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

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.

* 1.1 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.* 1.2

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.* 1.3

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,* 1.4 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;* 1.5 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,* 1.6 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,* 1.7 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;* 1.8 〈…〉〈…〉 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,* 1.9 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,* 1.10 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;* 1.11 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,* 1.12 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,* 1.13 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,* 1.14 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.* 1.15 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.* 1.16 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,* 1.17 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,* 1.18 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

〈1 page〉〈1 page〉

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,* 1.19 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,* 1.20 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,* 1.21 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;* 1.22 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,* 1.23 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,* 1.24

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,* 1.25 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

  P. 96.
• * 1.2

  Pag. 287.
• * 1.3

  Pag 103.
• * 1.4

  5. & 6. Edw. 6. cap. 3.
• * 1.5

  1. Eliz. cap. 2.
• * 1.6

  Cap. 1.
• * 1.7

  S•••• Art. 26. 37, 38, 39.
• * 1.8

  〈◊〉〈◊〉 20.
• * 1.9

  1. Eliz▪ c. ••.
• * 1.10

  In Exod. 20. qu. 11.
• * 1.11

  Id. ib.
• * 1.12

  Rogers in pre∣face to the Ar∣ticles.
• * 1.13

  P. 31.
• * 1.14

  P. 32.
• * 1.15

  Ca••. 13.
• * 1.16

  Ar••. 56.
• * 1.17

  K. Iames De∣••••arat.
• * 1.18

  P. 161.
• * 1.19

  Davis••n p. 20.
• * 1.20

  Altare Damasc. p. 669.
• * 1.21

  Id. 696.
• * 1.22

  ••. Carol. 1.
• * 1.23

  3. Carol. 1.
• * 1.24

  King Charles Declarat.
• * 1.25

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