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

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.* 1.1 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,* 1.2 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.* 1.3 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:* 1.4 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,* 1.5 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.* 1.6 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.* 1.7 〈◊〉〈◊〉 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.* 1.8 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.* 1.9 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.* 1.10 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,* 1.11 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.* 1.12 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.* 1.13 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,* 1.14 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.* 1.15 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,* 1.16 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.* 1.17 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;* 1.18 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,* 1.19 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.* 1.20 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,* 1.21 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,* 1.22 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,* 1.23 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.* 1.24 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,* 1.25 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,* 1.26 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,* 1.27 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.* 1.28 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,* 1.29 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,* 1.30 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.* 1.31 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,* 1.32 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,* 1.33 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,* 1.34 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,* 1.35 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.* 1.36 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,* 1.37 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,* 1.38 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.* 1.39 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,* 1.40 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.* 1.41. 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.* 1.42 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,* 1.43 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,* 1.44 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;* 1.45 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,* 1.46 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,* 1.47 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,* 1.48 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,* 1.49 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▪* 1.50 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,* 1.51 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.* 1.52 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.* 1.53 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:* 1.54 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.* 1.55 ••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:* 1.56 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,* 1.57 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.* 1.58 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,* 1.59. 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,* 1.60 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,* 1.61 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.* 1.62 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,* 1.63 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,* 1.64 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,* 1.65 〈 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,* 1.66 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,* 1.67 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,* 1.68 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,* 1.69 that they reverence the Sabbath, keeping it so∣lemne equally with the Lords day.* 1.70 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:* 1.71 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.

Notes

• * 1.1

  2 2. qu. 122. art 4. ad 1.
• * 1.2

  In ••ra••. de Sabbato.
• * 1.3

  Serm. de dcce•• precep••.
• * 1.4

  In Exod. 20. qu. 11.
• * 1.5

  2. 2a. qu. 122. art 4. ad 4.
• * 1.6

  In Exod. 20. qu. 13.
• * 1.7

  In Math. 23. qu. 148.
• * 1.8

  Decretal .l. 2▪ tit de feriis. cap. 5.
• * 1.9

  Concil. ••abinens de feriis
• * 1.10

  De consecrat. distinct. 3. c.1.
• * 1.11

  Ap. Hospin. cap. 4. de. fest. Christi.
• * 1.12

  Bellarm. de cultu S. l. 3. c. 10.
• * 1.13

  〈…〉〈…〉 qu. 103▪ Art. 3. ad 4••
• * 1.14

  In Exod. 12.
• * 1.15

  Q••. 25.
• * 1.16

  Qu. 26.
• * 1.17

  Qu. 27.
• * 1.18

  Qu. 28.
• * 1.19

  Qu. 29.
• * 1.20

  Qu▪ 32.
• * 1.21

  Qu. 34.
• * 1.22

  Qu. 35.
• * 1.23

  Qu▪ 36.
• * 1.24

  Qu. 3••.
• * 1.25

  Q••. 3••.
• * 1.26

  Qu. 39.
• * 1.27

  Qu. 41.
• * 1.28

  Qu▪ 42▪
• * 1.29

  l. 2 cap. 8. p. 34.
• * 1.30

  In Apocal. 1. v. 10.
• * 1.31

  In Mat. 12.
• * 1.32

  Cap. 24.
• * 1.33

  In stit. l. 2. cap. 8. 11. 34.
• * 1.34

  In decalog,
• * 1.35

  In Exod. 20.
• * 1.36

  Loc. 55.
• * 1.37

  Cap. 5. n. 8.
• * 1.38

  In Exod. 20. p. 190.
• * 1.39

  In Examin. Conc Tred.
• * 1.40

  〈…〉〈…〉
• * 1.41

  〈◊〉〈◊〉 l. 2. c. 8. ••. 3.
• * 1.42

  In Math. 12.
• * 1.43

  In 〈◊〉〈◊〉.
• * 1.44

  In Apoc. 1:
• * 1.45

  In Act. Ap. 〈◊〉〈◊〉. 131.
• * 1.46

  Apoc. 1▪ 10.
• * 1.47

  In Act. ••0
• * 1.48

  In Gen.
• * 1.49

  In Thesi••. p. 733.
• * 1.50

  Def••stis Chr: p. 24.
• * 1.51

  In 4. praecep••.
• * 1.52

  In 〈◊〉〈◊〉 ••alat.
• * 1.53

  Tom. 1 p 254 ••.
• * 1.54

  In Orat. de Sab.
• * 1.55

  〈◊〉〈◊〉. qu. 103. §. 2.
• * 1.56

  〈◊〉〈◊〉. 17 post Tr••••it.
• * 1.57

  〈…〉〈…〉.
• * 1.58

  A••t. 46.
• * 1.59

  Sess. 14
• * 1.60

  Resp. ad Val. Gentilem.
• * 1.61

  Syn••ps. 〈◊〉〈◊〉. disp. 21. n. 58.
• * 1.62

  Epist▪ ad Fare••.
• * 1.63

  Dalling•••••• ••ew ••f F••.
• * 1.64

  Ap Boche••••.
• * 1.65

  De institu••. Gra••c c. 16.
• * 1.66

  Id. c. 17.
• * 1.67

  Travels l 2.
• * 1.68

  Gagvinus de M••scovit.
• * 1.69

  Enquiries c. 23.
• * 1.70

  Emend. Temp. lib. 7.
• * 1.71

  De Script. E••▪ c••. in Clem.