nt vel in agendis rebus▪ vel expectandis eventibus vitae ac negotiorum su••rum ab Astrologis & Chalda••is notatos dies observent. This was the ground whereon he built his former errour. Then followeth the correction of it; Fortass•• tamen non ••pus est ut haec de Gentilium errore intelligamus, ne intentionem ca••sae (mark that) quam ab exordio susceptam ad fi••em usque perducit, ••ubit•• in aliud temere detorquere velle videamur; sed de his 〈◊〉〈◊〉 de quibus ••avendis ••um agere per t••tam Epistolam app••••et. Nam & Iudae iserviliter observant dies & menses & annos & tempora, in carnali observatione sabbati, & ne••meniae, &c.

But yet perhaps, saith hee, it is not ne∣cessary that we should understand this of the Gentiles lest so we vary from the scope and purpose o•• the A∣postl••; 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,* 1.71 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 Colossia••s, writ in the six••teth yeare after Christs Nativity, he layes it po∣sitively

downe, that the Sabbath was now abrogated with the other ceremonies, which were to vanish at Christs comming.* 1.72 Let no man judge you, saith the Apo∣stle, 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 or∣dinances, 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 per∣petuall; 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 suf∣ficient in this point, to note the places. The Reader may peruse them, as leisure is, and looke on Epiphan. lib. 1. h••••∣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,* 1.73 Nullus Apostoli ser••o est vel per Epistolam vel prae••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, Circumci∣sion, 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 necess••ry part of Gods publick worship. Onely some use was made thereof for the en∣largement of Gods Church; by reason that the people had been accustomed to meet together on that day, for the per∣formance of religious spirituall duties. This made it more regarded then it would have been, especially in the Ea∣sterne 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 en∣ding of this Age: especially after the finall desolation of Hi••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 con••••∣nuing in the same respect for so many Ages; may be ve∣ry 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 ho∣no••••••d with his resurrection, it easily might attain unto that esteeme, as to be honoured by the 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ the Lords day:* 1.74 which attribute is first found in the Revelati∣on, writ by Saint Iohn, about the 94 ye••re of our Sa∣viours 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 destm••te, at that time, to re∣ligious duties; or honoured with the name of the Lords day, when Paul preached at Troas or write to the Co∣rinthi••ns, which as before wee shewed was in the fifty

••eventh, neither Saint Luke, nor the Apostle had so pas∣sed it over, and called it onely the first day of the weeke, as they both have done. And when it had this attribute af∣fixed unto it, it onely was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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,* 1.75 aswell as this. Prima sabbati significat diem Dominicum, quo Dominus resurrexit, & resurgendo isti se∣culo subvenit, mu••dumque ipso die creavit qui ob excellen∣tiam tanti miraculi propri•• 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,* 1.76 omnes dies aequales sunt, nec per parasceven tantum Christum cruci••igi, & die Dominica resurgere, sed semper sanctum resurrectionis esse diem, & semper ••um ca••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 God∣ly 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 ra∣ther 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 Sa∣viour rose that day, from amongst the dead: so chose they Friday for another, by reason of our Saviours passi••n; and

Wednesday, on the which he had beene betrayed: the Sa∣turday, or ancient Sabbath, being mean-while retained in the Eastern Churches. Nay, in the primitive times, excep∣ting in the heat of persecution, they met together every day, for the receiving of the Sacrament: that being forti∣fied 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 th••••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 peo∣ple met together for religious exercises. Which their reli∣gious 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. Ioh•••• being in the sp••rit on the Lords Day, as the phrase there is; that the Lords Day is wholy to be spent in spirituall exer∣cises: 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 prophe∣cie: 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 rap∣tures. Adde here, how it is thought by some, that the Lords Day here mentioned, is not to bee interpre∣ted of the first d••y of the weeke,* 1.77 as wee use to take it; but of the day of his last comming, of the day of judge∣ment, 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 ra∣ther since S. Iohn hath generally beene expounded in the other sence, by Aretas and Andra••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; where∣in 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.

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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 Igna∣tius 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, with∣out 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. Cy∣prians time. (11) Of other holy dayes, established in these three first ages; and that they were observed as so∣lemnely 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 Synagog••es: rea∣ding 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 rea∣ding of the law,* 1.78 Origen saith expresly that it was ordered so by the Apostles, Iu••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,* 1.79 as Eusebius tells us: and by S. Paul,* 1.80 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,* 1.81 in the Church of the Colossians. By which ex∣ample, not onely all the writings of the Apostles, but ma∣ny 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 congregati∣on. So antient is the reading of the Scriptures in the Church of God. To this by way of Comment or applica∣tion, was added as we finde by S. Pauls dir••ctions, the use of prophecie or preaching,* 1.82 interpretation of the ••crip∣tures, to edifying, and to exhortation, and to comfort: this exercise to be performed with the head uncovered,* 1.83 as wel the Preacher, as the hearer, Every man praying or prophe∣cying 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 ne∣cessarie for the Church of God, which are the subject of all supplications,* 1.84 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 what∣soever is most excellent in the booke of God, and being so many notable formes of praise and prayer, were chear∣fully and unanimously to be sung amongst them. And thereupon. S Paul reprehended those of Corinth,* 1.85 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 acclamati∣ons, 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 melo∣dious 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 sing∣ing alternatim, course by course, according as it still con∣tinues in our publicke Quires, where one side answers to another: some shew whereof is left in Parochiall Chur∣ches, in which the Minister and the people ans••er one another, in their severall turnes. To him doth Socrates referre it,* 1.86 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that Author

hath it. And where Theodoret doth referre it to Flavia∣nus and Diodorus Priests of Antiochia,* 1.87 during the bust∣lings of the Arian Hereticks;* 1.88 and Platina unto Damasus Pope of Rome: Theodoret is to be interpreted of the resti∣tution 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 sig∣nified 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, se∣cum 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 them∣selves together by a common Sacrament, not unto any wicked or unjust attempt, but to live orderly without committing robberie, theft, adulterie, or the like of∣fences.

(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 time••, and in those parts where Pliny li∣ved, 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 meane•• 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eusebius tells.* 1.89 The like saith Epipha∣••ius

of them, l. 1. Haeres. 30. n. 2. And on the other side, there was a sort of Hereticks in the Easter••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 very evill Author. Therefore as the Iews did by the festivall solemniti•• of their Sabbath, re∣joyce in God that created the world, as in the Author of of all goodnesse; so they in hatred of the maker of the world, sorrowed, and wept, and fasted on that day, as being the birth-day of all evill. And whereas Christi•••••• men of sound heleefe, did solemnize the Sunday in a joy∣full memorie of Christs resurrectio••: so likewise at the selfe same time, such Hereticks as denyed the resurrecti∣on, did contrary to them that held it; and fasted, when the rest rejoyced. For the expressing of which two last heresies,* 1.90 it was, that he affirmed with such zeale and ear∣nestnesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any one did fast either upon the Lords day or the sabbath, except one sabbath in the yeare, (which was Easter Eve) he was a murderer of Christ▪ So he in his Epistle ad Philippenses. The Canons attribu∣ted to the Apostles,* 1.91 take notice of the misdemeanour, though they condemne it not, with so high a censure: it being in them onely ordered, that if a Clergie-man of∣fended in that kinde, he should be degraded; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if any of the Laitie, they should be excommu∣nicated. Which makes me marvell, by the way, that those which take such paines to justifie Ignatius, as Baroniu•• doth, in Ann. 57. of his Grand Annales: should yet con∣demne this Canon, of imposture, which is not so severe as Ignatius is, onely because it speakes against the Satur∣dayes fast. Whereof consult the Annales Ann. 102. Now as Ignatius labours here, to advance the sabbath, in opposition of those hereticks before remembred, making it equally a festivall with the Lords day: so being to deale with those, which too much magnified the sabbath, and thought the Christians bound unto it, as the Iews had

beene; he bends himselfe another way, and resolves it thus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Let us not keep the Sabbath in a Iewish manner, in sloth and idlenesse, for it is written, that he that will not la∣bour shall not eate, and in the sweat of thy brows shalt thou eate thy bread. But let us keepe it after a spirituall fashion, not in bodily ease, but in the studie of the law: not eating meat drest yesterday, or drinking luke∣warme drinks, or walking out a limited space, or set∣ling our delights,

as they did, on dancing; but in the contemplation of the works of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

And after we have so kept the sabbath, let every one that loveth Christ, keep the Lords day festival, the resurrection day, the Queene and Empresse of all dayes; in which our life was raised againe, and death was overcome by our Lord ••nd Sa∣viour.

So that we see, that he would have both dayes observed: the Sabbath first, though not as would the Ebionites, in a Iewish sort; and after that the Lords day, which he so much magnifieth, the better to abate that high esteeme, which some had cast upon the Sabbath. Agreeable unto this we finde that in the Constitutions of the Apostles, for by that name they passe, though not made by them, both dayes are ordered to be kept holy, one in memoriall of the Creation, the other of the Resur∣rection. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See the like l. 8. c. 33. of which more hereafter.

(3) And so it was observed in the Easterne parts, where those of the dispersion had tooke up their seats; and having long time had their meetings on the Sabbath day, co••ld not so easily be perswaded from it. But in the Westerne Churches, in the which the Iews were not so considerable, and where those•• hereticks before remem∣bred, had beene hardly heard of, it was plainly otherwise: that day not onely not being honoured with their pub∣licke

meetings, but destinate to a setled or a constant fast. Some which have looked more nearely into the reasons of this difference, conceive that they appointed this day for fasting, in memory of Saint Peters conflict with Si∣mon Magus, which being to be done on a Sunday follow∣ing, the Church of Rome ordained a solemne fast on the day before, the better to obtaine Gods blessing in so great a businesse: which falling out as they desired, they kept it for a fasting day for ever after. Saint Austin so relates it, as a generall and received opinion, but then he adde••, Quod eam esse falsam perhibeant plerique Romani; That very many of the Romans did take it onely for a fable. As for Saint Austin, he conceives the reason of it, to be the severall uses which men made of our Saviours resting in the grave, the whole Sabbath day. For thence it came to passe, saith he, that some, especially the Easterne people, Adrequiem significandam mallent relaxare jejunium, to signifie and denote that rest, did not use to fast: where on the other side, those of the Church of Rome and some Westerne Churches, kept it alwayes fasting, Propter hu∣militatem mortis Domini, by reason that our Lord, that day, lay buried in the sleepe of death. But as the Father comes not home unto the reason of this usage, in the Easterne countries; so in my minde, Pope Innocent gives a likelier reason for the contrary custome, in the Westerne, For in a Decretall by him made touching the keeping of this Fast,* 1.92 he gives this reason of it unto Decentius Eugu∣binus who desired it of him; because that day and the day before, were spent by the Apostles in griefe and heavi∣nesse. Nam constat Apostolos biduo isto & in moerore fu∣isse, & propter metum I••daeorum se occul••isse, as his words there are. The like saith Platina, that Innocentius did o••∣daine the Saturday or Sabbath to be alwayes fasted, Quod tali die Christus in sepulchro jacuisset, & quod discipuli ejus jejunassent,* 1.93 Because our Saviour lay in the grave that day, and it was fasted by his disciples. Not that it was not fasted before Innocents time, as some vainely thinke:

but that being formerly an arbitrary practi••e only, it was by him intended for a binding Law. Now as the African and the Westerne Churches were severally devoted either to the Church of Rome, or other Churches in the East: so did they follow in this matter, of the Sabbaths fast, the practice of those parts, to which they did most adhere. Millaine though neere to Rome, followed the practice of the East: which shewes how little power the Popes then had even within Italie it selfe. Paulinus tels us also of S. Ambrose,* 1.94 that he did never use to dine, nisi die sabbati & Dominic••, &c. but on the Sabbath, the Lords day, and on the Anniversaries of the Saints and Martyrs. Yet so, that when he was at Rome, hee used to doe as they there did, submitting to the orders of the Church in the which hee was. Whence that so celebrated speech of his, Cum hi•• sum, nonjejuno sabbato; cum Romae sum jejuno sabbato: at Rome he did; at Millaine he did not fast the Sabbath. Nay, which is more, Saint Augustine tels us, that many times in Africa, one and the selfe Church,* 1.95 at least the severall Churches in the self-••ame Prouince, had some that dined upon the Sabbath; and some that fasted. And in this dif∣ference it stood a long time together, till in the end the Romane Church obtained the cause, and Saturday became a fast, almost through all the parts of the Western world. I say the Westerne world, and of that alone: The Ea∣sterne Churches being so farre from altering their ancient custome, that in the ••ixt Councell of Constantinople, An∣no 692, they did admonish those of Rome to forbeare fast∣ing on that day, upon pain of censures. Which I have no∣ted here, in its proper place, that we might know the bet∣ter how the matter stood betweene the Lords Day, and the Sabbath; how hard a thing it was for one to get the mastery of the other: both dayes being in themselues in∣different for sacred uses; and holding by no other tenure, then by the courtesie of the Church.

(4) Much of this kinde was that great conflict be∣tween

the East and Westerne Churches, about keeping Easter: and much like conduced, as it was maintained, unto the honour of the Lords Day, or neglect thereof, The Pass••over of the Iewes, was changed in the Apostles times, to the Feast of Easter; the anniversary memori∣all of our Saviours resurrection: and not changed onely in their times, but by their authoritie. Certain it is that they observed it, for Polycarpus kept it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both with Saint Iohn, and with the rest of the Apostles, as Irenaeus tels us in Eusebius History. The like Polycrates affirmes of Saint Philip also;* 1.96 whereof see Euseb. l. 5. c. 14. Nor was the difference which arose in the times succeeding, about the Festivall it selfe; but for the time, wherein it was to be observed. The Easterne Churches following the custome of Hierusalem, kept it directly at the same time, the Iewes did their Passeover: and at Hierusalem they so kept it (the Bishops there for fifteene severall iuccessions, being of the Circu••cision) the better to content the Iewes, their brethren, and to winne upon them. But in the Churches of the West, they did not celebrate this Feast decima quarta luna, upō what day soever it was, as the others did; but on some Sunday following after: partly in honour of the day; and partly ••o expresse some difference, between Iewes and Christians. A thing of great importance in the present case. For the Christians of the East reflected not upon the Sunday in the Annuall returne of so great a Feast; but kept it on the fourteenth day of the moneth, be it what it will: it may be very strongly gathered, that they regarded not the Lords Day so highly, which was the weekly memory of the resurrection, as to preferre that day before any o∣ther, in their publick meetings. And thereupon Baronius pleads it very well, that certainly Saint Iohn was not the Authour of the contrary practice, as some gave it out.

Nam quaenam potu••t esse ratio,* 1.97 &c. For what, saith he, might be the reason, why in the Revelation; he should

make mention of the Lords Day, as a day of note, and of good credit in the Church, had it not got that name in reference to the resurrection. And if it were thought fit by the Apostles, to celebrate the weekly memory thereof, upon the Sunday: then to what purpose should they keepe the Anniversary, on another day?

And so farre questionlesse we may joyne issue with the Cardinal, that either Sunday is not meant in the Revelation; or else Saint Iohn was not the Authour of keeping Easter▪ with the Iewes, on what day soever. Rather we may conceive that Saint Iohn gave way unto the current of the times, which in those places, as is said, were much intent upon the customes of the Iewes: most of the Christians of those parts, being Iewes originally.

(5) For the composing of this difference, and bring∣ing of the Church to an uniformity, the Popes of Rome bestirred themselues; & ••o did many others also. And first Pope Pius publisheth a declaration,* 1.98 Pas••ha domini die do∣minica, annuis solennitatibus celebrandum esse, that Easter was to be solemnized on the Lords day onely.* 1.99 And ••here, although I take the words of the letter directory; yet I relie rather upon Eus••bius for the authority of the fact, then on the Decretall it selfe, which is neither the sub∣stance probable, and the date starke false, not to be t••usted; there being no such Consuls, it is Crabbes owne note, as are there set downe. But the Authoritie of Pope Pius did not reach so farre as th Asian Churches: and therefore it produced an effect accordingly. This was 159. and se∣ven yeares after, Polycarpus, Bishop of Smyrna, a Reve∣rend and an holy man, made away to Rome; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.100 then to conferre with Anicetus, then the Roman Prelate, about this businesse. And though one could not wooe the other to desert the cause; yet they communicated together, and so parted Friends. But when that Blastus afterwards had made it necessary, which before was arbitrary; and taught it to be

utterly unlawfull, to hold this Feast at any other time, then the Iewish Pass••over, becomming so the Authour of the Quart•• decimani, as they used to call them: then did both Eleuth••rius publish a Decree, that it was onely to be kept upon the Sunday; and Irenaeus, though otherwise a peaceable man, write a Discourse entituled, De schisma∣te contra Blastum, now not extant. A little before this time (this hapned Anno 1••0) the controversie had tooke place in Laodicea;* 1.101 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eusebius hath it: which mooved Melito▪ Bi∣shop of Sardis, a man of speciall eminence, to write two Books de Paschate, and one de die Dominico, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But to what side he took, it is hard to say. Were those discourses extant, as they both are lost, wee might, no doubt, finde much that would conduce to our present businesse. Two yeares before the clo••e of this second cen∣tury,* 1.102 Pope Victor, presuming probably on his name, sends abroad his Mandat••, touching the keeping of this Feast on the Lords Day onely: against the which, when as Polycrat••s & other Asian Prelates had set out their Ma∣nifests, he presently without more ado, declares them all for excomm••••icate. But when this rather hindred, then advanced the cause, the Asian Bishops caring little for those Brut a sublumina; and Irenaeus, who held the same side with him, having perswaded him to milder courses: he went anotherway to work▪ by practising with the Pre∣lates of severall Churches, to end the matter in particular Councels, Of these, was one held at Osro••na, ano∣ther by Bachyllus Bishop of Corinth, a third in Ga••l by Irenaeus, a fourth in P••ntus, a fifth in Rome, a sixt in Pa∣lestine by Theophilus Bishop of Caesaria; the Canons of all which were extant in E••febi•••• time: and in all which it was concluded for the Sunday. By meanes of these Sy∣nodicall determinations, the Asian Prelates by degrees let fall their rigour; and yeelded to the stronger and the ••••rer side. Yet wa••eringly and with some relap••es, till

the great Councell of Nice, backed with the authority of as great an Emperour, setled it better then before: none but some scattered Schismaticks, now and then appea∣ring, that durst oppose the resolution of that famous Sy∣nod. So that you see, that whether you looke upon the day appointed for the Iewish Sabbath, or on the day ap∣pointed for the Iewish Passeover; the Lords day found it no small matter to obtaine the victorie. And when it had prevailed so farre, that both the Feast of Easter was re∣strained unto it; and that it had the honour of the publick meetings of the Congregation: yet was not this, I mean this last, exclusively of all other dayes; the former Sab∣bath, the fourth and sixt dayes of the week, having some share therein for a long time after, as wee shall see more plainly in the following Centuries.

(6) But first to make an end of this: this Centurie affords us three particular writers that have made mention of this day. First, Iustin Martyr, who then lived in Rome, doth thus relate,* 1.103 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Vpon the Sunday all of us assemble in the Congregation: as being that first day wherein God separating the light and darknesse, did create the world; and Iesus Christ our Saviour rose againe from the dead. This for the day; then for the service of the day, he describes it thus. Vpon the day called Sunday, all that abide within the Cities or about the fields, do•• meet together in some place, where the records of the Apostles, and writings of the Prophets, as much as is appointed, are read unto us. The Reader having done, the Priest or Prelate ministreth a word of exhortation, that we do imitate those good things which are there repeated. Then standing up together, we send up our prayers unto the Lord; which ended, there is delive∣red unto every one of us,

bread, and wine with water. After all this the Priest or Prelate offers up our prayers and thanksgiving as much as in him is, to God; and all the

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Clemens Alexandrinus,* 1.104 (he flourished in the yeare 190:) who though hee fetch the pedigree of the Lords Day, even as far••e as Plat•• which before wee noted; yet hee seemes well enough contented, that the Lords Day should not be observed at all. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

We ought, saith he, to honour and to reverence him, whom wee are verily perswaded to be the word, our Saviour, and our Captaine; and in him the Father: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in selected times, as some doe amongst us, but al∣wa••es during our whole lives, and on all occasions. The Royall Prophet tels us that he praysed God seven times a da••. Whence hee that understands himselfe, stands not upon determinate places, or appointed Tem∣ples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, much lesse on any Festivals, or dayes assigned; but in all places honours God, though he be alone. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. making our whole lives a continuall Festivall, and knowing God to be every where, wee prayse him sometimes in the fields, and sometimes sailing on the Seas, and finally in all the times of our life what ever. So in another place of the self-same book, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He that doth lead his life according to the ordinances of the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then keeps the Lords Day, when he casts away every evill thought, and doing things with knowledge and understanding, doth glorifie the Lord in his resurre∣ction.

By which it seemes, that whatsoever estimati∣on the Lords Day had attained unto, at Rome, and Co∣rinth: yet either it was not so much esteemed at Alex∣andria, or else this Clemens did not thinke so rightly of it, as he should have done.

(7) Now in the place of Iustin Martyr before re∣membred, there is one speciall circumstance to be consi∣red in reference to our present search: for I say nothing here of mingling water with the Wine, in the holy Sa∣crament,

as not conducinng to the businesse which wee have in hand. This is, that in their Sundayes service, they did use to stand, during the time they made their prayers unto the Lord: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his words there are. Such was the custome of this time, and a long time after; that though they kneeled on other dayes, yet on the Lords day they prayed alwayes standing. Yet not upon the Lords day onely, but every day from Easter unto Pentecost. The reason is thus given by him who made the Responsions ascribed to Iustin;

that so saith he, we might take notice, as of our fall by sin, so of our restitution by the grace of Christ.* 1.105 Six days we pray upon our knees, and thats in token of our fall: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But on the Lords Day wee bow not the knee in token of the Resurrection; by which according to the Grace of Christ, wee are set free from sinne, and the powers of death.

The like saith he, is to be said of the dayes of Pentecost, which custome as he tels us, and cites Irenaus for his Authour, did take beginning even in the times of the Apostles. Rather wee may conceive that they used this Ceremony, to testifie their faith in the resurrection of our Lord and Saviour: which many Heretick•• of those times did publickly gain-say, as before we noted, and shall speak more thereof hereafter. But whatsoever was the reason, it continued long; and was confirm'd particular∣ly by the great Synod of Nice, what time so••e people had begun to neglect this custome. The Synod therefore thus determined, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.106 &c. that forasmuch as some did use to kneele on the Lords Day, and the time of Pentecost, that all things, in all places, might be done with an uniformity, it pleased the holy Synod to decree it thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that men should stand, at those times, when they made their prayers. For Fathers which avow this custome, consult Tertullian, lib. de corona mil. S. Basil. l. de Sp. S. c. 27. S. Hierom. adv. Luciferian. S. Austin. E∣pist.

118. S. Hilaries Praefat, in Psalm. Ambros. Serm. 62▪ and divers others. What time this custome was laid by, I can hardly say: but sure I am it was not layed aside in a long time after;* 1.107 not till the time of Pope Alexander the third, who lived about the yeare 1160▪ For in a Decre∣tall of his, confirmatorie of the former custome; it was prohibited to kneele on the times remembred; Nisi aliquis ex devotione id velit facere in secreto, unlesse some out of poore devotion, did it secretly. Which dispensation pro∣bablie occasioned the neglect thereof, in the times succee∣ding: the rather since those hereticks who formerly had denied the resurrection, were now quite exterminated. This circumstance we have considered the more at large, as being the most especiall difference, whereby the Sun∣dayes service was distinguished from the weeke-dayes worship, in these present times whereof we write. And yet the difference was not such, but that it was proper to the Lords day onely: but, if it were a badge of honour, communicated unto more then forty other dayes: of which more anon. But being it was an Ecclesiasticall and occasionall custome; the Church which first ordained it, let it fall againe by the same authoritie.

(8) In the third Centurie, the first we meete with is Tertullian, who flourished in the very first beginnings of it: by whom this day is called by three severall names. For first he cals it Dies solis, Sunday, as commonly we now call it; and saith, that they did dedicate the same un∣to mirth and gladnesse; not to devotion altogether:* 1.108 Diem solis laetitiae indulgemus, in his Apologetick. The same name is used by Iustin Martyr in the passages before re∣membred: partly because being to write to an heathen Magistrate, it had not beene so proper, to call it by the name of the Lords day, which name they knew not; and partly that delivering the forme and substance of their service done upon that day, they might the better quit themselues, from being worshippers of the Sunne, as the Gentiles thought. For by their meetings on this day for

religious exercises, in greater numbers, then on others, in Africke and the West especially; and by their use of turning towards the East, when they made their prayers, the world was sometimes so perswaded. Inde suspic••o, quod innotuerit nos ad Orientis regionem precari, as he there informed us. Whereby we may perceive of what great antiquitie that custome is, which is retained in the Church of England, of bowing, kneeling, and adoring towards the Easterne parts. The second name by which Tertullian cals this day,* 1.109 is the eight day simply; Ethnic is semel annuus dies quisquis festus est, tibi octavo quoque die. The third i••,* 1.110 Dies Dominicus, or the Lords day, which is frequent in him, as, Die Dominico jej••nium nefas duci••us, we hold it utterly unlawful to fast the Lords day, of which more hereafter. For their performances in their publicke meetings he describes them thus▪ Coimus in coetum & con∣gregati••nem, &c.* 1.111

We come together into the assem∣blie or congregation, to our common prayers, that being banded as it were in a troope or Armie, we may besiege God with our petitions. To him such violence is exceeding gratefull. It followeth, Cogimur ad sacra∣rum lit. commemorationem, &c. We meet to heare the holy Scriptures rehearsed unto us, that so according to the qualitie of the times, we may either be premonish∣ed, or corrected by them. Questionlesse by these holy speeches our faith is nourished, our hopes erected, our assurance setled: and notwithstanding by inculcating the same, we are the better stablished in our obedience to Gods precepts. A litle after, Praesident probati quique seniores, &c. Now at these generall meetings, some Priests or Elders do preside, which have attained unto that honour not by money, but by the good report that they have gotten in the Church. And if there be a poore-mans Boxe, every one cast in somewhat men∣strua die, at least once a moneth, according as they would, and as they were able.

Thus he describes the forme of their publicke meetings: but that such meetings

were then used amongst them, on the Sunday onely, that he doth not say. Nor can we learne by him or by Iustin Martyr, who describes them also either how long those meetings lasted, or wheth••r they assembled more then once a day, or what they did after the meetings were dissolved. But sure it is, that their Assemblies held no lon∣ger then our Morning service; that they met onely before noone, for Iustin saith, that when they met they used to receive the Sacrament; and that the service being done, every man went againe to his daily labours. Of all these I shall speake hereafter.* 1.112 Onely I note it out of Beza, that hitherto the people used not to forbeare their labours, but while they were assembled in the Congregation: there being no such dutie enjoyned amongst them, neither in the times of the Apostles, nor after, many yeares, not till the Emperours had embraced the Gospell, and therewith published their Edicts to enforce men to it. But take his words at large for the more assurance. Vt autem Christi∣ani eo die à suis quotidianis laboribus abstiner••nt, praeter idtemporis quod in coetu ponebatur, idneque illis Aposto∣licis temporibus mandatum, neque pri••s fuit observatum, quam id à Christianis Imperatoribus, ne quis a rerum sa∣crarum meditatione abstraharetur, & quidem non it a prae∣cise observatum. Which makes it manifest that the Lords day was not taken for a Sabbath day in these three first Ages. But for Tertullian where I left, note that I ren∣dred seniores, by Priests or Elders, because I thinke his meaning was to render the Greeke Presbyter, by the La∣tine senior. For that he should there meane lay-elders, as some men would have it, is a thing impossible: consi∣dering that he tels us in another place, that they received the Sacrament at the hands of those, that did preside in the assemblies.* 1.113 Eucharistiae Sacramentum non de aliorum manu, quam de Praesidentium sumimus; and therefore sure they must be Priests, that so presided.

(9) Proceed we next to Origen, who flourished at the ••ame time also. Hee being an Auditor of Clemens, in

the schooles of Alexandria, became of his opinions too in many things: and amongst others in dislike of those selected festivals which by the Church were set apart, for Gods publicke service.* 1.114 Dicite mihi vos qui festis tan∣tum diebus ad Eccles. convenitis, coeteri dies non sunt festi, non suntdies Domini? Indaeor•••• est dies certos & raros ob∣servare solennes &c. Christiani omni die carnes agni come∣dunt, i.e. carnes verbi Dei quotidie sumūt.

Tel me, saith he, you that frequent the Church on the feast dayes onely, are not all dayes festivall? are not all the Lords? It ap∣pertaines unto the Iews to observe dayes, and festivals: the Christians every day eate the flesh of the Lambe, i.e. they every day do heare the Word of God. And in another place,* 1.115 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. He truly keepes the festi∣vals, that performes his dutie, praying continually, and offering every day the unbloudy sacrifice in his prayers to God. Which whosoever doth, and is upright in thought, word, and deed, adhering alwayes unto God, our naturall Lord;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every day is to him a Lords day. It seemes too, that he had his de∣sire, in part: it being noted by the Mandeburgians, that every day there were assemblies in Alexandria, where he lived, for hearing of the word of God. Et de collectis quotidie celebratis in quibus praedicatum sit verbum Dei, Hom. 9. in Isa. significare videtur, as they note it from him. Indeed the Proem to his severall Homilies, seeme to intimate, that if they met not every day, to heare his Le∣ctures; they met very often. But being a learned man, and one that had a good conceit of his owne abilities, he grew offended that there was not as great resort of peo∣ple every day, to heare him; as upon the Festivals. Of Sunday there is little doubt, but that it was observed a∣mongst them: and so was Saturday also, as we shall see hereafter out of Athanasius. Of Wednesday and Friday it is positively said by S••crates,* 1.116 that on them both the Scrip∣tures

were read openly, and afterwards expounded by the Doctors of the Church; and all things done appointed by the publicke Liturgie, save that they did not use to re∣ceive the sacrament. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And this, saith he, was the old in Alexandria: which he confirmes by the practi••e of Origen, who was accusto∣med, as he tells us, to preach upon these dayes to the Congreg••••ion. Tertullian too takes speciall notice of these two dayes, whereof consult him in his booke adv. Psychicos.

(10) About the middle of this Centurie, did Saint Cyprian live, another Af••ican: and he hath left us some∣what, although not much, which concernes this busines. Aurelius,* 1.117 one of excellent part••, was made a Reader in the Church, I thinke of Carthage: which being very wel∣come newes to the common people, Saint Cyprian makes it ••••wne unto them; and withall lets them understand, that Sunday was the day appointed for him to begin his Ministerie. Et quoni••m semper gaudium properat, nec mera ferre potest laetitia, dominico legit. So that as Sunday was a day, which they used to meet on; so reading of the Scripture, was a speciall part of the Sundayes exercise. Not as an exercise to spend the time, when one doth wait for anothers comming, till the assemblie be com∣plete; and that without or choice or stint appointed by determinate order; as is now used both in the French and Belgicke Churches: for what need such an eminent man, as Aurelius was, be taken out with so much expectation, to exercise the Clarks, or the Sextons dutie. But it was used amongst them then, as a chiefe portion of the service which they did to God; in hearkening reverently unto his voice: It being so ordered in the Church, that the whole Bible or the greatest part thereof,* 1.118 should be read o∣ver once a yeare. And this, that so the Ministers of the con∣gregation, by often reading and meditation of Gods Word, be stirred up to godlinesse themselves, and be the more able

to•• exhort other; by wholesome doctrine, and to conf••te them that were Adversaries to the truth: as that the people by daily hearing of the Scriptures, should profit more and more in the knowledge of God, and be the more inflamed with the love of his true Religion. Nor for the duties of the people, on this day, in the Congregation, as they used formerly to heare the Word, and receive the Sacraments, and to powre forth their soules to God in affectionate prayers:* 1.119 so much about these times, viz. in Ann. 237. it had beene appointed by Pope Fabian, that every man and woman should on the Lords day bring a quantitie of bread and wine, first to be offered on the Altar, and then distributed in the Sacrament. A thing that had beene done before, as of common course; but now exacted as a duty: for the neglect whereof Saint Cyprian chides with a rich widdow of his time, who neither brought her offering, nor otherwise gave any thing to the poore-mans Boxe, and therefore did not keepe the Lords day,* 1.120 as she should have done. Locuples & dives dominicum celebrarete cre∣dis, quae Corbonam omnino non respicis, quae in Dominicum (here he meanes the Church) sine sacrificio venis, quae par∣tem de sacrificio, quod pauper obtulit, sumis. In after times this custome went away by little and little; instead of which it was appointed by the Church, and retained in ours, that Bread and Wine for the Communion, shall bee provided by the Churchwardens at the charge of the Pa∣rish. I should now leave Saint Cyprian here,* 1.121 but that I am to tell you first, that he conceives the Lords day to have beene prefigured in the eight day, destinate to circum••i∣sion. Which being but a private opinion of his owne; I rather shall referre the Reader unto the place, then re∣peate the words. And this is all, this Age affords me in the present search.

(11) For other holy dayes by the Church, for Gods publicke service, those three Centuries precedent; besides the Lords day, or the Sunday, which came every weeke,

Origen names the Good Friday as we call it now,* 1.122 the Pa∣rasceve, as he cals it there; the feast of Easter and of Pen∣te••ost. Of Easter we have spoke already. For Pentecost or Whitsontide, as it began with the Apostles, so it conti∣nues till this present, but not in that solemnitie which be∣fore it had. For antiently not that day onely, which wee call Whitsunday, or Pentecost 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but all the fiftie dayes, from Easter, forwards, were accounted holy; and solemnized with no lesse observation, then the sundayes were: no kneeling on the one, nor upon the other; no fasting on the one, nor upon the other. Of which dayes, that of the Ascention, or Holy-Thursday being one; be∣came in little time to be more highly reckoned of then all the rest: as we shall prove hereafter out of Saint Austin. But for these 50. dayes aforesaid,* 1.123 Tertullian tels us of them, thus: Die Dominico jejunium nefas ducimus, vel de geniculis adorare; Eadem immunitate a die Pasehae in Pente••osten gaudemus: which makes both alike. Which words if any thinke too short, to reach the point, he tels us in another place, that all the Festivals of the Gentiles, contained not so many dayes as did that one.* 1.124 Excerpe singulas solennitates nationum, & in ordinem texe, Pente∣costen implere non poterunt. The like he hath also in his booke adv. Psychicos: the like Saint Hierom. ad Lucinum; the like Saint Ambrose, or Maximus Taurinens. which of the two soever it was, that made those Sermons, Serm. 60. 61. In which last it is said expresly of those fifty daies, that every one of them, was instar Dominicae, and qualis est Dominica, in all respects nothing inferiour to the Lords day. And in the Comment on Saint Luke (which questionlesse was writ by Ambrose) cap. 17. l. 8. it is said expresly, Et sunt omnes dies tanquam Dominica, that every day of all ••he fiftie, was to be reckoned of no other∣wise, in that regard▪ especially, then the Sunday was. Some footsteps of this custome yet remaine amongst us, in that we fast not either on S. Marks Eve, or on the Eve

of Philip and Iacob, happening within the time. The fast of the Rogation week•• was after instituted, on a parti∣cular, and extraordinarie occasion. Now as these festivals of Easter and of Whitsontide, were instituted in the first age or Centurie, and with them those two dayes atten∣dant, which we still retaine; whereof see Austin de Civit. Dei, li. 22. ca. 8. & Myssen in his first Hom. de Paschate, where Easter is expresly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the three-dayes-••east: so was the feast of Christs nati∣vitie ordained or instituted in the second, that of his in∣carnation in the third. For this we have an Homilie of Gregory surnamed Tha••maturg••s, who lived in An. 230, entituled De annunciatione B. Virginis, as we call it now. But being it is questionable among the learned, whether that Homilie be his, or not: there is an Homilie of Atha∣nasius on the selfe same argument, (he lived in the be∣ginning of the following Centurie) whereof there is no question to be made at all. That of the Lords nativitie, began if not before, in the second Age. Theophilus C••sa∣riens. who lived about the times of Commodus and Seve∣rus the Romane Emperours, makes mention of it; and sixeth it upon the 25. of Decemb. as we now observe it. Natalem Domini, quocunq••e die 8. Calend. Ianuar. ve∣nerit, celebrare debemus, as his owne words are. And af∣ter, in the time of Maximinus which was one of the last great persecutours,* 1.125 Nicephor••s tels us, that In ipso natalis Dominici die, Christianos Nicemediae festivitatem cele∣brantes, succens•• templ•• concremavit; even in the very day of the Lords nativitie, he caused the Christians to be burnt at Nicomedia, whilest they were solemnizing this great feast within their Temple. I say this Great Feast, and I call it so on the authoritie of Beda, who reckoneth Christmas,* 1.126 Easter, and Whitsontide, for majora solennia, as they stil are counted. But before Bede it was so thought over all the Church: Chrysostome calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mother or metropolis of all other feasts.

And before him Pope Fabian,* 1.127 whom but now we spake of, ordained that all lay-men should communicate at least thrice a yeare, which, was these three festivals. Etsi non frequentius, saltem ter in Anno Laici homines communi∣cent, &c. in Pascha & Pentecoste, & Natali Domini. So quickly had the Annuall got the better, of the week∣ly Festivalls. According to which ancient Canon, the Church of England hath appointed that every man com∣municate at lest thrice a yeare; of which times, Easter to be one.

(12) Before we end this Chapter, there is one thing yet to be considered, which is the name wherby the Chri∣stians of these first Ages, did use to call the day of the re∣surrection; and consequently the other dayes of the week, according as they found the time divided. The rather be∣cause some are become oftended, that wee retaine those names amongst us, which were to us commended by our Ancestours, and to them, by theirs. Where first we must take notice, that the Iewes in honour of their Sabbath, u∣sed to referre their times to that; distinguishing their dayes by Prima Sabbati, Secunda Sabbati, and so untill they came to the Sabbath it selfe: as on the other side the Gentiles, following the motions of the Planets, gave to each day the name of that particular Planet, by which the first houre of the day was governed, as their Astrologers had taught them, Now the Apostles being Iewes, retai∣ned the custome of the Iewes; and for that reason called that day on which our Saviour rose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, una sabbati, the first day of the week, as our English reads it. The Fathers, many of them followed their example. Saint Austin thereupon calls Thursday, by the name of quintum sabbati, Epist. 118, and so doth venerable Beda, hist. lib. 4. c. 25. Saint Hierome, Tuesday, tertium sabbati, in Epi∣taph. Paulae; Tertullian Friday, by the old name, paras∣ceve l. 4. advers. Marcion. Saturday they called general∣ly the Sabbath; and Sunday, sometimes dies solis, and is

sometimes Dominicus.* 1.128 Pope Silvester, as Polydore Vir∣gil is of opinion, va••orum deorum memoriam abhorrens, hating the name and memory of the Gentile-Gods, gave order that the dayes should be called by the name of F••∣riae; and the distinction to be made by Prima feria, secun∣da feria, &c. the Sabbath and the Lords day holding their names, and places, as before they did. Hence that of H••∣norius Augustodunensis; Hebraeinominant dies suos, una vel prima sabbati,* 1.129 &c. Pagani sic, dies solis, Lunae, &c. Christiani vero sic dies nominant, viz. Dies Dominicus, feria prima, &c. Sabbat••m. But by their leaves, this is no universall rule; the Writers of the Christian Church no•• tying up their hands so strictly, as to give the dayes what names they pleased: Save that the Saturday is called a∣mongst thē by no other name, then that which formerly it had, the Sabbath. So that when ever, for a thousand years, and upwards, wee meet with sabbatum, in any Writer of what name soever it must be und••rstood of no day but Saturday. As for the other day, the day of the resurrecti∣on, all the Evangelists, and Saint Paul, take notice of no other name, then of the first day of the weeke. S. Iohn, and after him Ignatius, call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords Day. But then again, Iustin Martyr for the second Century doth in two severall passages call it no otherwise then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sunday, as then the Gentiles called it, and we call it now: and so Ter••••ullian for the third, who useth both, and calls it sometimes diemsolis, and sometimes Domini∣cum, as before was said. Which questionlesse neither of them would have done, on what respect soever, had it been ••ither co••trary to the Word of God, or scandalous unto his Church. So for the after ages▪ in the Edicts of Constantine, V••lentinian, Valens, Gratian, Honorius, Ar∣cadius, Thendosius, Christian Princes all, it hath no other name then Sunday, or dies solis: and m••••y faire yeares after them, the Synod held at Dingulafinum in the lower Bavaria, Anno 772, calls it plainly Sunday; Festo die solis

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CHAP. III.

That in the fourth Age from the time of Constantine to Saint Austine, the Lords day was not taken for a Sab∣bath day.

(1) The Lords day first established by the Emperour Constantine. (2) What labours were permitted, and what restrained on the Lords day, by this Emperours Edict. (3) Of other holy dayes, and Saints dayes, instituted in the time of Constantine. (4) That weekely other dayes, par∣ticularly the Wednesday and the Friday, were in this Age, and those before appointed for the meetings of the Congre∣gation. (5) The Saturday as highly honoured in the Ea∣sterne Churches, as the Lords day was. (6) The Fathers of the Easterne Churches, cry downe the Iewish Sabbath, though they held the Saturday. (7) The Lords day not spent wholy in religious exercises; and what was done with that part of it, which was left at large. (8) The Lords day, in this Age, a day of feasting: and that it hath beene alwayes deemed haereticall, to hold fasts thereon (9) Of recreati∣on on the Lords day: and of what kind those dancings were, against the which the Fathers enveigh so sharpely. (10) Other Imperiall Edicts about the keeping of the Lords day, and the other holy daies. (11) The Orders, at this time in use, on the Lords day, and other dayes, of publick

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meeting, in the Congregation. (12) The infinite differences betweene the Lords day, and the Sabbath.

(1) HItherto have we spoken of the Lords day, as taken up by the common consent of the Church: not instituted or esta∣blished by any text of Scrip∣ture, or Edict of Emperour, or decree of councell; save that some few particular Counsels did reflect upon it, in the point of Easter. In that which followeth, wee shall finde both Emperours and Co••ncels very frequent, in ordering things about this day, and the service of it. And first wee have the Emperour Constantine, who being the first Christian Prince that publickely profest the Gospell; was the first also that made any law about the keeping of the Lords day or Sunday.* 1.130 Of him E••sebi••s tells us, that thinking that the chiefest and most proper day, for the de∣votion of his subjects, he presently declared his pleasure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that every one who lived in the Roman Empire, should take their ease, or rest, in that day weekely, which is instituted to our Saviour. Now where the souldiers in his campe were partly Christians, and partly the Gentiles: it was permitted unto them who professed the Gospell, upon the Sunday, so he calls it, freely to goe unto the Churches, and there offer up their prayers to Almighty God. But such as had conti∣nued still in their auntient errours, were ordered to as∣semble in the open fields, upon those dayes and on a sig∣nall given, to make their prayers unto the Lord, after a

forme by him prescribed. The forme being in the La∣tine tongue, was this that followeth. Te solum Deum agnoscimus,* 1.131 te regem profitemur, te adjutorem invocamus, per te victorias consecuti sumus, per te hostes superavimus, a te & praesentem felicitatem consecutos fatemur, & futu∣ram adepturos speramus: tui omnes supplices sumus, a te∣petimus, ut Constantinum Imperatoren no strum una cum piis ejus liberis, quam diutissime nobis salvum & victorem `con∣serves.

In English, thus. We doe acknowledge thee to be the onely God, we confesse thee to be the King, we call upon thee as our helper and defender: by thee alone it is that we have got the victory, and subdued our enemies, to thee as we referre all our present happinesse, so from thee also do we expect our future. Thee therefore we beseech, that thou wouldest please to keepe in all health and safety, our noble Emperour Constantine, with his hopefull progeny.

Nor was this onely to be done in the fields of Rome, in patentibus subur∣biorum campis, as the Edict ranne: but after by another proclamation he did command the same over all the Provinces of the Empire.* 1.132 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eusebius hath it. So naturall a power it is in a Christian Prince, to order things about religion; that he not onely tooke upon him to command the day, but also ••o prescribe the service; to those I meane who had no ••ublicke Liturgie, or set forme of Prayer.

(2) Nor did he onely take upon him to command or appoint the day, as to all his subjects; and to prescribe •• forme of prayer, as unto the Gentiles: but to decree what workes should be allowed upon it, and what in∣termitted. In former times, though the Lords day, had got the credit, as to be honoured with the publicke mee∣tings of the Congregation; yet was it not so strictly kept, no not in time of Divine service, but that the publicke magistrates, Iudges and other Ministers of state, were to attend those great imployments they were called un∣to,

without relation to this day, or cessation on it, and so did other men that had lesse employments, and those not so necessary. These things this pious Emperour ta∣king into consideration, and finding no necessity, but that his Iudges and other publicke ministers might attend Gods service on that day; at least not bee a meanes to keepe others from it: and knowing that such as dwelt in Citties had sufficient leisure to frequent the Church, and that Artificers without any publicke discommodity, might for that time forbeare their ordinary labours: hee ordered and appointed, that all of them, in their severall places should this day lay aside their owne businesse, to attend the Lords. But then withall con••idering, that such as followed husbandry, could not so well neglect the times of seede and harvest, but that they were to take ad∣vantage of the fairest and most seasonable weather, as God pleased to send it; he left it free to them to follow their affaires on what day soever: lest otherwise they might lose those blessings, which God in his great bounty had bestowed upon them. This mentioned in the very Edict he set forth about it. First for his Iudges, Citizens or inhabitants of the greater townes, and all Artificers therein dwelling. Omnes Iudices,* 1.133 urbanaeque plebes, & cunctarum artium officia, venerabili die Solis quiescant. Next for the people of the Country, Rure tamen positi, libere licenterque agrorum culturae inserviant, quo∣niam frequenter evenit, ut non aptius alio die, frumenta sul∣cis, vinea scrobibus mandentur. And then the reason of this followes▪ Ne occasione moment••, pereat commoditas 〈◊〉〈◊〉 provisione concessa. This Edict did beare date, in the Nones of March, Anno 321, being the 11 yeare of that Princes Empire: and long it did not stand, till hee himselfe was faine to explaine his meaning in the first part of it. For whereas hee intended onely to restraine lawsuites, and contentious pleadings, as being unfit for such a day: his Iudges and like officers finding a generall restraint in the law or Edict, durst not ingage themselves

in the Cognizance of any evill cause what ever; no not so much as in the Manumission of a Bondslave. This comming to the Emperours notice, who was a friend of liberty, and could not but well understand, how accep∣table a thing it was to God, that workes of charity and mercy should not be restrained on any dayes: it pleased him to send out a second Edict, in the Iuly following, directed to Elpidius, who was then Praefectus Praetorio, as I take it; wherein hee authorized his Ministers to performe that Office, any thing in the former Law, unto the contrary notwithstanding. For so it remaines,* 1.134 Sicut indignissimum videbatur diem Solis venerationis suae cele∣brem, altercantibus jurgijs & noxijs partium contentioni∣bus occupari; ita gratum est & jucundum eo die, quae sunt maxime votiva, compleri. Atque ideo emancipandi & ma∣numittendi, die festo, cuncti licentiam habeant, & super his rebus Acta non prohibeantur. So that not onely husbandry was permitted, in small Townes and Villages; but ma∣numission being a meere civill Act and of no small care, many was by him suffered and allowed in the greater Citties. The first great worke done by the first great Christian Prince, was to declare his royall pleasure about this day; what things he thought most proper to permit, and what to disallow upon it, teaching all other Kings and Princes which have since succeeded, what they should also doe on the same occasion.

(3) Nor did this pious Prince confirme and regulate the Lords day onely: but unto him we are indebted for many of these other Festivalls, which have beene fince obferved in the Church of God. It had beene formerly a custome in the Christian Church, carefully to observe the times and dayes of their departure, who had prefer∣red the Gospel before their lives, and suffered many tor∣ments, and at last death it selfe, for the faith of Christ.* 1.135 The Church of Smyrna (and that's the highest we neede goe) testifieth in an Epistle writ ad Philomelienses, that they did celebrate the day, wherein their Reverend Bi∣shop

Polycarp did suffer Martyrdome with joy and glad∣nesse, and an holy Convocation. This was in Anno 170. or there abouts. And in the following Age, S. Cyprian taking notice of such men as were imprisoned for the testimony of a good conscience, appointed that the dayes of their decease should be precisely noted, that so their me∣mories might be celebrated with the holy Martyrs.* 1.136 De∣nique & dies eorum quibus excedunt, annotate, ut commemo∣rationes eorum inter memorias martyrum celebrare possi∣mus, as there he hath it. But hitherto they were onely bare memorialls, (for more they durst not doe in those times of trouble) their sufferings onely ••ignified to the Congregation: and that they did unto this end, that by exhibiting the people their infinite indurances for the truth and testimony of Religion, they also might bee nourished in an equall constancie. After, when as the Church was in perfect peace, it pleased the Emperour Constantine to signifie to all his Deputies a••d Leivte∣nants in the Roman Empire,* 1.137 that they should have a care to see those the memorialls of the Martyrs duly honou∣red; and solemne times or Festivalls to be appointed in the Churches, to that end and purpose. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And though these Festivalls and Saints dayes became not forthwith common over all the world; but were observed in those parts chiefly, wherein the memorie of the Saint or Mar∣tyr, was in most esteeme; in which respect Saint Hie∣rome calls them,* 1.138 tempora in honore Martyrum pro diversa regionum varietate constituta: yet in a little tract of time, such of them as had beene most eminent, as the Apostles and Evangelists, were universally received and celebra∣ted, even as now they are. I say as now they are, as they are now observed in the Church of England;* 1.139 and this I say upon the credit and authority of Theodoret. Who, though hee gives another reason and originall of these institutions, informes us of these Festivalls that they were modestae, castae, temperantia plenae, performed with

modestie, chastitie and sobrietie: not as the Festivalls of the Gentiles were, in excesse and riot. And not so onely, but he affirmes this of them, divinis canticis personantis, sacrisque sermonibus audiendis intentae, that they were solemnized with spirituall Hymnes, and religious Ser∣mons: and that the people used to emptie out their soules to God in fervent and affectionate Prayers, non sine lachry∣mis & suspirijs, even with sighes and teares. As for Theodoret, he lived and flourished in the yeare 420. and speakes of these Festivalls (S. Peter and S. Thomas and S. Paul, with others which he names particularly) as things which had beene setled and established a long time be∣fore: and therefore could not be much after the time of Constantine, who dyed not till the up yeare 341. or thereabouts. As for the eighth booke de Martyrib. Where this passage is, it is the 12. of those entituled de curandis Graec. affect. And howsoever some exception hath beene made against them, as that they were not his, whose names they carry: yet finde I no just proofe there∣of amongst our Criticks.

(4) Now as the Emperour Constantine did adde the Annuall Festivalls of the Saints unto those other Anniversarie feasts, which formerly had beene observed in the Christian Church: so by his royall edict did he settle and confirme those publicke meetings, which had beene formerly observed on each Friday weekely; the Wednesday standing on the same Basis, as before it did, which was the custome of the Church.* 1.140 Eusebius having told us of this Emperours Edict about the honouring of the Sunday, addes, that he also made the like about the Friday: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as that Author hath it. Sozomen addes, that he enjoyned also the like rest up∣on it, the like cessation both from iudicature,* 1.141 and all other businesses: and after gives this reason of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hee honoured the one, saith he, as being the day of our Redeemers resurrection,

the other, as the•• day of our Saviours passion. So for the practise of the Church in the following times, that they used other dayes besides the Sundayes, is evident by ma∣ny passages of Cyrill of Hierusalem, where hee makes mention of the Sermon preached the day before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his owne Language; Catech. orat. 7. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the morrow after the Lords day, Cat. 14. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Catech. Mystag. 2. The like is very frequent in S. Ambrose also. Hesterno die de fonte disputavimus, De Sacram. lib. 3. cap. 1. Hesternus noster sermo ad sancti altaris sacramentum deductus est. lib. 5. cap. 1. and in other places. The like in Crysostome as in many other places; too many to bee pointed at in this place and time; so in his 18. Hom. on the 3. of Gen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. But this perhaps was onely in respect of Lectures, or Expositions of the Scriptures, such as were often used in the greater Cit∣ties, where there was much people, and but little busi∣nesse: for I conceive not that they met every day in these times to receive the Sacraments. Of Wednesday and of Friday, it is plaine they did, (not to say any thing of the Saturday till the next Section.)* 1.142 S. Basil names them all together. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,&.

It is saith he, a profitable and pious thing, every day to communicate and to participate of the blessed body and blood of Christ our Saviour; he having told us in plaine termes, that Whosoever eateth his flesh, and drinketh his blood, hath eternall life. We notwithstanding doe com∣municate but foure times weekely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. on the Lords day,

the Wednesday, the Friday and the Saturday, unlesse on any other dayes the memory of some Mar∣tyr be perhaps observed.* 1.143 Epiphanius goeth a little fur∣ther, and he deriveth the Wednesdayes and the Fridayes Service even from the Apostles, ranking them in the same Antiquity, and grounding them upon the same au∣thority, that he doth the Sunday. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Onely it seemes the differenc•• was, that where∣as formerly it had beene the custome not to administer the Sacrament on these two dayes (being both of them fasting dayes, and so accounted long before) untill to∣wards evening: It had beene changed of late and they did celebrate in the mornings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as on the Lords day was accustomed. Whether the meetings on these dayes were of such antiquity as Epiphanius saith they were, I will not meddle. Certaine it is that they were very antient in the Church of God; as may ap∣peare by that of Origen and Tertullian before remem∣bred. So that if wee consider eyther the preaching of the word, the ministration of the Sacraments, or the publicke Prayers: the Sunday in the Easterne Churches had no great prerogative above other dayes, especially above the Wednesday and the Friday, save that the mee∣tings were more solemne, and the concourse of people greater than at other times, as it is most likely. The footesteps of this antient custome are yet to be observed in this Church of England; by which it is appointed that no Wednesdayes and Fridayes weekely,* 1.144 though they be not holy dayes, the Minister at the accustomed houres of Service s••all resort to Church, and say the Letanie pre∣scribed in the Booke of Common prayer.

(5) As for the Saturday, that retained its wounted credit in the Easterne Church; little inferiour to the Lords day, if not plainely equall: not as a Sabbath, thinke not so; but as a day designed unto sacred meetings. The Constitutions of the Apostles, said to be writ by Cle∣mens, one of Saint Peters first successours in the Church of Rome, appoint both dayes to be observed as solemne Festivalls; both of them to be dayes of rest: that so the servant might have time to repaire unto the Church, for his education.* 1.145 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ So the Constitution. Not that they should denote

them wholy unto rest from labour; but onely those se•• times of both, which were appointed for the meetings of the Congregation: Yet this had an exception too, the Saturday before Easter day,* 1.146 whereupon Christ rested in the Grave, being exempt from these assemblies, and de∣stinated onely unto griefe and fasting. And though these constitutions in all likelihood were not writ by Clemens, there being many things therein, which could not be in use of a long time after: yet ancient sure they were, as being mentioned in Epiphanius;* 1.147 and as the Cardinall con∣fesseth, à Graecis veteribus magni factos, much made of by the ancient Graecians, though not of such authoritie in the Church of Rome. How their authoritie in this point is countenanced by Ignatius, we have seene already: and wee shall see the same more fully, throughout all this Age. And first, beginning with the Synod, held in Lao∣dicea,* 1.148 a towne of Phrygia, Anno 314. there passed a Ca∣non, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, touching the reading of the Gospels, with the o∣ther Scriptures upon the Saturday, or Sabbath: that in the time of Lent,* 1.149 there should be no oblation made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but on the Saturday, and the Lords day onely; neither that any Festivall should be then observed in memory of any Martyrs,* 1.150 but that their names onely should be commemorated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the Lords day and the Sabbaths. Nor was this onely the particular will of those two and thir∣ty Prelates that there assembled; it was the practise too of the Alexandrians. S. Athanasius Patriarch there, af∣firmes that they assembled on the Sabbath dayes, not that they were infected any whit with Iudaisius, which was farre from them;* 1.151 but that they came together on the Sabbath day, to worship Iesus Christ the Lord of the Sabbath▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Father hath it. So for the Church of Millaine, which as before I said, in some certaine things followed the Churches of the East; it

seemes the Saturday was held in a farre esteeme, and joy∣ned together with the Sunday. Crastino die & Sabbato,* 1.152 & dominico, de orationis ordine dicemus, as S. Ambrose hath it. And probablie his often mention of hesternus dies remembred in the former Section, may have relation to the joynt observance of these two dayes: and so may that which is reported then out of S. Chrysost. and S. Cy∣ril, Easterne Doctors both.* 1.153 Sure I am Socrates counts both dayes for weekely Festivalls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that on them both the Congregation used to be assembled, and the whole Liturgie performed. Which plainely shewes, that in the practise of those Churches they were both regarded, both alike obser∣ved. Gregory Nyssen speakes more home and unto the purpose. Some of the people had neglected to come un∣to the Church upon the Saturday; and on the Sunday he thus chides and rebukes them for it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.154 &c. with what face, saith the Father, wilt thou looke upon the Lords day, which hast dishonoured the Sabbath, knowest thou not that these dayes are sisters, and that who ever doth despise the one, doth affront the other?

Sisters indeed, and so accounted in those Churches, not onely in regard of the publicke meetings, but in this also that they were both exempt from the Lenten Fast; of which, more annon. In the meane time, we may remember how Saturday i•• by S. Basil made one of those foure times, whereon the Christians of those parts did assemble weekely to receive the Sacrament, as before wee noted. And finally it is sayd by Epiphanius, that howsoever it was not so in the Isle of Cyprus, which it seemes held more correspondence with the Church of Rome, than those of Asia;* 1.155 Yet in some places, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ they used to celebrate the holy Sacrament, and hold their publicke meetings on the Sabbath day: So as the difference was but this, that whereas in the Easterne and Westerne Churches

severall dayes were in commission for Gods publike ser∣vice: the Lords day, in both places, was of the Quorum, and therefore had the greater worship, because more businesse.

(6) They held their publike meetings on the Sabbath day, yet did not keepe it like a Sabbath. The Fathers of this learned age knew that Sabbath had beene abrogated, and profest as much. The Councell of Laodicea before remembred, though it ascribe much to this day, in re∣ference to the Congregations then held upon it: yet it condemnes the Romish observations of the same. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. It is not fit for Christians, ••aith the 29. Canon, to Iudaize, and doe no manner of worke on the Sabbath dayes, but to pursue their ordinarie labours on it. Conceive it so farre forth, as they were no impediment to the publike meetings then appointed. And in the close of all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If any should be found so to play the Iewes, let them be Anathema. So Athanasius, though he defend the publike meetings on this day, stands strong∣ly notwithstanding for the abrogation of the Iewish Sab∣bath. Not on the by, but in a whole discourse, writ and continued especially for that end and purpose, entituled De Sabbato & circumcisione. One might conjecture by the title, by coupling of these two together, what his meaning was; that he conceived them both, to be of the same condition. And in his homily De semente, he tels us of the New-moones and Sabbaths, that they were vshers unto Christ, and to be in authoritie till the master came. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Master being come, the Vs••er grew out of all imployment, the Sunne once risen, the lampe was darkened.* 1.156 Two other of the Fathers which have said as much, and whereof we have spoken in a place more proper; adde Nanianz. Orat. 43. S. Cyril of Hierusalem, Cat. 4. and Epiphanius in the confutation

of those severall hereticks, that held th•• Sabbath for a ne∣cessary part of Gods publike worship; and to be now observed, as before it was. Of which kinde, over and a∣bove the Ebionites and Cerinthians, which before wee spake of, were the Nazaraei, in the second Century, who, as this Epiphanius tells us, differed both from the Iew and Christian. First, from the Iew, in that they did beleeve in Christ, next from the Christian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that they still retaine the law, as Circumcision, and the Sabbath, and such things as those. And these I have the rather noted in this place and time, as being, so Saint Austine tels us,* 1.157 the Ancestors or Originall of the Symmachiani, who held out till this very Age, and stood as much for Sabbaths and legall ceremonies, as their founders did: whereof consult S. Ambrose preface to the Galatians. Now as these Nazarens or Symmachiani, had made a mixt religion of Iew and Christian;* 1.158 so did another sort of heretickes in these present times, contrive a miscel∣lanie of the Iew and Gentile: Idols and sacrifices they would not have, and yet they worshipped the fire and candle. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Sabbath also they much reverenced, and stood upon the difference of uncleane and cleane, yet by no meanes would be endu∣ced to like of Circumcision. These they called Hypsistarij; or rather so those doughty fellowes pleased to call themselves. Adde here that it was counted one of the great dotages of Appollinaris, and afterwards of all his sect, viz. that after the last resurrection every thing should be done againe,* 1.159 according to the former law: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That we should be circumcised, and observe the Sabbath, and absteine from meates, and offer sacri∣fice, and finally of Christians become Iewes againe. Then which saith Basil, who reports it, what can bee more absurde, or more repugnant to the Gospel. By which it is most plaine and certaine, that though the

Christians of the East, retained the Saturday for a day of publicke meeting; yet they did never meane it to bee a Sabbath; reckoning them all for heretickes that so ob∣served it.

(7) Next let us looke upon the Sunday, what they did on that. For though it pleased the Emperour, by his royall edict to permit workes of husbandry in the Country and manumissions in the Citties, on that sacred day: yet probably there were some pure and pious soules, who would not take the benefit of the declaration; or thinke themselves beholding to him for so injurious and pro∣fane a dispensation. This we will search into exactly, that so the truth may be discovered. And first beginning with the Councell of Eliberis, (a Towne of Spaine) in the beginning of this Age, it was thus decreed. Si quis in civitate positus,* 1.160 per tres dominicas ecclesiam non accesserit tanto tempore abstineat, ut correptus esse videatur. If any inhabitant of the Citties absent himselfe from Church, three Lords dayes together, let him be kept as long from the holy Sacrament, that he may seeme corrected for it. Where note, Si quis in civitate positus, the Cannon reach∣eth, unto such onely, as dwelt in Citties, neere the Church, and had no great businesse: those of the Coun∣try being left unto their husbandry, and the like affaires; no otherwise than in the Emperours Edict, which came after this. And in the Councell of Laodicea, not long after,* 1.161 which cleerely gave the Lords day place before the Sabbath; it is commanded that the Christians should not Iudai••e on the Sabbath day, but that they should preferre the Lords day before it, and rest thereon from labour, if at least they could, but as Christans still. The Canon is im∣perfect as it stands in the Greeke text of Binius edition; no sense to be collected from it. But the translation of Dionysius Exiguus, which he acknowledgeth to be more neere the Greeke, then the other two, makes the meaning up. Diem dominicum praeferentes ociari oportet, si mod•• possint. And this agreeably both unto Zonar as and Balsa∣mon,

who doe so expound it, and saw no doubt the truest and most perfect copies. Thus then saith Zonaras. It is ap∣pointed by this Canon, that none abstaine from labour on the Sabbath day, which plainely was a Iewish custome; and an anathema layed on those who offend herein.* 1.162

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c but they are wil∣led to rest from labour on the Lords day, in honour of the resurrection of our Lord and Saviour. But here we must observe that the Cannon addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in case they may. For by the civill law, it is precisely ordered, that every man shall rest that day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hindes and husband-men excepted.

His rea∣son is the very same, with that expressed before in the Emperours Edict. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For unto them it is permitted to worke and tra∣vaile on that day, because perhaps if they neglect it, they may not finde another day so fit and serviceable for their occasions. The like saith Balsamon, and more: but him we will reserve for the 12 Century at what time hee li∣ved.* 1.163 S. Hierome long time after this, tells us of his Egyp∣tian Monkes, diebus dominicis orationi tantum & lectioni∣bus vacare, that they designed the Lords day, wholly, un∣to prayer and reading of the holy Scriptures, and that they did the like upon other dayes, completis opusculis, when their taske was finished. This plainely shewes that it was otherwise with the common people. For what neede Hierome have observed it, as a thing notable in his Monkes, and peculiar to them; that they spent all the Lords day in religious exercises, had other men so done, as well as they. But Hierome tells us more than this of Paula, a most devout and pious woman, who lived in Bethlehem, accompanied with many Virgins and poore Widdowes, in manner of a Nunnery. Of whom he saith that every Lords day they repared to the Church of God: Et inde pariter revertentes instabant operi distribu∣to, & vel sibi vel coeteris vestimenta faciebant, and after their returne from thence they set themselves unto their

taskes which was the making garments for themselves or others: A thing which questionlesse so good a woman had not done, and much lesse ordered it to be done by others; had it beene then accounted an unlawfull Act. And finally S. Chrysostome, though in his popular di••∣courses he seeme to intimate to the people, that God from the beginning did insinuate to them, that they should set apart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one day in every weeke to his publicke worship, Hom. 10. in Gen. & that he calls upon them often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to destinate that one day, and that day wholy unto those imployments,* 1.164 as Hom. 5. in Mat. 1. yet hee confesseth at the last, that after the dismission of the Congregation, every man might ap∣ply himselfe to his lawfull businesse. Onely he seemes offended with them, that they went presently to the workes of their vocations assoone as they came out of the Church of God; and did not meditate on the Word de∣livered to them. Therefore he wooeth them unto this, that presently upon their comming home, they would take the Bible into their hands, and recapitulate with their wives and children, that which had beene delive∣red from the Word of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and afterwards to goe about their worldly businesses. As for the time appointed to these publicke exercises,* 1.165 it seemes not to be very long. Chrysostome in the place before remembred saith that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a very small portion of the day: Origen more precisely hath l••yd it out, and limited the same, ad unam aut duas horas ex die integro, but to an houre, or two at most;* 1.166 no great space of time. Nor indeede could they hold them long, the Sermons being most times excee∣ding short, as may appeare by those of the antient Fa∣thers, which are still extant in our hands, and the Litur∣gy not so full as now it is.

(8) Let it then goe for granted, that such as dwelt in populous Citties (for of the Husbandman there is no que∣stion

to be made) might lawfully apply themselves to their severall businesses, the exercises being ended, and the assembly broken up: may wee conceive it lawfull also for any man to follow his honest pleasures on the re∣mainder of that day; to feast it with his friends and neighbours, to dance, or sport, or to be merry in a civill manner. There is a little question of it; For feasting, first we must take notice, how execrable a thing it was alwayes held, to fast the Sunday: though some now place a great part of their piety in their fond abstinence on that day. In this respect Tertullian tells us touching the Chri∣stians of his time,* 1.167 that they did hold it an impiety to fast the Lords day: die dominico jejunium nefas esse ducimus, as before we noted. Such an impiety that the very Mon∣tanists, though otherwise frequent in their fasts, did yet except this day and the former Sabbath, out of their au∣sterities:* 1.168 as the same Author doth informe us adv. Psy∣chicos. What was Ignatius censure of the Sundayes Fast, we have seene already. In the declining of the third age arose the Manichees, and they revived the former dotage. Dominica jejunare non possumus, qui•• Manichaeos ob istius diei jejunia, merito damnamus. Wee fast not on the Lords day, saith S. Ambrose, but rather doe condemne the Ma∣nichees for fasting on it; Now what this Father sayd, he made good by practise.* 1.169 Baronius tells us out of Paulinus, that he did never dine but on the Saturday, the Sunday, or the memoriall of some Martyr: and that upon those dayes he did not onely cherish and releive the poore▪ sed & viri clarissimi exciperentur, but enterteined great persons, men of speciall eminence. Vincentius Deputie of Gaul, and Count Arbogastis, are there sayd by name to have beene often at his table upon those dayes before re∣membred: and doubt we not, but they had all things fit for such eminent persons. The like hath beene affirmed by S. Austin also:* 1.170 Die dominica jejunare scandalum est magnum, &c. It is a great offence or scandall to fast upon the Lords day, in these times especially, since the most

damnable heresie of the Manichees came into the world▪ who have imposed it on their followers, as the Law of God, and thereby made the Lords day fast the more abho∣minable. Now for an instance of his entertainements al∣so upon this day, see l. 22 de civitate dei. c. 8. This proba∣bly occasioned Pope Meltiades, who lived in the begin∣ning of this present Centurie, to publish a decree, Ne do∣minica, neve feria quinta jejunaretur, that no man should presume to fast upon the Sunday, or the Thursday, Not on the Sunday, as the day of the Resurr••••tion, to cry downe the Manichees: nor on the Thursday, as a day of speciall credit amongst the Gentiles, the better to comply with them in those perillous times.* 1.171 After arose up one E••tactus (for so I rather choose to call him with the learned Cardinall, than yeeld to Socrates, who falsly doth impute these follies unto E••stathius:) and he would fast the Sunday too; but on another ground, or pretence of abstinence.* 1.172 A folly presently condemned in a Provinciall Synod held at Gangra of Paphlagonia; wherein it was determined thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if any fasted on the Lords day on pretence of abstinence, he should be anathema. Next sprung up one Aerius, no good Sundayes man, but one that went not on so good a ground, as Eutactus did. He stood, good man, upon his Christian liberty, and needes must fast upon the Lords day, onely because the Church had determined o∣therwise.* 1.173 Of him S. Austin tells us in the generall, that hee cryed downe all setled and appointed fasts, and taught his fellowes this, that every man might fast as he saw occasion; ne videatur sub lege, lest else he should be thought to be under the Law. More punctually Epi∣phanius tells us,* 1.174 that to expresse this liberty, they used to fast upon the Sunday, and feast it (as some doe of late) upon the Wednesday and the Friday, antient fasting dayes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as that Author hath it. Adde that S. Austin tells us of this Aerius, that amongst other of his

heresies, he taught this for one, Presbyterum ab Episcopo nulla differentia discerni debere, that there should be no difference betweene Priests and Bis••ops; A pregnant evidence, that those who set themselves against the Hi••∣rarchie of the Church are the most likely men of all to overthrow all orders, in the civill state. Now as the Manichees did use to fast the Sunday, so were they there∣in imitated by the Priscillianists, manichaeorum simillimos, the very pictures of the Manichees,* 1.175 as S. Austin calls them, save that these last did use to fast on the Christmasse also, & therein went beyond their patterne. And this they did as Pope Leo tells us quia Christum dominum in vera hominis natura natum esse non credunt,* 1.176 because they would not be perswaded that Christ the Lord had tooke upon him our humane nature. To meete with these proude sectaries, for such they were, there was a councell called at Saragossa, Caesarea Augusta the Latines call it: where∣in the Fathers censured, and anathematized all such as fa∣sted on the Lords day, causa temporis, aut persuasionis, aut superstitionis; whether it were in reference unto any time,* 1.177 or misperswasion, or superstition. In reference unto any times, this seemes to make the Sundayes fast unlawfull in the time of Lent, and so it was accounted without all question. For this looke Epiphanius Expos. fid. Cathol. Num. 22. S. Ambr. de Elia & jejunio, cap. 10. S. Hierome epl. ad Lucinum. S. Chrysostome Hom. 11. in Gen. 2. In two of which Foure-fathers, Chrysostome and Ambrose, the Saturday is excepted also. S, Austin Epl. 86. Concil. Agathens▪ can. 12. Aurelianens. 4. can. 2. Humberti Resp. ad libellum Nicetae, and last of all Rupertus, who lived in the beginning of the 12.* 1.178 Centurie, to descend no lower;

who withall tells us, that from the first Sunday in Lent unto Easter day, are 42. dayes just, whereof the Church fasteth onely the 36. it being prohibited by the Canon to fast upon the day of the Resurrection. Vt igitur nostri solennit as jejunij dominico magis coapte∣tur exemplo, quatuor dies qui hanc d••minicam proecedunt,

superadditi sunt. Therefore, saith he▪ that the solem∣nity of our fast might come more neere the Lords ex∣ample; the 4 dayes which occurre betweene Shrove∣tuesday and the first Sunday in Lent,

were added to make up the number. But to come backe unto the times where before we left, partly in detestation of the here∣tickes before remembred, but principally in honour of the resurrection, the councell held at Carthage Anno 398 did decree it thus.* 1.179 Qui die dominico studiose jejunat, non credatur Catholicus, that he which of set purpose did fast the Sunday, should be held no Catholicke.

(9) For honest recreations next, I finde not any thing to perswade me that they were not lawfull▪ since those which in themselves were of no good name, no otherwise were prohibited in this present Age; then as they were an hindrance to the publicke ser∣vice of the Church,* 1.180 For so it was adjudged in the Councell of Carthage, before remembred Qui die so∣lenni, praetermisso ecclesiae solenni conventu, ad spectacula vadit, excommunicetur. Hee that upon a solemne day shall leave the service of the Church, to goe unto the common shewes, be hee excommunicate: where by the way, this Canon ••eacheth unto those also who are offenders in this kinde, as well on any of the other f••sti∣valls, and solemne dayes, as upon the Sunday: and there∣fore both alike considerable in the present businesse. But hereof, and the spectacula here prohibited, wee shall have better opportunitie to speake in the fol∣lowing Age. And here it is to bee observed, that as Saint Chrysostome before confessed it to be law∣full for a man to looke unto his worldly businesse, on the Lords day, after the congregation was dismissed: so here the Fathers seeme to dispense with those, who went unto the common shewes, being worldly pleasures, though otherwise of no good name, as before we sayd, in case they did not pretermit Gods publicke ser∣vice. Therefore wee safely may conclude, that they

conceived it not unlawfull for any man to follow his ho∣nest plea••ures, such as were harmelesse in themselves and of good report, after the breaking up of the congre∣gation. Of this sort questionlesse, were shooting and all m••nly exercises, walking abroad, or riding forth to take the aire, civill discourse, good company, and ingenuous mirth: by any of which the spirits may be qui••kned, and the bo∣dy strengthned. Whether that dancing was allowed is a thing more questionable; and probably as the dauncings were in the former times, it might not be suffered: nay, which is more, it had beene infinite scandall to the Church, if they had permitted it. For we may please to know, that in the dancings used of old, throughout the principall Citties of the Roman Empire, there was much impurity and immodesty; such as was not to bee beheld by a Christian eye. Some times they danced starke naked, and that not privately alone,* 1.181 but in publicke feasts. This Cicero objects against Lucius Piso, quod in convivio salta∣ret nudus; the same he also casts in the teeth of verres: and Deiotarus was accused of the like immodesty, whereof perhaps he was not guilty. As for the Women they had armed themselves with the like strange impudency and though they daunced not naked in the open streetes, yet would be hired to attend naked at publicke feasts, and af∣ter prostitute themselves unto those guests, for entertein∣ment of the which, they were thither brought, whereof see Athenaeus Dipnos. l. 12. & Sueton. in Tiberio, cap 42. 43. And for their dancings in the publicke, they studied all those cunning and provoking Arts▪ by which they might entice young men to wantonnesse, and inflame their lusts; using lascivious gestures, and mingling with their dances most immodest songs: nay, which is more than this, sometimes of purpose laying open to the eye and view of the spectatour, those parts which woman∣hood and common honesty would not have uncovered. Saint Ambrose so describes them, and from him we take it. An quicquam est tam pronum ad libidines, quam in∣conditis

m••tibus,* 1.182 ea qua natura abscondit, vel disciplina nudavit, membrorum operta nudare, ludere oculis, ro∣tare cervicem, comam spargere? And in another place he is more particular. Mulieres in plateis inverecundos sub conspectu adolesc••ntulorum intemperantium choros ducunt, jactantes comam, tra••entes tunicas, scissae amictus, 〈◊〉〈◊〉 l••∣certos,* 1.183 plaudentes manibus, personantes vocibus, saltantes pedibus, irritantes inse juvenum libidines motu histrionico, petulanti oculo, dedecoroso ludibrio.

The women, saith the father, even in the sight of wanton and lascivious youthes, da••nce immodest dances, tossing about their hayre, drawing aside their coates that so they might lay open what should not be seene; their garments o∣pen in many places for that purpose also, their armes quite bare: clapping their hands, capering with their feete, chanting obscene and filthy songs (for after∣wards he speakes de obscoenis cantibus) finally stirring up the lusts of ungoverned men,

by those uncomely motions, wanton lookes, and shamefull spectacles. Saint Basil in his tract de luxi•• & ebrietate▪ describes them much after the same manner; whereof see that father. Yet thinke not that all women were so lewdly given, or so immodest in their dancings: but only common women which most used those arts to increase their custome, such as were mustered up bya 1.184 Struto King of the Sdoni∣ans, to attend his banquetings; or such loose trulls as Messalina, and others mentioned in theb 1.185 Poet, who practised those lascivious dances, to inflame their para∣mou••s. Now to these common publicke dancings, the people in the Roman Empire had beene much accusto∣med, especially in their height of fortune, wherein they were extreamely riotous and luxurions. And unto these too many innocent soules both young men and women, in the first ages of the Church used to repare sometimes for their recreation, onely to looke upon the sport: and seeing those uncomely gestures, and uncivill sights, went backe sometimes possessed with unchaste desires

and loose affections, which might perhaps breake out at last in dishonest actions. This made the Fathers of this Age, and of some that followed, inveigh, as generally a∣gainst all dancings, as most unlawfull in themselves; so more particularly, against the sport it selfe, and behol∣ding of the same, upon those dayes which were appoin∣ted to Gods worship. And to these kinde of dancings and to none but these, must we referre those declama∣tions which are so frequent in their writings, whether in reference to the thing, or unto the times. Two onely in this Centurie, have spoke of dancing▪ as it reflects up∣on the day: S. Chrysostome, and Ephrem Syrus. Saint Chrysostome though last in time shall be first in place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Therefore, saith he,* 1.186 we ought to solemnise, this day with spirituall honour, not making riotous feasts thereon, swimming in wine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, drinking to drunkennesse, or in wanton dancings; but in releeving of our poore and distressed brethren. Where note that I have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not simply, dancing, but wanton dancing, ac∣cording to the nature of the word, which signifieth such dancings, as was mixt with Songs, according to the fashion at this time in use,* 1.187 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, choros agito, salto, tri∣pudio, proprie cum cantu, as in the Lexicon: and for the quality of the songs, which in those times they used in dancing, that is shewne before, so that not dancing, sim∣ply, but immodest dancing, such as was then in use, is by him prohibited. And to that purpose Ephrem Syrus, if the worke be his;* 1.188 Festivitates dominicas honorare conten∣dite, &c. Endeavour earnestly, saith he, to honour the Lords day, not in a wordly sort, but after a spirituall manner; not as the Gentiles keepe their feasts, but as Christians should. Amongst which customes of the Gentiles that are there forbidden, one and the principall is this, non choreas ducamus, that we use no dance••, tha•• is no such immodest and unseemely dancings, as were most practised by the Gentiles, and could not stand with

that discreete, which pertained to Christians. This evi∣dent by that which Saint Ambrose tell's us,* 1.189 Notum est omnibus, nugaces & turpes saltationes ab episcopis solere compesci: it is well knowne, saith he, how carefully the Bishops doe restraine all toying, light, and beastly kinde of dances. So that in case the dauncings be not toying, light, nor beastly, as were the daunces of the Gentiles whom they reprehended; neither the fathers did intend them, nor the rulers of the Church restraine them.

(10) For the Imperiall constitutions of this present Age, they strike all of them upon one and the selfe same string, with that of Constantine, before remem∣bred: save that the Emperour Gratian, Valentinian and Theodosius,* 1.190 who were all partners in the Empire, set out an edict to prohibit all publicke shewes upon the Sun∣day. Nullus die Soli•• spectaculum praebeat, nec divinam venerationem, confecta solennitate, confundat. Such was the Letter of the Law: which being afterwards enlar∣ged by Theodosius the younger, who lived in the next Centurie, we shall meete with their. The other Edicts which concerne the businesse that is now in hand, were onely explanations and additions, unto that of Constan∣tine: one in relation to the matter, the other in refe∣rence to the time. First in relation to the matter, whereas all Iudges were restrained by the law of Con∣stantine,* 1.191 from sitting on that day, in the open Court, there was a clause, now added touching Arbitrators, that none should arbitrate any litigious cause, or take cognizance of any pee••uniary businesse on the Sunday; Debi••um publicum, privatumue nullus efflagitet: nec apud ipsos quidem arbitros, vel in judicijs flagitatos, vel sponte delectos, ••lla sit agnitio jurgiorum: a penalty being in••••icted upon them that transgressed herein. This pub∣lished by the same three Emperours, Honorius and Evo∣dius,* 1.192 being that yeere consulls, which was in Anno 384; as the former was. Afterwards Valentinian and Valens

Emperours were pleased to adde, neminem christianum ab exactoribus conveniri volumus; that they would have no Christians brought upon that day, before the officers of the Exchequer. In reference to the time, it was thought good by Valentinian, Theodosius and Arcadius, all three Emperours together, to make some other Festivalls capa∣ble of the same exemption. For whereas formerly all the time of harvest and of Autume, was exempt from pleadings; as that the Calends of Ianuary or the new∣yeares day, as now wee call it, had antiently beene ho∣noured with the same immunitie: these added thereun∣to, the dayes on which the two great Citties of Rome and Constantinople had beene built;* 1.193 the seaven dayes before Easter day and the seaven that followed; together with every Sunday in its course; yea and the birth-dayes of themselves, with those on which each of them had be∣gan his Empire: Sanctos quoque Paschae dies qui septeno vel praecedunt numero vel sequuntur in eadem observatione numeramus: nec non & dies Solis (so they call it all) qui repetito inter se calculo revolvuntur. Parem necesse est haberi reverentiam etiam nostris diebus, qui vel lucis auspicia, vel imperi•• ortus protulere. Dated VII Id. Aug. Timasius and Promotus Consuls, which was 389. So that in this re∣gard, the sacred day had no more priviledge than the ci∣vill, but were all alike; the Emperours day as much respected as the Lords.

(11) Now as the dayes were thus established, so was the forme of worship on those dayes established, brought unto more perfection than it had beene formerly, when their assemblies were prohibited, and their meetings dangerous, or at least not so safe and free as in this fourth Centurie. For in these times, if not before, the Priests that waited at the Altar, attired themselves in distinct habit at the ministration, from what they were on other dayes: the colour white, and the significancie thereof to denote that holinesse wherewith the Priests of God ought to be apparelled; such as the Surplices now in use in the

Church of England. Witnesse S. Hierome for the W••st, that in the ministration they used a different habit from that of ordinary times.* 1.194 Religio divina alterum habitum habet in ministerio, alterum in usu vitaque communi: So for the generall he informes us. For the particular next in a reply unto Pelagius,* 1.195 who it seemes disliked it, he askes him what offence it could be to God, that Bishops, Priests, Deacons, or those of any other inferiour order, in administratione sacrificiorum candida veste processerixt, did in the ministration of the Eucharist bestirre them∣selves in a white Vesture. And so S. Chrysostome for the East, telling the Priest of Antioch, unto how high a cal∣ling the Lord had called them; and how great power they had to repell unworthy men from the Lords Table: addes, that they were to reckon that for their Crowne & glory, and not that they were priviledged to goe about the Church in a white garment. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor did the Priests onely thus avow his calling.* 1.196 The people wanted not some outward signes and ceremonies, wherewith to honour their Redeemer; and testifie unto the world that they were his servants: and that by bow∣ing of the knee, which in those parts and times was the greatest signe, both of humility and subjection. Bowing the knee, in honour of their Saviour, at the name of Iesus; and reverendly kneeling on their knees, when they recei∣ved the Sacrament of the Lords Supper. S. Ambrose tells us of the first,* 1.197 in his sixth Book de opere Hexaemeri, where speaking of the office of each severall member, he makes the bowing of the knee at the name of Iesus, the proper duty of that part. Flexibile genu quo prae coeteris domini mitigatur offensa, &c. The knee saith he, is flexible, by which especially the anger of the Lord is mitigated, his displeasure pacified, and his grace obteined. Hoc. enim patris summi erga filium donum est ut in nomine IESV omne genu curvetur. For this, saith he, did the most mighty father give as a speciall gift to his onely sonne,

that at the name of Iesus every knee s••ould bow. This makes the matter plaine enough, we neede goe no further, yet somewhat to this purpose may be seene also in S. Hi••∣rom•• in his Comment on the 46. of Esay; For kneeling or adoring at the instant of receiving the holy Sacrament, the same S. Ambrose on those words Adore his footestoole, doth expound it thus. Per scabellum terra intelligitur,* 1.198 per terram autem caro Christi, quam ••odie quoque in my∣sterijs adoramus. By the footes••oole here, wee are to un∣derstand the Easter, and by the Earth the flesh of Christ, which wee adore in the holy mysteries: which plainely shewes what was the custome of these times.* 1.199 And so S. Chrysostome tells his Audience, that the great King hath made ready his Table, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the An∣gells ministring at the same, the King himselfe in pre∣sence, why then stand they still? In case they are pro∣vided of a w••dding garment, why doe they not fall downe, and then communicate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Adora & communica as the Latin renders it. Where that the word adoration seeme a little strange, we may take notice that it is so used by Bishop Iewell. The Sacrament,* 1.200 saith he, in that sort i. e. in respect of that which they signifie, and not in respect of that which they are in themselves, are the flesh of Christ and are so understood, and believed and adored. And in another place of the same 8. Article, Nor doe we onely adore Christ, as very God; but we doe also worship and reverence the Sacrament, and holy mysteries of Christs body: yet so that we adore them not with godly honour, as we doe Christ himselfe: ••0 more hereof in Cyrill, Bishop of Hierusalem, Catich. 5. where adora. is expresly mentioned: and for the close of all, that which is told us by S. Austin, how in his time the Gentiles charged it on the Christians, that they did wor∣ship Ceres and Bacchus; which was occasioned questi∣onlesse by reason of their kneeling or adoring, when they received the bread and wine in the holy Sacrament.* 1.201 Not that this use of kneeling or adoring, was not more antient

in the Church, for such a custome may be gathered both out of Origen and Tertullian, in the age before: but that this age affords us the most cleare and perfect evidence, for the proofe thereof. So for the musicke used in the Congregation, it grew more exquisite in these times than it had beene formerly: that which before was one∣ly a melodious kind of pronunciation, being now or∣dered into a more exact and artificiall harmonie. This change was principally occasioned by a Canon of the Councell of Laodicea, in the first entrance of this age▪ For where before it was permitted unto all promiscu∣ously 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 unplea∣sant sounds. This Councell thereupon ordained, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪* 1.202 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;* 1.203 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 pie∣tatis, inflame their mindes with a more lively flame of piety; taking them prisoners by the eares, and so con∣ducting them unto the glories of Gods kingdome.* 1.204 S. Austin attributes a great cause of conversion, to the pow∣ers thereof, calling to minde those frequent teares quas fudi ad ••antus ecclesiae ••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 god∣linesse. 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 ••••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 there∣abouts to decree it thus. First,* 1.205 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 ex∣ample and direction of the Priests of God. And second∣ly ad alienas villas agendorum conventuum causa, non con∣veniant; that none should goe to other places, under pretence of joyning there to the assemblie, but keepe themselves unto their owne. Which prudent Constitu∣tions, 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 ap∣proved 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 up∣on that day, received its greatest strength from the su∣preme magistrate, as long as hee reteined that power which to him belonged, as after from the Canons and de∣crees of Councells, the Decretalls of Popes, and orders of particular Prelates, when the sole managing of Ecclesia∣sticall 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 for∣ward to give God a day; nor required any countenance or authority from the Kings of Israel to confirme and ra∣tifie 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 peo∣ple: which sayd, there was no more to doe, but gladly to submit and obey his pleasure; nec qui••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 conti∣nue till the next session, and then on further liking, to hold good for ever; but by a plaine and peremptory or∣der 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 a∣mongst them, and made a day of meeting in the congre∣gation 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 peo∣ple, 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 la∣bours, because most necessary to the Common-wealth. And in the following times, when as the Prince and Pre∣late, 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 strug∣ling, and on opposition of the people: more than a thou∣sand yeares being past, after Christs ascention, before the Lords day had attained that state in which now it stan∣deth; 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 ney∣ther 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 Congre∣gation, 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 principal∣ly aimed at, was the performance of religious and Chri∣stian duties hearing the Word, receiving of the Sacra∣ments, praysing the ••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 perfecti∣on along time before. So that if we regard either institu∣tions, 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 E∣dicts. (3) The base and beastly nature of the Stage-playes, at those times in use. (4) The barbarous and bloody qua∣lity of the Spectacula, or shewes at this time prohibited. (5) Neyther all civil businesse, nor all kind of pleasure, restrai∣ned 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 Spa∣niards 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 Coun∣cell of Mascon proves no Lords day Sabbath. (8) Of pub∣licke 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 esta∣blished, for the better regulating of the Lords day-meetings. (11) The Lords day not more reckoned of, than the great••r festivalls: and of the other holy dayes, in these ages in∣stituted. (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 bet∣ter hand of Gentilisme, and mastered those stiffe heresies of the Arians, Ma∣cedonians, and such others as descen∣ded 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 Centu∣ries 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, & pro∣bably 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.* 1.206 Quis deum non offendit, si velit cum scandalo totius ecclesiae, die dominico jejunare. The exercise of the day, he describes in briefe,* 1.207 in this forme that fol∣loweth. Venit Pascha at que ipso die dominico mane, fre∣quens populus praesens erat. Facto silentio, divinarum Scrip∣turarum 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 stran∣gers 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.* 1.208 Other festivities there were which he tells us of. First generally, Nos quoque & dominicum di∣em, & 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,* 1.209 the resurrection, passion, and ascention of our Lord & Saviour, together with the comming of the holy Ghost: which constantly were cele∣brated, 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 Cathol▪ conversationis, ad∣viseth us to be attent and silent all the time of Divine Service, not telling tales, nor falling into jarres and quar∣rells, as being to answer such of us as offend therein, for a double fault: Dum nec ipse verbum Dei audit, nec alios audire permittit, as neyther hearkening to the Word of God our selves, nor permitting others. In the 251. Sermon, inscribed De tempore, wee are commanded to lay aside all worldly businesses, in solennitatibus sancto∣rum, & maxime in dominicis diebus, upon the festivalls of the Saints, but the Lords day specially: that wee may be the readier for divine imployments: Where note, that whosoever made the Sermon, it was his purpose, that on the Saints dayes men were to forbeare all worldly bu∣sinesses; and not upon the Lords day onely, though on that especially. And in the same it is affirmed, that the Lords day was instituted by the Doctors of the Church, Apostles and Apostolicall men; the honours of the Iewish Sabbath, being by them transferred unto it. Sanctieccle∣•••••• Doctores omnem Iudaici Sabbatismi gloriam in illam transferre decreverunt. It seemes some used to hunt on

the Lords day then; for there it is prohibited as a devi∣lish exercise: Nullus [in die dominico] in venatione se oc∣cupet, & diabolico mancipetur officio, with command e∣nough. Nay in the 244. of those de tempore, it is injoy∣ned above all things, with an ante omnia, that no man meddle with his wife, eyther upon the Lords day, or the other holy dayes. Ante omnia quoties dies dominicus, aut aliae festivitates veniunt, vxorem suam nullus agnoscat; which •• the rather note, though not worth the noting, that those who are pressed with so poore a fancie, (and some such there be) would please to be as carefull of the holy dayes, as of the Sundayes, being alike expressed in the Prohibition: One may conjecture easily both by the stile, and by the state of things then being, in the Chri∣stian Church, that neyther of these Sermons (not to say any thing of the rest which concerne us not) could be writ by Austin the latter, every thing therein considered by no man of wisedome.

(2) I say as things then were in the Christian Church, that Sermon was not likely to bee Saint Austines. It had beene too much rashnesse to prohibit hunting, being in it selfe a lawfull sport: when such as in themselves were extreamely evill, and an occasion of much sinne, were not yet put downe. The Cirque and Theater were fre∣quented hitherto, aswell upon the Lords day as on any other: and they were first to be removed, before it could be seasonable to inhibit a lawfull pleasure. Somewhat to this effect, was done in the Age before: the Empe∣rours Gratian, Valentinian, and Theodosius, having made a law that no man should exhibit any publicke shew up∣on the Sunday, as before we noted. But this prevailed not at the first. And thereupon the Fathers of the Coun∣cell of Carthage, in the first yeare of this first Centurie, did then and there decree by publicke order, to make pe∣tition to the Emperour then being: ut spectacula thea∣trorum, coeterorumque ludorum die dominica, vel coeteris religionis Christianae diebus solennibus, amoveantur, &c.

Their suite was double, first that the shewes exhibited on the theaters, and other plaies then used, might no more be suffered on the Lords day, or any other festivall of the Christian Church, especially on the Octaves of the feast of Easter, what time the people used to goe in greater numbers unto the Cirque or shew-place, than the house of God. Then that for other dayes, no man might bee compelled to repare unto them, (as they had beene for∣merly) as being absolutely repugnant unto Gods com∣mandements: but that all people should be left at liber∣ty to goe or not to goe, as they would themselves. Nec oportere quenquam christianorum ad haec spectacula cogi &c. Sed uti oportet homo in libera voluntate subsistat, sibi divinitus concessa; so the Canon. The Emperour Theodosius thereupon enacted, that on the Lords day, on the feast of Christs Nativity, and after to the Epiphanie or twelfth day, as we call it commonly; as also on the feast of Easter, and from thence to Whitsontide, the Cir∣ques & Theaters in all places should be shut up: that so all faithfull Christian people might wholy bend themselves to the service of God.* 1.210 Dominico qui totius septimanae pri∣mus est dies, & Natale atque Epiphaniorum Christi, Pas∣chae etiam & Quinquagesimae diebus &c. Omni theatrorum atque Circensium voluptate per universas urbes earun∣dem populis denegata; totae Christianorum & fidelium men••es dei cultibus occupentur. So farre the letter of the law, which was enacted at Constantinople, the first of February Anno 425. Theodosius the second time, and Valentinian being that yeare Consuls. Where still ob∣serve, how equally the principall festivities, and the Lords day, were matched together: that being held un∣lawfull for the one, which was conceived so of the o∣ther. And so it stood, untill the Emperour Leo, by two severall Edicts, advanced the Lords day higher than be∣fore it was, and made it singular above other festivalls, as in some other things, of which more annon; so in this particular. For in an Edict by him sent unto Amasius,

at that time Captaine of his Guard, or Praefectus pretorio, he enacts it thus.* 1.211 First generally, Dies festos, dies al∣tissimae malestati dedicatos, nullis volumus voluptatibus occupari; that he would have holy dayes, which had beene dedicated to the supreame majesty, not to be taken up with pleasures. What would he have no pleasures used at all, on the holy dayes? No, he saith not so, but onely that they should not wholy be taken up with sports and pleasures; no time being spared for pious and religious duties; Nor doth he barre all pleasures on the Sunday neither, as wee shall see anon in the law it selfe; but onely base, obscene, and voluptuous pleasures. Then more particularly for the Lords day thus, in reference to the point in hand, that neither theater nor Cirque••ight nor combatings with wilde beasts, should be used thereon: and if the birth day or inauguration of the Emperour, fell upon the same, that the solemnities thereof should be re∣ferred to another day: no lesse apenalty than losse of dignity, and confiscation of estate, being layd on them that should offend against his pleasure. But for the bet∣ter satisfaction, take so much of the law it selfe, as con∣cernes this businesse. Nihil eadem die vendicet scena thea∣tralis, aut Circense certamen, aut ferarum lachrymosa spe∣ctacula: Etiam, si in nostrum ortum aut natalem celebran∣da solennitas inciderit, differatur. Amissionem militiae, proscriptionemque patrimonij sustinebit, si quis unquam spectaculis hoc die interesse, [praesumpscrit.] Given at Constantinople, Martian and Zeno being consuls; 469 of our Saviours birth.

(3) Now for the things prohibited in these severall Edicts, we will take notice of two chiefely, the sports accustomed to bee showne on the ••••age or theater; and those Spectacula, wherein men with beasts, and some∣times men with men did use to fight together in the Cir∣que or shew-place: 1. that we may know the better what these Princes aimed at, and what the fathers meane in their frequent invectives against playes and s••ewes. And

first for that which first is named, the scene or stage-play, though they arose from poore beginnings, yet they at∣tained at last to an infinite impudence; such as no mo∣dest eye could endure to see, or eare to heare The whole contexture of the Poems, wanton and lascivious; the speeches most extreamely sorded, and obscene; the acti∣on such as did not so much personate; as performe all base kinde of vices. Their women, as their parts were fra∣med, did many times act naked, on the open stage; and sometimes, did performe the last acts of lust, even in the sight of all spectators: then which what greater scorne could be given to nature, what more immodest spectacle could be represented to the eye of heaven.* 1.212 This C••sar Bullinger assures us, and withall makes it the chiefe cause why both profane and sacred Authors did cry downe the stage, as being a place of such uncleannesse▪ Authores omnes cum sacri tum profani, spur••itiem s••en•• exagitant, non modo quod fabulae obscenae in sena agerentur, se•••• etiam quod motus gestusque essent impudici, at que adeo prostibula ipsa in scenam saepe venirent, & scena prostarent. So he: Nor hath he done them wrong, or delivered any thing, without good authority. Lactantius and Tertu••∣lian, have affirmed as much, and from them he had it: moulding up into one relation, what they had severally r••ported. First for their Women, acting naked, Lactantius saith that so it was in all their playes,* 1.213 devoted to the me∣mory of their Goddesse Flora. Exuuntur vestibus populo flagitante meretrices, quae tunc mimorum funguntur officio, &c.

The whores, which used to act those parts, (for who else would doe it) were by the people importu∣ned to put off their cloathes, which they did accor∣dingly; and being naked personated, as the Mimicks used all shamelesse and immodest gestures, till the most impudent eye amongst them was glutted with so foule a spectacle.

Then for the other filthinesse, Tertullian tells us,* 1.214 that the common prostitutes, such as received the filts of all the towne, like the common

shewers, perfo••med those beastly acts on the publicke stage, and which was yet more shamefull, in the sight and presence of the selfesame sexe. Ipsa etiam prostibula, publicae libidinis hostiae,* 1.215 in scena proferuntur, plus misera in presentia foeminarum, as that Author hath it. And sure there must be in them, some extreame impurities, when Salvian a godly Bishop of this Age, hath told us of them, that such they were Vt ea non solum dicere, sed etiam re∣cordari, aliquis sine pollutione non possit: that none could speake, no not so much as thinke of them, without some infection. Such, that whereas all other crimes, of what kinde soever, murder, adultery, and theft, and sa∣criledge, and others of that heinous nature, might with∣out any breach of Modesty, be accused and censured: Solae impuritates theatrorum sunt, quae honeste non possunt velaccusari, the basenesse of the theaters was so transcen∣dent, that no man could accuse them, but must put off modesty. No mervaile therefore if the fathers both of this and the former Ages, used to declame so much against them, and to cry them downe; at least to weane the people from them: as being the bane of chastity, the Shipwracke of the Soule, the devils temples, the scandall of the world, and the shame of nature. No merveile if the Councell held in Carthage, in the Age before, or any of the Christian writers of these present times, Sal∣vian, and Chrysostome, and the rest, so highly censured those, who left the Church and publicke service of the Lord, to goe to those impure delights, and unmanlike spectacles; for that the Fathers in the same place assem∣bled, in this present centurie, agreed so well together to petition the Emperours then being, to redresse this mis∣chiefe; or lastly that the Emperours of these times, sent out their Edicts, to prohibit such unchristian sports.

(4) As wicked, as unchristian, were those other shewes against which the selfe same Fathers doe enveigh, a∣gainst the which the foresayd Councels did petition, and the good Emperours before remembred, made their se∣verall

lawes; though of a very different nature: those worthily abhominated for their filthy basenesse; and these as much to be detested for their inhumanity. It was the custome of the great ones in the State of Rome, to court the favour of the people, by enterteining them with se∣verall shewes; which in the end became repleate with all kinde of cruelty; which fashion afterwards was re∣tained among the Emperours, the better to content the vulgar, and keepe them in a good opinion of the present change. Sometimes they enterteined their humours by presenting them with diverse sorts of cruell and outlan∣dish beasts; which being brought into the place appoin∣ted, were chased and hunted up and downe, by such as were condemn'd to dye, or otherwise would adventure for reward and hire: In which it hapned many times, that many a man was made a prey unto Beares and Ly∣ons, and other beasts of the like feirce and c••uell nature: and therefore in the Emperours law before recited, are justly called ferarum lachrymosa spectacula; a most pro∣per Epithite. Sometimes againe they would present them with a shew of fencers, not such as played at Cud∣gells, or with swords rebated, onely to shew their activenesse, and teach men how to use their weapons: but such as in good earnest were to fight it out and not give over till the victory was made good by death. And these I take to be Cirque-fights, or the Circense cer∣tamen,* 1.216 principally in the law prohibited. Tertullian tels us of the first, ferarum voluptati satis non fieri, nisi & feris humana corpora dissiparentur; that they conceived the beasts had not sport enough, unles•• they tore in peeces the wretched bodies of poore men. And to the other, we may well apply the words of Ciprian,* 1.217 Quid potest inhumanius quid acerbius dici? disciplina est ut perimere quis possit, gloria quod peremit.

What, saith the Father, can be told that is more cruell more inhumane. Murder is growne in∣to an Art, and they that kill most, have the greatest honour.

And so indeed they had, there being rewards

designed for them, that came off with victory: liberty, if they had beene Bondmen; if freemen, sometimes money and sometimes a garland of palme-tree, which being wound about with certaine wollen ribbands called Lem∣nisci, had generally the name of Palmae Lemniscatae.* 1.218 With this Tertullian doth upbraide the Roman people, that sometimes they would cry out, to have a notable mur∣derer cast unto the Lyons: Iidem gladiatori atroci rudem pe∣tunt, & pileum praemium conferunt, the selfesame men would have some cruell swash-buckler or Gladiator, re∣warded with a Rod and cappe, the signes of freedome. These barbarous and bloody sights, being so farre diffe∣rent from the spirit of meekenesse, which was the badge and proper cognizance of a Christian; were therefore bitterly inveighed against by the antient writers, the Re∣verend Fathers of the Church: and such as harkened not to their exhortations, esteemed as men given over to a reprobate sence; such as had cast away their livery, and forsooke their Master. The nature of these fights, and the opinion had of those that did frequent them, wee cannot better shew then by the story of Alipius, as S. Au∣stin tells it;* 1.219 and is briefly this, Quidam amici ejus & con∣discipuli, &c. Some friends of his meeting him as hee came from dinner, with a familiar kind of violence, for∣ced

him against his will to go with them into the Am∣phitheator (for there these sports were sometimes held) crudelium & funestorum ludorum diebus, upon a day designed to these cruell pastimes. He told them by the way, that though they haled his body with them, yet should his eyes and soule bee free from these bloody spectacles, cum talia aversaretur & detestaretur, which of himselfe he so detested. But thither he went and tooke his place, and presently closed his eyes that he might not see those dismall sights, which were before him. When as the fight waxed hot, et omnia ferve∣bant immanissimis voluptatibus, and all were taken up with those unmorcifull delights, upon a suddaine

shout, occasioned in the fight, he let loose his eyes to see what it meant: Et percussus est graviori vulnere in anima, quam ille in corpore; ceciditque miserabilius, quam ille, quo cadente factus est clamor. By meanes whereof, he became smitten with a greater wound in his soule, than the poore fellow in his body; and fell more miserably by farre, than he, upon whose death the sayd noyse was raised. How so, Vt enim vidit illum sanguinem, immanitatem simul ebibit, &c. For presently assoone, as he beheld the blood, he sucked in cruelty, and drew in the furies of the place, being delighted with the wickednesse the sport, and made drunke as it were with those bloody spectacles.

Such plaies and shewes as these, were not unlawfull to be seene on the Lords day onely, but on all dayes else. And such and none but such, were the playes and shewes, against the which the Fathers doe enveigh with so much bitternesse: which as they were unworthy of a Christian eye, so as religion did prevaile, they began to vanish; and finally were put downe, I meane these last, by Theodoricus King of the Gothes, in Italy. Our plaies and theirs, our shewes and theirs, yea & our dauncings too compared with theirs, are no more of kinne, than Alexander the Coppersmith was with Alex∣ander the Great King of Macedon.* 1.220 Nay if Baronius tells us true, as I thinke he doth, these Playes and Cirque∣fights were not prohibited by the Emperour Leo, be∣cause he thought them not as lawfull to bee performed upon the Lords day, as on any other, but for a more par∣ticular reason. He had a purpose to avenge himselfe of Asper and Ardaburius, two great and powerfull men that had conspired against his safety; and for the execution of that purpose made choyce of such a time, when the Cir∣censian sports were to be exhibited. Which therefore he prohibited at this time, to be presented on the Sunday, because, though his revenge was just, yet the effusion of so much Christian blood on that sacred day; might bee a

blemish to religion. Ne licet justa esset ultio, tamen diem sacrum ignominia videri posset labefactasse. So farre the Cardinall.

(5) A second thing which this Emperour did, in the advancing of the Lords day, was in relation unto Civile, and legall businesses. It was before appointed by the Emperour Constantine, that Iudges should not set that day, in the open Court, the Emperours Gratian, Valenti∣nian and Theodosius added thereunto,* 1.221 that none should arbitrate in any brawling and litigious cause upon the ••ame. And whereas, Valentinian, Theodosius, and Ar∣cadius, had privileged other dayes, as well as Sunday, from the suites of Court, which dayes are formerly re∣membred in their proper place: the Emperour Theodo∣sius the younger was pleased to adde the feast of Christs Nativity, and so to the Epiphany, or twelfth-tide as wee use to call it, together with seaven dayes before, and seaven dayes after; [Diem natalis domini, & epiphaniae septem qui praecedunt, & septem qui se∣quuntur] making this festivall with the rest before re∣membred, in this case equall with the Sunday; where by the way, we may observe of what antiquity the feast of the Epiphany is to be accounted, as having got unto such an height in this Emperours time, (he entred on the Em∣pire Anno 408) as to be priviledged in the selfe-same manner, as Christmasse was. And not in this respect a∣lone, in respect of pleadings, but in a following law of his Anno 4••5 he declared his pleasure, that this day, with the other principall feasts, as before we noted, was not to be prophaned, as it had beene formerly, by the Cirques and Theaters. For the antiquity thereof more might be sayd, were not this sufficient. Onely I adde that in the Easterne Churches from the times of old, they used to lengthen out the feast of Christmasse for 12 dayes together; not ending the solemnities of the same till the Epiphany was gone over: from whence in likeli-hood, that custome came at last, to these Westerne parts! Nativitatem domini

Epiphaniae continuantes,* 1.222 duas illas festivitat••s unam faciunt. So Otho. Frisnigensis tells us of them. But to proceede, it seemes that eyther these Edicts were not well obser∣ved; or else the ministers of the Courts used to meete together, for dispatch of businesse on that day, though the Iudges did not. Therefore it seemed good to this Emperour Leo, in the yeare and day above recited, to de∣clare his pleasure thereupon in this forme that followeth. Dies festos,* 1.223 dies altissimae majestati dedicatos, &c. It is our

will that the holy dayes being dedicated to the most high God, should not be spent, or wholly taken up in pleasures; or otherwise prophaned with vexatious suites. Particularly for the Lords day that it be exempt from executions, citations, entring into bonds, appa∣rances, pleadings, and such like: that cryers be not heard upon it, and such as goe to law lay aside their actions, taking truce a while, to see if they can other∣wise compose their differences.

For so it passeth in edict. Dominicum itaque ita semper honorabilem decerni∣mus & venerandum, ut a cunctis executionibus excusetur, Nulla quenquam urgeat admonitio, nulla fidei jussionis fla∣gitetur exactio, taceat apparitio, advocatio delitescat, sit idem dies a cognitionibus alienus, praeconis horrida vox sileat, re∣spirent a controversijs litigantis, & habeant faederis inter∣va••••••m, &c. I have the rather here layd downe the Law it selfe, that wee may see how punctuall the good Em∣perour was, in silencing those troublesome suites, and all preparatives or appurtenances thereunto: that so men might with quieter mindes, repaire unto the place of Gods publicke service: yet was not the Edict so strict that neyther any kind of Pleasures were allowed upon that day, as may be thought by the beginning of the Law; nor any kind of secular and civill businesse to be done up∣on it. The Emperour Constantine allowed of manumissi∣on, and so did Theodosius too.* 1.224 Die dominico emancipare & manumittere licet; relique causae vel lites qui••scant, so the latter Emperour: Nor doe wee finde but that this

Emperour Leo well allowed thereof, Sure we are that he well allowed of other civill businesses, when he ap∣pointed in this very Edict that such as went to Law might meete together on this day to compose their differences, to shew their evidences and compare their writings. And sure I am, that he prohibited not all kind of pleasures, but onely such as were of an obscene and unworthy na∣ture. For so it followeth in the Law: first in relation unto businesses, ad se se simul veniant adversarij non timen∣tes, pacta conferant, transactiones loquantur. Next in re∣lation unto pleasures, Nec tamen hujus religiosae di••i ocia relaxantes, obscenis quemquā patimur voluptatibus detineri, where note not simply voluptates, but obscenae voluptates, not pleasures but obscene and filthy pleasures are by him prohibited; such as the Scena theatralis therein after mentioned: nor civill businesse of all sorts, but brangling and litigious businesses, are by him forbidden, as the Law makes evident.* 1.225 And thus must Theodorus Lector be in∣terpreted, who tells us of this Emperour Leo, how hee ordained 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the Lords day should be kept holy by all sorts of people▪ that it should be a non-lee day, a day of rest and ease unto them; which is no otherwise to be understood, than as the ••aw it selfe intended; however the words of Theodorus seeme to be more generall? Nor was it long before this Edict or the matter of it had found good enterteinment in the Christian world: the rather since those Churches which lay further off, and were not under the command of the Roman Emperour, taking perhaps their hint from hence, had made a Canon to that purpose. For in a Councell held in Aragon, Anno 516. being some 47. yeares after Leos Edict, it was de∣creed that neyther Bishop, Priest, or any other of the Clergy (the Clergy at that time were possessed of some seates of judicature) should pronounce sentence in any cause,* 1.226 which should that day bee brought before them. Nullus Episcoporum aut presbyterorum vel Clericorum,

{que}propositum cujuscuna cause negotium, die dominico audeat ju∣dicare. This was in Anno 516. as before I sayd, the second yeare of Amalaricus King of the Gothes in Spaine.

(6) Nor stayed they here. The people of this sixt age wherein now we are, began to Iudaeize a little; in the imposing of so strict a rest upon this day: especially in the Westerne Churches, which naturally are more incli∣ned to superstition, then the Easterne nations. Wherein they had so farre proceeded, that it was held at last un∣lawfull to travaile on the Lords day with waines or horses, to dresse meate or make cleane the house or meddle with any manner of domesticke businesses. The third Councell held at Orleans,* 1.227 Anno 540. doth informe us so; and plainely thereupon determined, that since these prohibi∣tions above sayd, Ad Iudaicam magis quam ad Christianam observantiam pertinere probantur, did favour farre more of the Iew than of the Christian; Die dominico quod ante licu∣it, licere, that therefore whatsoever had formerly beene lawfull on that day, should be lawfull still: Yet so that it was thought convenient, that men should rest that day from husbandry, and the vintage, from sowing, reaping, hedging, and such servile workes; quo facilius ad ecclesi∣am venientes, orationis gratia•• vacent, that so they might have better leisure to goe unto the Church and there say their Prayers. This was the first restraint which hitherto we have observed whereby the Husbandman was restrai∣ned from the plough and vintage, or any worke that did concerne him. And this was yeelded, as it seemes, to give them some content at least, which aimed at greater and more slavish prohibitions than those here allowed of; and would not otherwise be satisfied then by grant of this: Nay so farre had this superstition, or superstitious conceit about this day, prevailied amongst the Gothes in Spaine, a sad and melancholike people, that min∣gled and married with the Iewes, who then therein dwelt: that in their dotage on this day, they went be∣fore the Iewes their neighbours; the Sabbath not so

rigorously observed by one as was the Lords day by the other. The Romans, in this age had utterly defeated the Vandals and their power in Africk: becomming so bad neighbours to the Gothes themselves. To stop them in those prosperous courses, Theude the Gothis•• King, Anno 543. makes over into Africk with a compleate Armie. The Armies neere together, and occasion faire, the Ro∣mans on a Sunday set upon them, and put them all unto the sword: the Gothes, as formerly the Iewes, never so much as laying hand upon their weapons, or doing any thing at all in their owne defence; onely in reverence to the day. The generall History of Spaine so relates the sto∣ry, although more at large. A superstition of so suddaine and so quicke a growth, that whereas till this present age, we cannot finde that any manner of Husbandry or country labours were forbidden as upon this day, it was now thought unlawfull on the same to take a sword in hand for ones owne defence. Better such doctrines had beene crushed, and such Teachers silenced in the first begin∣nings; then that their Iewish speculations should in fin•• produce such sad and miserable effects. Nor was Spaine onely thus infected where the Iewes now lived: the French we see began to be so inclined. Not onely in prohibiting things lawfull, which before we specified; and to the course whereof the Councell held at Orleans gave so wise a checke: but by imputing such calamities, as had fallen amongst them, to the neglect or ill obser∣vance of this day. A flash of lightning or some other fire from heaven, as 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 Limo∣ges, 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 a•• hoc igne, sed non die dominico, adusti sunt; that even in Tour•• it selfe, many had perished by the selfe same fire; but being it fell not on the Sunday, as it did at Limoges, there∣fore that misery fell on them for some other reason. In∣deed 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.* 1.228 there was a Councell called at Mascon, a towne situate in the Duchie of Burgundie, as we now di∣stinguish it: wherein were present Priscus, Evantuis, Praetextatus, and many other reverend and learned Pre∣lates. They taking into consideration how much the Lords day was of late neglected; for remedy thereof or∣deined, 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 princi∣pall ground of those precise observances, which some amongst us have endeavored to force upon the conscien∣ces of weake and ignorant men. It is as followeth; Vi∣demus populum Christianum temerario more diem domini∣cum contempt••i tradere, &c.

It is observed that Christi∣an 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 die•• 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 contro∣versies, or deale in actions or law-suites; or put him∣selfe 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 contem∣ning 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 pu∣nished 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 domi∣nico boves jungere, vel alia oper•• 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 un∣to other uses. But there are many things to be conside∣red, 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 extreame∣ly had neglected that sacred day. A sticke that bends too much one way cannot bee brought to any straight∣nesse, till it be bent as much the other. This Synod se∣condly, 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 re∣paire to Church, to magnifie the name of God in the Con∣gregation, 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 nea∣rer? 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 sing∣ing 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 au∣thority this Counsell met, in his Confirmatory letters doth extend this Canon as well unto the other holy dayes, as un∣to the Sunday; commanding all his Subjects, Vigore huju•• decreti & definitionis generalis, by vertue of his present mandate that on the Lords day, vel in quibuscunque alijs sole••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, to be no ordinance of the Lords, that he exacteth no such du∣ty from us: and that it is an ecclesiasticall exhortation onely and no more but so. And if no more but so, it were too great an undertaking, to bring all nations of the world to yeeld unto the prescript of a private and parti∣cular Canon, made onely for a private and particular cause: and if no more but so, it concludes no Sabbath.

(8) Yet notwithstanding these restraints from worke and labour, the Church did never so resolve it, that any worke was in it selfe unlawfull on the Lords day, though to advance Gods publicke service, it was thought good, that men should bee restrained from some kinde of worke; that so they might the better attend their prayers, and follow their devotions. Its true, these cen∣turies, the fifth and sixth, were fully bent, to give the Lords day all fit honour: not onely in prohibiting un∣lawfull pleasures, but in commanding a forbearance of some lawfull business••; such as they sound to yeeld most hinderance to religious duties. Yea and some workes of pietie they affixt unto it, for its greater honour. The Pri∣soners in the common Gaoles had formerly beene kept in too strictly. It was commanded by Honorius and Theo∣dosius at that time Emperous Anno 412. that they should be permitted omnibus diebus dominicis, every Lords day to walke abroade; with a guard upon them: as well to crave the charity of well disposed persons, as to repaire unto the Bathes for the refreshing of their bodies. Nor did he onely so command it, but set a mulct of 20 pound in gold, on all such publicke ministers as should disobey: the Bishops of the Church being trusted to see it done. Where note, that going to the Bathes on the Lords day, was not thought unlawfull; though it required, no que∣stion, corporall labours; for had it beene so thought, as some thought it afterwards; the Prelates of the Church

would not have taken it upon them, to see the Empe∣rours will fulfilled, and the law obeyed. A second ho∣nour affixt in these Ages to the Lords day, is that it was conceived the most proper day for giving holy Orders, in the Church of God: and a law made by Leo then Pope of Rome, and generally since taken up in the Westerne Church that they should bee conferred upon no day else. There had beene some regard of Sunday in the times before: and so much Leo doth acknowledge. Quod ergo a patribus nostris propensiore cura novimus ser∣vatum esse,* 1.229 a vobis quo{que} volumus custodiri, ut non passim die∣bus omnibus sacerdotalis ordinatio celebretur. But that which was before a voluntary Act, is by him made ne∣cessary: and a law given to all the Churches under his obedience, Vt his qui consecrandi sunt, nunquam benedicti∣ones nisi in die resurrectionis dominicae tribuantur, that or∣dinations should bee celebrated on the Lords day onely. And certainely he gives good reason why it should be so, except in extraordinarie and emergent cases, where∣in the law admits of a dispensation. For on that day, saith he, The holy Ghost descended upon the Apostles, and thereby gave us as it were this celestiall rule, that on that day alone we should con••erre spirituall orders, in quo ••ollata sunt omnia dona gratiarum, in which the Lord conferred upon his Church all spirituall graces. Nay that this busines might be done with the more solemnity and preparation; it was appointed that those men who were to be invested with holy Orders, should continue fasting from the Eve before; that spending all that time in prayer, and humbling of themselves before the Lord; they might be better ••itted to receive his Graces. For much about these times the service of the Lords day was enlarged and multiplyed; the Evenings of the day being honoured with religious meetings, as the Mornings for∣merly: Yea, and the Eves before were reckoned as a part or parcell of the Lords day following; Cui a vespere sabbati initium constat ascribi, as the same Decretall in∣formes

us. The 251 Sermon de tempore; ascribed unto Saint A••stine doth affirme as much; but we are not sure that it is his. Note that this Leo entred on the chaire of Rome Anno 440 of our Saviours birth, and did continue in the same full 20 years; within which space of time he set out this decretall, but in what yeare particularly, that I cannot finde.

(10) I say that now the Evenings of the Lords day be∣gan to have the honour of religious meetings: for ab initio non fuit sic, it was not so from the beginning. Nor had it beene so now, but that almost all sorts of people were restrained from worke; aswell by the Imperiall E∣dicts, as by the constitutions of particular Churches; by meanes where of the afternoone was left at large, to bee disposed of for the best increase of Christian Pietie. Nor probably had the Church conceived it necessary, had not the admiration which was then generally had of the Monasticke kinde of life, facilitated the way unto it. For whereas they had bound themselves to set houres of prayer,* 1.230 Mane hora tertia, sexta, nona, vespere, noctis me∣dio, at three of the clocke in the morning, at sixe, at nine, and after in the evening, and at midnight, as S. Hierome tells us: the people generally became much affected with their strict devotions; and seemed not unwilling to conforme unto them, as farre at least, as might consist with their vocations: upon this willingnesse of the peo∣ple, the service of the Church became more frequent, then before; and was performed thrice every day in the greater Churches, where there were many Priests and Deacons to attend the same: namely, at sixe, and nine, before noone; and at sometime appointed in the eve∣ning, for the afternoone; accordingly as now wee use it in our Cathedrall and Collegiate Churches. But in inferi∣our townes and pettit villages, where possibly the peo∣ple could not every day attend so often: it was concei∣ved sufficient that they should have the morning and the evening prayer sung or sayd them that such as

would, might come to Church for their devotions: and so it is by the appointment of the Rubricke in ou•• Com∣mon Prayer Booke. Onely the Sundayes and the holy•• dayes were to be honoured with two severall meetings, in the morning: the one, at sixe of the Clocke, which simply was the morning service; the other; at nine, for the administration of the holy Sacrament, and Preaching of the Word to the congregation. This did occasion the distin∣ction of the first and second Service, as we call them still: though now by reason of the peoples sloth, and back∣wardnesse in comming to the Church of God, they are in most places joyn'd together. So whereas those of the monasticke life, did use to solemnize the Eve or Vigils of the Lords day, and of other festivals; with the peculiar and preparatory service, to the day it selfe: that profita∣ble and pious custome, began about these times, to be ta∣ken up, and generally received in the Christian Church. Of this there is much mention to be found in Cassian; as Institut. lib. 2. cap. 18. l. 3. c. 9. Colla••. 21. c. 20. and in other places. This gave the hint to Leo, and S. Au∣stine if he made that Sermon, to make the Eve before, a part or parcell of the day; because some part of the Di∣vine offices of the day, were begun upon it. And hence it is, that in these Ages, and in those that followed (but in none before) we meete, with the distinction of matu∣tinae & vespertinae precationes, mattins & Evensong, as we call it: the Canons of the Church about these times, be∣ginning to oblige men to the one, as well as formerly to the other. The Councell held in Arragon, hereupon ordeined,* 1.231 Vt omnis clerus die Sabbati ad vesperam paratus sit &c. That all the Clergie be in readinesse on the Satur∣day vespers, that so they may be prepared with the more solemnity, to celebrate the Lords day in the congregati∣on. And not so onely, sed ut diebus omnibus vesperas & matutinas celebrent, but that they diligently say the mor∣ning and the evening service, every day continually. So for the mattins on the Sunday, Gregorie of Tours informes

us of them, Motum est signum ad matutinas, Erat enim dies d••minica; how the bell rung to mattins for it was a Sun∣day. I have translated it the bell•• according to the custome of these Ages, whereof now we write; wherein the use of bells was first taken up, for gathering of the people to the house of God:* 1.232 there being mention in the life and history of S. Loup or Lupus, (who lived in the fifth Cen∣tury) of a great bell that hung in the Church of Sens in France, whereof he was Bishop, ad convocandum populum for calling of the congregation. Afterwards they were rung on the holy-day Eves, to give the people notice of the feast at hand and to advertise them▪ that it was time to leave off their businesses. Solebant vesperi, initia feri∣arum campanis praenunciare; so he that wrote the life of S. Codegundus.

(11) Well then, the bells are rung, and all the peo∣ple met together: what is expected at their hands? That they behave themselves there like the Saints of God, in servent prayers, in frequent Psalmes, and Hymnes, and spirituall songs, hearing Gods holy Word, receiving of the Sacraments. These we have touched upon before, as things that had beene alwayes used from the beginnings of the Church. Collections for the poore, had beene sometimes used on this day before: but now about these times, the Offertory beganne to be an ordinary part of Gods publicke•• worship. Pope Leo seemes to intimate it, in his fifth Sermon de collectis; Et quia die dominico proxima futura est collectio, vos omnes voluntariae devotioni praeparare &c: and gives them warning of it, that they may be ready. For our behaviour in the Church, it was first ordered by Saint Paul, that all things be done reve∣rently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of the Angels: according to which ground and warrant it was appointed in these ages, that every man should stand up, at the reading of the Gospell, and the Gloria Patri; that none depart the Church, till the service ended. Pope Anastatius who li∣ved in the beginning of the fift Age, is sayd to have de∣creed

the one. Dum S. S. Evangelia in ecclesia recitan∣tur, sacerdotes & coeteri omnes praesentes, non sedentes sed venerabiliter curvi,* 1.233 in conspectu sancti evangelij stantes, dominica verba attente audiant, & fideliter adorent. The Priests, and all else present are enjoyned to stand (their bodies bowed a little in signe of reverence) during the reading of the Gospell; but by no meanes to heare it sit∣ting: adding some joyfull acclamation at the end there∣of•• such as is that of Glory be to thee O Lord. So for the Gloria Patri, that forme of giving to the Lord the glory which belongs unto him; we finde in Cassian, that they used to stand upon their feet at the doing of it: In clausula psalmi;* 1.234 omnes astantes pronunciant magno clamore, Gloria pa∣tri, &c, that gesture being thought most natural and most proper for it. No constitution needed to enjoyn those du∣ties, which naturall dis••retion of it selfe, could dictate. As for the last, it seemed the people in those parts, used to depart the Church, some of them, before the service ended, and the blessing given: for otherwise there had beene no Canon to command the contrary. Ex malis moribus bonae nascuntur leges, the old saying is. And out of this ill custome did arise a law, made in a Synod held in a towne of Gallia Narbonensis,* 1.235 the 22 of the reigne of Alaricus King of the Visi-Gothes, or Westerne-Gothes Anno 506. that on the Lords day all Lay people should be present at the publicke liturgie; and none depart be∣fore the blessing. Missas die dominico secularibus audire speciali ordine praecipimus: ita ut egredi ante benedictionem sacerdotis populus non praesumat: So the Canon hath it. According unto which it is provided in the Canons of the Church of England,* 1.236 that none depart out of the Church during the time of service and Sermon, without some reaso∣nable or urgent cause. The benediction given and the as∣sembly broken up, the people might goe home no doubt; and being there make merry with their friends and neighbours: such as came either to them of their owne accord, or otherwise had beene invited. Gregorie of

Tours informes us of a certaine Presbiter, that thrust himselfe into the Bishopricke of the Arverni, immedi∣ately upon the death of Sidonius Apollinaris, who dyed about the yeare 487:* 1.237 and that to gaine the peoples fa∣vour, on the next Lords day after, Iussit cunctos cives prae∣parato epulo invitari, he had invited all the principall Ci∣tizens to a solemne feast. Whatever might be sayd of him, that made the invitation, no doubt but there were many pious and religious men, that accepted of it. Of recreations after dinner untill evening prayers; and after evening prayer till the time of supper: there is no question to be made but all were practised, which were not prohibited, Nam quod non prohibetur, permissum est, as Tertullian. Of this more annon.

(12) Thus have we brought the Lords day to the highest pitch; the highest pitch that hitherto it had enjoyed, both in relation unto rest from worldly businesse▪ and to the full performance of religious duties. What ever was done afterwards in pursuite hereof, consisted specially in beating downe the opposition of the common people, who were not easily induced to lay by their businesse: next in a descant as it were on the fomer plaine-song; the adding of particular restrictions, as occasion was which were before conteined, though not plainely spe∣cified, both in the Edicts of the former Emperours, and Constitutions of the Churches before remembred. Yet all this while we finde not any one who did observe it as Sabbath, or which taught others so to doe: not any, who affirmed that any manner of worke was unlawfull on it, further than as it was prohibited by the Prince, or Pre∣late; that so the people might assemble with their greater comfort: not any one, who preached or published, that any pastime, sport, or recreation of an honest name, such as were lawfull on the other dayes, were not fit for this. And thereupon we may resolve, aswell of lawfull busi∣nesse as of lawfull pleasures: that such as have not beene forbidden by supreme authority, whether in proclama∣tions

of the Prince, or Constitutions of the Church, or Acts of Parliament, or any such like declaration of those higher powers, to which the Lord hath made us subject; are to be counted lawfull still. It matters not, in case we finde it not recorded in particular termes, that wee may lawfully apply our selves to some kinde of businesse, or recreate our selves in every kinde of honest pleasure, at those particular houres and times, which are le••t at large, and have not beene designed to Gods publicke service. All that we are to looke for, is to see how farre we are restrained from labour, or from recreations, on the holy dayes; and what authority it is, that hath so re∣strained us: that wee may come to know our dutie, and conforme unto it. The Canons of particular Chur∣ches have no power to doe it, further then they have beene admitted, into the Church wherein we live: for then being made a part of her Canon also, they have power to binde us to observance. As little power there is to be allowed unto the declarations and Edicts of particular Princes, but in their owne dominions onely, Kings are Gods Deputies on the Earth, but in those places onely, where the Lord hath set them; their po∣wer no greater than their empire: and though they may command in their owne estates, yet is it extra sphae∣ram activitatis, to prescribe lawes to nations, not subject to them. A King of France can make no law, to binde us in England. Much lesse must wee ascribe, unto the dictates and directions of particular men, which being themselves subject unto publicke order, are to bee hearkned to no further, then by their life and doctrine they doe preach obedience, unto the publicke ordinan∣ces under which they live. For were it otherwise, every private man, of name and credit, would play the tyrant with the liberty of his Christian brethren; and no∣thing should be lawfull, but what he allowed of: es∣pecially if the pretence be faire and specious, such as the keeping of a Sabbath to the Lord our God; the holding

of an holy convocation to the King of heaven. Exam∣ple we had of it lately in the Gothes of Spaine, and that strange bondage, into which some pragmaticke and po∣pular men had brought the French; had not the councell held at Orleans gave a checke unto it. And with exam∣ples of this kinde, must we begin the story of the follow∣ing Ages.

CHAP. V.

That in the next six hundred yeares from Pope Gregory forwards, the Lords day was not reckoned of, as of a Sabbath.

(1) Pope Gregories care to set the Lords day free from some Iewish rigours, at that time•• obtruded on the Church. (2) Strange fancies taken up by some about the Lords day, in these darker ages. (3) Scriptures and Mira∣cles in these times found out, to justifie the keeping of the Lords day holy. (4) That in the judgement of the most lear∣ned in these six ages, the Lords day hath no other ground, then the authority of the Church. (5) With how much dif∣ficulty the people of these times were barred from following their Husbandry, and Law-dayes, on the Lords day. (6) Husbandry not restrained on the Lords day in the Easterne parts, untill the time of Leo Philosophus. (7) Markets and Handicrafts restrained with no lesse opposition, then the plough and pleading. (8) Severall casus reservati in the Lawes themselves wherein men were permitted to attend those businesses on the Lords day, which the lawes restrained▪ (9) Of divers great and publicke actions done in these ages; on the Lords day. (10) Dancing, and other sports no other∣wise prohibited on the Lords day, then as they were an hin∣derance to Gods publicke service. (11) The other holy dayes as much esteemed of, and observed as the Lords day was. (12) The publicke hallowing of the Lords day, and the other holy dayes in these present ages. (13) No Sab∣bath

all these ages heard of, either on Saturday or Sun∣day; and how it stood with Saturday in the Easterne Churches.

(1) WEe are now come to the declining ages of the Church, after the first 600. yeares were fully ended, and in the entrance on the seaventh, some men had gone a∣bout to possesse the people of Rome with two dangerous fancies; one, that it was not lawfull to doe any manner of worke upon the Saturday, or the old Sabbath, it a ut die Sabbati aliquid operari pro∣hiberent; the other, ut dominicorun die nullus debeat lava∣ri, that no man ought to bathe himselfe on the Lords day, or their new Sabbath, With such a race of Christned Iewes, or Iudaizing Christians was the Church then trou∣bled. Against these dangerous doctrines did Pope Gre∣gory write his letter to the Roman Citizens;* 1.238 stiling the first no other then the Preachers of Antichrist: one of whose properties it shall be, that he will have the Sabbath and the Lords day both so kept, as that no manner of worke shall be done on eyther; qui veniens, diem Sabatum at∣que dominicum, ab omni faciet opere custodire, as the Father hath it: Where note, that to compell or teach the peo∣ple, that they must doe no manner of worke on the Lords day, is a marke of Antichrist. And why should Antichrist keepe both dayes in so strict a manner? Because, saith he, he will perswade the people that he shall die and rise againe; therefore he meanes to have the Lords day in especiall honour; and hee will keepe the Sabbath too, that so he may the better allure the Iewes to adhere unto him. Against the other he thus reasoneth. Et si qui∣dem pro luxuria, & voluptate, qu••s lavari appetit, hoc fieri nec reliquo quolibe•• die concedimus, &c. If any man desires

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to bathe himselfe, only out of a luxurious and voluptu∣ous purpose (observe this well••) this we conceive, not to be lawfull upon any day: but if he doe it onely, for the necessary refreshing of his body; then neither is it fit it should be forbidden upon the Sunday. For if it be a sinne to bathe, or wash all the body on the Lords day; then must it be a sinne, to wash the face upon that day: if it be lawfull to be done in any part, why then, necessity requiring, is it unlawfull for the whole. It seemes then by Saint Gregories doctrine, that in hot weather, one may lawfully goe into the water, on the Lords day, and there wade or swimme, either to wash or coole his body, as well as upon any other. Note also here, that not the quality of the day, but the condition of the thing is to be considered, in the denominating of a lawfull or unlawfull act: that things unlawfull in themselves, or tending to un∣lawfull ends are unfit for all dayes; and that what ever thing is fit for any day, is, of it selfe, as fit for Sunday. Fi∣nally he concludes with this, Dominicorum vero die a la∣bore terreno cessandum est, &c. We ought to rest indeede on the Lords day from earthly labours, and by all meanes abide in prayers; that if by humane negligence, any thing hath escaped in the sixe former dayes, it may be expiated by our prayers on the day of the resurrection. This was the salve, by him applied to those dangerous sores, and such effect it wrought upon them, that for the present, and long after we finde not any that prohibited working on the Saturday. But at the last, it seemes some did; who thereupon were censured and condemned by another Gregory of that name the seventh. Damnavit docentes, non••licere die Sabbati operas fac••re; as the Law informes us. De consecratione distinct. 3. cap. Pervenit. But this was not till Anno 1074. or after, almost 500. yeares after the times where now we are. As for the other fancie, that of not going to the Bathes on the Lords day, it seemes he crushed that too, as for that particular: though other∣wise, the like conceits did breake out againe, as men be∣ganne

to entertaine strange thoughts, and superstitious do∣ctrines, about this day; especially in these declining Ages of the Church, wherein so many errours both in faith and manners, did in fine defile it▪ that it was blacke indeed, but with little comlinesse. The Church, as in too many things, not proper to this place and purpose, it did incroach up∣on the Iew; much of the ceremonies, and Priestly habit, in these times established being thence derived: so is it not to be admired, if in some things, particular both 〈◊〉〈◊〉 and Synods beganne to Iudaize, a little, in our present bu∣sinesse; making the Lords day no lesse rigidly to be ob∣served, than the Iewish Sabbath, if it were not more.

(2) For in the following Age, and in the latter end thereof, when learning was now almost come to its lowest ebbe; there was a Synod held at Friuli, by the command of Pepin then King of France; a towne now in the territorie of the State of Venice. The principall mo∣tive of that meeting, was to confirme the doctine of the holy Trinity, and the incarnation of the word; which in those times had bin disputed. The President thereof, Pa••∣linus, Patriarke of Aquilegia: Anno 791. of our Redemp∣tion. There, in relation to this day, it was thus decreed. Diem dominicum inchoante noctis initio, i. e. vespere Sabba∣ti, quando signum insonuerit, &c.

Wee constitute and appoint that all Christian men (that is to say all Chri∣stian men who lived within the Canons ••each) should with all reverence and devotion honour the Lords day, beginning on the evening of the day before, at the first ringing of the bell: and that they doe abstaine therein, especially from all kinde of sinne, as also from all car∣nall acts, Etiam a proprijs conjugibus, even from the company of their wives, and all earthly labours: and that they goe unto the Church devoutly, laying a∣side all suites of Law, that so they may in love and cha∣ritie praise Gods name together.

You may remember that some such device as this, was fathered formerly on Saint Austine; but with little reason. Such trimme con∣ceits,

as these, had not then beene thought of. And though it be affirmed in the preamble to these constituti∣ons, nec novas regulas instituimus, nec supervacuas rerum adinventiones inhianter sectamur; that they did neither make new rules, or follow vaine and needlesse fancies; Sed sacris paternorum Canonum recensitis folijs, &c. but that they tooke example by the antient Canons: yet looke who will, into all Canons of the Church for the times before▪ and he shall find no such example. For my part, I should rather thinke, that it was put into the Canon, in succeeding times, by some misadventure: that some, ob∣serving a restraint, ab omni opere carnali, of all carnall acts, might, as by way of question, write in the Margin, etiam a proprijs conjugibus; from whence, by ignorance, or negligence of the Collectours, it might be put into the text. Yet if it were so passed at first, and if it chance that any be so minded, (and some such there be) as to con∣ceive the Canon to be pure and pious; and the intent thereof not to be neglected: they are to be advertised, that the holy dayes must be observed in the selfe same manner. It was determined so, before, by the false Saint Austine. And somewhat to this purpose saith this Synod now, that all the greater festivalls must with all reve∣rence be observed and honoured; and that such holy dayes as by the priests were bidden in the Congregation, Omni∣bus modis sunt custodienda, were by all wayes and meanes to be kept amongst them; that is, by all those wayes and means, which in the said Conon were before remembred. In this the Christian plainely outwent the Iew; amongst whose many superstitions,* 1.239 there is none such found▪ true indeede, the Iewes accounted it unlawfull to marrie on the Sabbath day, or on the evening of the Sabbath, or on the first day of the weeke: lest (say the Rabbins) they should pollute the Sabbath by dressing meate. Conforma∣bly whereunto, it was decreed in a Synod held in Aken, or Aquis granum,* 1.240 Anno 833. nec nuptias pro reverentia tantae solennitatis celebrari visum est, that in a reverence to

the Lords day, it should no more be lawfull to marrie, or be married upon the same. The Iewes, as formerly wee shewed, have now by order from their Rabbins, restrai∣ned themselves on their Sabbath day, from knocking with their hands, upon a table, to still a child; from ma∣king figures in the aire, or drawing letters in the ground, or in dust and ashes, and such like niceties. And some such teachers: Olaus King of Norway, had, no que∣stion met with, Anno 1028. For being taken up one Sun∣day, in some serious thoughts, and having in his hands a small walking sticke, he tooke his knife and whitled it, as men doe sometimes, when as their mindes are trou∣bled, or intent on businesse. And when it had beene ••old him, as by way of jest, how he had ••respassed therein a∣gainst the Sabbath, he gathered the small chippes toge∣ther, put them upon his hand, and set fire unto them: Vt viz. in se ulcisceretur,* 1.241 quod contra divinum praeceptum in∣cautus admisisset; that so, saith Crantzius, hee might re∣venge that on himselfe, which unawares hee had com∣mitted against Gods Commandement. Crantzius, it seemes, did well enough approve the follie: for in the entrance on this story, he reckoneth this inter alia virtu∣tum suarum praeconia, amongst the monuments of his pie∣tie, and sets it up as an especiall instance of that Princes sanctitie. Lastly, whereas the moderne Iewes are of opini∣on, that all the while their Sabbath lasts the soules in hell have liberty to range abroad, and are released of all their torments: so, lest in any superstitious fancie, they should have preheminence,* 1.242 it was delivered of the soules, in Pur∣gatory, by Petrus Damiani, who lived in Anno 1056. Do∣minico die refrigerum poenarum habuisse, that every Lords day they were manumitted from their paines▪ and flutte∣red up and downe the lake Avernus, in the shape of birds.

(3) Ind••ede the mervaile is the lesse, that these and such like Iewish fancies should in those times beginne to shew themselves in the Christian Church: considering

that now some had begun to thinke that the Lords day was founded on the fourth Commandement; and all obser∣vances of the same, grounded upon the Law of God. As long as it was taken onely for an Ecclesiasticall istitution, and had no other ground upon which to stand, then the authority of the Church; we finde not any of these rigours annexed unto it. But being once conceived to have its warrant from the Scripture, the Scripture presently was ransacked, and whatsoever did concerne the old Iewish Sabbath was applyed thereto. It had bin ordered former∣ly that men should be restrained on the Lords day, from some kind of labours, that so they might assemble in the greater numbers; the Princes and the Prelates both con∣ceiving it convenient that it should b•• so. But in these Ages there were Texts produced, to make it necessary. Thus Clotaire King of France, grounded his Edict of re∣straint from ••ervile labours on this day, from the holy Scripture: quia ho•• lex prohibet, & sacra Scriptura in omni∣hus contradicit, because the Law forbids it, and the holy Scripture contradicts it. And Charles the Great builds also on the self•• same ground, Statuimus secundùm quod in lege dominus praecepit, &c. Wee doe ordaine according as the Lord commands us, that on the Lords day none presume to doe any servile businesse. Thus finally the Emperour Leo Philosophus in a constitution to that pur∣pose, of which more hereafter, declares that he did so de∣termine, secundùm quod Sp. Sancto ab ipsoque institutis Apostolis placuit, according to the dictate of the holy Ghost, and the Apostles by him tutored. So also when the Fa∣thers of the Church had thought it requisite, that men should cease from labour on the Saturday in the after∣noone; that they might be the better fitted for the••r de∣votions the next day; some would not rest till they had found a Scripture for it. Observemus diem dominicum fra∣tres, sicut antiquis praeceptum est de Sabbato, &c. Let us ob∣serve the Lords day, as it is commanded, from even to even shall yee celebrate your Sabbath. The 251. Sermon inscri∣bed

de tempore, hath resolved it so. And lastly, that wee goe no further, the superstitious act of the good King Olaus, burning his hand as formerly was related, was then conceived to be a very just reveng upon himselfe, be∣cause he had offended, although unawars, contra divinum praeceptum, against Gods Commandement. Nor were these rigorous fancies left to the naked world, but they had miracles to confirme them. It is reported by Vincen∣tius and Antoninus, that Anstregisilus, one that had pro∣bably preached such doctrine, restored a Miller by his power, whose hand had cleaved unto his Hatchet, as he was mending of his Mill on the Lords day: for now you must take notice that in the times in which they lived; grinding had beene prohibited on the Lords day, by the Canon Lawes. As also how Sulpitius had caused a poore mans hand to wither, onely for cleaving wood on the Lords day (no great crime assuredly, save that some pa∣rallell must be found for him, that gathered stickes on the former Sabbath;) and after of his speciall goodnesse, made him whole againe. Of these the first was made Arch-Bishop of Burges, Anno. 627. Sulpitius being successour unto him in his See, and as it seemes too, in his power of working miracles. Such miracles as these they who list to credit, shall finde another of them in Gregorius Turo∣nensis, Miracul. l. 1. c. 6. And some wee shall hereafter meete with when we come to England, forged purpose∣ly, as no doubt these were to countenance some new de∣vise about the keeping of this day; there being no new Gospel preached, but must have miracles to attend it, for the greater state.

(4) But howsoever it come to passe, that those foure Princes, especially Leo, who was himselfe a Scholler, and Charles the Great, who had as learned men about him, as the times then bred, were thus perswaded of this day; that all restraints from worke and labour on the same, were to be found expresly in the word of God: yet was the Church and the most learned men therein, of

another minde. Nor is it utterly impossible, but that those Princes might make use of some pret••nce or ground of Scripture, the better to incline the people to yeeld obe∣dience unto those restraints which were layd upon them. First for the Church, and men of speciall eminence in the same, for place and learning, there is no question to bee made, but they were otherwise perswaded. Isidore Arch-Bishop of Sevill,* 1.243 who goes highest, makes it an Apostoli∣call sanction onely, no divine commandement; a day de∣signed by the Apostles for religious exercises, in honour of our Saviours resurrection on that day performed. Di∣••m dominicum Apostoli ideo religiosa solennitate sanxerunt, quia in eo redemptor noster a mortuis resurrexit. And addes, that it was therefore called the Lords day, to this end and purpose, that resting in the same from all earthly Acts, and the temptations of the world, we might intend Gods holy worship; giving this day due honour for the hope of the resurrection, which we have therein. The same ver∣batim is repeated by Beda, lib. de Offic. and by Rabanus Maurus lib. de institut. Cleric. l. 2 c. 24▪ and finally by Al∣cuinus de divin. Offic. cap. 24. which plainely shewes that all those took it onely for an Apostolicall usage, an observa∣tion that grew up by custome, rather then upon comman∣dement. Sure I am that Alcuinus, one of principall cre∣dit with Charles the Great, who lived about the end of the eighth Centurie, as did this I••idore, in the beginning of the seventh, saith clearely that the observation of the former Sabbath had beene translated very fitly to the Lords day, by the custome and consent of Christian people. For speaking how the Sabbath was accounted holy in the former times, and that the Iewes resting thereon from all manner of worke, did onely give themselves to medi∣tation and to feasting;* 1.244 he addes, cujus observationem mos Christianus ad diem dominicum competentius transtulit. Where plainely mos Christianus doth imply no precept, no order or command from the Apostles that it should be so, and much lesse any precept in the Old Testament

which should still oblige. And sure I am Rabanus Mau∣rus speakes onely as by way of exhortation, as not armed with any warrant from the Apostles, or other argume••t from Scripture:* 1.245 Where hee adviseth us, a vespera diei Sabbati usque ad vesperam diei dominici, sequestrati a ru∣rali opere & omni negotio, solo divino cultui vacemus: Where no man will presume to say, that either rest from husbandry and such other businesse, or the beginning of the Lords day on the Eve before, were introduced by any precept of the Apostles▪ considering how long it wa••, be∣fore either of them had bin used in the Christian Church. And so Hesychius Bishop of Hierusalem,* 1.246 who flourished at the selfe same time with Isidore, speakes of it onely as a custome, or a matter of fact, descending by tradition from the Apostles. Apostolorum sequentes traditionem, diem dominicum conventihus divinis sequestramus; which was the most that he could say, for the originall thereof, indeede who could more.* 1.247 And as for Isidore himselfe whom the others followed, its cleare that they esteemed the Lords day for no other, then a common holiday; by farre inferiour unto Easter. Pascha festivitatum omniu•• prima est. Then followeth Pentecost, Epiphanie, Palme-sunday, Maundie-thursday, and in the last place, Dies da∣minicus, the Lords day. Which questionlesse he had not placed in so low a roome, had he conceived it instituted by any precept, or injunction of those blessed Spirits. So in a Councell held at Paris, Anno 829. it was determi∣ned positively, that keeping of the Lords day had no other ground then custome onely: and that this custome did de∣scend ex Apostolorum traditione, immo ecclesiae autoritate, at most from Apostolicall tradition, but indeede rather from the authority of holy Church. And whereas Courts of Law, or Law dayes had formerly beene pro∣hibited on this day, that so men might in peace and con∣cord▪ goe to Church together: the severall Councells that of Friburg, Anno 895. and that of Erpford, Anno 932. though then the times were at the darkest; ascribe

it not to any Law or Text of Scripture, but onely to the antient Canons. Secund••ugrave;m sanctorum statuta patrum, saith the first, Can. 26. Secund••ugrave;m Canonicam institutio∣nem saith the second, Cap. 2. And howsoever some have sayd that Alexander Pope of Rome, of that name the third, referres the keeping of the Lords day to divine commandement: yet they that looke upon him well, can find no such matter. He saith indeed that both the Old and New Testament depute the seventh day unto rest, but for the keeping of it holy, both that and other dayes appoin∣ted for Gods publicke service, ecclesia decreverit obser∣vanda; that he ascribes alone to the Churches order. De∣••ret. l. 2. tit. 9. de ferijs. cap. 3. The like may be affirmed also of restraint from labour, that it is grounded onely on the authority of the Church, and Christian Princes; how ever in some Regall and Imperiall Edicts there be some shew or colour added from the Law of God.

(5) I say some shew or colour added from the Law of God. For as before I sayd, it is not utterly impossible, but that those Princes might make use of some pretence or shew of Scripture, the better to incline the people, to yeeld obedience unto those restraints which were layd upon them. The Synod held at Mascon, and that in Aux∣erre, both before remembred, expresly had prohibited all workes of husbandry on this day: the former having ad∣ded for inforcing of it, not onely Ecclesiasticall censures, but corporall and civill•• punishments. But yet this was not found enough to weane the people from their workes, their ordinary labours used before, upon that day, and it is no marvaile. The Iewes were hardly brought unto it, though they had heard God thundring from the holy mountaine, that they should doe no manner of worke upon their Sabbath: It being added thereunto, that whosoever should offend therein, he should dye the death. And cer∣tainely it was very long, before either Prince or Prelate, or both joyned together, with all their power and policie could prevaile upon them; either to lay aside their la∣bours,

or forbeare their Law dayes; as may appeare by many severall Edicts of Emperours, decrees of Popes, and Canons of particular Councells;* 1.248 which have succes∣sively beene made in restraint thereof. The Synod of Chalons, Anno 662. wherein were 44. Bishops, and a∣mongst them S. Owen Arch-Bishop of Roane, concluded as had beene before, [non nova condentes sed vetera reno∣vantes] that on the Lords day no man should presume to sow or plough, or reape, vel quicquid ad ruris culturam pertinet, or deale in any thing that belonged to husbandry: and this on paine of Ecclesiasticall censure and correction. But when this did no good, Clothaire the third of France, (for he I thinke it was who set out that Law) beginning with the word of God, and ending with a threate of se∣vere chastisement,* 1.249 doth command the same. Die domi∣nico nemo servilia opera praesumat facere, quia hoc lex pro∣hibet, & sacra Scriptura in omnibus contradicit, as before was sayd.

If any doe offend herein, in case he bee a bondman, let him bee soundly bastinadoed; in case a freeman, let him be thrice admonished of it, if he of∣fend againe the third part of his patrimony was to be confiscated; and finally if that prevailed not, he was to be convented before the Governour, and made a bondslave.

So for the Realme of Germany, a Councell held at Dingulofinum in the lower Bavaria, Anno. 772. did determine thus.

Festo die Solis, ocio divino intentus, prophanis negotijs abstineto, upon the Sunday (so they call it) let every man abstaine from prophane employ∣ments, and be intent upon Gods worship; If any man shall worke his Cart this day, or busie himselfe in any such like worke, jumenta ejus publica sunto, his Teeme shall presently bee forfeited to the publicke use: And if stubbornely they persist to provoke Gods anger, be they sold for Bond-men.

* 1.250 So Aventine reports the Ca∣non. And somewhat like to this was ordered by Theo∣dorius king of the Bavarians,* 1.251 viz. Si quis die dominico, &c.

If any man upon the Lords day shall yoake his Oxen,

and drive forth his waine, dextrum bovem perdat, his right hand Oxe shall be forthwith forfeit; if he make hay or carry it in; if he mowe corne or carry it in, let him be once or twice admonished; & if he amend not there∣upon, let him receive no lesse then 50. stripes:

yet not∣withstanding all this care, when Charles the Great being King of France, had mastered Germany, w^ch was 789. or thereabouts; there had bin little reformation in this point amongst them. Therefore that Prince first published his owne Regall edict, grounding himselfe secundù quod in lege praecepit dominus, upon the prescript of Gods Law, & there commands that all men doe absteine from the workes of husbandry. Which Edict since it speakes of more particu∣lars, at that time prohibited, we will speake more thereof anon. That not prevailing as it seemes, he caused five severall Synods to be assembled at one time, Anno 813. at Mentz at Rhemes, at Tours, at Chalons, and Arles: in all of which it was concluded against the Husbandman; and many others more, as we shall see in the next Section. And yet we finde some grudging still of the old disease; as is apparant by a Synod held at Rome, Anno. 826. under Eugenius the second Chap. 30. another in the same place, Anno. 853. under Leo the fourth, Can. 30. the like in that of Compeigne held by Alexander the third what time he lived an exile in the Realme of France. So for restraint of Law dayes, or Courts of judgement those chiefly that determined of mens lives; it was not brought about, in these Westerne parts without great difficulty. Witnes, be∣sides the severall Imperiall edicts before remembred, Conc. Mogunt. Anno. 813. Can 37. Rhemens. Can. 35. Turonens. Can. 40. Arelatens. Can. 16. being foure of those Councells which were called by Charles, as before was sayd: as also that of Aken, Anno. 836. Ca. 20. And though it was deter∣mined in the Romane Synod under Leo the fourth, that no suspected person should receive judgement on that day; a clause being added in the Canon, legibus infirmari judi∣cium eo die depromptum, that all Acts sped upon that day,

were voyde in law: yet more then 300 yeares after it was so resolved of, was Alexander the third in councell of Compeigne before remembred, enforced particularly to revive it▪ and then and ther•• to set it downe, Ne aliquis ad mortem vel ad poenam judicetur, that no man should upon that day be doomed to death, or otherwise con∣demned unto bodily punishment. So difficult a thing it was to weane the people from their labours, and o∣ther civile businesse unto which they had beene accusto∣med; there being nothing to inforce or induce them to it, but humane authority.

(6) On the same reason as it seemes, Leo Philosophus Emp. of Constantinople did make use of Scripture: when in conformity with the Westerne Churches, hee purposed to restraine the workes of husbandry, on that day, which till his time had beene permitted. The Emperour Constan∣tine had ordeined, as before was shewne that all Arti∣ficers, and such as dwelt in Citties, should on the Sunday leave their trades: but by the same Edict gave licence to the husbandman to pursue his businesse, aswell upon that day, as on any other. But contrary this Leo, surnamed Philosophus (he began his reigne Anno 886, grounding himselfe, for so he tells us, on the authority of the holy Ghost, and of the Apostles; (but where hee found that warrant from the holy Ghost, and from the holy Apostles, that he tels us not) restrained the husbandman from his worke, as well as men of other callings. Nicephorus mistakes the man,* 1.252 and attributes it to the former Leo, whom before we spake of in our fourth Chapter. Quo tempore primus etiam Leo constitution•• lata, ut dies domi∣nicus ab omnibus absque labore omni, per ocium transigere∣tur, festusque & venerabilis esset, quemadmodum & divis Apostolis visum est, praecepit. Where the last clause with the substance of the Edict, make the matter plaine, that he mistooke the man though he hit the businesse: the for∣mer Leo using no such motive in all his Edict. But take it from the Emperour himselfe,* 1.253 who having told us

first that the Lords day was to be honoured with rest from labour, adds next, that he had seene a law, (hee meanes that of Constantine) quae non omnes simul operari prohibendos nonnullosque ••ti operentur indulgendum cen∣suit,

which having not restrained all workes but per∣mitted some, did upon no sufficient reason, dishonour that so sacred day. Then followeth. Statuimus nos etiam, quod Sp. Sancto ab ipsoque institutis Apostolis placuit, ut omnes in die sacro, &c. a labore vacent. Neque Agri∣colae, &c.

It is our will, saith he, according to the true meaning of the holy Ghost, and of the Apostles by him directed, that on that sacred day, whereon we were restored unto our integrity, all men should rest themselves and surcease from labour: neither the husbandmen nor others, putting their hand that day to prohibited worke. For if the Iewes did so much reverence their Sabbath which onely was a shadow of ours; are not wee which inhabit light and the truth of grace, obliged to honour that day which the Lord hath honoured, and hath therein delivered us, both from dishonour and from death? Are not wee bound to keepe it singularly and inviolably, sufficient∣ly contented with a liberall grant of all the rest; and not encroaching on that one, which God hath chosen for his service? Nay were it not a retchlesse sligh∣ting and contempt of all religion, to make that day common: and thinke that we may doe thereon, as we doe on others.

So farre this Emperour determines of it first, and disputes it afterwards, I onely note it for the close, that it was neere 900 yeares from our Saviours birth, if not quite so much, before restraint of husbandry on this day, had beene first thought of in the East: and probably being thus restrained, did finde no more obe∣dience there, then it had done before in the Westerne parts.

(7) As great a difficulty did it prove to restraine other things in these times projected, although they carried it

at the last, The Emperour Constantine had before com∣manded, that all Artificers in the Citties should surcease from labour, on the Lords day; aswell as those whom he imployed in his seates of justice: and questionlesse hee found obedience answearable to his expectation. But when the Westerne parts became a prey to new Kings and Nations; and that those Kings and nations had admitted the lawes of Christ: yet did they not conceive it necessa∣ry, to submit themselves to the lawes of Constantine, and therefore followed their imployments, as before they did. And so it stood untill the time of Charles the Great who in the yeare 789, published his regall Edict, in this forme that followeth. Statuimus, secundum quod & in lege dominus praecepit, &c.* 1.254

We doe ordeine, according as it is commanded in the law of God, that no man doe any servile worke on the Lords day. This in the generall had beene before commanded by his father Pepin, in the councell holden in Friuli but he now ex∣plicates himselfe in these particulars. That is to say, that neither men imploy themselves in workes of husbandry, in dressing of their Vines, ploughing their lands, making their hay, fencing their grounds, grub∣bing or felling trees, working in mines, building of houses, planting their gardens, nor that they pleade that day, or goe forth on hunting: and that it be not lawfull for the women, to weave, or dresse cloath, to make garments, or needle worke, to card their wool, beate hempe, wash cloathes in publicke, or sheere sheepe: but that they come unto the Church, to divine service, and magnifie the Lord their God, for those good things which on that day he hath done for them.

After considering with himselfe that faires and markets on this day, were an especiall meanes to keepe men from Church; he set out his Imperiall Edict, de nundinis non concedendis, as my author tells me. Nor did he trust so farre, to his owne Edict, as not to strengthen it, (as the times then were) by the authority of the

Church, and therefore caused those five Councells before remembred, to be assembled at one time: in foure of which it was determined against all servile workes, and Law dayes, as also ut merca••tus in ijs minime sit, Concil, Mogunt. C••n. 37. ne mercata excerceant, Rhemens. can. 35. and so in those of Tours, 40. and Arles 16. That of Chalons which was the fifth, did onely intimate, that whereas the Lords day had beene much neglected,* 1.255 the better keeping of the same was to be established authen∣tica constitutione, by some Authenticall constitution of the Emperour himselfe. But whatsoever care this Empe∣rour tooke, to see his will performed, and the Lords day sanctified; it seemes his successour Ludovicus was re∣misse enough; which being found, as found it was, the people fell againe to their former labours; ploughing and marketting and Lawdayes, as before they did. The Councell held at Paris Anno 829, which was but six∣teene yeares after the holding of the aforesayd Synods,* 1.256 much complaines thereof: and withall addes, that ma∣ny of the Prelates assembled there, knew both by fame and by their owne proper knowledge, quosdam in hoc die ruralia opera excercentes, fulmine interemptos, that cer∣tain

men following their husbandry on that day, had beene killed with lightning; and others with a strange convulsion of their joynts, had miserably perished: whereby say they, it is apparant, that God was very much offended, with their so great neglect of that ho∣ly day.

Rather with their so great neglect of their supe∣riours in that, nor declaration of their King, nor constitu∣tion of the Church, could worke so farre upon them, as to gaine obedience; in things conducing to Gods service▪ Had working on that day, beene so much offensive in the ••ight of God, likely it is, wee might have heard of some such judgements, in the times, before: but being not prohibited, it was not unlawfull. Now being made unlawfull, because prohibited, God smote them for their frequent workings, at times which were designed

to another use; not in relation to the day, but their diso∣bedience. Therefore the councell did advise that first of all the Priests and Prelates, then that Kings, Princes, and all faithfull people, would doe their best endeavour for the restoring of that day to its auncient lustre; which had so fowly beene neglected. Next they adressed themselves particularly to Ludovicke and Lotharius then the Roman Emperours, ut cunctis metum incutiant, that by some sharpe injunction, they would strike a terrour into all their subjects, that for the times to come none should presume to plough, or hold Law-dayes, or Market, as of late was used. This probably occasioned the sayd two Emperours 853. to call a Synod at Rome, under Leo the fourth: where it was ordered more precisely,* 1.257 than in f••rmer times, ut die dominico nullus audeat mercationes, nec in cibariis rebus, aut quaelibet opera rustica facere, that no man should from thenceforth dare to make any Markets on the Lords day, no not for things that were to eate; neither to doe any kinde of worke that belonged to husbandry. Which Canon being made at Rome, confirmed at Compeigne, and afterwards incorporated, as it was, into the body of the Canon Law (whereof see Decretal. l. 2. tit. 9. de feriis cap. 2.) became to be admitted, with∣out further question, in most parts of Christendome: e∣specially when the Popes had attained their height, and brought all Christian Princes to be at their devotion. For then the people, who before had most opposed it, might have justly sayd. Behold two Kings stood not before him, how then shall we stand?* 1.258 Out of which consternation all men presently obeyed, tradesmen of all sorts being brought to lay by their labours: and amongst those▪ the miller, though his worke was ••asiest, and least of all required his presence. N••c aliquis a vespera diei Sabbati, usque ad vesperam diei dominicae, ad molendi••a aquarum vel ad aliqua alia molere a••deat. So was it ordered in the Councell of Angeirs, (of which see Bochellus) Anno 1282: wherein the Barber also was forbidden to use his trade.

(8) Yet were not those restraints so strict, as that there was no liberty to be allowed of, either for businesse or pleasure! A time there was for both, and that time made use of: there being in the Imperiall Edicts, and Consti∣tutions of the Church, yea and the decretalls of the Popes many reservations, whereby the people might have li∣berty to enjoy themselves: They had beene else in worse condition, then the lewes before. In the Edict of Charles the Great before remembred, though otherwise precise enough, there were three severall kindes of carriages, allowed and licence on the Lords day: i. e. Hortalia carra, vel victualia, vel si fortenecesse erit corpus cujuslibet ducere ad sepulchrum; that is to say, carriage of gardening ware, and Carts of victuals, and such as are to carry a dead corps to buriall. So Theodulphus Aurelia∣nensis who lived about the yeare 836, having first put it downe for a positive rule, that the Lords day ought with such care to bee observed, ut praeter orationes & missa∣rum solennia, & ea quae ad vescendum pertinent,* 1.259 nil aliud fi∣at; that besides prayer, and hearing masse, and such things as belong to food, there is directly nothing that may be done: admits of an exception, or a reservation. Nam si necessitas fuerit navigandi vel itinerandi, licentia datur. For if (saith he) there be a necessary occasion, ei∣ther of setting sayle, or going a journey; this may be al∣lowed of: in case they pretermit not Masse and Prayers. This I finde extant as a Canon of the 6 Generall councell holden in Constantinople: but since both this and all the rest of the same stampe, (there are nine in all) are thought not to belong of right unto it, I have chose rather to re∣ferre it to this Theodulphus, though a private man, a∣mongst whose workes I finde it in the great Bibliotheca Patrum. Tom. 9. Thus in a Synod held at Coy, within the realme and diocesse of Oniedo; Anno 1050, it was decreed, that all men should repaire to Church on the Lords day, and there heare Matins, Masse, and other the ••anonicall houres;* 1.260 as also, Opus servile non excerceant,

nec sectentur itinera, that they should doe no servile worke, nor take any journey. Yet with exceptions foure or five namely unlesse it were for devotions sake, or to bury the dead, or to visit the sicke; or finally prosecreto regis, vel Saracenorum impetu, on speciall businesse of the Kings, or to make head against the Saracens. The King was much be∣holding to them that they would take such care of his state affaires: more then some Princes might be now in case their businesse were at the disposing of particular men. So had it beene decreed by severall Emperours, yea and by severall Councells too: which for the East part•• was confirmed by Emanuel Comnenus the Easterne Em∣perour, Anno 1174. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that all accesse to the tribunall should bee quite shut up; that none of those who sate in judgement should sit on any cause that day. Yet this not abso∣lutely, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. unlesse the King shall please on any new emergent cause, as many times businesse comes unlooked for, to appoint it otherwise. Thus also for the workes of labour, fishing had beene restrained on the Lords day, as a toylesome Act; and on the other holy dayes, as well as that: yet did it please Pope Alexander the third, (he entred on the chaire of Rome Anno 1160.) to order by his decretall, that on the Lords day and the rest,* 1.261 it might be lawfull unto those who dwelt upon the Coast, Si halecia terrae inclinarint, ••orum captioni, ingruente necessitate, intendere; to set them∣selves unto their fishing▪ in case the Herring came within their reach, and the tim•• was seasonable. Provided that they sent a convenient portion, unto the Churches round about them, and unto the poore. Nay even the workes of handycrafts were in some sort suffered. For whereas in the Councell of Laodicea, it was determined, that men should rest on the Lords day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from all their handy worke, and repaire to Church. Balsamon tells us in his Glosse,* 1.262 that so it was resolved amongst them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not absolutely; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

if with conveniency they could. For still, saith he, (he lived in Anno 1191) in case men labour on that day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either because of want or any other necessity they are held excusable. Lastly, whereas Pope Gregory the ninth had on the Sundayes and the holy dayes commanded ut homines & jumenta omnia quiescant,* 1.263 that there should be a generall restraint from la∣bour both of man beast: there was a reservation also, nisi urgens necessitas instet, vel nisi pauperibus, vel ecclesiae, gratis fiat; unlesse on great necessity, or some good Office to be done unto the poore, or the Church.

(9) Nor were there reservations and exceptions one∣ly in point of businesse and nothing found in point of practise; but there are many passages, especially of the greatest persons▪ & most publick actions left upon record; to let us know what liberty they assumed unto themselves, as well on this day as the rest. And in such onely shall I instance, and as being most exemplary: and therefore most conducing to my present purpose. And first wee reade of a great battaile fought on Palme Sunday,* 1.264 Anno. 718. betweene Charles Martell, Grand master of the houshould of the king of France, and Hilpericus the King himselfe; wherein the victory fell to Charles: and yet wee reade not there of any great necessity, nay of none at all, but that they might on both sides have deferred the battaile, had they conceived it any ••inne to fight that day. Vpon the Sunday before Lent, Anno 835. Ludovick the Emperour surnamed Pius, or the godly, together with his Prelates and others,* 1.265 which had beene present with him at the assembly held at Theonville, went on his jour∣ney unto Mets▪ nor doe we finde that it did derogate at all from his name and piety. Vpon the Sunday after Whit∣sontide Anno 844. Ludowick sonne unto Lotharius the Em∣perour made his solemne entrance into Rome: the Roman Citizens attending him with their Flagges and Ensignes; the Pope and Clergy staying his comming in S. Peter•• Church, there to entertaine him. Vpon a Sunday, Anno

1014. Henry the Emperour duodecem senatoribus vallatus, environed with twelve of the Roman Senatours,* 1.266 came to S. Peters Church, and there was crowned, together with his wife, by the Pope then being. On Easter day, in ipsa die paschalis solennitatis, Anno. 1027. Conrade the Empe∣rour was solemnely inaugurate by Pope Iohn; Canutus King of England,* 1.267 and Rodalph King of the Burgundians, being then both present: and the next Sunday after be∣gan his journey towards Germany. Vpon Palme Sunday, Anno. 1084. Wibert Archbishop of Ravenna was solemn∣ly inthronized in the Chaire of Rome:* 1.268 and the next Sun∣day after being Easter day, Henry the third Imperiali dig∣nitate sublimatus est, was crowned Emperour. On Passion Sunday Anno 1148. Lewis the King of France afterwards Canonized for a Saint, made his first entrie in∣to Hierusalem with all his Army; and yet we reade not any where that it was layd in barre against him, to put by his Sainting; as possibly it might be now, were it yet to doe: What should I speake of Councells on this day assembled, as that of Charles, Anno 1146. for the reco∣very of the holy land; of Tours, on Trinity Sunday as wee call it now, Anno 1164. against Octavian the Pseudo Pope; that of Ferrara, upon Passion Sunday, Anno. 1177. against Frederick the Emperour; or that of Paris, Anno 1226. summoned by Stephen then Bishop there, on the fourth Sunday in Lent, for the condemning of certaine dangerous and erronious positions, at that time on foote. I have the rather instanced in these particulars, partly be∣cause they hapned about these times, when Prince and Prelate were most intent in laying more and more re∣straints upon their people, for the more honour of this day▪ and partly because being all of them publicke actions, and such as mooved not forwards but by divers wheeles; they did require a greater number of people to attend them. And howsoever Councells in themselves be of an ecclesiasticall nature; and that the crowning of a King in the act it selfe, be mixed of sacred and of ••ivill: yet in

the traine and great attendance that belongs unto them, the pompe the triumphes, and concourse of so many people they are meerely secular. And secular although they were, yet we may well perswade our selves, that neyther Actor or Spectatour, thought themselves guilty▪ any wise of offering any the least wrong to the Lords day: though those solemnities no question might with∣out any prejudice have beene put off to another time. No more did those who did attend the Princes before remem∣bred in their magnificent entries into Rome and Metz; or the other millitary entrance into Hierusalem: which were meere secular Acts, and had not any the least mixture, eyther of e••••lesiasticall or sacred na∣ture.

(10) For recreations in these times, there is no questi∣on to bee made, but all were lawfull to bee used on the Lords day, which were accounted lawfull upon other dayes; and had not beene prohibited by authority: and wee finde none prohibited but dancing onely. Not that all kind of dancing was by Law restrained: but either the abuse thereof at times unseasonable, when men should have beene present in the Church of God; or else immodest shamelesse dancings, such as were those, against the which the Fathers did inveigh so sharply in the primitive times. In reference to the first, Damascen tells us of some men,* 1.269 who onely wished for the Lords day, ut ab opere feriati vitiis operam dent, that being quitted from their labours, they might enjoy the better their

sinfull pleasures. For looke into the streets (saith he) upon other dayes, and there is no man to bee found; Die dominico egredere, atque alios cithara canentes, alios applaudentes, & saltantes, &c. But looke abroad on the Lords day, and you shall finde some singing to the Harpe, others applauding of the Musicke; some dan∣cing, others jeering of their Neighbours, alios deni∣que luctantes reperi••s, and some also wrastling. It followeth, Praco ad ecclesiam vocat? omnes segnitie

torpent, & moras nectunt: cithara aut tuba personuit? omnes tanquam alis instructi currunt. Doth the Clarke call unto the Church? they have a feaver-lurdane, and they cannot stirre: doth the Harpe or Trumpet call them to their pastimes?

they flie, as they had wings to helpe them. They that can finde in this a prohibition ei∣ther of musicke, dancing, publicke sports, or manlike exer∣cises, such as wrastling is on the Lords day; must certaine∣ly have better eyes than Lynceus, and more with than Oedipus. Plainely they prove the contrary to what some alleage them: and shew most clearely, that the recreati∣ons there remembred, were allowed of publickly; other∣wise none durst use them, as wee see they did, in the open streets. Onely the Father seemes offended, that they pre∣ferred their pastimes before their prayers; that they made little or no haste to Church, and ranne upon the spurre to their recreations: that where Gods publicke service was to be first considered, in the Lords day, and after, on spare times mens private pleasures; these had quite changed the course of nature, & loved the Lords day more for plea∣sure than for devotion. This is the most that can be made, from this place of Damascen; and this makes more for dancing, and such recreations, then it doth against them, in case they be not used at unfitting houres. Much of this nature, is the Canon produced by some, to condemne dancing on the Lords day, as unlawfull utterly: which be∣ing looked into, condemnes alone immodest and unseeme∣ly dancings, such as no Canon could allow of upon any day of what name soever. A Canon made by Pope Eugenius in a Synod held at Rome, Anno 826. what time both Prince and Prelates did agree together to raise the Lords day to as high a pitch as they fairely might. Now in this Synod, there were made three Canons which concerne this day: the first prohibitive of businesse and the workes of labour; the second against processe, in causes criminall; the third, ne mulieres festis diehus vanis ludis vacent: that women doe not give themselves on the holy dayes, unto

wanton sports: and is as followeth. Sunt quidam, & maxime mulieres, qui festis & sacris diebus, &c.* 1.270 Certaine

the••e are, but chiefly women, which on the holy dayes, and Festivalls of the blessed Martyrs, upon the which they ought to rest, have no great list to come to Church, as they ought to doe: sed balando, & turpia verba decan∣tando, &c. but spend the time in dancing, and in shame∣lesse songs, leading and holding out their dances as the Pagans used, and in that manner, come to the Congre∣gation. These, if they come unto the Church, with few sinnes about them, returne backe with more: and therefore are to bee admonished by the parish Priest, that they must onely come to Church to say their prayers; such as doe otherwise, destroying not them∣selves alone; but their neighbours also.

Now in this Canon there are these three things to be considered: First that these women used not to come unto the Church with that sobriety and gravity which was fitting, as they ought to doe; but dancing, singing, sporting, as the Pagans used, when they repaired unto their Temples: secondly, that these dancings were accompanied with immodest songs, and therefore as unfit for any day, as they were for Sunday: and thirdly, that these kind of dancings were not prohibited on the Lords day onely, but on all the holy dayes. Such also was the Canon of the third Councell of Tolledo, Anno. 589.* 1.271 which after∣wards became a part of the Canon Law; though by the oversight of the Collector, it is there sayd to be the fourth: and this will make as little to the purpose, as the other did. It is this that followeth, Irreligiosa consuetudo est, quam vulgus per sanctorum solennitates & festivitates agere consuevit. Populi qui divina officia debent attendere, saltationibus turpibus invigilant, cantica non solum mala can••ntes, sed etiam religiosorum officijs perstrepunt. Hoc euim ut ab omni Hispania [the Decret reades ab omnibus provincijs] depellatar, sacerdotum ac judicum a sancto Conci

••io cura committitur. There is an irreligious custome

taken up by the common people, that on the Festivalls of the Saints, those which should be attent on Divine Service, give themselves wholy to lascivious and shame∣lesse dances: and doe not onely sing unseemely songs, but disturbe the Service of the Church. Which mis∣chiefe that it may bee soone remooved out of all the Country, the Councell leaves it to the care of the

Priests and Iudges. Such dances and imployed to so bad a purpose, there is none could tolerate; and yet this ge∣nerally was upon the holy dayes, Saints dayes I meane, as well as Sundayes: whereby wee see the Church had no lesse care of one, than of the other.

(11) And so indeede it had, not in this alone, but in all things else: the holy dayes, as wee now distinguish them, being in most points, equall to the Sunday; and in some superiour. Leo the Emperour by his Edict shut up the Theater, and the Cirque or shewplace, on the Lords day. The like is willed expressely, in the sixt generall Councell holden at Constantinople, Anno 692.* 1.272 for the whole Easter weeke. Nequaquam ergo his diebus, equo∣rum cursus, vel aliquod publicum fiat spectaculum; so the Canon hath it. The Emperour Charles, restrained the Husbandman and the tradesman, from following their usuall worke on the Lords day. The Councell of Me∣lun doth the same, for the said Easter weeke, and in more particulars: it being ordered by that Synod, that men for∣beare, during the time above remembred,* 1.273 ab omni opere ru∣rali, fabrili, Carpentario, gynaeceo, coement ario, pictorio, vena∣torio, forensi, mercatorio, audientiali, ac sacrametis exigendis; from husbandry, the craft of Smithes & Carpenters, from needle-work, cementing, painting, hunting, pleadings, merchandize, casting of accounts, & from taking Oathes. The Benedictines had but three messe of pottage upon o∣ther dayes: die vero dominico & in praecipuis festivitatibus, but on the Lords day and the principall festivalls, a fourth was added; as saith Theodomare the Abbot in an Epistle to Charles the Great. Law-suites and Courts of judge∣ment

were to bee layd aside, and quite shut up on the Lords day; as many Emperours and Councells had de∣termined severally. The Councell held at Friburg, Anno 895.* 1.274 did resolve the same of holy dayes or Saints dayes, and the time of Lent. Nullus omnino secularis die∣bus dominicis, vel Sanctorum in festis, seu Quadragesimae, aut jejuniorum, placitum habere, sed nec populum illo pr••••∣sumat coercere, as the Canon goeth. The very same with that of the Councell of Erford, Anno 932. cap. 2. But what neede private and particular Synods bee produced, as witnesses herein, when wee have Emperours, Popes, and Patriarkes, that affirme the same. To take them in the order in which they lived, Photius the Patriarke of Constantinople, Anno 858.* 1.275 thus reckoneth up the Festivalls of especiall note, viz. Seaven dayes before Easter, and seaven dayes after Christmasse, Epiphanie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the feasts of the Apostles, and the Lords day. And then he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that on those dayes, they neither suffer publicke shewes, nor Courts of justice. Emanuel Comnenus next, Emperour of Constantinople,* 1.276 Anno 1174. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. We doe ordeine saith he

that these dayes following be exempt from labour, viz. the nativity of the Virgin Mary, holy-rood day, (and so hee rockoneth all the rest in those parts obser∣ved) together with all the Sundayes in the yeare: and that in them there be not any accesse to the seates of

judgement.* 1.277 The like Pope Gregory the ninth, Anno 1228. determineth in the Decretall, where numbring up the holy dayes he concludes at last, that neither any processe hold, nor sentence bee in force, pronounced on any of those dayes, though both parts mutually should consent unto it. Consentientibus etiam partibus, nec processus habitus teneat, nec sententia quam contingit diebus hujusmodi promulgari. So the Law resolves it. Now lest the feast of Whit sontide, might not have some re∣spect,

as well as Easter, it was determined in the Coun∣cell held at Engelheim,* 1.278 Anno 948. that Munday, Tues∣day, Wednesday in the Whitsun-weeke, non minus quam dies dominicus solenniter honorentur, should no lesse solemne∣ly be observed, than the Lords day was. So when that Otho Bishop of Bamberg had planted the faith of Christ in Pomerania,* 1.279 and was to give account thereof to the Pope then being, he certifieth him by his letters, Anno. 1124, that having christned them, and built them Churches he left them three injunctions for their Christian carriage. First that they eate no flesh on Fridayes: secondly, that they rest the Lords day ab omni opere malo, from every e∣vill worke, repairing to the Church for religious due∣ties: and thirdly Sanctorum solennitates cum vigiliis om∣ni diligentia observent, that they keepe carefully the Saints dayes, with the Eves attendant. So that in all these outward matters, we finde faire equality; save that in one respect the principall festivals had prehemi∣nence above the Sunday: For whereas fishermen were permitted by the Decretall of Pope Alexander the third, as before was sayd, diebus dominicis & aliis festis, on the Lords day and other holy dayes, to fish for herring, in some cases: there was a speciall exception of the grea∣ter festivals, praeterquam in majoribus anni solennitatibus, as the order was. But not to deale in generals onely, Isidore Arch-bishop of Sevill in the beginning of the se∣venth Century, making a Catalogue of the principall festivalls, beginnes his list with Easter, and ends it with the Lords day, as before we noted, in the fifth section of this Chapter. Now lest it should be thought that in sa∣cred matters and points of substance, the other holy dayes were not as much regarded, as the Lords day was: the Councell held at Mentz Anno 813 did appoint it thus, that if the Bishop were infirme, or not at home, Non desit tamen diebus dominicis, & festivitatibus, qui verbum dei praedicet juxta quod populus intelligat; yet there should

still be some to preach Gods word unto the people, accor∣ding unto their capacities, both on the Lords day, and the other festivals. Indeed why should not both be observed alike; the Saints dayes being dedicated unto God, as the Lords day is; and standing both of them on the same autho∣rity: on the authority of the Church, for the particular insti∣tution; on the authority of Gods Law, for the generall war∣rant. It was commanded by the Lord, and written in the heart of man by the penne of nature, that certaine times should bee appointed for Gods publicke worship: the choycing of the times, was left to the Churches power; and she designed the Saints dayes, as shee did the Lords; both his, and both alotted to his service onely. This made Saint Bernard ground them all, the Lords day and the other holy dayes on the fourth Commandement, the third in the Account of the Church of Rome. Spirituale obsequium deo praebetur in observantia sanctarum solennita∣tum, unde tertium praceptum contexitur.* 1.280 Observa diem Sabbati, i. e. in sacris ferijs te exerce. So S. Bernard in his third Sermon, Super salve Regina.

(12) The Lords day and the holy dayes or Saints dayes being of so neere a kinne; we must next see what care was taken by the Church, in these presentages, for hal∣lowing them unto the Lord. The times were certainely devout, and therefore the lesse question to be made, but that the holy dayes were employed, as they ought to be: in hearing of the Word of God, receiving of the Sa∣craments, and powring forth their prayers unto him. The sixt generall counsell holden at Constantinople appoin∣ted that those to whom the cure of the Church was tr••∣sted, should on all dayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 especial∣ly on the Lords day, instruct the Clergie and the people, out of the holy Scripture, in the wayes of godlinesse. I say the Clergie and the people, for in these times the Re∣venue of the Church being great, and the offerings libe∣rall; there were besides the Parish Priest who had

Cure of soules, many assisting ministers of inferiour Or∣ders, which lived upon Gods holy Altar. Somewhat to this purpose, of preaching every Sunday, yea and Saints dayes too in the Congregation, we have seene before, established in the Councell at Mentz Anno 813. So for receiving of the Sacrament, whereas some would that it should be administred every day, singulis in anno diebus as Bertram hath it, lib de corp. & sangu. Christi: Raba∣nus Maurus who lived 824, leaves it as a thing indiffe∣rent; advising all men notwithstanding,* 1.281 in case there be no lawfull let, to communicate every Lords day. Quoti∣die Eucharistiae communionem percipere nec vitupero nec lau∣do, omnibus tamen dominicis diebus communicandum hortor, sitamen mens in affectu peccandi non sit, as his words there are. And whereas this good custome had beene long neglected, it was appointed that the Sacrament should be administred every Lords day,* 1.282 by the Councell at Aken. Anno 836. Ne forte qui longe est a sacramentis qui∣busest redemptus &c: least, saith the councell, they which keepe so much distance from the Sacraments of their re∣demption, be kept as much at distance from the fruition of their Salvation. As for the holy dayes or Saints dayes, there needed no such Canon, to enjoyne on them, the cele∣bration of the Sacrament, which was annexed to them of course. So likewise for the publicke prayers, besides what scatteringly hath beene sayd in former places, the Councell held at Friburg Anno 895 hath determined thus,* 1.283 Diebus dominicis & sanctorum festis vigilis & ora∣tionibus nisistendumest, & ad missas cuilibet Christiano cum oblationibus currendum: that on the Lords day, and the festivalls of the Saints, every Christian was to be intent upon his devotions, to watch and pray, and goe to Masse, and there make his offering. Its true the Service of the Church being in the Latine; and in these times, that language being in some Provinces quite worne out, and in some others growne into a different dialect, from

what it was▪ that part of Gods worship which was publicke prayer, served not so much to comfort and to ••dification as it should have done. As for the outward adjuncts of Gods publicke service, on the Churches part, the principall was that of Musicke which in these Ages grew to a perfect height. We shewed before that vo∣call musicke in the Church, is no lesse antient than the li∣turgie of the Church it selfe: which as it was begunne in Ignatius time, after the manner of plaine-song, or a melodious kinde of pronunciation; as before was sayd; so in S. Austins time, it became so excellent, that it drew many to the Church, and consequently many to the faith. Now to that vocall musicke which was then in use, and of which formerly we spake; it pleased the Church, in the beginning of these Ages, to adde instru∣mentall: the organ being added to the voyce, by Pope Vitalian, Anno 653; almost 1000 yeares agoe, and long before the aberration of the Church from its pristine pie∣ty. And certainely it was not done without good ad∣vise, there being nothing of that kinde, more power∣full, than melody both vocall and instrumentall, for raising of mens hearts, and sweetning their affections towards God. Not any thing, wherein the militant Church here on Earth, hath more resemblance to the Church in heaven triumphant; then in that sacred and harmonious way of singing prayse, and Allelujahs to the Lord our God; which is and hath of long beene used in the Church of Christ.

(13) To bring this Chapter to an end, in all that hath beene sayd touching the keeping of the Lords day, wee finde not any thing like a Sabbath either in the practise of the Church, or writings of particular men: however these last Ages grew to such an height, in restraint of la∣bours on this day; that they might seeme to have a minde, to revive that part of the fourth Commande∣ment, Thou shalt doe no manner of worke upon it. For

where they tell us of this day, as before was sayd, that it was taken up by custome, on the authority of the Church, at most on Apostolicall tradition; this makes it plaine, that they intended no such matter as a Sabbath day; though, that the Congregation might assemble in the greater numbers, and men might joyne together in all christian dueties, with the greater force; it pleased the Church and principall powers thereof, to restraine men from corporall labours, and binde them to repaire to the house of God. Or if they did intend the Lords day for a Sabbath day, its plaine they must have made more Sabbaths than one day in seven: those holy dayes, which universally were observed in the Christian Church, being no otherwise to be kept than the Lords day was; and those increasing in these Ages to so great a number, that they became a burden to the common people. Nor is it likely, that being once free from the bondage of the Iewish Sabbath, they would submit themselves unto another of their owne devising: and doe therewith, as the Idolaters of old with their woodden gods, first make them, and then presently fall downe and worship them. Rather they tooke a course to restraine the Iewes, from sanctifying their Sab••ath, and other legall festivals, as before they used. Statutum est de Iudoeis, in the 12 Councell of Tolledo Anno 681,* 1.284 Ne Sabbata, coete∣rasque festivitates ritus sui, celebrare praesumant: and not so onely: Sed ut diebus dominicis & ab opere cessent, but that they should refraine from labour on the Lords day also. Of any Sabbath to be kept in the Christian Church, some few might dreame perhaps, such filthy dreamers as Saint Iude speakes of; but they did onely dreame thereof; they saw no such matter. They which had better visions could perceive no Sabbath; but in this life, a Sabbath or a rest from sinne; and in the life to come, a Sabbath, or a rest from misery. Plainely Rupertus so conceived it, as great a Clerke, as any in the times wherein hee li∣ved,

which was in the beginning of the twelfth Cen∣tury. Nam sicut signum circumcisionis inc••rnationem &c.

For as, saith he, the signe of Circumcision, foreshewed the incarnation of our Lord and Saviour; the offering of the paschall Lambe, his death and passion: Sic Sab∣batismus ille requiem annunciabat, quae post hanc vitam po••ita est sanctis & electis; so did the Sabbath signifie that eternall rest, which after this life is provided for the Saints, and elect of God. And more than this, Spiritualis homo non uno die hebdomadis, sed omni tem∣pore sabbatizare satagit; the true spirituall man keepes not his Sabbath once a weeke, but at all times what ever, every houre and minute.

What then? would hee have no day set a part for Gods publicke service;

no, but not the Sabbath. Because, (saith he) wee are not to rejoyce in this world that perisheth, but in the sure and certaine hope of the resurrection; there∣fore wee ought not rest the seventh day in sloath and idlenesse: but we dispose our selves to prayers and hearing of the word of God upon the first day of the weeke, on the which Christ rose: cum summa cura providentes, ut tam illo quam coeteris diebus feriati sem∣per simus a servili opere peccati. Provided alwayes that upon that, and all dayes else, we keepe our selves free from the servile Acts of sinne.

This was the Sabbath which they principally looked for in this pre∣sent life: never applying of that name, to the Lords day, in any of those monuments of learning they have lest be∣hinde them. The first who ever used it, to denote the Lords day, (the first that I have met with in all this search) is one Petrus Alfonsus, he lived about the times that Rupertus did; who calls the Lords day by the name of the Christian Sabbath. Dies dominica, dies viz. resur∣rectionis, quae su•••• salvationis causa extitit, Christianorum sabbatum est. But this no otherwise to be construed, then by Analogie and resemblance, no otherwise than

the feast of Easter is called the Christian Passeover; and Whitsontide, the Christian Pentecost. As for the Saturday, the old Sabbath day, though it continued not a Sabbath; yet it was still held in an high esteeme, in the Easterne Churches; counted a festivall day, or at lest no fast; and honoured with the meetings of the Congregation. In re∣ference to the first we finde how it was charged on the Church of Rome, by the sixt Councell in Constantinople, Anno 692, that in the holy time of Lent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they used to fast the Saturday, which was directly contrary to the Canons of the Apostles, as they there alleadge. This also was objected by Photius Patri∣arke of Constantinople, against Pope Nicolas of Rome, Anno 867; and after that, by Michael of Constantinople, against Leo the ninth Anno 1053. which plainely shewes that in the Easterne Churches they observed it other∣wise. And in relation to the other, we finde that where∣as in the principall Church of Constantinople,* 1.285 the holy Sa∣crament was celebrated onely on the greater feasts, as al∣so on the Saturdayes and the Sundayes [Sabbatis & do∣minicis] and not on other dayes, as at Rome it was: Co••∣stantine surnamed Mononiachus, Anno 1054, enriched it with revenue, and bestowed much faire plate upon it, that so they might be able every day to performe that office. Which proves sufficiently that Saturday was al∣wayes one, in all publicke dueties; and that it kept even pace with Sunday. But it was otherwise, of old, in the Church of Rome, where they did laborare & jejunare, as Humbertus saith, in his defence of Leo the ninth against Nicetas. And this with little opposition, or interruption, save that which had beene made in the Citty of Rome, in the beginning of the seventh Century; and was soone crushed by Gregory then Bishop there, as before we no∣ted. And howsoever Vrban of that name the second,* 1.286 did consecrate it to the weekely service of the blessed Vir∣gin, and instituted in the Councell held at Clermont,

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Anno 1095, that our Ladies office, [Officium B. Marie] should be sayd upon it; Eandemque Sabbato quoque die, pr••cipua devotione, populum Christianum colere debere, and that upon that day, all Christian folke should worship her with their best devotions: yet it continued still, as be∣fore it was, a day of fasting and of working. So that in all this time, in 1200 yeares, we have found no Sabbath: nor doe we thinke to meete with any in the times that follow; either amongst the Schoolemen, or amongst the Protestants, which next shall come upon the Stage.

CHAP. VI.

What is the judgement of the Schoole∣men and of the Protestants; and what the practise of those Churches in this Lords day businesse.

(1) That in the judgement of the Schoolemen the kee∣ping of one day in seven, is not the morall part of the fourth Commandement. (2) As also that the Lords day is not founded on Divin•• authority, but the authority of the Church. (3) A Catalogue of the holy dayes drawne up in the Councell of Lyons: and the new Doctrine of the Schooles, touching the native sanctitie of the holy dayes. (4) In what estate the Lords day stood, in matter of re∣straint from labour, at the Reformation. (5) The Refor∣matours finde great fault, both with the sayd new doctrine, and restraints from labour. (6) That in the judgement of the Protestant divines, the keeping of one day in seven, is not the morall part of the fourth Commandement. (7) as that the Lords day hath no ground on which to stand, then the authority of the Church. (8) And that the Church hath power to change the day, and to transferre it to some other. (9) What is the practise of all Churches, the Roman, Lutheran, and Calvinian chief••ly in matt••r of Devotion, rest from labour, and sufferance of lawfull pleasures. (10) Dancing cryed downe by Calvin and the French Churches, not in r••lation to the Lords day but the sport it selfe. (11) In what estate the Lords day stands

in the Easterne Churches; and that the Saturday is no lesse esteemed of by the Ethiopians, then the said Lords day,

(1) WEe are now come unto an Age wherein the learning of the world began to make a different shew, from what it did: to such a period of time, in which was made the greatest alteration in the whole fa∣bricke of the Church that ever any time could speake of. The Schoolemen, who sprung up in the beginning of the thirteenth Age, contracted learning, which before was diffused and scattered into fine subtil∣ties, and distinctions: the Protestants in the beginning of the sixteenth, endeavouring to destroy those buildings, which with such diligence and curiosity had beene erect∣ed by ihe Schoole men; though they conscented well e∣nough in the present businesse, so farre as it concernd the institution either of the Lords day, or the Sabbath. Of these, and what they taught, and did in reference to the point in hand, wee are now to speake: ta∣king along with us such passages of especiall note, as hapned in the Christian world, by which wee may learne any thing that concernes our businesse. And first beginning with the Schoolemen, they tell us gene∣rally of the Sabbath, that it was a Ceremony, and that the fourth Commandement is of a different nature, from the other nine: That whereas all the other precepts of the Decalogue, are simply morall, the fourth which is the third in their account, is partly morall, partly ceremoniall. Morale quidem quantum ad hoc, quod homo depu••et aliquod tempus vitae suae, advacandum divinis. &c.* 1.287 Morall it is in this regard, that men must set apart some particular time, for Gods publicke service: it being naturall to man to destinate particular times to particular actions, as for his

dinner, for his sleepe and such other actions. Sedin quan∣tum in hoc praecepto determinatur speciale tempus in signum creationis mundi, sic est praeceptum ceremoniale. But in as much as that there is a day appointed in the Law it selfe, in token of Gods rest, and the Worlds creation; in that respect the Law is ceremoniall, And ceremoniall too they make it, in referrence to the Allegory; out Saviours re∣sting in the grave that day: and in relation to the Analo∣gicall meaning of it, as it prefigureth our eternall rest in the Heaven of glories. Finally they conclude of the fourth Commandement, that it is placed in the Deca∣logue, in quantum est praeceptum morale, non in quantum est ceremoniale; onely so farre forth as it is morall, and not as ceremoniall: that is, that wee are bound by the fourth Commandement to destinate some time to Gods publick service, which is simply morall: but not the Seventh day, which is plainely ceremoniall. Aquinas so resolves it,* 1.288 for all the rest•• his judgement in this point, (if Doctor Prideaux note be true, as I have no reason but to thinke so) being universally embraced, and followed by all the Schoolemen, of what sect soever. So that in him we have them all: all of them consonant in this point, to make up the harmony; however dissonant enough in many others. But that this consent may appeare the more ful & perfect, we will take notice of two others, men famous in the Schooles, and eminent for the times in which they lived. First Bonaventure, who lived in the same time with Aquinas, and dyed the same yeare with him, which was 1274. hath determined thus. Intelligendum est quod prae∣••eptum illud habet aliquid, quod est mere morale, &c.* 1.289 It is

to be conceived, saith he, that in the fourth Comman∣dement there is something which is simply morall; some thing againe that is plainely ceremoniall, and something mixt. The sanctifying of a day is morall; the sanctifying of a seventh day, ceremoniall: rest from the workes of labour, being mixt of both.

Quod praecipit deus sanctificationem, est Praeceptum morale! Est

& in hoc praecepto aliquid ceremoniale, ut figuratio diei septi∣mae. Item continetur aliquid quod est partim morale, partim ceremoniale, ut cessatio ab operibus. Lastly, To status Bi∣shop of Avila in Spaine hath resolved the same; aliquid est in eo juris naturalis, aliquid legalis:* 1.290 that in the fourth Commandement there is some thing naturall, and some∣thing legall; that it is partly mor••ll and partly ceremoniall. Naturale est quod dum Deū colimus, abalij sab stineamus, &c. Moral & naturall it is, that for the time, we worship God, doe abstaine from every thing of what kind soever, which may divert our thoughts from that holy action. But that wee should designe, in every weeke, one day unto that employment; and that the whole day bee thereto appointed; and that in all that day, a man shall doe no manner of worke: those things hee reckoneth there to be ceremoniall.

(2) So for the Lords day,* 1.291 it is thus determined by Aqui∣nas, that it depends on the authority of the Church, the cu∣stome and consent of Gods faithfull servants; and not on any obligation layd upon us by the fourth Commande∣ment. Diei dominicae observantia in nova lege, ••uccedit ob∣servantiae sabbati, non ex vi praecepti legis, sed ex constitu∣tione ecclesiae consuetudine populi Christiani. What followeth thereupon? Et ideo non est itae arcta prohibitio operandi, in die dominica, sicut in die Sabbati. Therefore, saith he, the prohibition of doing no worke on the Lords day, is not so rigorous and severe, as upon the Sabbath; many things being licenced on the one, which were for∣bidden on the other: as dressing meate and others of that kind and nature. And not so onely, but hee gives us a dispensatur facilius in nova lege, an easier hope of dispen∣sation under the Gospel in case upon necessity, we med∣dle with prohibited labours; then possibly could have beene gotten under the Law. The like To status tells us, though in different words: save that he doth extend the prohibition, as well to all the feasts of the Old Testament, as all the holy dayes of the new; and neither to the Sab∣bath,

nor the Lords day onely. In veteri lege major fuit strictio in observatione festorum, quam in nova lege.* 1.292 How so?

In omnibus enim festivitatibus nostris quant••cunque sint, &c. Because, saith he, in all our festivalls how great soever, whether they bee the Lords dayes, or the feasts of Easter, or any of the higher ranke, it is per∣mitted to dresse meate and to kindle fire, &c.

As for the grounds whereon they stood, he makes this difference betweene them, that the Iewes Sabbath had its warrant from divine commandement: but that the Lords day, though it came in the place thereof, is founded onely on 〈◊〉〈◊〉 constitution.* 1.293 〈◊〉〈◊〉 Sabbatum ••x man∣〈◊〉〈◊〉, cujus 〈◊〉〈◊〉 successit dies dominica, & tamen manife∣stum est, quod observatio dici dominicae, non est de jure divino, 〈…〉〈…〉 Canonico. This is plaine enough, and this he prooves, because the Church hath still a power 〈◊〉〈◊〉 illum diem, vel totaliter tollere, either to change the ••ay, or take it utterly away, and to dispense touching the keeping of the same: which possibly it neither could no•• ought to doe, were the Lords day of any other insti∣tution, then the Churches onely. They onely have the power to repeale a Law, which had power to make it; Qui habe•• institutionem, habet destitutionem, as is the Bi∣shops plea in a Quare Impedit. As for the first of these two powers, that by the Church the day may be transfer∣red, and abrogated; Suarez hath thus distinguished in it; verum id esse absolute, non practice: that is, as I conceive his meaning, that such a power is absolutely in the Church, though not convenient now to be put in practise. Accor∣ding unto that of S. Paul, which probably was the ground of the distinction. All things are lawfull for me but all things are not expedient. This is the generall tendry of the Roman Schooles, that which is publickly avowed, and made good amongst them. And howsoever Petrus de Anchorana and Nicholas Abbat of Patermo two learned Canonists; as also Angelus de Clavasio, and Silvester de Prierats, two as learned Casuists, seeme to defend the

institution of the Lords day to have its ground and warrant on divine authority: yet did the generall current of the Schooles, and of the Canonists also, runne the other way. And in that current still it holds, the Iesuites and most learned men in the Church of Rome, following the ge∣nerall and received opinion of the Schoolemen: whereof see Bellarm▪ de cultu Sanct. l. 3. c. 11. Estius in 3. Sent. dist. 37. Sect. 13. but specially Azorius, in his Institut. Moral, part second cap. 2 who gives us an whole Catalogue of them, which hold the Lords day to be founded onely on the authority of the Church. Touching the other power, the power of dispensation, there is not any thing more certaine, then that the Church both may and doth di∣spense with such as have therein offended against her Canons. The Canons in themselves doe professe as much; there being many casus reservati, as before wee sayd, expressed particularly in those Lawes and Constitutions, which have beene made about the keeping of this day, and the other festivalls; wherein a dispensation lyeth, if wee disobey them. Many of these wee specified in the former Ages; and some occurre in these whereof now we write.* 1.294 It pleased Pope Gregory the ninth, Anno 1228, to inhibit all contentious suites on the Lords day and the other festivalls; and to inhibit them so farre, that judgement given on any of them, should be counted voyde, Etiam consentientibus partibus, although both parties were consenting. Yet was it with this clause, or re∣servation, nisi vel necessitas urgeat vel pietas suadeat, un∣lesse necessity inforced, or piety perswaded that it should be done. So in a Synod holden in Valladolit [apud val∣lem Oleti] in the parts of Spaine, Anno 1322.* 1.295 a generall restraint was ratified that had beene formerly in force, quod nullus in diebus dominicis & festivis, agros colere a••deat, aut manualia artificia exercere praesumat; that none should henceforth follow husbandry, or exercise himself in mechanick trads upon the Lords day or the other holy dayes: Yet was it with the same Proviso, nisi urgente

necessitate, vel evidentis pietatis causa, unlesse upon ne∣cessity, or apparant piety or charity in each of which he might have licence from the Priest, his owne Pa∣rish-Priest, to attend his businesse. Where still observe that the restraint was no lesse peremptory on the other holy dayes, then on the Lords day.

(3) These holy dayes, as they were named particularly in Pope Gregories decretall; so was a perfect list made of them in the Synod of Lyons, Anno▪ 244.* 1.296 which being celebrated with a great concourse of people, from all parts of Christendome, the Canons and decrees thereof, began forthwith to finde a generall admittance. The holy dayes allowed of there, were these that follow, viz. the feast of Christs nativity, ••aint Stephen, S. Iohn the E∣vangelist, the Innocents, S. Silvester, the Circumcision of our Lord, the Epiphanie, Easter, together with the weeke precedent, and the weeke succeeding, the three dayes in Rogation weeke, the day of Christs ascention, Whitsunday, with the two dayes after, Iohn S. the Bap∣tist, the feasts of all the twelve Apostles, all the festivities of our Lady, S. Lawrence, all the Lords dayes in the year••, S. Michael the Archangell, All Saints, S. Martins, the Wakes or dedication of particular Churches, together with the feasts of such topicall or locall Saints which some particular people had beene pleased to honour, with a day particular amongst themselves. On these and eve∣ry one of them, the people were restrained, as before was sayd, from many severall kinds of worke, on paine of ecclesiasticall censures to be layd on them, which did of∣fend: unlesse on some emergent causes, either of chari∣ty or necessity, they were dispensed with for so doing. In other of the festivalls which had not yet attained to so great an height, the Councell thought not ••it perhaps by reason of their numbers, that men should be restrai∣ned from labour; as neyther that they should be incou∣raged to it, but left them to themselves, to bestow those times, as might stand best with their affaires, and the

Common wealth. For so the Synod did determine, Reliquis festivitatibus quae per annum Cunt, non esse ple∣bem cogendam ad feriandum, sed nec prohibendam. And in this state things stood a long time together, there being none that proferd opposition, in reference to these re∣straints from labour on the greater festivalls; though some there were, that thought the festivalls too many, on which those burden of restraints had unadvisedly beene imposed on the common people. Nicholas de Clemangis, complained much as of some other abuses in the Church, so of the multitude of holy dayes,* 1.297 which had of late times beene brought into it. And Pet. de Aliaco Car∣dinall of Cambray, in a discourse by him exhibited to the Councell of Constance, made publick suite unto the Fathers there assembled, that there might a stop in that kind, hereafter: as also that excepting Sundayes and the greater festivalls, liceret operari post auditum officium, it might bee lawful for the people, after the end of Divine Service, to attend their businesses: the poore e∣specially having little time enough on the working dayes, ad vite necessaria procuranda, to get their livings. But these were onely the expressions of well-wishing men. The Popes were otherwise resolved, and did not onely keepe the holy dayes, which they found establish∣ed, in the same state in which they found them; but ad∣ded others daily, as they saw occasion. At last it came unto that passe, by reason of that rigorous and exact kind of rest, which by the Canon Law had beene fast∣ned on them, that both the Lords day and the other fe∣stivalls were accounted holy, not in relation to the use made of them, or to the holy actions done on them, in the honour of God: but in and of themselves considered, they were avowed to bee vere alijs sanctiores, truely and properly invested with a greater sanctity then the other dayes.* 1.298 Yea so farre did they goe at last, that it is pub∣lickly maintained in the Schooles of Rome, non sublatam esse, sed mutatam tantum [in novo Testamento] significati∣••n••m

discretionem dierum: that the difference of dayes and times and the mysterious significations of the same, which had before beene used in the Iewish Church; was not abolished, but onely changed in the Church of Christ. Aquinas did first leade this dance, in fitting e∣very legall festivall, with some that were observed in the Christian Church; laying this ground, that ours succee∣ded in the place of theirs.* 1.299 Sabbatum mutatur in diem d••∣minicum; similiter alijs solennitatibus veteris legis, novae solennitates succedunt: as his words there are. Vpon which ground of his, the doctrines now remembed were, no question, raised: and howsoever other men might thinke all dayes alike in themselves considered; yet those of Rome will have some holier than the rest, even by a na∣turall and inherent holinesse.

(4) And in this state things stood, both for the do∣ctrine and the practise, untill such time as men began to looke into the errours and abuses in the Church of Rome, with a more serious eye then before they did: the Cano∣nists being no lesse nice, in the point of practise; then were the Schoolemen and the rest exhorbitant in the point of doctrine. Whose niceties, especially in matter of re∣straint,* 1.300 we have most fully represented to us by ••ostatus: one that had runne through all the parts of learning at that time on foote, and was as well studied in the Canon, as in the Schooles. He then determineth of it thus. ••ti∣nerando pro negotijs p••ccatum esse mortale, &c.* 1.301 Hee that doth travaile on the holy dayes (for in that generall name the Lords day and the other festivalls are comprehen∣ded) about worldly businesse, commits mortall sinne; as also if he Trade or Traffick in the place wherein he liveth. But this hath two exceptions▪ or reservations: First, if the businesse by him done bee but small and light, quae quictem Sabbati non impediunt, such as are no great hinderance to the Sabbaths rest; and secondly, nisi hoc sit in causa pia, unlesse it were on some devou•• and pious

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purpose. To reade unto, or teach a man, to deale in acti∣ons of the Law,* 1.302 or determine suites, or to cast accounts, si quis doceret ut lucretur, if it be done for hire, or for pre∣sent gaine, become servile workes, and are forbidden: Otherwise, if one doe it gratis.* 1.303 If a Musitian waite up∣on a Gentleman, to recreate his minde with Musicke, and that they are agreed on a certaine wages; or that hee be hired onely for a present turn••; he sinnes, in case hee play, or sing unto him on the holy dayes: but not if his reward be doubtfull;* 1.304 and depends onely upon the boun∣ty of the parties, who enjoy his musicke. A Cook that on the holy dayes is hired to make a feast, or to d••esse a dinner, doth commit mortall sinne: sed non pro toto mense aut anno, but not if he be hired by the moneth, or by the yeare. Meat may be dressed upon the Lords day,* 1.305 or the other holy dayes: but to wash dishes on those dayes, was esteemed unlawfull; et differi in diem alteram, and was to bee de∣f••rred till another day.* 1.306 Lawyers, that doe their clients businesse for their wonted fee, were not to draw their bills, or frame their answers, or peruse their evidences, on the holy dayes: Secus si causam agerent pro miserabilibus personis, &c. But it was otherwise, if they dealt for poore indigent people, such as did sue in forma pauperis, as we call it; or in the causes of a Church, or hospitall, in which the Popes had pleased to grant a dispensation. A man that travailed on the holy dayes,* 1.307 to any speciall shrine or Saint, did commit no sinne, Si autem in redeundo, peccatum est mortale; but if he did the like in his com∣ming backe,* 1.308 he then sinned mortally. In any place where formerly it had beene the custome, neither to draw wa∣ter, nor to sweepe the house, but to have those things ready on the day before; the custome was to bee ob∣served; where no such custome is, there they may bee done. Actions of a long continuance, if they were de∣lightfull, or if one played three or foure houres toge∣ther on a Musicall instrument; were not unlawfull on

the holy dayes: yet possibly they might be sinfull, ut si quis hoc ageret ex lascivia, as if one played onely out of wan∣tonnesse,* 1.309 or otherwise were so intent upon his musicke, that he went not to Masse. ••rtificers which worke on the holy dayes for their owne profit onely, are in mor∣tall sinne; unlesse the worke be very small: quia modicum non facit solennitat••m dissolui, because a little thing disho∣nours not the Festival: De minimis non curat lex, as our say∣ing is. Contrary Butchers, Vintners, Bakers, Coster-mon∣gers, sinned not in selling their commodities; because more profit doth redound to the Common wealth, which cannot be without such commodities, than to them that ••ell; yet this extended not to Drapers, Shoomakers, or the like, because there is not such a present necessity for cloathes, as meate. Yet where the custome was, that Butchers did not sell on the holy dayes, but specially not upon the Lords day; that commendable custome was to be observed: though in those places also, it was per∣mitted to the Butcher, that on those dayes, at some con∣venient times thereof, hee might make ready what was to be sold on the morrow after, as kill and skinne his bestiall which were fit for sale; in case he could not doe it with so much convenience [non ita congrue] at ano∣ther time.* 1.310 To write out or transcribe a booke, though for a mans owne private use, was esteemed unlawfull, except it were exceeding small; because this put no dif∣ference betweene the holy dayes and the other: yet was it not unlawfull neither, in case the Argument were spirituall, nor for a preacher to write out his sermons, or for a Student to provide his lecture for the day following. Windmils were suffered to be used on the holy dayes,* 1.311 not Watermils: because the first required lesse labour and attendance, than the other did. This is the reason in Tostatus, though I can see no reason in it▪ the passage of the water being once let runne, being of more certainty and continuance, then the changeable blowing of the winde. But to proceed, Ferry-men were not to trans∣port

port such men, in their boates or wherries, as did begin their journey on an holy day,* 1.312 unlesse they went to M••sse, or on such occasions: but such as had begunne their journey, and now were in pursuite thereof, might be fer∣ried over, quia forte carebunt victu, because they may perhaps want victuals if they doe not passe. To repaire Churches on the Lords day and the other holy dayes,* 1.313 was accounted lawfull; in case the workemen did it gratis, and that the Church were poore, not able to hire worke∣men on the other dayes: not if the Church were rich and in case to doe it.* 1.314 So also to build bridges, repaire the walls of Townes and Castles, or other publicke edi∣fices, on those dayes, was not held unlawfull; si instent hostes, in case the enemie bee at hand: though other∣wise not to be done, where no danger was. These are the speciall points observed and published by Tostatus▪ And these I have the rather exactly noted, partly that wee may see in what estate the Lords day and the other holy dayes, were in the Church of Rome▪ what time the reformation of religion was first ••et on foote: but prin∣cipally to let others see, how neere they come in their new fancies and devises, unto the nicetie•• of those men whom they most abhorre.

(5) Thus stood it, as before I sayd, both for the do∣ctrine and the practise, till men began to looke into the errors and abuses in the Roman Church, with a more se∣rious eye than before they did: and at first sight, they found what little pleased them, in this particular. Their doctrine pleased them not, in making one day ho∣lier than another, not onely in relation to the use made of them, but to a naturall and inherent holiness••, where∣with they thought they were invested, Nor did their practise please much more, in that they had imposed so many burdens of restraint, upon the consciences of Gods people; and thereby made that day a punishment, which was intended for the ease, of the labouring man. Against the doctrine of these men, and the whole

practise of that Church, Calvin declares himselfe in his booke of Institutions, And therewith taxeth those of Rome,* 1.315 qui Iudaica opinione populum superioribus seculis imbuerunt, who in the times before possessed the peo∣ples

mindes with so much Iudaisme; that they had changed the day indeed, as indishonour of the Iew, but otherwise retained the former sanctity thereof; which needes must bee, saith he, if there remaine with us, (as the Papists taught) the same opinion of the mysteries and various significations of dayes and times, which the Iewes once had. And certainely, saith hee, we see what dangerous effects have fol∣lowed, on so false a doctrine: those which adhere to their instructions, having exceedingly out gone the Iewes, crassa carnalique Sabbatismi superstitione, in their grosse and carnall superstitions, about the Sabbath.

Beza his Scholler and Acates, sings the selfe same song,* 1.316 that howsoever the assemblies of the Lords day were of Apostolicall and divine tradition: sic tamen ut Iudaica cessatio ab omni opere non observaretur, quoniam hoc plane fuisset judaismum non abol••re, sed tantum, quod ad diem attinet, immutare; yet so that there was no cessa∣tion

from worke, required as was observed among the Iewes. For that, saith he, had not so much abo∣lished Iudaisme, as put it off and changed it to ano∣ther day. And then he addes, that this cessation was first brought in by Constantine, and afterwards confir∣med with more and more restraints, by the following Emperours: by meanes of which it came to passe, that that which first was done for a good intent, viz. that men being free from their worldly businesses, might wholely give themselves to hearing of the Word of God; in merum Iudaismum degenerarit, degenerated at the last into downe-right Iudaisme.

So for the Lutheran Churches, Chemnitius chalengeth the Romanists of superstition, quasi dominicae diei & reliquis diebus festis, per se, peculiar••s quaedam insit sanctitas, because they

taught the people that the holy dayes, considered onely in themselves, had a native sanctitie. And howsoever for his part, hee thinke it requisite, that men should be restrained from all such workes, as may bee any hinde∣rance unto the sanctifying of the day: yet he accounts it but a part of the Iewish leaven; nimis scrupulose diebus festis prohibere operas externas, quae vel quando, non im∣pediunt publicum ministerium; so scrupulously to pro∣hibit such externall Actions which are at all no hin∣drance to Gods publicke service, and mans Sabbath du∣ties.* 1.317 Bucer goes further yet, and doth not onely call it a superstition, but an apostasie from Christ, to thinke that working on the Lords day, in it selfe considered, is a sinnefull thing. Si existimetur operari in eo die, per se, esse peccatum, superstitio, & gratiae Christi, qui ab ele∣mentis mundi nos suo sanguine liberavit, negatio est: as his owne words are. Then addes, that he did very well approve of the Lords day meetings, si eximatur è cordibus hominum opinio necessitatis, if men were once dispossessed of these opinions, that the day was necessary to be kept, that it was holier in it selfe then the other dayes, and that to worke upon that day, in it selfe, was sinnefull. Lastly, the Churches of the Switzers pro∣fesse in their Confession, that in the keeping of the Lords day, they give not the least hint to any Iewish su∣perstitions. Neque enim alteram diem altera sanctiorem esse credimns,* 1.318 nec otium deo, per se, probari existimamus. For neither, (as they sayd) doe we conceive one day to be more holy than another; or thinke that rest from la∣bour, in it selfe considered, is any way pleasing unto God. By which we plainely may perceive, what is the judgement of Protestant Churches in the present point.

(6) Indeede it is not to be thought, that they could otherwise resolve and determine of it: considering what their doctrine is of the day it selfe: how different they make it from a Sabbath day, which doctrine that wee may perceive with the greater ease, we will consider it

in three propositions, in which most agree: 1. That the keeping holy one day of seven, is not the Morall part of the fourth Commandement, or to be reckoned as a part of the law of ••ature; 2. That the Lords day is not founded on Divine Commandement, but onely on the authority of the Church, and 3. That the Church hath still authority to change the day, and to transferre it to some other. First for the first, it seemes that some of Rome, considering the restraints be∣fore remembred, and the new doctrine thence arising, about the naturall and inherent holinesse which one day had above another; had altered what was formerly de∣livered amongst the Schoolemen, and made the keeping of one day, in seven to bee the Morall part of the fourth Commandement. This Calvin chargeth them withall that they had taught the people in the former times,* 1.319 that whatsoever was ceremoniall in the fourth Commande∣ment, which was the keeping of the Iewes seventh day, had beene long since abrogated: remanere vero quod mo∣rale est, nempe unius diei observationem in hebdomade, but that the morall part thereof which was the keeping of one day in seven, did continue still. With what else is it, as before was sayd, then in dishonour of the Iewes, to change the day; and to affixe as great a sanctity thereunto, as the Iewes ever did. And for his owne part he professeth, that howsoever he approved of the Lords day meetings, Non tamen numerum septennarium ita se morari, ut ejus servituti ecclesias astringeret; yet stood not he so much for the number of seven, as to confine the Church unto it. If Calvin elsewhere be of another minde, and speake of keeping holy one day in seven as a matter necessary; (which some say he doth) either they must accuse him of much inconstancy and for∣getfulnesse; or else interpret him,* 1.320 with Ryvell, as speaking of an ecclesiasticall custome, not to be neglected, non de ne∣cessitate legis divinae, and not of any obligation layed upon us by the law of God. Neither is he the onely one that hath so determined. Simler hath sayd it more expressely.

Quod dies una cultui divine consecretur, ex lege naturae est; quod autom haec sit septima,* 1.321 non octava, nona aut decima, ju∣ris est divini, sed ceremonialis: That one day should be set apart for Gods publicke worship, is the law of nature, but that this day should bee the seventh, and not the eighth, ninth, or tenth, was of divine appointment, but as ceremoniall.* 1.322 Aretius also in his common pla••es distin∣guished betweene the substance of the Sabbath, and the time thereof: the substance of it, which was rest, and the workes of piety, being in all times to continue; tem∣pus autem ut septimo die observetur, hoe non fu••t necessari∣um in ecclesia Christi, but for the time, to keepe it on the seventh day alwayes, that was not necessary in the Church of Christ. So also Frankisc. Gomarus, that great under∣taker against Arminius,* 1.323 in a booke written purposely de origine & institutione Sabbati, affirmes for certaine, that it can neither be made good by the law of nature, or text of Scripture, or any solid argument drawne from thence, unum è septem diebus ex vi praecepti quarti ad cultum dei necessario observandum, that by the fourth Commande∣ment, one day in seven, is of necessity to be dedicated to Gods service. And Ryvet, as profest an enemy of the Remonstrants,* 1.324 though for the antiquity of the Sabbath, he differeth from the sayd Gomarus; yet hee agreeth with him in this: not onely making the observance of one day in seven, to be meerely positive, as in our first part we observed; but layes it downe for the received opinion, of most of the Reformed Divines, unum ex septem diebus, non esse necessari•• eligendum, ex vi praecepti, ad sacros conventus celebrandos; the very same with what Gomarus affirmed before.* 1.325 So lastly for the Lutheran Churches, Chemnitius makes it part of our Christian liberty, quod nec ••int alligati nec debeant alligari ad certorum vel dierum vel temporum: observationes, opinione necessitatis, in Novo Testamento, &c. That men are neither bound, nor ought to bee, unto the observation of any dayes, or times, as matters necessary, under the Gospel

of our Saviour: though otherwise he account it for a bar∣barous folly, not to observe that day with all due solem∣nitie, which hath for so long time beene kept by the Church of God. Therefore in his opinion also, the keeping of one day in seven, is neither any morall part of the fourth Commandement,* 1.326 or parcell of the law of nature. As for the subtile shift of Amesius finding, that keeping holy of one day in seven is positive indeed, sed immutabilis pla∣ne institutionis, but such a positive Law as is absolutely im∣mutable; & doth as much oblige, as those which in them∣selues are plainly naturall and morall: it may then serve, when there is nothing else to helpe us. For that a positive law should be immutable in it selfe; and in its owne na∣ture, be as universally binding, as the morall law; is such a peece of learning, and of contradiction, as never was put up to shew, in these latter times. But hee had learnt his ••••rry in England, here; and durst not broach it but by halues, amongst the Hollanders.

(7) For the next Thesis, that the Lords day is not founded on divine Commandement, but the authoritie of the Church: it is a point so universally resolved on, as no one thing more. and first we will begin with Caluin, who tels us how it was not without good reason, that those of old, appointed the Lords Day as we call it, to supply the place of the Iewish Sabbath.* 1.327. Non sine delectu, daminicum, quem vocamus diem, veteres in locum sabbati subr••garunt, as his words there are. Where none, I hope will think, that hee would give our Saviour Christ or his Apostles such a short come off, as to include them in the name of Veteres, onely: which makes it plaine, that he conceived it not to be their appointment.* 1.328 Bucer resolues the point more cleerly, communi christianorum consensu Domini∣cum, diem publicis Ecclesie conventibus ac requieti pub∣licae, dicatu•••• esse, ipso statim Apostolorum tempore: and saith, that in the Apostles times, the Lords day by the common consent of Christiau people, was dedicated unto

publick rest,* 1.329 and the assembli••s of the Church. And Peter Martyr, upon a question asked, why the ••ld seventh day was not kept in the Christian Church; makes answere, that upon that day, and on all the rest, wee ought to rest from our owne works, the works of sinne. Sed quod is magis quam ille, eligatur ad 〈◊〉〈◊〉 Deicultum, libern•• fui•• Ecclesis per Christum, ut 〈◊〉〈◊〉 consuleret quod ex re ma∣gis judicaret: 〈◊〉〈◊〉 illa pessime judicavit, &c. That this was rather chose then that for Gods publick service, that saith he, Christ left totally unto the liberty of the Church, to do therein what should seeme most expedient:

and that the Church did very well, in that she did preferre the memory of the resurrection, before the memory of the creation.

These two I have the rather thus joyned together, as being sent for into England i•• King Edwards time, and placed by the Protectour in our Vniversities, the better to establish 〈◊〉〈◊〉, at that time begun: and doubt we not, but that they taught the self same doctrine (if at the least they touched at all upon that point) with that now extant in their writings; at the same time with the li∣ved Bullinger & Gu••ltor,* 1.330 two great learned men. Of these, the first informes us, hunc 〈◊〉〈◊〉, loco sabbati in memoriam resurgentis Domini delegisse sibi Ecclesia••, that in memo∣riall of our Saviours resurrection, the Churches set apart this day in the Sabbaths steed, whereon to hold their so∣lemne and religious meeting••. And after, Sponte recepe∣r•••••• Eccle••i•• illam diem, non legimus cam ullibi praecep∣tam, that of their owne accord, and by their own autho∣ritie, the Church made choice thereof for the use afore∣••aid;* 1.331 it being no where to be ••ound, that it was comman∣ded. Gualten, more generally, that the Christians first assembled on the Sabbath day, as being then most famous, and so most in use: but when the Churches were aug∣mented, pr••ximus à sabbat•• dies robus sacris destinatus, the next day after the Sabbath was des••gned to those ho∣ly uses. If not before, then certainly not so commanded

by our Saviour Christ: and if designed onely, then not en∣joyned by the Apostles. Yea Beza though herein hee differ from his Master, C••lvin,* 1.332 and makes the Lords day mee∣tings to be Apostolicae & verae divinae traditionis, to be in∣deed of Apostolicall and divine tradition: yet being a tra∣dition onely although Apostolicall, it is no commandement. And more then that,* 1.333 he tels us in another place, that from Saint Rauls preaching at Troas, and from the Text. 1. Co∣rinth. 16. 2. non inepte colligi, it may be gathered not un∣fitly, that then the Christians were accustomed to meete that day, the ceremony of the Iewish Sabbath beginning by degrees to vanish. But sure the custome of the people makes no divine traditions; and such conclusions, as not unfitly may be gathered from the Text, are not Text it selfe. Others there be, who attribute the changing of the day,* 1.334 to the Apostles; not to their precept, but their pra∣ctice. So Mercer, Apostoli, in Dominicum converterunt, the Apostles changed the Sabbath to the Lords day: in Gen. 2. Parae••s attributes the same Apostolicae Ecclesia unto the Apostolicall Church, or Church in the Apostles time: quo modo autem facta fit haec mutatio in sacris literis expressum non habemus; but how, by what authoritie such a change was made,* 1.335 is not delivered in the S••ripture. And Iohn Cuchlinus though hee call it an consuetudinem Apo∣stolicam an Apostolicall custom••; yet hee is peremptory that the Apostles gave no such Commandement; Aposto∣los prae••ptum reliquisse constanter negamus. So Simler calls it onely consuetudinem tempore Apostolorum recep∣tam▪* 1.336 a custome taken up in the Apostles time. And so Ho∣spinian, although saith hee, it be apparant that the Lords day was celebrated in the place of the Iewish Sabbath, e∣ven in the times of the Apostles: non invenitur tamen vel Apostolos, vel alios, leg•• aliqua & praecepto, observatio∣nem ejus instituisse; yet find we not that either they, or any other,* 1.337 did institute the keeping of the same, by any law or precept, but left it free. Thus Zanchius, nullibi le∣gimus Apostoles, &c. we doe not read, saith hee, that the

Apostles commanded any to observe this day. Wee one∣ly read what they and others did upon it; liberum ergo reliquerunt, which is an argument that they left it to the Churches power.* 1.338 To those adde Vrsin in his exposition on the fourth Commandement, liberum Ecclesiae reliquit alios dies eligere, and that the Church made choice of this, in honour of our Saviours resurrection: Arctius in his Common-places, Christiani•••• Dominicum transtulerunt: Gomarus, and Ryvet, in the ••racts before remembred. Both which have also there determined, that in the choo∣sing of this day, the Church did exercise as well her wis∣dome, as her freedome: her freedome, being not obliged unto any day, by the Law of God; her wisdome ne majori mutatione Iudaeos offenderet, that by so small an alteration, she might the lesse offend the Iewes, who were then con∣siderable. As for the Lutheran Divines it; it is affirmed by Doctour Bound, that 〈◊〉〈◊〉 the most part they ascribe too much unto the liberty of the Church in appointing dayes for the assembly of the people: which is plain confession. But for particulars, Brentius, as Doctour Prideaux tells us, calls it civilem institutionem, a civill institution, and no commandement of the Gospell▪ which is no more indeed, then what is elsewhere said by Calvin, when he accounts no otherwise thereof, then, ut remedium retinendo ordini necessarium, as a fit way to retaine order in the Church. And sure I am Chemnitius tells us, that the Apostles did not impose the keeping of this day, as necessary upon the consciences of Gods people by any law or precept what∣soever: sed libera fuit observatio ordinis gratia, but that for orders sake, it had been voluntarily used amongst them, of their own accord.

(8) Thus have we proved that by the D••ctrine of the Protestants, of what side soever, and those of greatest credit in their severall Churches, eighteene by name, and all the Lutherans in generall of the same opinion; that the Lords Day is of no other institution then the authoritie of the Church. Which proved, the last of the three Theses,

that still the Church hath power to change the day, and to transferre it to some other; will follow of it selfe, on the for∣mer grounds: the Protestant Doctours before remembred, in saying that the Church, did institute the Lords day, as we see they doe; confessing tacitely, that still the Church hath power to change it. Nor do they tacitely confesse it, as if they were affraid to speak it out: but some of them in plaine termes affirme it, as a certaine truth. Zuinglius, the first reformer of the Switzers, hath resolved it so, in his Discourse against one Valentine Gentilis, a new Arian he∣retick.

Audi mi Valentine, quibus modis & rationibus, sabbatum ceremoniale reddatur.* 1.339 Harken now Valen∣tine by what wayes and means, the Sabbath may be made a ceremony: if either we observe that day which the Iewes once did, or thinke the Lords day so affixed unto any time, ut nefas sit illum in aliud tempus trans∣ferre that wee conceive it an impietie, it should be changed unto another; on which as well as upon that, we may not rest from labour, and harken to the Word of God, if perhaps such necessity should be: this would indeed make it become a ceremony.

Nothing can be more plaine then this. Yet Calvin is as plain, when hee professeth, that hee regarded not so much the number of seven, ut ejus servituti Ecclesias astringeret, as to enthrall the Church unto it. Sure I am, Doctour Prideaux recko∣neth him, as one of them, who teach us that the Church hath power to change the day, and to transfer it to some other:* 1.340 and that Iohn Barclaie makes report, how once hee had a Consultation, de transferenda Dominica in fe∣riam quintam, of altering the Lords day unto the Thurs∣day. Bucer affirmes as much, as touching the autho∣ritie, and so doth Bullinger, and Brentius, Vrsine, and Chemnitius, as Doctour Prideaux hath observed. Of Bullinger, Bucer, Brentius, I haue nought to say, because the places are not cited; but take it, as I think I may upon his credit. But for Chemnitius he saith, often, that it is

libera observatio, a voluntatie observation; that it is an especiall part of our Christian libertie, not to be tyed to dayes and times, in matters which concerne Gods ser∣vice; and that the Apostles made it manifest by their ex∣ample, Singulis diebus, vel quocunque die, That every day, or any day, may by the Church be set apart for reli∣gious exercises.* 1.341 ••nd as for Vrsine, he makes this difference betweene the Lords day and the Sabbath, that it was ut∣terly unlawfull to the Iewes, either to neglect or change the Sabbath, without expresse Commandement from God himselfe, as being a ceremoniall part of divine worship: but for the Christian Church, that may designe the first, or second, or any other day to Gods publicke service. Eccl••sia vero Christiana primum, vel al••um diem, trib••it ••inisterio, salva s••a libertate, sine opinione cultus vel ne∣cessitatis:* 1.342 as his words there are. To these adde Dietericus a Lutheran Divine, who though he makes the keeping of one day in seven, to be the morall part of the fourth Commandement; yet for that day, it may be dies Sabbati, or dies Solis, or quicunque alius, Sunday or Saturday, or any other, be it one in seven. And so Hospinian is perswaded, D••minicum diem mutare & in alium transferre licet, That if the occasions of the Church do so require, the Lords day may be changed un∣to any other: provided it be one of seven; and that the change be so transacted, that it produce no scandall or confusion in the Church of God. Nay by the doctrine of the Helvetian Churches, if I conceive their meaning rightly, every particular Church may destinate what day they please, to religious meetings; and every day may be a Lords day, or a Sabbath. For so they give it up in their C••nfession,* 1.343 Deligit ergo qu••vis Ecclesia sibi cer∣tum tempus ad preces publicas, & Evangelii praedicati••∣ne••, nec n••n sacramentorum celebrationem: though for their parts, they kept that day, which had beene set a∣part for those holy uses, even from the time of the Apo∣stles, yet so, that they conceived it free, to keepe the

Lords day, or the Sabbath: Sed & Dominicum, non Sab∣batum, libera observatione, celebra••us. Some Sectaries, since the Reformation, have gone further yet, and would have had all dayes alike, as unto their use, all equally to be regarded; and reckoned that the Lords day as the Church continued it was a Iewish ordinance, thwarting the doctrine of Saint Paul, who seemed to them to ab∣rogate that difference of dayes, which the Church re∣tained. This was the fancie, or the frenzie rather of the Anabaptist, taking the hint perhaps from something, which had beene formerly delivered by some wiser men; and after them, of the Swinckfeildian, and the Familist: as in the times before, of the Petro-Brusians, and (if Wal∣densis wrong him not) of Wiclef also.

(9) Such being the doctrine of those Churches, the Protestant, and those of Rome, it is not to be thought but that their practise is according: Both make the Lords day onely an Ecclesiasticall constitution, and therefore keepe it so farre forth, as by the Canons of their Churches, they are enjoyned. These what they are at Rome, and those of her obedience, we have seene already; and little hath beene added since. It hath not beene, of late, a time, to make new restraints; rather to mitigate the old, to lay downe such which were most burdensome, and grievous to be borne withall. And so it seemes they do, Azorius the Iesuite being more remisse in stating and determining the restraints, imposed on the Lords day, and the other holy dayes; then Tostatus was, who lived in safer times by farre, then these now present: nor is their discipline so severe, as their Canon, neither. So that the Lords day there, for ought I could observe, when I was amongst them, is solemnized much after the same manner as with us in England: repairing to the Church, both at Masse and Vespers, ryding abroad to take the ayre, or otherwise to refresh themselues, and following their honest plea∣sures at such leasure times, as are not destinate to the pub∣licke

meetings; the people not being barred from tra∣velling about their lawfull businesse, as occasion is, so they reserve some time for their devotions in the publicke. Which is indeed agreeable to the most antient and most laudable custome, in the Church of God. Now for the Protestant Churches, the Lutherans do not differ much, from that which we have said before of the Church of Rome: and therefore there is nothing to be said of them. But for the rest which follow Calvin, & think themselves the only orthodox and reformed Churches; w•• will consi∣der them in ••h••ee severall circumstances: first in the ex∣ercise of religious d••ties, secondly in restraint from la∣bours, and 〈◊〉〈◊〉 in permission of recreations. And first for the exercise of religious duties, they use it in the mor∣ning onely: the afternoone being left at large, for ••ny, and for every man to dispose thereof, as to him seemes fitting. So is it in the Churches of high Germany, those of the Palatinate, and all the others of that mould. For I have heard from Gent. of good repute, that at the first recep∣tion of the Ladie Elizabeth into that Countrey, on Sun∣day after dinner, the Coaches and the horses were brought forth; and all the Pri••ces Court, betooke them∣selves unto their pleasures, hunting or hawking, as the sea∣son of the yeare was fit for either. Which when it seemed strange at first to those English Lords and Gentlemen, which did attend the Princesse thither: answer was made, it was their custome so to do, and that they had no Eve∣••ing-service, but ended all the duties of the day with the Morning Sermon. Nor is this custome onely, and no more but so. There is a Canon for it in some places, it must be no otherwise.* 1.344 For in the first Councell of Dort, Ann. 1574, it was decreed, Publicae vespertinae preces non sunt introducendae, ubi non sunt introductae; ubi sunt, tollantur: that in such Churches where publicke Evening Prayer had not beene admitted, it should continu•• as it was; and where they were admitted, they should bee put

downe. So Doctor Smith relates the Canon (if so irregu∣lar a decree may deserve that name) in his Collat. doctr. Cathol. & protest. cap. 68. Art. 1. And so it stood till the last Synod of Dort, Ann. 1618. what time, to raise the reputation of the Palatine Catechisme,* 1.345. being not long after to be admitted into their Canon, it was con∣cluded, that Catechisme-lectures should be read each Sunday in the afternoone; nor to be layed aside propter au∣ditorum infrequentiam, for want of Auditors. Now to al∣lure the people thither, being before staved off by a for∣mer Synod, it was provided that their M••nisters should reade howsoever, Coram paucis auditoribus, immo vel coram suis famulis tantum, Though few were present, or none but their domesticke servants; in hope by little and little to attract the people. And secondly it was resolved on, to implore the Civill Magistrate, Vt opera omnia ser∣vilia, seu quotidiana, &c. quibu•• tempus pomeridianum diebus Dominicis maxime in pagis, plerunque transigi soleret, that by their Edicts they would restraine all ser∣vile works, the works of ordinary dayes, and especially, games, drinking-matches, and other profanations of the Sabbath, wherewith the afternoone or Sundayes, chiefly in smaller Townes and Villages, had before beene spent; that so the people might repaire to the catechizing. By which we also may perceive, that there was no restraint, on ••undayes in the afternoone, from any kinde of seruile works, or daily labours, but that men might and did ap∣ply themselues to their severall busin••sses, as on other dayes. As for the greater Townes there is scarce any of them wherein there are not Faires and Markets, kirk-mas∣ses, as they use to call them, upon the Sunday: and those as much frequented in the afternoone, as were the Churches in the Forenoone. A thing from which they coul•• not hold, not in D••rt it selfe, what time the Synod was assembled. Nor had it now beene called upon, as it is most likely, had not Amesius, and some others of our

English Malecontents, scattered abroad Bounds princi∣ples amongst the Netherlands, which they had sowne before in England. And certainly they had made as strong a faction there before this time, their learned men be∣ginning to bandie one against the other, in the de∣bates about the Sabbath; but that the livelihood of the States, consisting most on trade and trafficke, cannot spare any day, Sunday no more then any other, from venting their commodities, and providing others. So that in ge∣nerall, the Lords day is no otherwise observed with them (though somewhat better then it was twelue yeares ago) then an halfe-holiday is with us: the morning though not all of that, unto the Church; the after-noone, to their imployments. So for the French and Germane Churches, we may perceive by their Divines, Calvin, and Beza, and Martin Bucer who do so highly charge the Roma∣nist, for the restraint of working on the Lords day; that they were well enough content to allow the same. And for the Churches of the Switzers, Zuinglius avoweth it to be lawfull,* 1.346 Die Dominico peractis sacris laboribus in∣cumbere, On the Lords day after the end of Divine Ser∣vice, for any man to follow and pursue his labours; as commonly we do, saith he, in the time of harvest. Indeed the Polish Churches formerly decreed in two severall Synods, the one at Cracow Ann. 1573, the other at Pe∣tricow, Ann. 1578. Vt Domini in suis ditionibus prohi∣beant Dominicis diebus nundinas annuas & septimanales, That Lords of Mannours (as we call them) should not permit on the Lords day either Faires or Markets, in any of the Townes unto them belonging: Neque iisdem die∣bus colo••os suos ullos laboribus aut vecturis onerent, nor on those dayes imploy their Tenants in carriages, or such servile labours. But this was rather done to please the Lutherans, amongst whom; and those of the Communion of the Church of Rome, under whom they live: then out of any principle or example of those Churches, whom

they chiefly followed. For recreations last of all, there is no question to be made, but that where working is per∣mitted, and most kinde of businesse, a man may lawfully enjoy himselfe and his honest pleasures; and without dan∣ger of offence, pursue those pastimes, by which the minde may be refreshed, and the spirits quickened. Already have we told you what the custome is in the Palatine Churches. And for the Belgicke, besides it was before de∣clared from the Synod of Dort, touching the usua••l spen∣ding of that day in games and drinking matches; their foure great Doctors,* 1.347 Polyander, Ryvet, Thysius, and Wa∣laeus, make recreation to be part of the Sabbaths rest, Et inter fines Sabbati esse, and to be reckoned as a principall intent thereof. Even in Geneva it selfe, the mother Church unto the rest, as Robert Iohnson tels us in his enlargement

of Boterus, All honest exercises, s••ooting in peeces, long-bowes, crosse-bowes, &c. are used on the Sab∣bath day, and that in the morning both before and af∣ter Sermon: neither do the Ministers finde fault there∣with, so they hinder not from hearing of the Word at the time appointed.

Indeed there is no reason why they should finde fault, the practise so directly rising upon their principles.

(10) Dancing indeed they do not suffer, either in Ge∣neva, or the French Churches (though not prohibited for ought I can learne, in either Germany, or any of the Lutheran kingdomes;) but this not in relation to the day, but the sport it selfe, which absolutely they have forbid∣den on all dayes whatever. Calvin tooke great offence thereat of so austere a life would he have the people) and kept a great ado about it in Geneva, when he lived amongst them: as hee doth thus relate the story to his friend Farellus.* 1.348 Corneus, and Perinus, two of speciall power and qualitie in that Citie, together with one Heinrichus one of the Elders of the Church, a Syndie (which is one of the foure chiefe Officers of the Com∣mon-wealth)

and some others of their friends, being merry at an invitation, fell to dancing. Notice hereof being given to Calvin, by some false brother, they were all called into the Consistory, excepting Corneus and Pe∣rinus: and being interrogated thereupon, Impudenter Deo & nobis mentiti sunt, they lyed, saith he, most impu∣dently unto God and us. (Most Apostolically said). At that, saith he, I grew offended, as the indignity of the thing deserved: and they persisting in their contumacy, Censui ut jure-jurando ad veri confessio••em adigerentur. I thought it fit to put them to their oaths about it. So said, so done; and they not onely did con••esse their former dancing, but that that very day, they had beene dancing in the house of one Balthasats widdow. On this confes∣sion he proceeded unto the censure, which certainly was sharpe enough for so small a fault (for a fault it was, if he would have it): the Syndick being displaced, the Elder turned out of his office, Perryn and his wife both clapt in prison, and all the rest, pudore confusi, put to open shame. This was in Ann. 1546. And afterwards, considering how much he disliked it, their Ministers and Preachers cryed downe dancing as a most ••infull and unchristian pastime, and published divers tracts against it. At last in Ann. 1571. it was concluded in a Synod held ••t Rochel, and made to be a part of their publicke discipline; viz. that All congregations should be admonished by their Ministers seriously to reprehend and suppresse all dances▪ mummeries, and enterludes: as also that all dancing-masters, or those who make any dancing meetings, after they have beene oft admonished to desist, ought to be excommunicate for that their contumacie, and disobedience. Which rigidn••••e of theirs, as it is conceived, considering how the French do delight in dancing,* 1.349 hath beene no small impediment unto the generall entertainment of the reformed Religion in that kingdome. So great is their delight therein, and with such eagernesse they pursue it, when they are at leisure

from their businesse; that as it seemes, they do neglect the Church on ••he holidayes, that they may have the more time to ••ttend their dancing. Vpon which ground, it was,* 1.350 and not that dancing was conceived to be no lawfull sport for the Lords day, that in the Councell of Sens, Ann. 1524. in that of Paris, Ann. 1557. in those of Rhemes, and Touts, Ann. 1583. and finally in that of Bourges, Ann. 1584. dancing on Sundayes, and the other holy dayes hath beene prohibited: prohibited indeed, but pra∣ctised by the people, notwithstanding all their Canons, But this concernes the French and th••ir Churches onely. our Northerne Nations not being so bent upon the sport: as to need restraint. Onely the Polish Churches did con∣clude, in the Synod of Petricow before remembred, that Taverne-meetings, drinking-matches, dice, cards, and such like pastimes, as also musicall instruments and dan∣ces should on the Lords day be forbidden. But then it followeth with this clause, Praesertim eo temporis momento quo concio & cultus divinus in templo peragitur, especially at that instant time, when men should be at Church to heare the Sermon, and attend Gods worship. Which clearly shews that they prohibited dancing, and the other pastimes then recited, no otherwise then as they were a meanes, to keepe men from Church. Probably also they might be induced unto it by such French Protestants, as came into that countrey with the Duke of Anjou, when he was chosen King of Poland, Ann. 1574, which was foure yeares before this Councell.

(11) As for the Churches of the East, being now heavily oppressed with Turkish bondage, we have not very much to say. Yet by that little which wee finde thereof, it seemes the Lords day keeps that honour which before it had; and that the Saturday continues in the same regard, wherein once it was: both of them counted dayes of feasting, and both retained for the assemblies of the Church. First that they are both dayes of feasting, or at the least exempted from their publicke Fasts, appeares

by that which is related by Christopher Angelo, a Grae∣cian whom I knew in Oxford,* 1.351 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that on the Saturday and Sunday, which wee call the Lord day, they do both eat oile and drinke wine, even in Lent it selfe; whereas on other dayes they feed on pulse, and drink onely water. Then that they both are still re∣tained for the assemblies of the Church,* 1.352 with other Holy∣dayes, hee tells us in another place: where it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that for the Lords day, and the Saturday, and the other Festivals, they use to goe unto the Church on the Eve before, and almost at midnight; where they continue till the breaking up of the Congre∣gation. For the Egyptian Christians, or Cophties, as we call them now,* 1.353 it is related by G. Sandys, that on the

Saturday presently after midnight, they repaire unto their Ch••rches, where they remayne well nigh untill Sunday at noone; during which time, they neither sit nor kneele, but support themselues on Crutches: and that they sing over the most part of Davids Psalm••s at every meeting, with divers parcels of the old & new Testament.

He hath informed us also of the Armeni∣ans, another sort of Easterne Christians, that comming into the place of the Assembly on Sunday,•• the afternoon,

he found one sitting in the middest of the Congrega∣tion, in habit not differing from the rest, reading on a Bible in the Chaldaean tongue: that annon after came the Bishop in an hood or vest of black, with a staffe in his hand; that first he prayed, and then sung certaine Psalmes assisted by two or three; after, all of them ••ing∣ing joyntly, at interims praying to themselues; the Bi∣shop all this while with his hands erected, and face towards the Altar: That service being ended, they all kissed his hand, and bestowed their Almes, he lay∣ing his other hand on their heads and blessing them;

finally that bidding the succeeding Fasts & Festivals he dismissed the assembly.

The Muscovites, being neer unto the & Greeks, once within the jurisdiction of the Patriark of Constantinople, partake much also of their customes. They count it an unlawfull thing to fast the Saturday,* 1.354 which shewes that somewhat is remayning of that e∣steeme, in which once they had it: and for the Holydayes, Sundayes aswell as any other, they doe not hold them∣selues so strictly to them, but that the Citizens and Artifi∣cers, im••ediatly after Divine Service betake themselues unto their labour••, and domesticke businesses. And this, most probably, is the custome also of all the Churches of the East; as holding a Communion with the Church of Greece, though not subordinate thereunto: from the which Church of Greece, the faith was first derived unto these Muscovites, as before was said; and with the faith, the observation of this day, and all the other holydayes, at that time in u••e. As for the Country people, as Gaguinus tells us, they seldome celebrate or ob••erve any day at all, at lest not with that care and order as they ought to doe; saying, that it belongs onely unto Lords and Gentlemen to keepe Holydayes. Last of all, for the Habassines, or E∣thiopian Christians, though further off in situation; they come as neere unto the fashions of the ancient Graecians. Of them wee are enformed by Master Br••rewood out of Damiani,* 1.355 that they reverence the Sabbath, keeping it so∣lemne equally with the Lords day.* 1.356 Scaliger tells us, that they call both of them by the name of Sabbaths; the one the first, the other the later Sabbath: or in their owne language, the one Sanbath Sachristos, that is, Christs Sab∣bath; the other Sanbath Iudi, or the Iewes Sabbath, Bellarmine thinks that they derived this observation of the Saturday or Sabbath, from the Constitutions ascribed to Clemens:* 1.357 which indeed frequently doe presse the obser∣vation of that day, with no lesse fervour then the Sunday. Of this we have already spoken. And to this Bellarmine

was induced the rather, because that in this Country they had found autority, and were esteemed as Apostolicall. Audio Ethiopes his Constitutionibus uti, ut vere Aposto∣licis, & ea de causa in erroribus versari, circa cultum▪ Sabbati, & diei Dominicae. But if this be an errour in them, they have many partners; and those of ancient standing in the Church of God, as before was shewne. As for their service on the Sunday, they celebrate the Sacrament in the morning early, except it be in the time of Lent: when fasting all the day, they discharge that duty in the Eve∣ning, and then fall to meat; as the same Scaliger hath re∣corded. So having looked over all the residue of the Chri∣stian World, and found no Sabbath in th•• same, except onely nominall, and that aswell upon the Saturday, as upon the Sunday; it is n••w time, wee turned our course, and set saile for England▪ where we shall find as little of it as in other places, untill that forty yeares agoe, no more, some men began to introduce a Sabbath thereunto, in hope thereby to counte∣nance and advance their other projects.

CHAP. VII.

In what estate the Lords-day stood in this Isle of Brittaine, from the first planting of religion, to the reformation.

(1) What d••th occurre about the Lords day, and the other festivalls, amongst the Churches of the Brittans (2) Of the estate of the Lords day, and the other holy dayes in the Saxon Heptarchie. (3) The honours done unto the Sunday and the other holy dayes, by the Saxon Monarchs. (4) Of the publicke actions Civill, Ecclesiasticall, mixt, and Military, done on the Lords day, under the first six Norman Kings. (5) New Sabbath doctrines broached in England in King Iohns Reigne; and the miraculous originall of the same. (6) The prosecution of the former story; and ill suc∣cesse therein of the undertakers. (7) Restraint of worldly businesse on the Lords day, and the other holy dayes, ad∣mitted in those times, in Scotland. (8) Restraint of cer∣taine servile works, on Sundayes, holy dayes, and the wakes, concluded in the Councell of Oxon, under Henry 3. (9) Hus∣bandrie and Legall processe, prohibited on the Lords day first, in the reigne of Edward 3. (10) Selling of wools, on the Lords day and the solemne feasts, forbidden first by the said King Edward as after, faires and markets generally, by King Henry 6. (11) The Cordwainers of London, re∣strained from selling their wares on the Lords day, and some other festivalls, by King Edward the fourth, and the repea∣ling

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of that Act by King Henry the eight. (12) In what estate the Lords day stood, both for the doctrine, and the pra∣ctise, in the beginning of the reigne of the said King Henry.

(1)AND now at last wee are for England, that we may see what hath beene done amongst our 〈◊〉〈◊〉, in this particular; and thereby bee the better lessoned, what wee are to doe. For as before I noted, the Canons of particular Churches, and edicts of particular princes, though they sufficiently declare, both what their practise and opinion was, in the present point; yet are no generall rule, nor prescript to others, which lived not in the compasse of their authority. Nor can they further binde us, as was then obser∣ved; then as they have beene since admitted into our Church, or State, either by adding them unto the body of our Canon, or imitating them in the composition of our Acts and statutes. Onely the Decretalls of the Popes, the body of their Canon Law is to bee excepted: which being made for the direction and reiglement of the Church in generall, were by degrees admitted, and obeyed, in these parts of Christendome; and are by Act of Parliament so farre still in force, as they oppose not the prerogative royall, or the municipall lawes and statutes of this Realme of Eng∣land. Now that wee may the better see, how it hath beene adjudged of here, and what hath beene decreed or done, touching the Lords day and the other holy dayes: wee will ascend as high as possiblie we can, even to the Church and Empire of the Brittans. Of them indeed wee finde not much, and that delivered in as little; it being said of them by Beda,* 1.358 that in the time of Constantine they did dies festos celebrare, observe those holy dayes which were then in use: which, as before we said, were Easter, Whitsontide, the feasts of Christs Nativity, and his Incarnation, every yeere; to∣gether with the Lords day, weekely. And yet it may bee

thought, that in those times, the Lords day was not here of any great account; in that they kept the feast of Easter, after the fashion of the Churches, in the Easterne parts de∣cima quarta luna, on what day of the weeke soever: which certainely they had not done, had the Lords day obteined amongst them that esteeme, which generally it had found in the westerne Churches. And howsoever a late writer of Ecclesiasticall history, endeavour to acquit the Brittans of these first Ages,* 1.359 from the erroneous observation of that feast, and make them therein followers of the Church of Rome: yet I conceive not that his proofes come home, to make good his purpose. For where it is his purpose to prove, by computation, that that erroneous observation, came not in amongst the Brittans, till 30 yeeres before the entrance of S. Austin, and his associates into this Iland; and for that end hath brought a passage out of Beda, touch∣ing the continuance of that custome: its plaine that Beda speakes not of the Brittish, but the Scottish Christians. Per∣mansit autem apud ••os [the Scottish-Irish Christians, as himselfe confesseth] hujusmodi observantia Paschalis tem∣pore non pauco, hoc est usque ad annum Domini. 717. per an∣nos 150: which was, (as hee computes it somewhat neere the point) but 30 yeeres before the entrance of that Au∣stin. Now for the Scots, it is apparant that they recei∣ved not the faith, till the yeere of Christ 430, (not to say any thing of the time wherein they first set sooting in this Iland, which was not very long before): and probably might about that time, of which Beda speakes, receive that custome of keeping Easter from the Brittans, who were next neighbours to them, and a long time lived mingled with them. But for the Brittans it is most certaine, that they had longer beene accustomed to that observation: though for the time thereof, whether it came in with the first plantation of the Gospell here, wee will not contend; as not pertaining to the businesse which wee have in hand. Suffice it, that the Brittans anciently were observant of those publicke festivalls, which had beene generally enter∣tained

in the Church of God: though for the time of cele∣brating the feast of Easter, they might adhere more unto one Church, then unto another. As for the Canon of the Councell of Nice,* 1.360 which is there alledged, Baronius rightly hath observed out of Athanasius, that notwithstanding both that Canon, and the Emperours Edicts thereupon; ta∣men etiam post••a, Syros, Cilices, & Mesopotamios, in eodem errore permansisse, the Syrians, Cilicians, and Mesopota∣mians, continued in their former errours. And why not then the Brittans, which lay farther off; as well as those that dwelt so neere the then Regall Citty?

(2) Proceed wee next unto the Saxons, who as they first received the faith, from the Church of Rome; so did they therewithall, receive such institutions, as were at that time generally entertained in the Roman Church: the celebrati∣on of the Lords day, and the other festivalls, which were allowed of and observed, when Gregory the Great attained the Popedome. And here, to take things as they lie in order, we must beginne with a narration, concerning Westminster, which for the prettinesse of the story I will here insert. Se∣bert the first Christian King of the East Saxons, having built that Church, unto the honour of God, and memory of Saint Peter,* 1.361 invited Mellitus Bishop of London, on a day appointed, unto the consecration of it. The night before, S. Peter comming to the further side crosseth the ferrie, goes into the Church, and with a great deale of celestiall musick, lights, and company, performes that office; for the dispatch of which Mellitus had beene invited. This done, and be∣ing wafted backe to the further side, hee gives the ferri-man for his fare, a good draught of fishes, onely commanding him, to carry one of them, which was the best for price and beauty, for a present, from him, to Mellitus; in testi∣mony that the worke was done, to his hand already. Then telling who hee was, hee addes, that hee and his posteri∣ty, the whole race of fishermen, should bee long after sto∣red with that kinde of fish: tantum ne ultra piscari audea∣tis in die Dominica, provided alwayes, that they fished no

more upon the Sunday. Aldredus so reports the st••ry. And though it might be true, as unto the times wherein hee li∣ved, (which was in the declining of the twelfth Century) that fishing on the Lords day was restrained by Law: yet sure hee placed this story ill, in giving this injunction from Saint Peter in those early dayes, when such restraints were hard∣ly setled; if in a Church new planted, they had yet beene spoke of. Leaving this therefore as a fable, let us next looke on Beda, what hee hath left us of this day, in reference to our Ancestors of the Saxons ••••••ce: and many things wee finde in him, worth our observation. Before wee shewed you, how the Sunday was esteemed a festivall, that it was judged hereticall to hold fasts thereon. This ordinance came in amongst us with the faith it selfe.* 1.362 S. Chadd, having a place designed him by King Oswald, to erect a monastery, did presently retire unto it, in the time of Lent: In all which time, Dominica excepta, the Lords day excepted, hee fasted constantly till the evening, as the story tells us. The like is told of Adamannus, one of the monastery of Coldingham, now in Scotland,* 1.363 (but then accounted part of the Kingdome of Northumberland,) that hee did live in such a strict and abstemious manner, ut nil unquam cibi vel potus, excepta die Dominica, & quinta Sabbati percipere••; that hee did never eate nor drinke but on the Sunday and Thursday onely. This Adamannus lived in Anno 690. Be∣fore wee shewed you, with what profit musicke had beene brought into the Church of God: and hither it was brought, it seemes,* 1.364 with the first preaching of the Gospell. Beda re∣lates it of Paulinus, that when hee was made Bishop of Rochester, which was in An. 631, he left behind him in the North one Iames a Deacon, cantandi in Ecclesia peritissimū, a man exceeding perfect in Church musicke: who taught them there that forme of singing divine service, which hee learnt in Canterbury. And after in the yeere 668, what time Archbishop Theodorus made his Metropoliticall visi∣tation, the Art of singing service, which was then onely used in Kent (for in the North it had not beene so setled, but

that it was againe forgotten) was generally taken up over all the Kingdome.* 1.365 Sonos cantandi in Ecclesia, quos catenus in Cantia tantum noverant, ab hoc tempore per omnes An∣glorum Ecclesias discere coeperunt, as that Author hath it. Before wee shewed, how Pope Vitalianus, anno 653. ad∣ded the Organ to that vocall musicke, which was before in use in the Church of Christ. In lesse then 30 yeeres after, and namely in the yeere 679. were they introduced by Pope Agatho, into the Churches of the English: and have conti∣nued in the same well neer•• 1000 yeeres, without interrup∣tion. Before wee shewed you, how some of the greater fe∣stivalls, were in esteeme before the Sunday; and that it was so even in the primitive times. And so it also was in the primitive times of this Church of England:* 1.366 it being told us of Queene Etheldreda, that after shee had put her selfe into a monastery, she never went unto the Bathes praeter imminentibus solenniis majoribus, but on the approach of the greater festivalls, such as were Easter, Pentecost, and Christmasse; for so I thinke hee meanes there by Epiphani••: as also, that unlesse it were on the greater festivalls she did not use to eat, above once, a day. This plainely shewes, that Sunday was not reckoned for a greater festivall; that other dayes were in opinion & esteeme above it: and makes it evi∣dent withall, that they conceived not that the keeping of the L••rds day, was to be accoūted as a part of the law of natur••; or introduced into the Church, by divine authority, but by the same authority that the others were. For Lawes in these times made,* 1.367 wee meete with none but those of Ina, a West-Saxon King, who entred on his reigne anno 712: A Prince exceedingly devoted to the Church of Rome, and therefore apt inough to embrace any thing, which was there conclu∣ded. By him it was enacted, in this forme that followeth. Servus si quid operis patrarit die Dominico, ex praecepto Domini sui, liber esto &c.,

If a servant worke on the Lords day, by the appointment of his master, hee was to be set free, and his master was to forfeit 30 shillings: but if hee worked without such order from his master, to bee

whipped, or mulcted. Liber si hoc die operetur injussu Domini sui, &c. So if a free-man worked that day, without direction from his master, hee either was to bee made a Bond-man, or pay 60 shillings.

As for the doctrine of these times, wee may best judge of that by Beda.* 1.368 First for the Sabbath, that hee tells us, ad Mosis usque tempora caeterorum dierum similis erat, was meerely like the other dayes untill Moses time; no difference at all betweene them: therefore not institute and observed in the beginning of the world, as some teach us now. Next for the Lords day, that hee makes an Apo∣stolicall sanction onely, no divine commandement; as before wee noted: and how farre Apostolicall sanctions binde, wee may cleerely see, by that which they determined in the Councell of Hierusalem. Of these two specialties, wee have spoke already.

(3) This is the most wee finde in the Saxon Heptar∣chie; and little more then this we finde in the Saxon Mo∣narchie. In this wee meete with Alured first,* 1.369 the first that brought this Realme in order, who in his lawes cap. de die∣bus festis & solennibus, reckoneth up certaine dayes in which it was permitted unto free-men to enjoy their festi∣vall liberty, as the phrase there is: servis autem & ijs qui sunt legitima officiorum servitute astricti, non item; but not to slaves, and such as were in service unto other men viz. the twelve dayes after Christs Nativity, dies ille quo Chr••∣stus subegit diabolum, the day wherein our Saviour over∣came the Divell; the festivall of Saint Gregory, seaven dayes before Easter, and as many after, the festivall day of Saint Peter and Paul, the weeke before our Lady day in harvest, All-Hallowtide, and the foure wednesdayes in the Ember∣weeke. Where note how many other dayes, were privile∣ged in the selfe same manner, as the Lords day was; in case that bee the day then spoke of, wherein our Saviour over∣came the Divell, as I thinke it is; as also that this privilege extended unto free-men onely, servants and bond-men be∣ing left in the same condition as before they were; to spend

all dayes alike in their masters businesses. This Alured be∣gan his reigne, anno 871. and after him succeeded Edward, surnamed the Elder, in the yeere 900. who in a league be∣tweene himselfe and Gunthrun King of the Danes in Eng∣land, did publickely on both sides prohibite, as well all markettings on the Sunday, as other kinde of worke what∣soever on the other holy dayes. Dacus si die Dominico quic∣quam fuerit mercatus, reipsa, & Oris praeterea 12 mulctator; Anglus 30 solidos numerato, &c.,

If a Dane bought any thing on the Lords day, he was to forfeit the thing bought, and to pay 12 Oras, (every Ora being the fifteenth part of a pound) an Englishman doing the like to pay 30 shil∣lings. A freeman if he did any worke, die quocun{que} festo, on any of the holy dayes, was forthwith to be made a Bond∣man, or to redeeme himselfe with mony; a bond-slave to be beaten for it, or redeeme his beating with his purse. The master also whether that he were Englishman or Dane, if he compelled his servants to worke on any of the holy daies, was to answer for it.

So when it had been generally received in other places to begin the Sunday-service on the Eve before, it was enacted by K. Edgar, surnamed the pea∣ceable, who began his reigne, anno 959, diem Sabbati, ab ipsa die▪ Saturni hora pomeridiana tertia, usque in lunaris diei di∣luculum, festum agitari: that the Sabbath should beginne on Saturday, at three of the clocke in the afternoone, (and not as Foxe relates it in his Acts and Monuments, at nine in the morning) and so hold on till day breake, on Monday. Where, by the way, though it be dies Sabbati in the Latine, yet in the Saxon copie, it is onely▪ Healde, the holy day. Af∣ter this Edgars death, the Danes so plagued this realme, that there was nothing setled in it either in Church or state, till finally they had wonne the Garland, and obteined the Kingdome. The first of these, Canutus, an heroicke Prince; of whom it is affirmed by Malmesbury, omnes leges ab an∣tiquis regibus, & maxime sub Etheldredo latas, that hee commanded all those lawes to be observed which had been made by any of the former Kings, (and those before remem∣bred

amongst the rest, of which see the 42 of his Constituti∣ons;) especially by Etheldred his predecessour: and that upon a grievous mulct, to bee layed on such, who should disobey them. These are the lawes which afterwards were called King Edwards, non quòd ille statuerit, sed quòd observarit, not because hee enacted them, but that he caused them to bee kept. Of these more anon Besides which Lawes so brought together, there were some others made at Winche∣ster by this King Canutus:* 1.370 and amongst others, this, that on the Lords day there should be no marketting, no Courts, or publicke meetings of the people for civill businesses: as also that all men absteine from hunting, and from all kind of earthly work. Yet was there an exception too, nisi ••lagitante necessitate, in cases of necessity, wherein it was permitted both to buy and sell, and for the people to meet together in their Courtes. For so it passeth in the Law. Die Dominico mercata concelebrari, populive conven••us agi, nisi flagitante necessitate planissime vetamus: ipso praeterea die sacrosancto à venatione, & opere terreno prorsus omni, quisque abstineto. Not that it is to be supposed, as some would have it, that he intēded Sunday for a Sabbath day. For entring on the Crown an. 1017, he did no more then what had formerly been ena∣cted by Charles the Great, and severall Councels af••er him; none of which dreamed of any Sabbath. Besides it is affirmed of this Canutus,* 1.371 by Otho Frisingensis, that in the yeere 1027, he did accompany the Emperour Conrade at his coronation on an Easter day; which questionlesse hee would not have done, knowing those kinde of pompes to be meerely civill, & to have in them much of ostentation; had he intended any Sabbath, when he restrained some works on Sunday. But to make sure worke of it, without more adoe, the lawes by him collected, which we cal S. Edwards, make the matter plaine: where Sunday hath no other privilege then the other fea••ts; & which is more, is ranked below thē. The law is thus enti∣tuled, De tēporibus & diebus pacis Domini Regis: the text as followeth.* 1.372 Ab adventu Domini us{que} ad octavam Epiphaniae, pax Dei & Ecclesiae, per ••mne regnū, &c. From Advent to the

ctaves of Epiphanie, let no mans person be molested, nor no suite pursued: the like from Septuagesima, to Low-sunday▪ and so from holy thursday to the next Sunday after Whit∣sontide. Item omnibus Sabbatis ab hora nona us{que} ad diem Lunae &c. the like on Saturdayes from three in the after∣noone untill munday morning; as also on the Eves of the Virgin Mary, S. Michael, S. Iohn the Baptist, all the holy Apostles; of such particular Saints whose festivalls are published in the Church on the Sunday mornings; the Eve of All Saints in November, from three of the Clock, till the solemnity be ended. As also that no Christian be molested, going to Church for his devotiōs, or returning thence: or travelling to the dedicatiō of any new erected Church, or to the Synods, or any publicke chapter meet∣ing.

Thus was it with the Lords day, as with many others, in S. Edwards Lawes; which after were confirmed and ra∣tified by King Henry the second, after they had long beene neglected.

(4) Now goe wee forwards to the Normans, and let us see what care they tooke about the sanctifying of the Lords day; whether they either tooke or meant it for a Sabbath. And first beginning with the reigne of the first six Kings, wee finde them times of action, and full of troubles, as it doth use to bee in unsetled states: no Law 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 Sy∣nods Ecclesiasticall, 3 Councells of Estate, 4 Civill busi∣nesse, and 5 battailes and assaults; which we shall summe up briefely in their place and time. And first for Coronati∣ons, which as before I said, are mixt kinde of actions, com∣pound 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 Sun∣day 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 Nor∣mandie, 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 mul∣titude 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 Win∣chester, by the appointement of King William the first, and the consent of Alexander then Pope of Rome, for the de∣grading of Stigand Archbishop of Canterbury: and this up∣on 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 dioe∣ceseos; 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 con∣cluded, 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 He••∣ry the second, the Kingdome of Hierusalem; the King de∣s••gned the first Sunday in Lent for his day of answer. Upon

which day there met at London, the King, the Patria••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 coun∣trey: & 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 follow∣ing, 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 S••ephen was taken prisoner at the battaile of Lincolne: as al∣so 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 suffici∣ent, 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 Sab∣bath hitherto, in the Realme of England.

(5) Not hitherto indeed. But in the Age that follow∣ed next there were some overtures thereof, some strange preparatives to begin one. For in the very entrance of the 13 Age,* 1.373 Fulco, a French Priest, and a notable hyp••crite, as our King Richard counted him and the story proves, ligh∣ted upon a new Sabbatarian fancy; which one of his asso∣ciates, Eustathius Abbat of Flay, in Normandie, was sent to scatter here in England: but finding opposition to his do∣ctrine, 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 ve∣nalium 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 former∣ly, 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 Nor∣man 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, Manda∣tum sanctum Dominicae diei quod de coelo venit in Hierusa∣lem, &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 looke a while on the Contents, which I shall render with as much brevity, as the thing requires. Ego Dominus qui praecepi vobis ut observaretis diem sanctum Dominicum, & non custodistis ••um &c.

I am the Lord

which hath commanded to keepe holy the Lords day, and you have not kept it, neither repented of your sinnes, &c. I caused repentance to bee preached unto you, and you believed not. Then sent I Pagans amongst you, &c. and because you did not keepe the Lords day holy, I punished you a while with famine, &c. There∣fore I charge you all, that from the ninth houre on the saturday, untill Sunne-rising on the monday, no man pre∣sume to doe any worke, but what is good; or if hee doe, that hee repent him of the same. Verily I say and sweare unto you by my Seate and Throne, and by the Cherubins that keepe my seate, that if you doe not harken to this my Mandat, I will no more send to you any other Epi∣stle; but I will open the heavens, and raine upon you stones, and wood and scalding water, &c. This I avow, that you shall dye the death, for the Lords day and other festivalls of my Saints, which you have not kept: and I will send amongst you beasts with the heades of Lyons, and the haire of women, and the tayles of Camels; and they shall eate you and devoure you.

There is a great deale more of this wretched stuffe: but I am weary of abu∣sing both my paines and patience. Onely I cannot choose but wi••h, that those who have enlarged their Lords day Sabbath to the same extent, would either shew us some such letter, or bring us any of the miracles which hereafter follow: or otherwise bee pleased to lengthen out the festi∣vals of the Saints in the selfe same manner, as by this good∣ly Script they are willed to doe.

(6) But to proceed, the said Eustathius thus furnished, and having found but ill successe, the former yeere, in the Southerne parts, where hee did A••gliae Praelatos praedicati∣one sua•• molestare, disturb•••••• Prelates by his preachings, as my Author hath it; hee••••nt up to Yorke. There did hee preach his doctrines, and absolve such as had offended•• conditioned that hereafter they did shew more reverence unto the Lords day, and the other holy dayes, doing no ser∣vile works upon them; nec in di••bus Dominicis exercerent

for••m rerum venalium, particularly, that on the Lords day they should hold no marketts. The people hereunto assen∣ted, and promised they would neither buy nor sell on the Lords day, nisi forte cibum & potum praetereuntibus, excep∣ting meate and drinke to passengers. Whereby it seemes, that notwithstanding all this terrour, men were permitted yet to travaile on the Lords day, as they had occasion. This comming to the notice of the King, and Councell, my men were all fetched up; such specially qui in di••bus Do∣minicis forum rerum venalium dejecerant, which had di∣sturbed the marketts, and overthrowne the boothes and merchandise on the Lords day: and made to fine unto the King, for their misdemeanour. Then were they faine to have recourse to pretended miracles. A Carpenter making a wooden pinne, and a woman making up her webbe, both after three on Saturday, in the afternoone; are suddenly smitten with the Palsey. A certaine man of Nafferton, ba∣king a cake on Saturday night, and keeping part untill th•• morrow, no sooner brake it for his breakfast, but it gushed out blood. A Miller of Wakefield, grinding Corne on Sa∣turday after three of the clocke, insteed of meale, found his binne full of blood: his mill-wheele standing still of its owne accord. One or two more there are of the same edi∣tion. And so I thinke is that related in the Acts and Mo∣numents, out of an old booke entituled de Regibus An∣gliae; which, now I am fallen upon these fables, shall bee joyned with them.

King Henry the second, saith the story, being at Cardiffe in Wales, and being to take horse, there stood a certaine man by him having on him a white coate, and being barefoote, who looked upon the King, and spake in this wise. Good old King, Iohn Baptist and Peter straightly charge you, that on the Sundaies through∣out all your dominions, there bee no buying or selling nor any other servile businesse, (those onely except which appertaine to the preparation of meat and drinke:) which thing if thou shalt observe, whatsoever thing thou takest in hand, thou shalt happily finish. Adding withall,

that unlesse he did these things, and amend his life, hee should heare such newes within the twelve moneth, as would make him mourne till his dying day.

But to con∣clude, what was the issue of all this, this terrible letter, and forged miracles? That the historian tells us with no small regreate,* 1.374 informing us that notwithstanding all these mi∣racles, whereby God did invite the people to observe this day: populus plus timens regiam potestatem, quàm divinam, the people fearing more the Kings power, then Gods, retur∣ned unto their marketting, as before they did.

(7) I say that the historian tells it with no small re∣greate; for in that passionate discontent he had said before, that inimicus humani generis, the Divell enjoying the pro∣ceedings of this holy man so farre so possessed the King and the Princes of darkenesse (so hee calls the Councell) that they forthwith proceeded against them who had obeied him. Which makes me thinke, that this Eustathius was a familiar of the Popes, sent hither for the introducing of those restraints, which had been formerly imposed on most parts of Christendome; though here they found no enter∣tainement; the Popes had found full well how ill their just∣lings had succeeded hitherto with the Kings of England, of the Norman race: and therefore had recourse to their won∣ted arts, by prodigies and miracles to insnare the people, and bring them so unto their bent. And this I doe the ra∣ther thinke, because that in the following yeere, Anno 1203, there was a Legate sent from Rome, to William King of Scots, with severall presents, and many indulgences.

Quae quoniam grato accepit anim••, ••odem concilio approbante dec••etum est, &c.* 1.375 Which hee accepting very kindly, it pleased him with the approbation of his Parliament at that time assembled, to passe a Law, that Saturday from twelve at noone should bee counted holy; and that no man should deale in such worldly businesses, as on the feast-dayes were forbidden. As also that at the sounding of the bell, the people should bee busied only about holy actions, going to sermons, hearing the Vespers

or the Evensong: id{que} us{que} in diem Lunae facerent, and that they should continue thus untill munday morning; a pe∣nalty being layed on those who should doe the contrary.

So passed it then, and in the yeare 1214, some eleven yeares after, it was enacted in a Parliament at Scone, under Ale∣xander the third King of the Scots, that none should fish in any waters,* 1.376 à die, Sabbati post vesperas us{que} ad diem lunae post ortum solis, from Saturday after Evening prayer, untill Sunne-rising on the munday. This after was confirmed in the first Parliament of King Iames the first; and is to this day called the Saturdaies Slop. So easily did the Popes pre∣valle with our now friends of Scotland; that neither mira∣cle, nor any speciall packet from the Court of Heaven, was accounted necessary.

(8) But here with us in England it was not so, though now the Popes had got the better of King Iohn, that unhap∣py Prince; and had in Canterbury an Archbishop of their owne appointment, even that Steven Lang••on, about whom so much strife was raised. Which notwithstanding, and that the King was then a Minor, yet they proceeded here with great care and caution; and brought the holy dayes into or∣der, not by command or any Decretall from Rome,* 1.377 but by a councell held at Oxford, Ann•• 1222: where amongst o∣ther ordinances tending unto the government of the Church, the holy dayes were divided into these three rankes. In the first ranke were those, quae omni venerati••∣ne servanda erant, which were to bee observed with all re∣verence and solemnity: of which sort were omnes dies Do∣minici, &c. all Sundayes in the yeere, the feast of Christs Nativity, together with all others now observed in the Church of England: as also all the festivalls of the Virgin Mary, excepting that of her Conception which was left at large; with diverse which have since beene abogated. And for conclusion, festum dedicationis cujuslibet Ecclesiae in sua parochia, the W••kes, or feasts of dedication of particular Churches, in their proper parishes, are there determined to bee kept with the same reverence and solemnity, as the

Sundayes were. Nor was this of the Wakes or feasts of de∣dication any new devise; but such as could pleade a faire o∣riginall from the Councell held in Mentz, anno 813, If it went no higher. For in a Catalogue there made of such prin∣cipall feasts, as annually were to bee observed; they reckon dedicationem templi, the consecration feast, or wake, as wee use to call it; and place it in no lower ranke, in refe∣rence to the solemnity of the same, then Easter, Whitsontide and the rest of the greater festivalls. Now in those Wakes or feasts of dedication were either held upon the very day on which, or the Saints day to which, they had first been conse∣crated. But after finding that so many holy dayes brought no small detriment to the commonwealth, it came to passe, that generally these Wakes or feasts of dedication were respited untill the Sunday following, as wee now observe them. Of the next ranke of feasts in this Councell mentioned, were those, which were by Priest and Curate to bee celebrated most devo••tly, with all due performances; minoribus ope∣ribus servilibus, secundum consu••tudinem l••••i, i••••is diebus in∣terdictis, all servile workes of an inferiour and lesse impor∣tant nature, according to the custome of the place, being layd aside. Such were Saint Fabian and Sebastian, and some twenty more, which are therein specified, but now out of 〈◊〉〈◊〉: and amongst them, the festivall of Saint George was one, which after in the yeere 1414, was made by Chicheley then Archbishop, a Majus duplex, and no lesse solemnely to be observed then the feast of Christmasse. Of the last ranke of 〈◊〉〈◊〉, were those in q••ibus post missa•• opera rusticana ••oncedebantur, sed antequam non, wherein it was permitted that men might after Masse, pursue their Countrey busi∣nesses, though not before: and these were onely the Octaves of Epiphanie, and of Iohn the Baptist, and of Saint Peter, together with the translations of Saint Benedict, and Saint Martin. But yet it seemes that on the greater festivalls, those of the first ranke, there was no restraint of tillage, and of shipping, if occasion were; and that necessity did re∣quire; though on those dayes, Sundayes and all before re∣membred,

there was a generall restraint of all other works▪ For so it standeth in the title, prefixt before those festivalls•• haec sunt festa, in quibus, prohibitis aliis operibus, concedun∣tur opera agriculturae & carrucarum. Where, by the way, I have translated carrucarum, shipping: the word not being put for plough or Cart, which may make it all one, with the word foregoing; but for shipps and sayling. Carruca, signifieth a shippe of the greater burden, such as to this day wee call Carrects; which first came from hence. And in this sense the word is to bee found in an Epistle writ by Gildas, Illis ad sua remeantibus emergunt certatim de Carruchis, qui∣bus sunt trans Seyticam vallem avecti. So then, as yet, til∣lage and sayling were allowed of on the Sunday, if, as be∣fore I said,* 1.378 occasion were, and that necessity so required. Of other passages considerable in the reigne of K. Henry the third, the principall to this point and purpose, are his owne coronation, on Whitsonaa••, anno 1220, two yeeres before this Councell; which was performed with great solemnity and concourse of people. Next, his bestowing the order of Knighthood on Richard de Clare, Earle of Gloucester, ac∣companied with forty other gallants of great hopes and spirit, on Whitsunday too, anno 1245: and last of all, a Par∣liament assembled on mid-lent Sunday, Parliamentum gene∣ralissimum, the Historian calls it, the next yeere after.

(9) This was a faire beginning, but they staid not here. For after in a Synod of Archbishop I••••ippes, (he was advanced unto that see anno 1349.)* 1.379 it was decreed de fra∣trum nostrorum consili••, with the assent and counsaile of all the Prelates then assembled, that on the principall feasts hereafter named, there should bee generally a restraint through all the Province, ab universis servilibus operibus etiam reipubl. utilibus, even from all manner of servile works, though otherwise necessary to the Commonwealth. This generall restraint, in reference to the Sunday was to beginne on Saturday night, ab hora diei Sabbat•• vespertina, as the Canon goes, not a minute sooner: and that upon good reason too, n•• Iudaic ae superstitionis participes videa∣mur,

lest if they did beginne it sooner, (as some now would have us) they might bee guilty of a Iewish superstition. The same to bee observed in such other feasts, quae suas habent vigilias, whose Eves had formerly beene kept. As also that the like restraint should bee observed, upon the feast of Christmasse, S. Steven, S. Iohn, &c. and finally on the Wakes, or dedication•• feasts which before we spake of. Now for the wo••kes before prohibited, though necessary to the Com∣monwealth; as wee may reckon husbandry, and all things appertayning thereunto, so probably wee may reckon law∣dayes, and all publicke sessions in Courts of Iustice; in case they had not beene left off in former times, when as the Iudg••s generall being of the Clergy, might in obedience to the Canon-law,* 1.380 forbeare their sessions on those dayes, the Lord day especially. For as our Sages in the law have re∣solved it generally, that day is to be exempt from such busi∣nesse, even by the Common law, for the sole••nity thereof, to the intent that people may apply themselves 〈◊〉〈◊〉 prayer, and ••••ds publicke service. Particularly, Fitz-Herbert tells us, that no plea shall bee holden Quindena Paschae, because it is alwayes on the Sunday,* 1.381 but it shall be holden ••rastino quin∣denae pas••••ae, on the morrow after. So Iustice Dyer hath re∣solved,* 1.382 that if a writ of scire facias out of the Common pleas, beare Teste on a Sunday, it is an errour, because that day is not dies juridicus in Ban••o. And so it is agreed amongst them, that on a fine levied with Proclamations according to the Statute of King Henry the seventh, if any of the Pro∣clamations be made on the Lords day, all of them are to be accounted erroneous Acts. But to returne unto the Canon where before wee left, however that Archbishop Langton formerly, and Islip at the present time, had made these se∣verall restraints from all ••••rvile labours: yet they were far inough from intertayning any Iewish fancy. The Canon last remembred, that of Simon Islip, doth expresse as much. But more particularly and pun••tually wee may finde what was the judgement of these times, in a full declaration of the same, in a Synod a•• ••ambeth, what time Iohn Peckam was

Archbishop, which was in anno 1280. It was thus determi∣ned. Sci••udum est quod obligatio ad feriandum in S••bbato le∣gali expiravit omnino, &c.* 1.383

It is to bee understood, that all manner of obligation of resting on the legall Sabbath, as was required in the Old Testament, is utterly expired with the other ceremonies. And it is now sufficient in the New Testament, to attend Gods service upon the Lords dayes, and the other holy dayes, ad hoc Ecclesiastica authoritate deputatis, appointed by the Church to that end and purpose. The manner of sanctifying all which dayes, non est sumendus à superstitione Iudaica, sed à Ca∣nonicis institutis, is not to bee derived from any Iewish superstition, but from the Canons of the Church.

This was exact and plaine inough; and this was constantly the doctrine of the Church of England. Iohannes de Burgo, who lived about the end of K. Henry the sixt, doth allmost word for word resolve it so, in his Pupilla oculi, part, 10. c. 11. D.

(10) Yet finde we not in these restraints, that Mar∣ketting had beene forbidden, either on the Lords Day, or the other holy dayes, and, indeed, it was not; that came in afterwards by degrees, partly, by Statutes of the Realme, partly, by Canons of the Church; not, till all Nations else had long layd them downe. For in the 28. of King Edward the third, cap. 14. it was accorded and established, that shewing of Wools shall be made at the Staple every day of the wèeke, except the Sunday and the solemne Feasts in the yeere. This was the first restraint in this kind with us here, in England; and this gives no more priviledge to the Lords Day, than the solemne Festivals. Nor was there more done in it,* 1.384 for almost an hundred yeeres; not, till the time of Henry the sixt, anno 1444. what time, Archbishop Stafford decreed throughout his Province, ut nundina•• & emporia in Ecclesiis, aut Coemiteriis, diebusque Dominicis atque Festis, praeterquam tempore messis, non teneantur; that Faires and Markets should no more be kept in Churches and Church-yards, or on the Lords dayes or the other holy dayes, except in time of harvest onely. If in that time they

might bee suffered, then certainely in themselves they were not unlawfull on any other; further then as prohibited by the higher powers. Now that which the Archbishop had decreed throughout his Province, Catworth Lord Major of London,* 1.385 attempted to exceed within that cittie. For in this yeere, saith Fabian, (anno 1444) an Act was made by au∣thority of the common Councell of London, that upon the Sun∣day should no manner of thing within the franchise of the Citty bee bought or sold, neither victuall, nor other thing: nor none Artificer should bring his ware unto any man to be worne, or occupyed, that day; as Taylers garments, and Cord∣wayners shooes; and so likewise all other occupations. But then it followeth in the story, the which ordinance held but a while: inough to shew by the successe, how ill it doth a∣gree with a Lord Maior, to deale in things about the Sab∣bath. Afterwards in the yeere 1451, which was the 28 of this Henries reigne, it pleased the King in Parliament, to ratifie what before was ordered by that Archbishop; in this forme that followeth. Considering the abominable iniu∣ries and offenses done to Almighty God,* 1.386 and to his Saints alwayes ayders and singular assistants in our necessities, by the occasion of faires and marketts upon their high and principall feasts; as, in the feast of the Ascension of our Lord, in the day of Corpus Christi, in the day of Whitsun∣day, Trinity Sunday, and other Sundayes; as also in the high feast of the assumption of our Blessed Lady, the day of All Saints, and on Good Friday, accustomably and mise∣rably holden and used in the Realme of England, &c. our Soveraigne Lord the King, &c. hath ordayned that all manner of faires and marketts on the said principall feasts, and Sundayes, and Good Friday, shall cleerely cease, from all shewing of any goods and merchandises, necessary victu∣all onely except, (which yet was more then was allowed in the City-Act) upon paine of forfeiture of all the goods a∣foresaid to the Lord of the franchise or liberty, where such goods be or shall be shewed, contrarie to this ordinance; the foure Sundayes in harvest except. Which cause or reserva∣tion,

sheweth plainely that the things before prohibited▪ were not esteemed unlawfull in themselves: as also that this law was made, in confirmation of the former order of the Arch-bishop, as before was said. Now on this law, I finde two resolutions made, by my Lords the Iudges. First Iustice Brian in the 12 of King Edward the fourth, decla∣red, that no sale made upon a Sunday, though in a fayre or market overt, (for markets, as it seemeth, were not then quite layed downe; though by law prohibited) shall bee a good sale to alter the property of the goods. And Ploydon in the time of Queene Elizabeth was of opinion,* 1.387 that the Lord of any faire or market kept upon the Sunday contrary to the statute, may therefore be e••dited for the King or Queene, either at the Assises, or generall Gaole delivery, or quarter Sessions within that County. If so, in case such Lord may bee endited for any fayre or market kept upon the Sunday, as being contrary to the Statute: then by the same reason may hee bee endited, for any fayre or market kept on any of the other holy dayes, in that Statute mentioned.

(11) Nor staied it here. For in the 1465, which was the fourth yeere of King Edward the fourth,* 1.388 it pleased the King in Parliament, to enact, as followeth. Our Sove∣raigne Lord the King, &c. hath ordained and established, that no Cordwainer or Cobler, within the Citty of London, or within thrée miles of any part of the said Citty, &c. doe up∣on any Sunday in the yéere, or on the feasts of the Ascension or Nativity of our Lord, or on the feast of Corp••s Christi, sell or command to be sold any shooes, hu••eans (.i.e. bootes) or Galoches; or upon the Sunday or any other of the said Feasts, shall set or put upon the feete or leggs of any person any shooes, huseans, or Galoches, upon paine of forfeiture and losse of 20 shillings, as often as any person shall doe contrary to this ordinance. Where note, that this restraint was onely for the Citty of London, and the parts about it; which shewes that it was counted lawfull in all places else. And therefore there must bee some particular motive, why this restraint was layd on those of London onely; either

their insolencies, or some notorious neglect of Gods pub∣like service: the Gentle craft had otherwise beene ungently handled, that they of all the tradesmen in that populous ci••∣ty, should bee so restrained. Note also, that in this very Act, there is a reservation or indulgence for the inhabitants of S. Martins le Grand, to doe as formerly they were ac∣customed,* 1.389 the said Act or Statute notwithstanding. Which very clause did after move King Henry the eight to repeale this statute, that so all others of that trade might bee free, as they: or as the very words of the statu••e are, that to the honour of allmighty God, all the Kings subiects might be hereafter at their liberty, as well as the inhabitants of S. Martins le Grand. Now where it seemeth by the proeme of the Statute 17 of this King Edward. 4. c. 3. that many in that time did spend their holy dayes, in dice, quoites, tennis, bowling, and the like unlawfull games, forbidde•• (as is there affirmed) by the Lawes of the Realme; which said unlawfull games are thereupon prohibited, under a certaine penaltie in the Statute mentioned: It is most manifest that the pro∣hibition was not in reference to the time, Sundayes or any other holy dayes; but only to the Games themselves, which were unlawfull at all times. For publicke actions in the times of these two last Princes, the greatest were the bat∣tailles of Towton, and Barnet; one on Palms. Sunday, and the other on Ea••••er day: the gr••atest fields that ever were fought in England. And in this Sta••e things stood till King Henry the eight.

(12) Now for the doctrine and the practise of these times, before King Henry the eight, and the reformation; wee cannot take a better view then in Iohn de Burgo, Chan∣cellour of the University of Cambridge, about the latter end of King Henry the sixt.* 1.390 First doctrinally hee determineth, as before was said, that the Lords day was instituted by the authorit•• of the Church, and that it is no otherwise to bee observed, then by the Canons of the Church wee are bound to keepe it. Then for the name of Sabbath, that the Lords day,* 1.391 & quaelibet dies statuta ad divina•• culturam, and eve∣ry

day appointed for Gods publicke service, may bee so en∣tituled, because in them wee are to rest from all servile works: such as are arts mechanicke, husbandry, Law-daies, and going to marketts, with other things quae ab Ecclesia de∣terminantur, which are determined by the Church.* 1.392 Lastly, that on those dayes, insistendum est orationibus, &c. Wee must bee busied at our prayers, the publicke service of the Church, in hymnes, and in spirituall songs, and in hearing Se••mons. Next practically for such things as were then al∣lowed of, he doth sort them thus. First generally, Non t••∣men prohibentur his diebus facere quae pertinent ad providen∣tiam necessariorum, &c. We are not those dayes restrained from doing such things as conduce to the providing of ne∣cessaries either for our selves or for our neighbours: as in preserving of our persons, or of our substance; or in avoiding any losse that might happen to us. Particularly next, si ia∣centibus, &c.* 1.393 In case our Corne and hay in the fields a∣broad, be in danger of a tempest, wee may bring it in, yea though it be upon the Sabbath, Butchers and victualers, if they make ready on the holy dayes, what they must sell the morrow after, either in open market, or in their shops; in case they cannot dresse it on the day before, or being dressed they cannot keep it: non peccant mortaliter, they fall not by so doing,* 1.394 into mortall sinne. vectores mercium, &c. Carriers of wares, or men, or victualls, unto distant places, in case they cannot doe it upon other daies without inconvenience, are to bee excused. Barbers and Chirurgions, Smithes or Farriers,* 1.395 if on the holy dayes they doe the works of their dayly labour, especially propter necessitatem ••orum quibus serviunt, for the necessities of those who want their helpe; are excusable also, but not in case they doe it chiefely for desire of gaine.* 1.396 Messengers, Posts and Travellers, that tra∣vaille, if some speciall occasion bee, on the holy dayes; whether they doe it for reward, or not; non audeo condem∣nare, are not at all to bee condemned. As neither Millers, which doe grinde either with water-mils, or wind-mils, and so can doe their worke without much labour; but they may

keepe the custome of the place in the which they live, not being otherwise commanded by their Ordinaryes: secus si tractu iumentorum multuram faci••nt;* 1.397 but if it be an horse∣mill, then the case is altered. So buying and selling on those dayes, in some present exigent, as the providing ne∣cessary victualls for the day, was not held unlawfull: dum tamen exercentes ea non subtrahunt se divinis officiis, in case they did not thereby keepe themselves from Gods publicke service.* 1.398 Lastly for recreations, for dancing on those dayes, hee determines thus: that they which dance on any of the holy dayes, either to stirre themselves, or others, unto car∣nall lusts, commit mortall sinne; and so they doe, saith hee, in case they doe it any day. But it is otherwise, if they dance upon honest causes, and no naughty purpose; and that the persons be not by law restrained. Choreas ducentes, maxi∣mè in diebus festis, ca••sa incitandi se, vel ali••s, ad peccatu•• mortale, peccant mortaliter: & similiter si in profestis die∣bus 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, de∣livered by three severall Martyrs, conformably to the iudge∣ment of the Protestants before remembred. (2) The Lords day, and the other holy dayes, confessed by all this King∣dome, in the Court of Parliament, to have no other ground, then the authority of the Church. (3) The meaning and oc∣casion of that clause in the Common prayer booke, Lord have mercy upon us, &c. repeated at the end of the fourth Com∣mandment. (4) That by the Queenes Inj••nctions, and the first Parliament of her reigne, the Lords day was not meant for a Sabbath day. (5) The doctrine in the Homilies deli∣••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 for∣mer doctrines; and of the other effects thereof. (9) What care was taken of the Lords day in King Iames his reigne; the sp••eading of the doctrines: and of the Articles of Ireland.

(10) The Iewish Sabbath set on foote: and of King Iames his declaration abou•• 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 King∣dome. (13) Statutes about the Lords day, made by our pre∣sent 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 reforma∣tion, 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 hurt∣full. So dealt the Reformatours of the Church of Eng∣land, as with other things, with that which wee have now in hand, the Lords day, and the other holy dayes: keep∣ing the dayes, as many of them as were thought conveni∣ent 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 prepara∣tion, 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.

* 1.399 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 to∣gether, to heare the word of God, they ordayned insteed of the Sabbath which was Saturday, the next day fol∣lowing 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 re∣solved it thus.* 1.400

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 diffe∣rence 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.* 1.401

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 ••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 consi∣der 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, ••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. Se∣condly, that the Lords day hath no institution from divine authority, but was ordained by our fore fathers in the be∣ginning 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 par∣ticulars, was not long afterwards made good by the gene∣rall Bodie of this Church and State, the King, the Lords Spirituall and Temporall, and all the Commons met in Parliament,* 1.402 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, &c. as their bounden dutie doth require: therefore, to call men to remembrance of their dutie, and to helpe their infinni∣tie, it hath beene wholesomely provided, that there should be some certaine times and dayes appointed, wherein the Christians should cease from all kind of labour, and apply themselves only and wholly unto the aforesaid holy works, properly pertaining to true Religion, &c. Which workes as they may well be called Gods Service, so the times espe∣cially appointed for the same, are called holy dayes: Not for the matter or the nature either of the time or day, &c. for so all dayes and times are of like holinesse, but for the nature and condition of such holy workes, &c. whereunto such times and dayes are sanctified and hallowed; that is

to say, separated from all prophane uses, and dedicated not unto any Saint or Creature, but onely unto God, and his true worship. Neither is it to bée thought that there is any certaine time or definite number of dayes, prescribed in holy Scripture; but the appointment both of the time and also of the number of dayes, is left by the authoritie of Gods Word unto the libertie of Christs Church, to bée de∣termined and assigned orderly in every Countrey, by the discretion of the Rulers and Ministers thereof, as they shall iudge most expedient, to the true setting forth of Gods glo∣rie, and edification of their people. Nor is it to be thought, that all this Preamble was made in reference to the holy dayes or Saints dayes onely; whose being left to the autho∣ritie of the Church, was never questioned: but in relati∣on to the Lords Day also, as by the Act it selfe doth at full appeare; for so it followeth in the Act: Bee it therefore enacted, &c. That all the dayes hereafter mentioned, shall bee kept and commanded to be kept holy dayes, and non•• other: that is to say, all Sundayes in the yeere, the Feasts of the Circumcision of our Lord Iesus Christ, of the Epi∣phanie, of the Purification, (with all the rest now kept, and there named particularly) and that none other day shall be kept▪ and commanded to bee kept holy day, and to abstaine from lawfull bodily labour. Nay, which is more, there is a further Clause in the selfe-same Act, which plainly shewes that they had no such thought of the Lords day, as that it was a Sabbath, or so to bee ob••erved, as the Sabbath was; and therefore did provide it, and enact by the authoritie aforesaid, That it shall be lawfull to every Husbandman, Labourer, Fisherman, and to all and every other person and persons, of what estate, degree, or condition he or they be, upon the holy dayes aforesaid in Harvest, or at any other times in the yeere, when necessitie shall so require, to la∣bour, ••ide, fish, or worke any kind of worke, at their free∣wills and pleasure: any thing in this Act unto the contrary notwithstanding. This is the totall of this Act; which, if examined well, as it ought to bee, will yeeld us all those

propositions or conclusions, before remembred, which we collected from the writings of those three particular Mar∣tyrs: Nor is it to be said, that it is repealed, and of no au∣thoritie: Repealed, indeed, it was, in the first yeere of Queene. Mary; and stood repealed in Law, though other∣wise in use and practice, all the long Reigne of Queene El••zabeth: but in the first yeere of King Iames, was revi∣ved againe. Note here, that in the selfe-same Parliament, the Common Prayer-Book••, now in use, being reviewed by many godly Prelates, was confirmed and authorized; wherein, so much of the said Act, as doth concerne the names and number of the holy dayes, is expressed, and as it were incorporate into the same. Which makes it manifest, that in the purpose of the Church, the Sunday was no other∣wise esteemed of, than another holy day.

(3) This Statute, as before wee said, was made in anno 5. & 6. of Edward the sixt. And in that very Parliament, as before wee said, the Common Prayer-Booke was confir∣med, which still remaines in use amongst us: save, that there was an alteration or addition of certaine Lessons to be used on every Sunday of the yéere;* 1.403 the forme of the Le∣tanie altered, and corrected; and two Sentences added, in the deliverie of the Sacrament unto the Communicants. Now, in this Common Prayer-Booke thus confirmed, in the fift and sixt yeeres of King Edward the sixt,* 1.404 it pleased those that had the altering and revising of it, that the Comman∣dements, which were not in the former Liturgie, allowed of in the second of the said Kings Reigne, should now be added, and accounted as a part of this; the people being willed to say after the end of each Commandement, Lord hav•• mercie upon us, and incline our hearts to keepe this Law. Which being used accordingly, as well upon the hea∣ring of the fourth Commandement, as of any others; hath given some men a colour to perswade themselves, that cer∣tainely it was the meaning of the Church, that wee should keepe a Sabbath still, though the day be changed; and that wee are obliged to doe it, by the fourth Commandement.

Assuredly, they who so conclude, conclude against the mea∣ning of the Booke, and of them that made it. Against the meaning of the Booke: for if the Booke had so intended, that that ej••culation was to be understood in a literall sence, according as the words are layd downe in terminis; it then must be the meaning of the Booke, that wee should pray unto the Lord, to keepe the Sabbath of the Iewes, even the seventh day precisely, from the Worlds Creation, and keepe it in the selfe-same manner, as the Iewes once did; which no man, I presume, will say was the meaning of it. For, of the changing of the day, there is nothing said, nor nothing intimated; but the whole Law laid downe in ter∣minis, as the Lord delivered it. Against the meaning also of them that made it: for they that made the Booke, and reviewed it afterwards, and caused these Passages and Pray∣ers to be added to it; Cranmer, Archbishop of Canterbury; Ridley, Bishop of London; and certaine others of the Pre∣lates, then and there assembled; were the same men, by whose advice and counsaile, the Act before remembred, about keeping holy dayes, was in the selfe-same Parliament drawne up, and perfected. And is it possible, wee should conceive so ill of those reverend persons, as that they would erect a Sabbath in the one Act, and beat it downe so totally in the other: to tell us in the Service-Booke, that wee are bound to keepe a Sabbath, and that the time and day of Gods publike worship, is either pointed out in the fourth Commandement, or otherwise ordained by D••vine Authoritie; and in the selfe-same breath, to tell us, that there is neither certaine time, nor definite number of dayes. prescribed in Scripture, but all this left unto the libertie of the Church? I say, as formerly I said, it is impossible wee should thinke so ill of such Reverend persons: nor doe I thinke, that any will so thinke hereafter, when they have once considered the non sequitur of their owne Conclusi∣ons. As for the Prayer there used, wee may thus expound it, according to the doctrine and the practice both, of those very times; viz▪ that their intent and meaning was, to

teach the people, to pray ••nto the Lord, to incline their hearts to keepe that Law, as farre as it contained the Law of Nature, and had beene entertained in the Christian Church; as also to have mercie on them for the neglect thereof, in those holy dayes, which by the wisdome and au∣thoritie of his Church, had beene set apart for Gods pub∣like Service. Besides, this Prayer was then conceived, when there was no suspition, that any would make use thereof, to introduce a ••ewish Sabbath; but when men ra∣ther were inclined to the contrarie errour, to take away those certaine and appointed times, Lords dayes, and other holy dayes, which by the wisdome of the Church had beene retained in the Reformation. The Anabaptists were strong∣ly bent that way, as before wee shewed: and if wee looke into the Articles of our Church,* 1.405 wee shall then finde what speciall care was taken, to suppresse their errours in other points, which had tooke footing, as it seemes, in this Church and Kingdome. Therefore the more likely is it, that this Clause was added, to crush their furious fancies in this par∣ticular, of not hallowing certaine dayes and times to Gods publike Service. Yet I conceive withall, that had those Re∣verend Prelates fore-seene how much their pious purpose would have beene abused, by wresting it to introduce a Sabbath, which they never meant; they would have cast their meaning in another mould.

(4) Proceed wee to the Reigne of Queene Elizabeth, that so much celebrated Princesse; and in the first place, wee shall meet with her Iujunctions, published the first yeere of her Empire: in which, the Sunday is not onely counted with the other holy dayes; but labour, at som•• times permitted; and which is more, enjoyn'd upon it: For thus it pleased her to declare her will and pleasure;* 1.406 〈…〉〈…〉 Subiects shall from 〈…〉〈…〉 their holy day, according to 〈…〉〈…〉 that is, in hearing the 〈…〉〈…〉 and publike 〈…〉〈…〉 unto God, and

amendment of the same; in reconc••ling of themselves charitably to their Neighbours, where displeasure hath b••ene; in offentimes receiving the Communion of the Bodie and Bloud of Christ; in visiting the Poore, and Sicke; using all sobernesse, and godly conversation. This seemes to be severe enough; but what followeth next? Yet notwithstanding, all Parsons, Vicars, and Cu∣rates shall teach and declare to their Parishioners, that they may with a safe and quiet Conscience, after their Common Prayer, in the t••ne of Harvest, labour upon the holy and festivall dayes, and save that thing which God hath sent: And if, for any scrupulositie, or grudge of Conscience, men should superstitiously abstaine from working on these dayes, that then they should grievously offend and displease God. This makes it evident, that Queene Elizabeth in her owne particular, tooke not the Lords day for a Sabbath; or to be of a different nature from the other holy dayes: nor was it taken so, by the whole Body of our Church, and State, in the first Parliament of her Reigne; what time it was enacted,* 1.407 That all and every person and persons in∣habiting within this Realme, and any other the Queenes Dominions, shall diligently and faithfully, having no lawfull or reasonable excuse to be absent, endevour them∣selves to resort to their Parish Church, or Chappell, accu∣stomed; or upon reasonable let thereof, to some usuall place where Common Prayer shall be used in such time of let, upon every Sunday, and other dayes ordained and used to be kept as holy dayes, and then and there to abide or∣derly and soberly, during the time of Common Prayer, Preaching, or other Service of God, upon paine of punish∣ment, &c. This Law is still in force, and still like to be; and by this Law, the Sundayes and the holy dayes are alike regarded: Nor by the Law onely, but by the purpose and intent of holy Church, who in her publike Liturgie is as full and large for every one of the holy dayes, as for the Sunday, the Letanie excepted onely. For otherwise, by the rule and prescript thereof, the same Religious Offices are

designed for both, the same devout attendance requi∣red for both; and whatsoever else may make both e∣quall. And therefore by this statute, and the Common Prayer-Booke, wee are to keepe more Sabbaths then the Lords day Sabbath, or else none at all.

(5) Next looke we on the Homilies, part of the publicke monuments of the Church of England, set forth and au∣thorized an. 1562. being the fourth of that Queenes reigne. In that entituled Of the place and time of prayer, wee shall finde it thus. As concerning the time in which God hath appointed his people to assemble together solemnly, it doth appeare by the fourth Commandement &c. And albe it this Commandement of God doth not binde Christian people so straitely to observe and keep the utter ceremonies of the Sabbath day as it did the Iewes, as touching the forbearing of worke and labour in the time of great necessity, and as touching the precise keeping of the seventh day, after the manner of the Iewes: (for wee keepe now the first day, which is our Sunday, and make that our Sabbath, that is, our day of rest, in honour of our Saviour Christ, who as upon that day rose from death conquering the same most triumphantly.) Yet notwithstanding whatsoever is found in the Commandement apperteining to the law of nature, as a thing most godly, most iust, and needfull for the setting forth of Gods glory, ought to bee retained and kept of all good Christian people. And therefore by this Commandement we ought to have a time, as one day in the weeke, wherein we ought to rest yea from our lawfull and needfull works. For like as it appeareth by this Com∣mandement, that no man in the six dayes ought to be sloth∣full and idle, but diligently to labour in that state wherein God hath set him, even so God hath given expresse charge to all men, that upon the Sabbath day, which is now our Sunday, they should cease from all weekely and workeday labour: to the intent that like as God himselfe wrought six dayes and rested the seaventh, and blessed and sanctified it, and consecrated it to quietnesse and rest from labour;

evenso Gods obedient people should use the Sunday holily, & rest from their Common and daily businesse, and also give themselves wholy to heavenly exercises of Gods true reli∣gion and service. So that God doth not onely command the observation of this holy day; but also by his owne ex¦ample doth stirre and provoke us to the diligent keeping of the same, &c. Thus it may plainely appeare that Gods will and Commandement was to have a solemne time and standing day in the weeke, where in the people should come together, and have in remembrance his wonderfull benefits, and to render him thankes for them, as apper∣teineth to loving, kinde, and obedient people. This ex∣ample 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 gain∣saying▪ 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 re∣prehension 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 consu∣med the day in gluttony and drunkennesse, and such fleshly filthinesse, that as it is there said, the Lord was more dis∣honoured 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 al∣lowed 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 wri∣ters. Secondly it is said, not that the Lords day was enjoy∣ned 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, where∣as 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 vo∣luntary 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 ••ewes] a solemne time and standing day in the weeke, wherein the people should have in remembrance his wonderfull bene∣fits, and render thanks to him for the same. For it is said, that this example and commandement of God, the godly Chri∣stian 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 Com∣mandement, to forbeare worke and labour in time of great necessity, or to the precife keeping of the same, after the man∣ner 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 les••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 ••eaven, by the fourth Command••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 need∣full 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 Com∣mandement, 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 Primi∣tive 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. Its 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 exer∣cises 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 bo∣dy and soule, to that performance of those heavenly exer∣cises, which are required of us in the way of true religion, and Gods publike service. It is accounted, as wee have for∣merly made plaine,* 1.408 to bee the ceremoniall part of the fourth Commandement, quod fiat semel in qualib••t hebd••∣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 servi••e workes. Therfore the spending wholly of one day in seven, being ce∣remoniall; comes not within the compasse of the Homilie: which would have no more of the fourth Commandement to bee kept amongst us, then what is appertaining to the law of Nature. Now it pertaines unto the law of Nature, that for the times appointed to Gods publicke worship, we wholy sequester our selves from all worldly businesses;* 1.409 na∣turale est quod dum Deum colimus, ab ali••s abstineamus, as Tostatus hath it: and then the meaning of the Homilie will be briefely this, that for those times which are appointed by the Church, for the assembly of Gods people, we should lay by ou•• daily businesse, & all worldly thoughts▪ & wholy give our selves to the heavenly exercises of Gods true Religion and Service. But to encounter them at their own weapon, it is expressely said in the Act of Parliament about keeping holy dayes, that on the dayes and times appointed, as well the other holy dayes, as the Sunday, Christians should cease from all kinde of labour, and only & wholy apply themselves to such holy workes as appertaine to true Religion: the very same with that delivered in the Hamilie. If wholy in the Homilie must bee applied unto the day, then it must bee there: and then the Saints dayes and the other holy dayes must bee wholy spene, in religious exercises. When once we see them doe the one, wee will bethinke our selves of do∣ing the other. As for the residue of that Homilie which con∣sists in popular reproofes and exhor••ations, that concernes

not us, in reference to the point in hand. The Homilies, those parts thereof especially which tend to the correction of manners, and reformation of abuses, were made agree∣able to those times, wherein they were first published. If in those times, men made no difference between the working day & holy day, but kept their faires and markets, and bought and sold, and rowed and f••rried, and drove and carryed, and rode and iourneyed, and did their other businesse, on the Sunday, as well as on the other dayes, when there was no such need but that they might have tarryed longer: they were the more to blame, no doubt, in trespassing so wilful∣ly against the Canons of the Church, & Acts of Parliament, which had restrained many of the things there specified: The Homilie did well to reprove them for it. If on the o∣ther side, they spent the day in ungodlinesse and filthinesse, in gluttony and drunkennesse, and such like other crying sinnes, as are there particularly noted: the Prelates of the Church had very ill discharged their duetie, had they not tooke some course to have told them of it. But what is that to us, who doe not spend the Lords day in such filthy steshli∣nesse, (what ever one malicious Sycophant hath affirmed therein): or what is that to dancing, shooting, leaping, vau••ting, may-games, and meetings of good neighbourhood, or any other recreation not by law prohibited; being no such ungodlie and filthie Acts as are therein mentioned.

(7) Thus upon due search made, and full examination of all parties, we finde no Lords day Sabbath in the booke of Homilies: no nor in any writings of particular men, in more then 33 yeeres after the Homilies were published. I find indeed that in the yeere 1580 the Magistrates of the Cittie of London obtained from Queene Elizabeth, that playes and enterludes should no more bee acted on the Sabbath day, within the liberties of their Cittie. As also that in 83. on the 14 of Ianuary being Sunday, many were hurt, and eight killed outright by the suddaine falling of the Scaffolds in Paris-garden. This shewes that Enterludes and Beare-baitings were then permitted on the Sunday, and so

they were a long time after, though not within the Cittie of London: which certainely had not beene suffered, had it beene then conceived that Sunday was to bee accounted for a Sabbath. But in the yeere 1595, some of that faction which before had laboured with small profit, to overthrow the Hierarchy and government of this Church of England; now set themselves on worke to ruinate all the orders of it: to bea••e downe at one blow all dayes and times, which by the wisdome and authority of the Church, had beene ap∣pointed for Gods service, and in the steed thereof to erect a Sabbath, of their owne devising. These Sabbath specula∣tions, and presbyterian directions, as mine Authour calls them, they had beene hammering more then ten yeeres before; though they produced them not till now: and in producing of them now, they introduced, saith hee, a more then either Iewish or Popish superstition into the Land,* 1.410 to the no small blemish of our Christian profession, and scandall of the true servants of God, and therewith doctrine most er∣roneous, dangerous, and Antichristian. Of these, the principall was one Doctor Bound, who published first his Sabbath Doctrines Anno 1595, and after with additions to it and enlargements of it, Anno 1606. Wherein he hath affirmed in generall over all the booke, that the Com∣mandement of sanctifying every seaventh day, as in the Mo∣saicall decalogue, is naturall, morall, and perpetuall: that where all other things in the Iewish Church were so chan∣ged, that they were cleane taken away, as the Priesthood, the sacrifices, and the Sacraments; this day, the Sabbath, was so chāged, that it still remaineth. p. 91: that there is great reason why we Christians should take our selves as straitly bound to rest upon the Lords day, as the Iewes were upō their Sabbath; for being one of the morall Commandments, it bin∣deth us, as well as them, being all of equall authority. p. 247. And for the Rest upon this Day, that it must be a notable and singular Rest, a most carefull, exact, and precise Rest, after another manner than men were accustomed, p. 124. Then for particulars; no buying of Victuals, Flesh or Fish,

Bread or Drinke, 158. no Carriers to travaile on that Day, 160. nor Parkmen, or Drovers, 162. Schollers not to studie the liberall Arts; nor Lawyers to consult the Case, and peruse mens Evidences, 163. Sergeants, Appa∣ritours, and Sumners, to be restrained from executing their Offices, 164. Iustices not to examine Causes, for preser∣vation of the Peace, 166. no man to travaile on that Day, 192. that Ringing of more Bells than one, that Day, is not to be justified, p. 202. No solemne Feasts to be made on it, 206. nor Wedding Dinners, 209. with a permission notwithstanding to Lords, Knights, and Gentlemen, (hee hoped to finde good welcome for this dispensation) p. 211. all lawfull Pleasures, and honest Recreations, as Shooting, Fencing, Bowling, (but Bowling, by his leave, is no lawfull pleasure for all sorts of people) which are permitted on other dayes, were on this Day to be forborne, 202. no man to speake or talke of Pleasures, p. 272. or any other world∣ly matter, 275. Most Magisterially determined; indeed, more like a Iewish Rabbin, than a Christian Doctor. Yet Iewish and Rabbinicall though his Doctrine were, it car∣ried a faire face and shew of Pietie, at the least in the opi∣nion of the common people; and such, who stood not to examine the true grounds thereof, but tooke it up, on the appearance; such, who did judge thereof, not by the work∣manship of the Stuffe, but the glosse and colour. In which, it is most strange to see, how suddainly men were induced not onely to give way unto it, but without more adoe, to abett the same; till in the end, and that in very little time, it grew the most bewitching Errour, the most popular De∣ceit, that ever had beene set on foot in the Church of Eng∣land. And verily I perswade my selfe, that many an honest and well-meaning man, both of the Clergie and the Laitie, either because of the appearance of the thing it selfe, or out of some opinion of those men, who first endevoured to promote it; became exceedingly affected towards the same, as taking it to be a Doctrine sent downe from Hea∣ven, for encrease of Pietie: So easily did they beleeve it,

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and grew at last so strongly possessed therewith, that in the end they would not willingly be perswaded to conceive otherwise thereof, than at first they did; or thinke they swallowed downe the Hooke, when they tooke the Bait. An Hooke indeed, which had so fastned them to those men, who love to fish in troubled waters; that by this artifice, there was no small hope conceived amongst them, to for∣tifie their side, and make good that cause, which till this trimme Deceit was thought of, was almost growne despe∣rate. Once, I am sure, that by this meanes, the Brethren, who before endeavoured to bring all Christian Kings and Princes under the yoke of their Presbyteries; made little doubt to bring them under the command of their Sabbath Doctrines. And though they failed of that applauded paritie, which they so much aimed at, in the advancing of their Elderships; yet hoped they, without more adoe, to bring all higher Powers, what ever, into an equall ranke with the common people, in the observance of their Iewish Sabbatarian rigours. So Doctor Bound declares himselfe, p. 171.

The Magistrate, saith hee, and Governour in authoritie, how high soever, cannot take any priviledge to himselfe, whereby he might be occupied about world∣ly businesse, when other men should rest from labour.

It seemes, they hoped to see the greatest Kings and Princes make suit unto their Consistorie for a Dispensation, as often as the great Affaires of State, or what cause soever, induced them otherwise to spend that Day, or any part or parcell of it, than by the new Sabbath Doctrine had beene permitted. For the endeering of the which, as formerly to endeere their Elderships, they spared no place, or Text of Scripture, where the word Elder did occurre; and without going to the Heralds, had framed a Pedigree thereof, from ••ethro, from Noahs Arke, and from Adam finally: so did these men proceed in their new Devices, publishing out of holy Writ, both the antiquitie and authoritie of their Sabbath day: No passage of Gods Booke unransacked, where there was mention of a Sabbath, whether the legall Sabbath, char∣ged

the Iewes, or the spirituall Sabbath of the Soule, from si••ne, which was not fitted and applyed to the present pur∣pose: though, if examined, as it ought, with no better rea∣son, than Paveant illi, & non paveam ego, was by an ignorant Priest alledged from Scripture, to prove that his Parishio∣ners ought to pave the Chancell. Yet, upon confidence of these proofes, they did alreadie begin to sing Victoria; especially, by reason of the entertainment which the said Doctrines found with the common people. For, thus the Doctor boasts himselfe, in his second Edition, anno 606. as before was said, Many godly learned both in their Preach∣ings, Writings, and Disputations, did concurre with him in that argument; and, that the lives of many Christians, in many places of the Kingdome, were framed according to his Doctrine, p. 61. Particularly, in the Epistle to the Reader, that within few yeeres, three severall profitable Treatises successively were written, by three godly learned Preachers, [Greenehams was one, whose ever were the other two:] that in the mouth of two or three witnesses, the doctrine of the Sabbath might bee established. Egregiam verò laudem, & spolia ampla!

(8) But whatsoever cause hee had thus to boast him∣selfe, in the successe of his new doctrines; the Church, I am sure, had little cause to rejoyce thereat. For what did fol∣low hereupon but such monstrous paradoxes, and those de∣livered in the pulpit, as would make every good man trem∣ble at the hearing of them? First, as my Author tells mee, it was preached at a market towne in Oxfordshire, that to doe any servile worke or businesse on the Lords day, was as great a sinne, as to kill a man or commit adultery: Secondly, preached in Somerset-shire, t••at to throw a bowle on the Lords day was as great a sinne, as to kill a man: Thirdly, in Norfolke, that to make a feast or dresse a wedding dinner on the Lords day, was as great a sinne; as for a Father to take a knife and cut his childes throate: Fourthly, in Suf∣folke, that to ring more bells then one, on the Lords day, was as great a sinne as to commit murder. I adde what once I

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heard my selfe, at Sergean•••• Inne in Fleet-streete, about five yeeres since, that temporall death, was at this day to be in∣flicted, by the Law of God, on the Sabbath-breaker, on him, that on the Lords day did the works of his daily calling: with a grave application, unto my masters of the Law, that if they did their ordinary workes on the Sabbath day, in ta∣king fees and giving Counsell, they should consider what they did deserve by the Law of God. And certainely these and the like conclusions cannot but ••ollow most directly, on the former principles. For that the fourth Commandement bee plainely morall, obliging us as straitely as it did the Iewes: and that the Lords day bee to bee observed accor∣ding to the prescript of that Commandment: it must needs bee, that every willfull breach thereof, is of no lower na∣ture, then Idolatrie, or blaspheming of the Name of GOD, or any other deadly sinne against the first table; and there∣fore questionlesse as great as murder or adultery, or any sin against the second. But to goe forwards where I left, my Author whome before I spake of, being present when the Suffolke Minister was convented, for his so lewd and impi∣ous doctrine, was the occasion that those Sabbatarian er∣rours and impieties, were first brought to light, and to the knowledge of the state. On which discovery, as hee tells us, this good ensued, that the said bookes of the Sabbath were called in, and forbidden to bee printed and made common. Archbishop Whitguift by his letters and visitations, did the one, Ann•• 1599. and Sir Iohn Popham Lord Chiefe Iu∣stice, did the other Ann•• 1600, at Burie in Suffolke. Good remedies indeed, had they beene soone inough applied: yet not so good as those which formerly were applied to Thac∣ker and his fellow, in the aforesaid towne of Burie, for pub∣lishing the bookes of Br••wn•• against the service of the Church. Nor was this all the fruite of so bad a doctrine. For by inculcating to the people these new Sabbath specula∣tions, teaching that that day onely was of Gods appoint∣ment, and all the rest observed in the Church of England a remnant of the will-worship in the Church of Rome: the o∣ther

holy dayes in this Church established were so shrewdly shaken, that till this day they are not well recovered of the blow then given. Nor came this on the by, or besides their purpose; but as a thing that specially was intended from the first beginning; from the first time that ever these Sabbath doctrines peeped into the light. For Doctor Bound, the first sworne servant of the Sabbath, hath in his first edition thus declared himselfe,* 1.411 that hee sees not where the Lord hath given any authority to his Church, ordinarily and perpetually to sanctifie any day, except that which hee hath sanctified himselfe: and makes it an especiall ar∣gument against the goodnesse of the religion in the Church of Rome,* 1.412 that to the seventh day they have ioyned so many other dayes, and made them equall with the seventh, if not superiour thereunto, as well in the so∣lemnity of divine offices, as restraint from labour. So that wee may perceive by this, that their intent from the be∣ginning, was to cry downe the holy dayes, as superstiti∣ous, Popish ordinances: that so their new ••ound Sabbath being placed alone (and Sabbath now it must bee called) might become more eminent. Nor were the other, though more private effects thereof, of lesse dangerous nature: the people being so insnared with these new devises, and pressed with rigours more than Iewish, that certaine∣ly they are in as bad condition, as were the Israe∣lites of old, when they were Captivated and kept un∣der by the Scribes and Pharises▪ Some I have knowne, (for in this point I will say nothing without good assurance,) who in a furious kinde of zeale like the madde Prophetesse in the Poet, have runne into the open streetes, yea and searched private houses too, to looke for such as spent those houres on the Lords day in lawfull pastimes, which were not destinate by the Church to Gods publicke service: and having sound them out scattered the company, brake the in∣struments; and if my memory faile me not, the musitians; & which is more, they thought that they were bound in con∣science so to doe. Others, that will not suff••r either baked

or rost to be made ready for their dinners, on their Sabbath day, lest by so doing they should eate and drinke their owne damnation; according to the doctrine preached unto them. Some, that upon the Sabbath, will not sell a pint of wine, or the like Commoditie: though wine was made by God, not onely for mans often infirmities, but to make glad his heart, and refresh his spirits, and therefore no lesse requisite on the Lords day, then on any other. Others, which have refused to carrie provender to an horse, on the supposed Sabbath day, though our Redeemer thought it no impietie on the true Sabbath day indeed, to leade poore Cattell to the water: which was the motive and occasion of M. Brerewoods learned Treatise. So for the female sex, maid servants I have met with some two or three, who though they were content to dresse their meate upon the Sabbath, yet by no meanes would be perswaded either to wash their dishes, or make cleane their kitchen. But that which most of all affects mee, is, that a Gentlewoman, at whose house I lay in Leicester, the last Northerne Progresse Anno 1634. ex∣pressed a great desire to see the King and Queene who were then both there. And when I proferd her my service, to satisfie that loyall longing, shee thanked mee, but refu∣sed the favour, because it was the Sabbath day. Unto so strange a bondage are the people brought, that as before I said, a greater never was imposed on the ••ewes themselves, what time the consciences of that people were pinned most closely on the sleeves of the Scribes and Pharises.

(9) But to goe forwards in my storie, it came to passe for all the care before remembred, that having such a plau∣sible and faire pretence, as sanctifying a day unto the Lord, and keeping a Commandement that had long beene silen∣ced; it got strong footing in the Kingdome, as before is said: the rather because many things, which were indeed strong avocations from Gods publicke service, were as then permitted. Therefore it pleased King Iames, in the first en∣trance of his reigne, so farre to condescend unto them, as to take off such things which seemed most offensive. To

which intent hee signified his royall pleasure by Proclama∣tion dated at Theo••alds May 7. 160••, that Whereas he had béen informed, that there had béen in former times a great neglect in kéeping the Sabbath day; for better observing of the same, and for avoyding of all impious prophanation of it, he straitely charged and commanded that no Beare-bai∣ting, Bull-baiting, enterludes, common playes, or other like disordered or unlawfull exercises or pastimes, bee frequen∣ted, kept or used at any time hereafter upon any Sabbath day. Not that his purpose was to debarre himselfe of law∣full pleasures on that day, but to prohibit such disordered and unlawfull pastimes, whereby the Common people were withdrawne from the congregation: they being onely to bee reckoned for Common playes, which at the instant of their Acting or representing, are studyed onely for the en∣tertainment of the Common people, on the publicke Theaters. Yet did not this, though much, content them. And there∣fore in the conference at Hampton Court, it seemed good to D. Reynolds (who had beene made a partie in the cause) to touch upon the prophanation of the Sabbath, (for so hee called it) and contempt of his Majesties proclamation made for the reforming of that abuse; of which hee earnestly desired a straiter course, for reformation thereof: to which hee found a generall and unanimous assent. Nor was there an assent on∣ly, and nothing done. For presently in the following Con∣vocation, it pleased the Prelates there assembled, to revive so much of the Queenes Injunction before remembred, as to them seemed fitting, and to incorporate it into the C••∣nons then agreed of; onely a little alteration, to make it more agreeable to the present times, being used therein. Thus then they ordered in the Canon for due celebration of Sundayes, and holy dayes. viz.* 1.413 All manner of persons within the Church of England shall from henceforth cele∣brate and kéepe the Lords day commonly called Sunday and other holy dayes, according to Gods holy will and pleasure, and the orders of the Church of England prescribed in that behalfe, i. e. in hearing the word of God reade and taught,

in private and publicke prayers, in acknowledging their offenses to God, and amendment of the same, in reconci∣ling themselves charitably to their neighbours where dis∣pleasure had beene, in oftentimes receiving the Commu∣nion of the Body and Blood of Christ, using all godly and sober conversation. The residue of the said injunction, touch∣ing worke in harvest, it seemed fit unto them not to touch upon; leaving the same to stand or fall, by the statute of King Edward the sixt before remembred. A Canon of an ex∣cellent 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 ce∣lebration of the same, unto the Orders in that case prescri∣bed 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 Sab∣bath doct••ines; but that they still went ••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 Commande∣ments, 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 peo∣ple•• with violence, as formerly with authority upon the ••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 procee∣dings.

The article is this.* 1.414 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 can∣not say: but sure I am, that till that time, the Lords day ne∣ver 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 follow∣ed: 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 dange∣rous doctrines, that the Lords day was growne into the re∣putation of the Iewish Sabbath▪ but some that built on their foundations, and ploughed with no other then their hei∣fers, endeavoured to bring backe againe the Iewish Sabbath, as that which is expressely mentioned in the fourth Com∣mandement; 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 a∣bout meates and drinkes: as in the time of our dreade So∣veraigne now being, Theophilus Braborne grounding him∣selfe 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 I••wish, doctrines, the first received his censure in the Starre-Cham∣ber, 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 suf∣ficient 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 Mi∣nisters 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,* 1.415 in his progresse through Lan∣cashire, 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 recrea∣tions his pleasure was, that after the end of divine ser∣vice, 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 Ma••-games, Whitsun-Ales, or Morrice-dances, and set∣ting 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 Sun∣dayes 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 a∣broade, 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 satis∣fied themselves, that this was no Court-doctrine: no new∣divinity; 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 entertai∣ned 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, ann•• 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 under∣stood it, never meaning, to let the people know the Con∣tents thereof. And whereas, in the yeere 1603. at the Commencement held in Cambridge, this Thesis, or Propo∣sition, Dies Domi••••cus nititur Verbo Dei, was publikely maintained by a Doctor there, and by the then Vice-Chancellour so determined; neither the following Doctors ••here, or any in the other Universitie, that I can heare of, did ever put up any Antithesis, in opposition thereunto. At last, some foure yeeres after his Majesties Declaration before remembred, anno 1622. Doctor Prideaux, his Ma∣jesties Professour for the Universitie of Oxon. did, in the publike Act, declare his judgement in this point, de S••bbato; which afterwards, in the yeere 1625. he published to the World, with his other Lectures. Now, in this Speech, or Determination, hee did thus resolve it. First, That the Sab∣bath was not instituted in the first Creation of the World; nor ever kept by any of the ancient Patriarkes, who lived

before the Law of Moses: therefore, no Morall and per∣petuall Precept, as the others are, Sect. 2. Secondly, That the sanctifying of one day in seven, is ceremoniall onely, and obliged the Iewes; not Morall to oblige us Christians to the like observance, Sect. 3. & 4. Thirdly, That the Lords day is founded onely on the Authoritie of the Church, guided therein by the practice of the Apostles: not on the fourth 〈◊〉〈◊〉, which in the 7. Section he e••tituleth a Scandalous Doctrine; nor any other autho∣ritie in holy Scripture, Sect. 6. & 7. Fourthly, That the Church hath still authoritie to change the day, though such authoritie be not ••it to be put in practise, S••ct. 7. Fifthly, Th•••• in the celebration of it, there is no such cessation from the workes of labour, required of us, as was exacted of the Iewes: but that wee lawfully may dresse Meat, proportio∣nable unto every mans estate: and doe such other things, as be no hinderance to the publike Service, appointed for the day, Sect. 8. Sixtly, That on the Lords day all R••cre∣ations whatsoever are to be allowed, which honestly may refresh the spirits, and encrease mutuall love and neighbour∣hood amongst us: and, that the Names whereby the Iewes did use to call their Festivals (whereof the Sabbath was the chiefe) were borrowed from an Hebrew word, which signifies to Dance, and to make merry, or rejoyce. And lastly, that it app••rtaine•• to the Christian Magistrate, to order and appoint, what ••astime••, on the Lords day, are to be permitted, and what prohibited: not unto every private person, much lesse to every ••an•• rash Zeale, as his owne words are, who out of a schismaticall 〈◊〉〈◊〉, (debarring men from lawfull Pastimes) doth encline to I••daisme, Sect. 8. This was the summe and substance of his resolution, then: which, as it gave content unto the sounder and the better part of the Assembly; so it did infinitely stomacke and dis∣please the greater numbers, such as were formerly possessed with the other Doctrines▪ though they were wiser, than to make it a publike Quarrell. Onely it pleased M. Bifeild of Surrey, in his Reply to a Disco••rse of M. Brerewoods, of

Gresham Colledge, anno 1631. to taxe the Doctor, as a sprea∣der of wicked Doctrine; and much to marvell with him∣selfe, how either he durst be so bold to say,* 1.416 or having said it, could be suffered to put it forth, viz. That to establish the Lords day on the fourth Commandement, were to encline too ••uch to Iudaisme: This, the said M. Bifeild thinkes to be a foule aspersion on this fa••ous Church. But in so thinking▪ I conceive, that he consulted more his owne opinion, and his private interest, than any publike maintenance of the Churches cause; which was not injured by the Doctor, but defended rather. But to proceed, or rather to goe a little: About a yeere before the Doctor thus declared his judge∣ment, one Thom. Broad, of Gloucestershire, ••ad published something in this kind: wherein, to speake my minde thereof, he rather shewed, that he disliked those Sabbath Doctrines, than durst disprove them. And before either, M. Br••rewood, whom before I named, had writ a learned Treatise about the Sabbath, on a particular occasion there∣in mentioned; but published it was not, till after both, anno 1629. Adde here, to joyne them all together, that in the Schooles at Oxon, anno 1628. it was maintained by Doctor Robinson, now Arch••eacon of Gloucester; viz. Ludos Recreationis gratia in die Dominico, non esse prohibi∣tos Divina Lege; That Recreations on the Lords day, were not at all prohibited by the Word of God.

(12) As for our neighbour Church of Scotland; as they proceeded not at first with that mature deliberation, in the reforming of that Church, which had beene here observed with us; so did they runne upon a Course of Reformation, which after was thought fitting to be reformed. The Queene was young, and absen••, in the Court of France; the Regent was a desolate Widow, a Stranger to that Na∣tion, and not well obeyed: So that the people there, pos∣sessed by Cnoxe, and other of their Teachers, tooke the cause in hand; and went that way, which came most neere ••nto Geneva, where this Cnoxe had lived. Among the first things wherewithall they were offe••ded, were the

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D••nsreis: and in the yeere 1592, the Act of the Queene Regent granting licence to keepe the said two feasts, was by them repealed. Yet finde wee by the Bishop of Brechin, in his discourse of the Proceedings at the Synod of 〈◊〉〈◊〉,

that notwithstanding all the Acts Civill, and Ecclesia∣sticke, made against the superstitious observation and prophane abuse of Zule day, the people could never bee induced to labour on that day: and wheresoever Divine service was done that day, as in townes which have al∣waies morning and evening Prayers, they were percei∣ved to resort in greater numbers on that day, then on a∣ny other to the Church.

As for King Iames of happie memorie, hee did not onely keepe the said great festivalls from his youth as there is said; but wished them to bee kept by all his subjects, yet without abuse; and in his Ba∣silicon Doron published Anno 1598, thus declares himselfe; that without superstition playes and lawfull games may bee u∣sed in May, and good cheere at Christmasse. Now on the o∣ther side, as they had quite put downe those daies, which had beene dedicated by the Church to religious meetings: so they appointed others of their owne authoritie. For in their booke of ••••scipline before remembred, it was thus de∣creed, viz.

That in every notable towne, a day, besides the Sunday should bee appointed, weekely, for Sermons: that during the time of Sermon, the day should bee kept free from all exercise of labour, as well by the master, as by the Servant: as also that every day [in the said great townes] there be either Sermon, or Prayers, with reading of the Scriptures▪

So that it seemeth, they onely were ••∣fraid of the name of holy dayes, and were contented well inough, with the thing it selfe. As for the Lords day, in that Kingdome, I finde not that it had attained unto the name or nature of a Sabbath day, untill that doctrine had beene set on foote amongst us in England. For in the booke of discipline, set out as formerly was said in 6••0, they call it by no other name then Sunday; ordaining, that upon ••oure S••ndayes in the yeere, which are therein specified, the Sa∣crament

of the Lords Supper should bee administred to the people: and in the yeere 1592, an Act of King Iames the third about the 〈◊〉〈◊〉, and other Vigills ••o bee kept ho∣ly 〈◊〉〈◊〉 Ev••nsong to 〈◊〉〈◊〉, was annulled and abroga∣ted. Which pla••••ely shewes that then they thought not of a Sabbath. But when the Sabbath doctrin•• had beene raised in E••gla••d, Ann•• 1595, as before was ••aid, it found a pre∣sent enter••••••ment with the Brethren there; who had be∣fore 〈◊〉〈◊〉 in their publicke writings to our Puritans here,* 1.417 that both their ca••ses were most ••eerely linked together, and thereupon, they both tooke up the name of Sabbath, and imposed the rigou••: yet so, that they esteeme it law∣full to hold f••sts thereon,* 1.418 quod sapiss•••••• in Ecclesia 〈…〉〈…〉 factum est; and use it often in that Church▪ which is quite contrary unto the nature of a Sabbath. And on the other side they deny it, to be the weekely festivall of the resurrection,* 1.419 Non sunt dies Dominici ••esta Resurrectio∣ni•• as they have resolved it; which shewes as plainely that they build not the translation of their Sabbath on the same grounds, as our men have done. In briefe by making up a mixture of a Lords day Sabbath they neither keepe it as the Lords day, nor as the Sabbath. And in this state things stood untill the yeere 1618. what time some of the Ancient holy dayes were revived againe, in the assemblie held at Perth: in which, among some other rites of the Church of England which were then a••mitted, it was thus determined, viz.

As wee abhorre the superstitio••s observation of festivall dayes by the Papists; and derest all licen••ious and pro∣phane abuse thereof, by the Common sort of Professours: so wee thinke that the inestimable benefits received from God, by our Lord Ies•••• Christ his Birth, Passion, Resur∣rection, 〈◊〉〈◊〉, and ••••nding downe of the Holy Ghost, was commendably and godly remembred at certaine par∣ticular dayes and times: by the whole Church of the world, and may bee also now. Therefore the Assembly ordaines, that every Minister shall upon these dayes, have the 〈…〉〈…〉

and make choise of severall and pertinent Texts of Scripture, and frame their Doctrine and Exhortation thereunto, and rebuke all superstitious observation, and licentious prophanation thereof.

A thing which much displeased some men, of contrarie perswasion: first, out of feare, that this was but a Preamble, to make way for all the other holy dayes observed in England: And secondly, be∣cause it seemed, that these five Dayes were in all points to be observed as the Lords day was, both in the times of the Assembly, and after the dissolving of the same. But pleased, or displeased, so it was decreed; and so still it stands.

(13) But to returne againe to England. It pleased his Majestie now reigning (whom God long preserve) upon information of many notable misdemeanours on this day committed;* 1.420 in his first Parliament, to enact, That from thence-forwards there should be no Méetings, Assemblies, or concourse of people, out of their Parishes, on the Lords day, for any Sports or Past••mes whatsoever; nor any Beare-baitings, Bull-baitings, common Playes, Enterludes, or any other unlawfull Exercises or Pastimes, used by any person or persons, in their owne Parishes: every offence to be punished by the forfeiture of 3. s. 4 d. This being a Probation Law, was to continue till the end of the first Session of the next Parliament: And in the next Parliament, it was continued till the end of the first Session of the next, which was then to come. So also was another Act made, in the said last Session, wherein it was enacted,* 1.421 That no Carrier, Waggoner, Waine-man, Carre-man, or Drover, travaile thence-forwards on the Lords day, on paine, that every person and persons s•• offending, shall lose and forfeit 20. s. for every such offence: And that no Butcher, either by himselfe, or any other by his pri∣vitie and consent, doe kill or sell any Victuall on the said day; upon the forfeiture and losse of 6. s. 8. d. Which Sta∣tutes being still in force, by reason that there hath not been any Session of Parliament, since they were enacted; many,

both Magistrates and Ministers, either not rightly under∣standing, or wilfully mistaking the intent and meaning of the first, brought Dancing, and some other lawfull Recrea∣tions, under the compas••e of unlawfull Pastimes, in that Act prohibited: and thereupon disturbed and punished many of the Kings obedient people, onely for using of such Sports, as had been authorized by his Majesties Father, of blessed memorie. Nay▪ which is more, it was so pub∣likely avowed, and printed, by one who had no calling to interprete Lawes, except the provocation of his owne ill spirit, That Dancing on the Lords day, was an unlawfull Pastime, punishable by the Statute 1. Carol. 1. which intended (so hee saith) to suppresse Dancing on the Lords day, as well as Beare-baiting, Bull-beating, Enterludes, and common Playes, which were not then so rife and common, as Dancing, when this Law was made. Things being at this height, it pleased his excellent Majestie,* 1.422

Observing, as hee saith himselfe, how much his people were debarred of Recre∣ation, and finding in some Counties, that under the pre∣tence of taking away abuses, there had beene a generall forbidding, not onely of ordinarie Meetings, but of the Feasts of the Dedication of Churches, commonly called Wakes; to ratifie and publish the Declaration of his Majesties Father, before remembred: adding, That all those Feasts, with others, should be observed; and that all neighbourhood and freedome, with manlike and law∣full Exercises, be therein used. Commanding all the Iusti••es of Assise, in their severall Circuits▪ to see that no man doe trouble or molest any of his loyall and duti∣full people, in or for their lawfull Recrea••ions, having first done their dutie to God, and continuing in obedi∣ence unto him and his Lawes: and further, that pub∣lication thereof be made by order from the Bishops, through all the Parishes of their severall Diocesses, re∣spectively.

Thus did it please his excellent and sacred Majestie to publish his most pious and religious purpose, of opening to his loyall people that libertie of the Day, which

the Day allowed of; and which all Christian States and Churches, in all times before, had never questioned: with∣all, of shutting up that Doore, whereat no lesse than Iuda∣isme would in fine have entred, and so in time have over∣ran the fairest and most beautifull Church, at this day in Christendome. And certainely, it was a pious and Princely Act, nothing inferiour unto that of Constantine, or any other Christian King, or Emperour, before remembred: it being no lesse pious, in it selfe considered, to keepe the holy-dayes free from superstition, than to preserve them from prophanenesse; especially considering, that permission of lawfull Pleasures is no lesse proper to a Festivall, than restraint from labour. Nay, of the two, it is more ancient: For in his time, Tertullian tells us, that they did diem solis laetitiae indulgere, devote the Sunday partly unto Mirth and Recreation, not to Devotion altogether; when, in an hun∣dred yeeres after Tertullians time, there was no Law or Constitution to restraine men from labour on this day, in the Christian Church.

14 Yet did not his most excellent Majestie finde such obedience in some men, and such as should have beene ex∣amples unto their flockes, as his most Christian purpose did deserve: there being some so setled in the opinion of a Sab∣bath day, a day not heard of in the Church of Christ 40 yeeres agoe, that they chose rather to deprive the Church of their paines, and ministerie, then yeeld unto his Maje∣sties most iust Commands. For whose sakes specially, next to my duetie unto God, my Soveraigne, and the Church my Mother, I have employed my time and studies, to compose this Historie: that they may see therein, in briefe, the pra∣ctise of Gods Church in the times before them, and frame themselves to doe thereafter; casting aside those errours in the which they are, and walking in the way which they ought to travaile. Which way, when all is done, will bee via Regia, the Kings high way; as that which is most safe, and of best assurance, because most travailed by Gods peo∣ple. Our private pathes doe leade us often into errour, and

sometimes also into danger. And therefore I beseech all those who have offended in that kinde, to lay aside their passions, and their private interests, if any are that way mis∣guided; as also not to shut their eyes against those truths, which are presented to them for their information: that so the King may have the honour of their due obedience; the Church, the comfort of their labours, and conformable mi∣nistery. For to what purpose should they hope, to be enno∣bled for their sufferings in so bad a cause, that neither hath the doctrine of the Scripture, to authorize it; or practise of the Church of God, the best Expositour of the Scripture, to confirme and countenance it? or to bee counted con∣stant to their first Conclusions, having such weake and dan∣gerous premisses to support the same; since constan••y not rightly grounded, is at best but obstinacy, and many times doth end in heresie. Once againe therefore I exhort them, even in Gods name whose Ministers they are and unto whom they are to give up an account of their imploiment; and in the Kings Name, whom as Gods deputie they are bound to obey, not for wrath only but for conscience sake; and in the Churches name, whose peace they are to studie above all things else; and their owne names lastly, whom it most concernes, that they desist, and goe not forwards in this disobedience, l••st a worse mischiefe fall upon them. For my part I have done my best, so farre to give them sa∣tisfaction in the present point, (so farre forth as the nature of an Historie would permit;) as▪ they might thinke it no dis∣paragement, to alter their opinions and desert their errors, and change their resolutions: since in so doing, they shall conforme themselves unto the practise of Gods Church, in all times and Ages. The greatest victorie, which a man can get, is to subdue himselfe, and triumph over sinne, and er∣rour. I end,* 1.423 as I began, in S. Augustins language: Q••ibus hoc nimium, vel quibus parum est, mihi ignoscant; quibus sa∣tis est, non mihi, sed Demino m••cum congratulantes, gratias agant. Let such as shall conceive this Treatise, to bee too little, or too much▪ excuse my weakenesse: And as for those,

whom it may satisfie in the smallest measure, let them not unto mee, but to God, with mee, ascribe all the honour; to whom belongs all praise and glory even for ever more.

Pibrac. Quadr. 5.

Ne va disant, ma main a faict cest oeuure, Ou ma vertu ce bel oeuure a parfaict: Mais dis ainsi, Dieu par moy l'oeuure a faict, Dieu est l'Autheur, du pe•• de bien que i'oeuure.

Say not, my hand this Worke to end hath brought, Nor, this my vertue hath attain'd unto: Say rather thus▪ this God by mee hath wrought; God's Author of the little good I doe.

FINIS.

Notes

• * 1.1

  Luk 16. 17.
• * 1.2

  Contr. Marc. l. 2
• * 1.3

  c. 16.
• * 1.4

  I•• Col. 2 16.
• * 1.5

  Luk. 4. 16.
• * 1.6

  Luk 8. 1.
• * 1.7

  Ioh. 5.
• * 1.8

  Hom. 23. in Numer.
• * 1.9

  Ioh. 7.
• * 1.10

  Matth. 12.
• * 1.11

  Li 1. ••ae••es. 30. n. 32.
• * 1.12

  Luk. 6. ••.
• * 1.13

  Hom de Se∣mente.
• * 1.14

  Ioh. 9.
• * 1.15

  L. 1. H••••res. 30. ••. ••2.
• * 1.16

  Co••t. Faust. l. 19. c. 9.
• * 1.17

  Lib. 1 ••aer 30▪ ••. 32.
• * 1.18

  Hom. de Seme••••re.
• * 1.19

  Hom. 3. de Pente••os••.
• * 1.20

  ••p 119.
• * 1.21

  Li 5 C. 22.
• * 1.22

  De Sabb. & •• 〈◊〉〈◊〉.
• * 1.23

  Cap. 50.
• * 1.24

  Cap. 24. V. 10▪
• * 1.25

  In Math▪ ••4.
• * 1.26

  In Math 24.
• * 1.27

  Qu. 4.
• * 1.28

  Hist. Eccl. l. 3. c. 5
• * 1.29

  Orat. in sanct. P••scha.
• * 1.30

  Luke 24. 13.
• * 1.31

  Act•• 1. 3.
• * 1.32

  I••b•• 20. 26▪
• * 1.33

  I•• Iohn l. ••7. cap. 18.
• * 1.34

  Iohn 21. ••
• * 1.35

  ••mend. Temp. l. 2.
• * 1.36

  In Act. 2.
• * 1.37

  Act•• 2. 47.
• * 1.38

  Vers•• 42.
• * 1.39

  Acts 8.
• * 1.40

  Adv••rs Iovini. an. l. 2.
• * 1.41

  Acts 10 24.
• * 1.42

  In Dominica•••• 17. post. Tri••it.
• * 1.43

  Act•• •• 2••.
• * 1.44

  〈…〉〈…〉
• * 1.45

  Vers•• 〈◊〉〈◊〉.
• * 1.46

  Vers. 44.
• * 1.47

  In Acts 13. 14.
• * 1.48

  In Acts 16. 13.
• * 1.49

  Lib. l. baet. 28. n. 1.
• * 1.50

  De haeres. i•• Cerin••ha.
• * 1.51

  Act 15. ••.
• * 1.52

  Acts 15. 5.
• * 1.53

  Vers. 29.
• * 1.54

  Act. ••6. 3.
• * 1.55

  In Act. 〈…〉〈…〉.
• * 1.56

  Concil•• To•••• •• 〈◊〉〈◊〉
• * 1.57

  Act. 20. 7.
• * 1.58

  I•• locum.
• * 1.59

  〈◊〉〈◊〉 80.
• * 1.60

  I•• Act. 〈◊〉〈◊〉
• * 1.61

  I•• lo••um.
• * 1.62

  Hom.
• * 1.63

  ••p. 86.
• * 1.64

  C. 16. v 1.
• * 1.65

  Act. 11. 28. 29.
• * 1.66

  I•• locum.
• * 1.67

  In locum.
• * 1.68

  C••p. 8. ••. 3••.
• * 1.69

  Cap. 4 v. 10.
• * 1.70

  In lo••um.
• * 1.71

  Cap. 8. n. 33.
• * 1.72

  Co••o••••. 2. 16.
• * 1.73

  Praefat. in Gala•• Apocal. 10.
• * 1.74

  Apocal▪ 10.
• * 1.75

  In Psal. 23.
• * 1.76

  In Gal. ••
• * 1.77

  〈…〉〈…〉
• * 1.78

  In▪ Ios. hom 15.
• * 1.79

  Hist l. 2. 15.
• * 1.80

  1. Thes. ca. ul••. v. 17.
• * 1.81

  Ca ul••. v. 16.
• * 1.82

  1 Cor. 14. •• 3.
• * 1.83

  1. Co••. 11. 4.
• * 1.84

  1. Tim. 2.
• * 1.85

  1. Cor. 14. 26.
• * 1.86

  Hist. li. 6. •• 8.
• * 1.87

  Hist. l. 2▪ c. 24.
• * 1.88

  In D••maso.
• * 1.89

  His••. l. 3 c. •• 3.
• * 1.90

  Ignat.
• * 1.91

  Can. 65.
• * 1.92

  Co••cil. Tom. ••.
• * 1.93

  In Innocent.
• * 1.94

  Inv••ta Amb••os.
• * 1.95

  Epi••t. 85.
• * 1.96

  Lib. 5. c. 26▪
• * 1.97

  Annal▪ An. 159.
• * 1.98

  Com. Tom 1.
• * 1.99

  In Chronic.
• * 1.100

  Euseb▪ hist▪ l 14. c. 13.
• * 1.101

  L. 4. c. 25.
• * 1.102

  Eu••eb. l 5. c. 23, 24.
• * 1.103

  Apolog ••.
• * 1.104

  S••rom. l. 7.
• * 1.105

  Resp••ad qu▪ 105
• * 1.106

  C••n. 20.
• * 1.107

  Decret. l. 2. tit. 9. c. 2.
• * 1.108

  Cap. 16.
• * 1.109

  De Idolat. c 14.
• * 1.110

  De 〈◊〉〈◊〉 mil. c. 3.
• * 1.111

  Apol. c. 39.
• * 1.112

  In Cant. Sol. hom. 30.
• * 1.113

  De coron. milit. c. 3.
• * 1.114

  In Gen hom. 10. Cont▪ Cels. l. 8.
• * 1.115

  Cent. 2 C. 6.
• * 1.116

  Hist. l. 5, c. 21.
• * 1.117

  Lib. 2. Epist. 5.
• * 1.118

  Preface to 〈◊〉〈◊〉 Common prayer.
• * 1.119

  Decret. l. 5. C 7.
• * 1.120

  D•• pietat. & Eleemos.
• * 1.121

  V. l. 3 Epi 8.
• * 1.122

  Cont. Cels. l 8.
• * 1.123

  De Coron. 〈◊〉〈◊〉. c••. 3.
• * 1.124

  De Id•• c. 14.
• * 1.125

  L. 7. C. 6.
• * 1.126

  Orat. de Philo∣g••n.
• * 1.127

  Se•• Binius Conc. T. 1.
• * 1.128

  De invent. re∣rum l. 5, 6.
• * 1.129

  De im••gine mundi, cap 2••.
• * 1.130

  De vit. const. lib. 4. ••. 18.
• * 1.131

  Cap. 20.
• * 1.132

  Cap. 23.
• * 1.133

  L. Omnes cap. ••e feri••s.
• * 1.134

  Ibid.
• * 1.135

  Eus••••. hist. l. 4. c. 14.
• * 1.136

  Epl. 8. l. 3.
• * 1.137

  Euseb. l 4. cap. 23.
• * 1.138

  In Gal. 41▪
• * 1.139

  De Martyr. l▪ 8.
• * 1.140

  De vit Const. l. 4. c. 18.
• * 1.141

  Hist. l. 1. c. 8.
• * 1.142

  Epl. 289.
• * 1.143

  E••pos. ••••d. ••ath. 11. 22.
• * 1.144

  Can. 25.
• * 1.145

  Lib 8. c. 3••▪
• * 1.146

  Lib. 5▪ cap. 19.
• * 1.147

  De Scrip. Ecc. in Clemente.
• * 1.148

  Can▪ 16.
• * 1.149

  Canon 49.
• * 1.150

  Canon 51.
• * 1.151

  H••mi•• de Se∣me••te.
• * 1.152

  De Sacrament. Lib 4. cap. 6.
• * 1.153

  Hist. Eccles. Lib. 6. cap. 8.
• * 1.154

  De Cast••g••∣tione.
• * 1.155

  Expos. fidei Cathol. 24.
• * 1.156

  V▪ p. 1. chapt. 8.
• * 1.157

  Cont. Cresco∣nium l. 8.
• * 1.158

  Narianz. Orat. 19.
• * 1.159

  Ba••il. epl. 74.
• * 1.160

  Can. 21.
• * 1.161

  Can. 29.
• * 1.162

  In Canon. Conc. Lao••••
• * 1.163

  ad Eu••to∣chium.
• * 1.164

  Sa. Hom. 3. in Ioh. 3.
• * 1.165

  Hom. 5 in Math. 1.
• * 1.166

  In Numer. Hom. 2.
• * 1.167

  De Co••ona mil. c. 3.
• * 1.168

  Cap. 15.
• * 1.169

  Anna••••. Anno 374.
• * 1.170

  Epl. 86.
• * 1.171

  Anno 319.
• * 1.172

  Conc. Tom. 2. Can. 18.
• * 1.173

  De haeres. ••. 53.
• * 1.174

  Haeres 75. n. 3.
• * 1.175

  Epl. 86.
• * 1.176

  Epl. 93. c. 4.
• * 1.177

  Con. Tom. 1. can. 2.
• * 1.178

  De divinis Offic. l. 4. c. 9.
• * 1.179

  Can. 64.
• * 1.180

  Can. 88.
• * 1.181

  Orat. in Pis. Art. 3. in verrem.
• * 1.182

  De virginib. lib. 3.
• * 1.183

  De Elia & jeiunio. c. 18.
• a 1.184

  Athen. Dip∣nos. l. 12. c 13.
• b 1.185

  Iuvenal. Sat. 6. & 11.
• * 1.186

  De ele••mos. orat. 2. T. 6.
• * 1.187

  Stephan. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.188

  Serm. de dieb. Festis.
• * 1.189

  De Elia & jei••nioc. 18.
• * 1.190

  Cod. Theod.
• * 1.191

  Cod. Theodos.
• * 1.192

  Cod. Theodos. •• 8. 〈◊〉〈◊〉. 8.
• * 1.193

  Cod Theodos. l. 2. ••it. 8.
• * 1.194

  In Ezech. 44.
• * 1.195

  Adv. Pelag. lib. 1.
• * 1.196

  Hom. 83 in Math 26.
• * 1.197

  Cap. 9.
• * 1.198

  De 〈◊〉〈◊〉 lib. 3. cap. 1••.
• * 1.199

  Hom. 3 in Ephes.
• * 1.200

  Desenc. Art. 8.
• * 1.201

  Cont. Faust. Mani••h. lib. 20. cap. 13.
• * 1.202

  Conc. Laodic. Can. 15.
• * 1.203

  Confess. l. 10. cap. 33.
• * 1.204

  Ibid.
• * 1.205

  Can. 2.
• * 1.206

  Epi. 86.
• * 1.207

  D••civitat. l. 22. c. 8.
• * 1.208

  Cont. Adi∣mant. c. ••6.
• * 1.209

  Epi. 118.
• * 1.210

  Cod. Theodos.
• * 1.211

  Cod. l. 3. tit. 12. de ••••riis.
• * 1.212

  De theatro lib. 1.
• * 1.213

  De fals. rel. ••. 1. c. 20.
• * 1.214

  De spectacu∣••••••. •• cap. 17.
• * 1.215

  De gubern. De••. l. 6.
• * 1.216

  De specta••.
• * 1.217

  Epl. 2. l••2:
• * 1.218

  De spectac. cap. 28.
• * 1.219

  Confession. lib. 6. c. 8.
• * 1.220

  Annales Anno 469.
• * 1.221

  Cod. l 2. de ser. lex. 2.
• * 1.222

  Hist. l. 7. c. 32.
• * 1.223

  Cod. Iustin. l. 3. 〈◊〉〈◊〉 ••. 1 2.
• * 1.224

  ••od l. 2. de. ••er. lex. 2.
• * 1.225

  Collectan.
• * 1.226

  Can. 4▪
• * 1.227

  Can. 27.
• * 1.228

  ••onc. Ma∣ti so••e••s. 2•• Can. 1.
• * 1.229

  Epl. decret. 81.
• * 1.230

  Epitaphium Paul•• matr.
• * 1.231

  Co••t. Tarra. 〈◊〉〈◊〉. Ca••. 7.
• * 1.232

  Baron. Anu. Anno 614.
• * 1.233

  Epl. Decret. 1 ap. Bin.
• * 1.234

  Institut. lib. 2. c. 8.
• * 1.235

  Conc. Agathens▪ Can. 47.
• * 1.236

  Can. 18.
• * 1.237

  hist. l. 31
• * 1.238

  Epl. 3. l. 11.
• * 1.239

  Ap. Ainsw. in Ex. 20. 10.
• * 1.240

  Ca••. 17.
• * 1.241

  Metropol. l. 4. c. 8.
• * 1.242

  Epi. ad 〈◊〉〈◊〉. c. 5.
• * 1.243

  De e••cl••s. Offic. l. 1. 29.
• * 1.244

  H••mil. 18. ••ost. Pe••ta.
• * 1.245

  Homil. i•• dieb. dom.
• * 1.246

  In Levit. lib. 2. cap.
• * 1.247

  Etymolog. l. 6. c. 18.
• * 1.248

  Can 18.
• * 1.249

  Leg. Al••ma••. tit. 39. ap. Brisso••.
• * 1.250

  Hist. l. 3.
• * 1.251

  Ap. Brisson. ut supra.
• * 1.252

  Eccl. hist. l. 15 c. 22.
• * 1.253

  Constit. 〈◊〉〈◊〉
• * 1.254

  In ••egib▪ Aquis gra∣nens.
• * 1.255

  Can. 50.
• * 1.256

  Concil. Pari∣s••e••s ••. l. c. 50
• * 1.257

  Syn. Rom. Can. 30.
• * 1.258

  2 King. ••0.
• * 1.259

  Epl. ap. Bibl. Patr▪
• * 1.260

  〈◊〉〈◊〉. 6.
• * 1.261

  Decretal. l. 2. 7 tit. 9▪ c. 3.
• * 1.262

  In Can. 29. Concil▪ L••••d.
• * 1.263

  Chroni••. Aeditui.
• * 1.264

  Aventi••e▪ Hist. ••. 3.
• * 1.265

  Baro••.
• * 1.266

  Ditmarus Hist. l. 7.
• * 1.267

  Otho Frising. hist▪ l. 6. c. 29.
• * 1.268

  Vrspergens. C••••onico••.
• * 1.269

  Parallellorum lib. 3. cap. 47.
• * 1.270

  Can. 35.
• * 1.271

  Decret. pars. 3. de consectat. distinct. 3.
• * 1.272

  Can. 66.
• * 1.273

  Can. 77.
• * 1.274

  Conc. Tribu. 〈◊〉〈◊〉. 26.
• * 1.275

  Ap. Balsam. tit. 7. cap. 1.
• * 1.276

  Ap•• Balsam.
• * 1.277

  Lib. 2. tit. de ferijs. cap. 5.
• * 1.278

  Cap. 6.
• * 1.279

  Vrspergens. Chronic.
• * 1.280

  Serm. 3. Super Salve reg.
• * 1.281

  De Sermon. proprieta••. l 4 10.
• * 1.282

  Can. 2••.
• * 1.283

  Conc. Friburi∣ens. Can. 26.
• * 1.284

  Can. 10.
• * 1.285

  Curop••l••t.
• * 1.286

  Hect. Bo••••. hist. l. ••2.
• * 1.287

  2 2. qu. 122. art 4. ad 1.
• * 1.288

  In ••ra••. de Sabbato.
• * 1.289

  Serm. de dcce•• precep••.
• * 1.290

  In Exod. 20. qu. 11.
• * 1.291

  2. 2a. qu. 122. art 4. ad 4.
• * 1.292

  In Exod. 20. qu. 13.
• * 1.293

  In Math. 23. qu. 148.
• * 1.294

  Decretal .l. 2▪ tit de feriis. cap. 5.
• * 1.295

  Concil. ••abinens de feriis
• * 1.296

  De consecrat. distinct. 3. c.1.
• * 1.297

  Ap. Hospin. cap. 4. de. fest. Christi.
• * 1.298

  Bellarm. de cultu S. l. 3. c. 10.
• * 1.299

  〈…〉〈…〉 qu. 103▪ Art. 3. ad 4••
• * 1.300

  In Exod. 12.
• * 1.301

  Q••. 25.
• * 1.302

  Qu. 26.
• * 1.303

  Qu. 27.
• * 1.304

  Qu. 28.
• * 1.305

  Qu. 29.
• * 1.306

  Qu▪ 32.
• * 1.307

  Qu. 34.
• * 1.308

  Qu. 35.
• * 1.309

  Qu▪ 36.
• * 1.310

  Qu. 3••.
• * 1.311

  Q••. 3••.
• * 1.312

  Qu. 39.
• * 1.313

  Qu. 41.
• * 1.314

  Qu▪ 42▪
• * 1.315

  l. 2 cap. 8. p. 34.
• * 1.316

  In Apocal. 1. v. 10.
• * 1.317

  In Mat. 12.
• * 1.318

  Cap. 24.
• * 1.319

  In stit. l. 2. cap. 8. 11. 34.
• * 1.320

  In decalog,
• * 1.321

  In Exod. 20.
• * 1.322

  Loc. 55.
• * 1.323

  Cap. 5. n. 8.
• * 1.324

  In Exod. 20. p. 190.
• * 1.325

  In Examin. Conc Tred.
• * 1.326

  〈…〉〈…〉
• * 1.327

  〈◊〉〈◊〉 l. 2. c. 8. ••. 3.
• * 1.328

  In Math. 12.
• * 1.329

  In 〈◊〉〈◊〉.
• * 1.330

  In Apoc. 1:
• * 1.331

  In Act. Ap. 〈◊〉〈◊〉. 131.
• * 1.332

  Apoc. 1▪ 10.
• * 1.333

  In Act. ••0
• * 1.334

  In Gen.
• * 1.335

  In Thesi••. p. 733.
• * 1.336

  Def••stis Chr: p. 24.
• * 1.337

  In 4. praecep••.
• * 1.338

  In 〈◊〉〈◊〉 ••alat.
• * 1.339

  Tom. 1 p 254 ••.
• * 1.340

  In Orat. de Sab.
• * 1.341

  〈◊〉〈◊〉. qu. 103. §. 2.
• * 1.342

  〈◊〉〈◊〉. 17 post Tr••••it.
• * 1.343

  〈…〉〈…〉.
• * 1.344

  A••t. 46.
• * 1.345

  Sess. 14
• * 1.346

  Resp. ad Val. Gentilem.
• * 1.347

  Syn••ps. 〈◊〉〈◊〉. disp. 21. n. 58.
• * 1.348

  Epist▪ ad Fare••.
• * 1.349

  Dalling•••••• ••ew ••f F••.
• * 1.350

  Ap Boche••••.
• * 1.351

  De institu••. Gra••c c. 16.
• * 1.352

  Id. c. 17.
• * 1.353

  Travels l 2.
• * 1.354

  Gagvinus de M••scovit.
• * 1.355

  Enquiries c. 23.
• * 1.356

  Emend. Temp. lib. 7.
• * 1.357

  De Script. E••▪ c••. in Clem.
• * 1.358

  Hist. l. 1. c. 8.
• * 1.359

  Brought. hist. •• 4. c. 13.
• * 1.360

  Anno 198.
• * 1.361

  Adredus de Ge∣••••is Edwardi.
• * 1.362

  Hist. l. 3. c. 23.
• * 1.363

  Hist. l. 4. c. 25.
• * 1.364

  Eccl. hist. l. 2. c. 20.
• * 1.365

  ••ib. 4. c. 2.
• * 1.366

  Bed. Eccl. hist. l. 4. c. 19.
• * 1.367

  Ap. Lambert. ••••chai••n.
• * 1.368

  In Luc. 19.
• * 1.369

  Lamber. Archaion.
• * 1.370

  Leg. 14. 15.
• * 1.371

  Lib. 6. c. 29.
• * 1.372

  ••og de Hove∣den. in Henrico secundo.
• * 1.373

  Rog. de Hov•••• den.
• * 1.374

  Hou••den.
• * 1.375

  He••t. Boet. lib. 23.
• * 1.376

  Lex aquarum cap. 16. §. 2.
• * 1.377

  Ap. Lind••ood.
• * 1.378

  Math. Westm••∣naster.
• * 1.379

  Lindw. l. 2. ti••. de feri••s.
• * 1.380

  Fi•••••• of the la••••. l. 1. c. 3.
• * 1.381

  Nat. ••revium fol. 17.
• * 1.382

  1 Eliz. p. 168.
• * 1.383

  Lindw. l. 1. ti••. de offic. Archi∣presb.
• * 1.384

  Antiq. ••rit. in Stafford.
• * 1.385

  Fabians Chro∣nicle.
• * 1.386

  28. H. 6. c. 16.
• * 1.387

  Dal••ous Iustice. cap. 27.
• * 1.388

  4. Edw. 4. c. 7.
• * 1.389

  14 & 15 of H. 8. cap. 9.
• * 1.390

  Pupilla Oculips. 10. ••. 11. D.
• * 1.391

  〈…〉〈…〉.
• * 1.392

  Id. pars. 9. cap. 7. H.
• * 1.393

  Id. ib. I••
• * 1.394

  Id. ib. L.
• * 1.395

  Id. ib. M.
• * 1.396

  Id. ib. N.
• * 1.397

  Id. ib. O.
• * 1.398

  Id. ib. Q.
• * 1.399

  P. 96.
• * 1.400

  Pag. 287.
• * 1.401

  Pag 103.
• * 1.402

  5. & 6. Edw. 6. cap. 3.
• * 1.403

  1. Eliz. cap. 2.
• * 1.404

  Cap. 1.
• * 1.405

  S•••• Art. 26. 37, 38, 39.
• * 1.406

  〈◊〉〈◊〉 20.
• * 1.407

  1. Eliz▪ c. ••.
• * 1.408

  In Exod. 20. qu. 11.
• * 1.409

  Id. ib.
• * 1.410

  Rogers in pre∣face to the Ar∣ticles.
• * 1.411

  P. 31.
• * 1.412

  P. 32.
• * 1.413

  Ca••. 13.
• * 1.414

  Ar••. 56.
• * 1.415

  K. Iames De∣••••arat.
• * 1.416

  P. 161.
• * 1.417

  Davis••n p. 20.
• * 1.418

  Altare Damasc. p. 669.
• * 1.419

  Id. 696.
• * 1.420

  ••. Carol. 1.
• * 1.421

  3. Carol. 1.
• * 1.422

  King Charles Declarat.
• * 1.423

  De Civit. Dei, I. 22. c. 30.