CHAP. IV. The great improvement of the Lords day in the fifth and sixth Ages, make it not a Sabbath.

WE are now come unto the times wherein the Church began to settle, [ L] having with much adoe got the better hand of Gentilism, and mastered those stiff Heresies of the Arians, Macedonians, and such others as descended from them: Unto Page  436those times wherein the troubles which before distracted her peace and quiet, being well appeased, all things began to grow together in a perfect harmony; what time the faithful being united, better than before in points of judgment, became more uni∣form in matters of devotion, and in that uniformity did agree together, to give the Lords day all the honour of an holy Festival. Yet was not this done all at once, but by degrees; the fifth and sixth Centuries being well-nigh spent before it came unto that height which hath since continued. The Emperours and the Prelates in these times had the same affections, both earnest to advance this day above all others, and to the Edicts of the one, and Ecclesiastical constitutions of the other, it stands indebted for many of those priviledges and exemptions which it still enjoyeth. But by degrees, as now I said, and not all at once: For in S. Austin's time, who lived in the beginning of this fifth Century, it was no otherwise with the Lords day than as it was before in the former Age, accounted one of those set days, and probably the principal, which was designed and set apart for Gods publick worship. Amongst the writings of that Father, which are his unquestionably, we find not much that doth conduce to our present business; but what we find we shall communicate with as much brevity as we can.* The Sundays fast he doth abominate as a publick scandal. Quis deum non offen∣dit, si velit cum scandalo totius ecclesiae, die dominico jejunare? The exercise of the day he describes in brief in this form that followeth. Venit Pascha atque ipso die dominico mane, frequens populus praesens erat. Facto silentio, divinarum Scripturarum lecta sunt so∣lennia, &c. Easter was come, and on the Lords day in the morning the people had assembled themselves together. All being silent and attent, those lessons out of holy Scripture which were appointed for the time, were read unto them, when we were come unto that part of the publick service which was allotted for the Sermon, I spake unto them what was proper for the present Festival, and most agreeable to the time. Service being done, I took the man along to dinner, (a man he means that had recovered very strangely in the Church that morning) who told us all the story of those sad Calamities which had befallen him. This is not much, but in this little there are two things worth our observation. First, that the Sermon in those times was not accounted either the only, or the principal part of Gods publick service, but only had a place in the common Liturgy; which place was probably the same, which it still retains, post Scripturarum solennia, after the reading of the Gospel. Next that it was not thought unlawful in this Fathers time to talk of secular and hu∣mane affairs upon this day, as some now imagine; or to call friends or strangers to our Table, as it is supposed: S. Austin being one of so strict a life, that he would rather have put off the invitation and the story both to another day, had he so conceived it. Nor doth the Father speak of Sunday, as if it were the only Festival that was to be ob∣served of a Christian man.* Other Festivities there were which he tell us of. First generally, Nos quoque & dominicum diem, & Pascha, soleuniter celebramus, & quaslibet alias Christianas dierum festivitates. The Lords day, Easter, and all other Christian Festi∣vals were alike to him:* And he enumerates some particulars too, the Resurrection, Passion, and Ascension of our Lord and Saviour, together with the coming of the Holy Ghost, which constantly were celebrated, anniversaria solennitate. Not that there were no other Festivals then observed in the Christian Church, but that those four were reckoned to be Apostolical, and had been generally received in all Ages past. As for the Sacrament, it was not tyed to any day, but was administred indifferently upon all alike, except it were in some few places where it had been restrained to this day alone. Alij quotidie communicant corperi & sanguini dominico, alij certis diebus acci∣piunt: alibi Sabbato tantum & dominico, alibi tantum dominico, as he then informs us. As for those works ascribed unto him, which either are not his, or at least are question∣able; they inform us thus: The tract de rectitudine Cathol. conversationis, adviseth us to be attent and silent all the time of Divine Service, not telling tales, nor falling into jarrs and quarrels, as being to answer such of us as offend therein, for a double fault: Dum nec ipse verbum Dei audit, nec alios audire permittit, as neither hearkening to the Word of God our selves, nor permitting others. In the 251. Sermon, inscribed De tempore, we are commanded to lay aside all worldly businesses, in solennitatibus sancto∣rum, & maxime in dominicis diebus, upon the Festivals of the Saints, but the Lords day specially, that we may be the readier for divine imployments: Where note, that whosoever made the Sermon, it was his purpose that on the Saints days men were to forbear all worldly businesses; and not upon the Lords day only, though on that especially. And in the same it is affirmed, that the Lords day was instituted by the Doctors of the Church, Apostles, and Apostolical men, the honours of the Jewish Page  437Sabbath being by them transferred unto it. Sancti ecclesiae Doctores omnem Judaici Sab∣batismi gloriam in illam transferre decreverunt. It seems some used to hunt on the Lords day then, for there it is prohibited as a devilish exercise: Nullus [in die dominico] in venatione se occeupet, & diabolico mancipetur officio, with command enough. Nay in the 244. of those de tempore, it is enjoyned above all things, with an ante omnia, that no man meddle with his Wife, either upon the Lords day, or the other holy-days. Ante omnia quoties dies dominicus, aut aliae festivitates veniunt, uxorem suam nullus agnoscat; which I the rather note, though not worth the noting, that those who are possessed with so poor a fancy (and some such there be) would please to be as careful of the Holy-days as of the Sundays, being alike expressed in the Prohibition: One may con∣jecture easily, both by the stile, and by the state of things then being in the Christian Church, that neither of these Sermons (not to say any thing of the rest which con∣cern us not) could be writ by Austin the latter, every thing therein considered, by no man of Wisdom.

I say as things then were in the Christian Church, [ II] that Sermon was not likely to be Saint Austins. It had been too much rashness to prohibit hunting, being in it self a lawful sport; when such as in themselves were extreamly evil, and an occasion of much sin, were not yet put down. The Cirque and Theatre were frequented hitherto, as well upon the Lords day as on any other; and they were first to be removed before it could be seasonable to inhibit a lawful pleasure. Somewhat to this effect was done in the Age before; the Emperors Gratian, Valentinian, and Theodosius, having made a Law that no man should exhibit any publick shew upon the Sunday, as before we noted. But this prevailed not at the first. And thereupon the Fathers of the Coun∣cil of Carthage, in the first year of this fifth Century, did then and there decree by publick order, to make Petition to the Emperor then being: Ʋt spectacula theatrorum, coeterorumque ludorum die dominiea, vel cateris religionis Christianae diebus solennibus, amove∣antur, &c. Their suit was double, first that the Shews exhibited on the Theaters, and other places then used, might no more be suffered on the Lords day, or any other Fe∣stival of the Christian Church, especially on the Octaves of the Feast of Easter, what time the People used to go in greater numbers unto the Cirque or Shew-place than the House of God. Then that for other days, no man might be compelled to repair unto them (as they had been formerly) as being absolutely repugnant unto Gods Com∣mandments; but that all people should be left at liberty to go or not to go, as they would themselves. Nee oportere quenquam christianorum ad hac spectacula cogi, &c. Sed uti oportet homo in libera voluntate subsistat, sibi divinitus concessa: so the Canon. The Emperour Theodosius thereupon Enacted, that on the Lords day, on the Feast of Christs Nativity, and after to the Epiphany, or Twelfth-day, as we call it commonly; as also on the Feast of Easter, and from thence to Whitsontide, the Cirques and Theaters in all places should be shut up; that so all faithful Christian People might wholly bend them∣selves to the service of God. Dominice qui totius septimanae primus est dies,* & Natale at∣que Epiphaniorum Christi, Paschae etiam & Quinquagesima diebus, &c. Omni theatorum at∣que Circensium voluptate per universas urbes earundem populis denegata, totae Christianorum & fideliune mentes dei eultibus eccupentur. So far the letter of the law which was Enacted at Constantinople, the first of February, Anno 425. Theodosius the second time, and Valentinian being that year Consuls. Where still observe how equally the principal Festivities, and the Lords day were matched together; that being held unlawful for the one, which was conceived so of the other. And so it stood until the Emperour Leo, by two several Edicts advanced the Lords day higher than before it was, and made it singular above other Festivals, as in some other things, of which more anon; so in this particular. For in an Edict by him sent unto Amasius, at that time Captain of his Guard, or Prafectus praetorio, he enacts it thus. First generally, Dies festos,* dies altissimae majestati dedicatos, nullis volumus voluptatibus occupari; that he would have holy days, which had been dedicated to the supream Majesty, not to be taken up with pleasures. What would he have no pleasures used at all on the holy days? No, he saith not so, but only that they should not wholly be taken up with sports and plea∣sures, no time being spared for pious and religious duties; nor doth he bar all plea∣sures on the Sunday neither, as we shall see anon in the Law it self, but only base, ob∣scene, and voluptuous pleasures. Then more particularly for the Lords day thus, in reference to the point in hand, that neither Theater, nor Cirque-sight, nor Comba∣tings with Wild Beasts should be used thereon; and if the Birth day or Inauguration of the Emperour fell upon the same, that the Solemnities thereof should be referred to Page  438another day; no less a penalty than loss of dignity, and confiscation of estate, being laid on them that should offend against his pleasure. But for the better satisfaction, take so much of the Law it self as concerns this business. Nihil eadem die vendicet scena theatralis, aut Circense certamen, aut ferarum lachrymosa spectacula: Etiam, si in nostrum ortum aut natalem celebranda solennitas inciderit, differatur. Amissionem militiae, proscrip∣tionemque patrimonii sustinebit, si quis unquam spectaculis hoc die interesse, [praesumpserit.] Given at Constantinople, Martian and Zeno being Consuls, 469. of our Saviours Birth.

Now for the things prohibited in these several Edicts, [ III] we will take notice of two chiefly, the sports accustomed to be shown on the Stage or Theater; and those Specta∣cula, wherein Men with Beasts, and sometimes Men with Men did use to fight toge∣ther in the Cirque or Shew-place: 1. That we may know the better what these Princes aimed at, and what the Fathers mean in their frequent invectives against Plays and Shews. And first for that which first is named, the Scene or Stage-play, though they arose from poor beginnings, yet they attained at last to an infinite impudence, such as no modest eye could endure to see, or ear to hear. The whole contexture of the Poems, wanton and lascivious, the speeches most extremely sordid and obscene, the action such as did not so much personate, as perform all base kind of Vices. Their Women, as their parts were framed, did many times act naked on the open Stage, and sometimes did perform the last Acts of Lust, even in the sight of all Spectators; than which what greater scorn could be given to nature, what more immodest spectacle could be represented to the eye of Heaven.* This Caesar Bullinger assures us, and withal makes it the chief cause why both profane and sacred Authors did cry down the Stage, as being a place of such uncleanness: Authores omnes tum sacri tum profani, spurcitiem scenae exagitant, non modo quod fabulae obscenae in scena agerentur sed etiam quod motus gestus∣que essent impudici, atque adeo prostibula ipsa in scenam saepe venirent, & scena prostarent. So he: Nor hath he done them wrong, or delivered any thing without good authority. Lactantius and Tertullian have affirmed as much, and from them he had it; moulding up into one relation what they had severally reported. First for their, Women, acting naked,* Lactantius saith, that so it was in all their plays, devoted to the memory of their Goddess Flora. Exuuntur vestibus populo flagitante meretrices, quae tunc mimorum funguntur officio, &c. The Whores, which used to act those parts, (for who else would do it) were by the people importuned to put off their Cloaths, which they did accordingly; and being naked personated, as the Mimicks used all shameless and immodest gestures, till the most impudent eye amongst them was glutted with so foul a spectacle. Then for the other filthiness,* Tertullian tells us, that the common Prostitutes, such as received the filths of all the Town, like the common-sewers, performed those beastly acts on the publick stage, and which was yet more shameful, in the sight and presence of the self-same Sex. Ipsa etiam prostibula, publicae libidinis hostiae, in scena proferuntur, plus misera in praesentia foeminarum,* as that Author hath it. And sure there must be in them some extream impurities, when Salvian a godly Bishop of this Age, hath told us of them, that such they were, Ʋt ea non solum dicere, sed etiam recordari, aliquis sine pollutione non possit: that none could speak, no not so much as think of them, without some infection. Such, that whereas all other crimes, of what kind soever, Murder, Adultery, and Theft, and Sacriledg, and others of that heinous nature, might with∣out any breach of Modesty, be accused and censured: Solae impuritates theatrorum sunt, quae honeste non possunt vel accusari, the baseness of the Theaters was so transcendent, that no man could accuse them, but must put off Modesty. No marvel therefore if the Fathers both of this and the former Ages, used to declame so much against them, and to cry them down; at least to wean the people from them: as being the bane of Chastity, the shipwrack of the Soul, the Devils Temples, the scandal of the World, and the shame of Nature. No marvel if the Council held in Carthage, in the Age be∣fore, or any of the Christian Writers of these present times, Salvian and Chrysostom, and the rest, so highly censured those, who left the Church and publick service of the Lord, to go to those impure delights, and unmanlike spectacles; for that the Fathers in the same place assembled, in this present Century, agreed so well together to peti∣tion the Emperours then being, to redress this mischief; or lastly that the Emperours of these times, sent out their Edicts, to prohibit such unchristian sports.

As wicked, [ IV] as unchristian, were those other shews against which the self-same Fa∣thers do inveigh, against the which the foresaid Council did petition, and the good Emperors before remembred, made their several Laws; though of a very disterent Page  439nature: those worthily abominated for their filthy baseness; and these as much to be detested for their inhumanity. It was the custom of the great ones in the State of Rome, to court the favour of the people, by entertaining them with several shews; which in the end became repleat with all kind of cruelty; which fashion afterwards was retained among the Emperours, the better to content the vulgar; and keep them in a good opinion of the present change. Sometimes they entertained their humours by presenting them with divers sorts of crucl and outlandish beasts; which being brought into the place appointed, were chased and hunted up and down, by such as were condemned to die, or otherwise would adventure for reward and hire: In which it hapned many times, that many a man was made a prey unto Bears and Lions, and other beasts of the like fierce and cruel nature: and therefore in the Em∣perours Law before recited, are justly called ferarum lacrymosa spectacula; a most pro∣per Epithite. Sometimes again they would present them with a shew of Fencers, not such as played at Cudgels, or with Swords rebated, only to shew their activeness, and teach men how to use their Weapons: but such as in good earnest were to fight it out and not give over till the Victory was made good by Death. And these I take to be Cirque fights, or the Circense certamen, principally in the Law prohibited.* Ter∣tullian tells us of the first, ferarum voluptati satis non fieri, nisi & feris humana corpora dissiparentur; that they conceived the Beasts had not sport enough, unless they tore in pieces the wretched bodies of poor men. And to the other, we may well apply the words of Cyprian, Quid potest inhumanius, quid acerbius dici?* disciplina est ut peri∣mere quis possit gloria quod peremit.

liberty, if they had been Bondmen; if freemen, sometimes money, and sometimes a garland of Palm-tree, which being wound about with certain woollen Ribbands called Lemnisci,* had generally the name of Palmae Lemniscatae. With this Tertullian doth upbraid the Roman people, that whereas sometimes they would cry out to have a notable Murderer cast unto the Lions: Iidem gladiatori atroci rudem petunt, & pileum praemium conferunt, the self-same men would have some cruel swash-buckler or Gladiator, rewarded with a Rod and Cap, the signs of freedom. These barbarous and bloody sights, being so far different from the spirit of meekness, which was the badge and proper cognizance of a Christian; were therefore bitterly inveighed against by the ancient Writers, the Reverend Fa∣thers of the Church: and such as harkened not to their Exhortations, esteemed as men given over to a reprobate sence; such as had cast away their livery, and forsook their Master. The nature of these sights, and the opinion had of those that did fre∣quent them, we cannot better shew than by the story of Alipius, as St. Austin tells it; and is briefly this, Quidam amici ejus, & condiscipuli, &c.* Some friends of his meeting him as he came from Dinner, with a familiar kind of violence, forced him against his will to go with them into the Amphitheater (for there these sports were sometimes held) cru∣delium & funestorum ludorum diebus, upon a day designed to these cruel pastimes. He told them by the way, that though they haled his body with them, yet should his eys and soul be free from these bloody spectacles, cum talia aversaretur & detestaretur, which of himself he so detested. But thither he went and took his place, and presently closed his eys that he might not see those dismal sights, which were before him. When as the fight waxed hot, & omnia fervebant immanissimis voluptatibus, and all were taken up with those unmerciful delights, upon a sudden shout, occasioned in the fight, he let loose his eys to see what it meant: Et percussus est graviori vulnere in anima, quam ille in cor∣pore, ceciditque miserabilius, quam ille, quo cadente factus est clamor. By means whereof, he became smitten with a greater wound in his soul, than the poor fellow in his body; and fell more miserably by far, than he, upon whose death the said noise was raised. How so? Ut enim vidit illum sanguinem, immanitatem simul ebibit, &c. For presently assoon, as he beheld the blood, he sucked in cruelty, and drew in the furies of the place, being delighted with the wickedness of the sport, and made drunk as it were with those bloody spectacles. Such Plays and shews as these, were not unlawful to be seen on the Lords day only, but on all days else. And such and none but such, were the plays and shews, against the which the Fathers do inveigh with so much bitterness; which as they were unworthy of a Christian eye, so as Religion did prevail, they be∣gan to vanish; and finally were put down, I mean these last, by Theodoricus King of the Goths, in Italy. Our plays and theirs, our shews and theirs, yea and our dancings Page  440too compared with theirs,* are no more of kin than Alexander the Coppersmith was with Alexander the Great King of Macedon. Nay, if Baronius tells us true, as I think he doth, these Plays and Cirquefights were not prohibited by the Emperour Leo, because he thought them not as lawful to be performed upon the Lords day as on any other, but for a more particular reason. He had a purpose to avenge himself of Asper and Ar∣daburius, two great and powerful men that had conspired against his safety; and for the execution of that purpose, made choice of such a time, when the Circensian sports were to be exhibited. Which therefore he prohibited at this time, to be presented on the Sunday, because, though his revenge was just, yet the effusion of so much Christian blood on that sacred day, might be a blemish to Religion. Ne licet justa esset ultio, ta∣men diem sacrum ignominia videri posset labefactasse. So far the Cardinal.

A second thing which this Emperour did in the advancing of the Lords day, [ V] was in relation unto Civil, and legal businesses. It was before appointed by the Emperour Constantine, that Judges should not set that day in the open Court; the Emperours Gra∣tian, Valentinian and Theodosius added thereunto that none should arbitrate in any brawling and litigious cause upon the same.* And whereas Valentinian, Theodosius, and Arcadius had privileged other days as well as Sunday, from the suits of Court, which days are formerly remembred in their proper place: The Emperour Thedosius the younger, was pleased to add the Feast of Christs Nativity, and so to the Epiphany, or Twelfth-tide, as we use to call it, together with seven days before, and seven days after: [Diem natalis domini, & epiphaniae septem qui praecedunt, & septem qui sequuntur] making this Festival with the rest before remembred, in this case equal with the Sunday, where by the way, we may observe of what antiquity the feast of Epiphany is to be ac∣counted, as having got unto such an height in this Emperours time, (he entred on the Empire, Anno 408) as to be priviledged in the self-same manner, as Christmas was. And not in this respect alone, in respect of pleadings, but in a following Law of his, Anno 425. he declared his pleasure, that this day, with the other principal Feasts, as before we noted, was not to be prophaned, as it had been formerly, by the Cirques and Theaters. For the antiquity thereof more might be said, were not this sufficient. Only I add, that in the Eastern Churches from the times of old, they used to lengthen out the Feast of Christmass for 12 days together, not ending the so∣lemnities of the same till the Epiphany was gone over; from whence in likelihood that custom came at last to these Western parts: Nativitatem domini Epiphaniae continuantes, duas illas festivitates unam faciunt.* So Otho Frisingensis tells us of them. But to pro∣ceed, it seems that either these Edicts were not well observed, or else the Ministers of the Courts used to meet together for dispatch of business on that day, though the Judges did not. Therefore it seemed good to this Emperour Leo in the year and day above recited, to declare his pleasure thereupon in this form that followeth. Dies festos,* dies altissimae majestati dedicatos, &c. It is our will that the Holy-days being dedicated to the most High God, should not be spent, or wholly taken up in pleasures, or otherwise pro∣phaned with vexatious suits. Particularly for the Lords day, that it be exempt from Execu∣tions, Citations, entring into Bonds, Apparances, Pleadings, and such like; that Cryers be not heard upon it, and such as go to Law, lay aside their Actions, taking truce a while, to see if they can otherwise compose their differences. For so it passeth in the Edict. Dominicum itaque ita semper honorabilem decernimus & venerandum, ut à cunctis executionibus excusetur. Nulla quenquam urgeat admonitio, nulla fidei-jussionis flagitetur exactio, taceat apparitio, ad∣vocatio delitescat, sit idem dies à cognitionibus alienus, praeconis horrida vox sileat, respirent à controversiis litigantis, & habeant foederis intervallum, &c. I have the rather here laid down the Law it self, that we may see how punctual the good Emperour was in silencing those troublesome suits, and all preparatives or appurtenances thereunto; that so men might with quieter minds repair unto the place of Gods publick service; yet was not the Edict so strict, that neither any kind of Pleasures were allowed upon that day, as may be thought by the beginning of the Law, nor any kind of secular and civil business to be done upon it. The Emperour Constantine allowed of manumission, and so did Theodosius too.* Die dominico emancipare & manumittere licet, reliquae causae vel lites quies∣cant, so the latter Emperour: Nor do we find but that this Emperour Leo well allowed thereof; sure we are that he well allowed of other civil businesses, when he appointed in this very Edict that such as went to Law might meet together on this day to com∣pose their differences, to shew their evidences, and compare their writings. And sure I am that he prohibited not all kind of pleasures, but only such as were of an obscene and unworthy nature. For so it followeth in the Law: First in relation unto businesses, Page  441ad sese simul veniant adversarij non timentes, pacta conserant, transactiones loquantur. Next in relation unto pleasures, Nec tamēn hujus religiosae d•ei •cia relaxantes, obscenis quem∣quam patimur voluptatibus detineri; where note not simply voluptates, but obseenae volup∣tates, not pleasures, but obscene and filthy pleasures are by him prohibited, such as the Scena theatralis therein after mentioned; not civil business of all sorts, but brangling and litigious businesses are by him forbidden, as the Law makes evident.* And thus must Theodorus Lector be interpreted, who tells us of this Emperour Leo, how he or∣dained 〈 in non-Latin alphabet 〉, that the Lords day should be kept holy by all sorts of People, that it should be a non-lee day, a day of rest and ease unto them, which is no otherwise to be understood, than as the Law it self intended; however the words of Theodorus seem to be more general? Nor was it long before this Edict, or the matter of it had found good entertainment in the Christian world; the rather since those Churches which lay further off, and were not under the command of the Roman Emperour, taking perhaps their hint from hence, had made a Canon to that purpose. For in a Council held in Aragon, Anno 516. be∣ing some 47 years after Leos Edict, it was decreed that neither Bishop, Priest, or any other of the Clergy (the Clergy at that time were possessed of some seats of judica∣ture) should pronounce sentence in any cause, which should that day be brought be∣fore them. Nullus Episcoporum aut presbyterorum vel Clericorum,* propositum cujuscunque causae negotium, die dominico audeat judicare. This was in Anno 516. as before I said, the second year of Amalaricus King of the Gothes in Spain.

Nor stayed they here. The People of this sixth Age wherein now we are, [ VI] began to Judaize a little, in the imposing of so strict a rest upon this day; especially in the Western Churches which naturally are more inclined to Superstition than the Eastern Nations. Wherein they had so far proceeded, that it was held at last unlawful to tra∣vel on the Lords day with Wains or Horses, to dress Meat, or make clean the House, or meddle with any manner of Domestick businesses. The third Council held at Orleans, Anno 540. doth inform us so; and plainly thereupon determined,* that since these prohibitions abovesaid, Ad Judaicam magis quam ad Christianam observantiam per∣tinere probantur, did savour far more of the Jew than of the Christian; Die dominico quod ante licuit, licere, that therefore whatsoever had formerly been lawful on that day, should be lawful still: Yet so that it was thought convenient that men should rest that day from Husbandry, and the Vintage, from Sowing, Reaping, Hedging, and such ser∣vile works; quo facilius ad ecclesiam venientes, orationis gratia vacent, that so they might have better leisure to go unto the Church, and there say their Prayers. This was the first restraint which hitherto we have observed, whereby the Husband-man was re∣strained from the Plough and Vintage, or any work that did concern him. And this was yielded, as it seems, to give them some content at least, which aimed at greater and more slavish prohibitions than those here allowed of; and would not otherwise be satisfied than by grant of this: Nay so far had this superstition, or superstitious con∣ceit about this day prevailed amongst the Gothes in Spain, a sad and melancholick People, mingled and married with the Jews, who then therein dwelt: that in their dotage on this day, they went before the Jews their Neighbours; the Sabbath not so rigorously observed by one, as was the Lords day by the other. The Romans in this Age had utterly defeated the Vandals and their power in Africk; becoming so bad Neighbours to the Gothes themselves. To stop them in those prosperous courses, Theude the Gothish King, Anno 543. makes over into Africk with a compleat Army. The Armies near together, and occasion fair, the Romans on a Sunday set upon them, and put them all unto the sword; the Gothes, as formerly the Jews, never so much as laying hand upon their Weapons, or doing any thing at all in their own defence, only in reverence to the day. The general History of Spain so relates the story, although more at large. A superstition of so sudden and so quick a growth, that whereas till this present Age, we cannot find that any manner of Husbandry or Country labours were forbidden as upon this day, it was now thought unlawful on the same to take a sword in hand for ones own defence. Better such Doctrines had been crushed, and such Teachers silenced in the first beginnings, than that their Jewish speculations should in fine produce such sad and miserable effects. Nor was Spain only thus infected where the Jews now lived; the French we see began to be so inclined. Not only in prohibiting things lawful, which before we specified, and to the course whereof the Council held at Orleans gave so wise a check, but by imputing such Calamities as had fallen amongst them, to the neglect or ill observance of this day. A flash of Lightning, Page  442or some other fire from Heaven, as it was conceived, had on the Lords day made great spoil of men and houses in the City of Limoges. This Gregory of Tours, who lived about the end of this sixth Century, pronounceth to have fallen upon them, ob diei dominici injuriam, because some of them used to work upon the Sunday. But how could he tell that, or who made him acquainted with Gods secret counsels? Had Gre∣gory been Bishop of Limoges, as he was of Tours, it may be Limoges might have scaped so fierce a censure, and only Tours have suffered in it. For presently he adds, in Turo∣nico vero nonnulli ab hoc igne, sed non die dominico, adusti sunt: that even in Tours it self, many had perished by the self same fire; but being it fell not on the Sunday, as it did at Limoges, therefore that misery fell on them for some other reason. Indeed he tells us of this day, that being it was the day whereon God made the light, and after was the witness of our Saviours resurrection: Ideo omni fide à Christianis observari debet, ne fiat in eo omne opus publicum; therefore it was to be observed of every Christian, no manner of publick business to be done upon it. A piece of new Divinity, and never heard of till this Age, nor in any afterwards.

Not heard of till this Age, [ VII] but in this it was. For in the 24th. year of Gunthram, King of the Burgundians,* Anno 588. there was a Council called at Mascon, a Town situate in the Duchy of Burgundy, as we now distinguish it; wherein were present Priscus, Evantius, Praetextatus, and many other reverend and learned Prelates. They taking into consideration how much the Lords day was of late neglected; for remedy thereof ordained, that it should be observed more carefully for the times to come: Which Canon I shall therefore set down at large, because it hath been often produced as a principal ground of those precise observances which some amongst us have endea∣voured to force upon the consciences of weak and ignorant men. It is as followeth, Videmus populum Christianum temerario more diem dominicum contemptui tradere, &c. It is observed that Christian people do very rashly slight and neglect the Lords day, giving themselves thereon, as on other days, to continual labours, &c. Therefore let every Christian, in case be carry not that name in vain, give ear to our instruction, knowing that we have care that you should do well, as well as power to bridle you, that you do not ill. It followeth, Custodite diem do∣minicum qui nos denuo peperit, &c. Keep the Lords day, the day of our new birth, where∣on we were delivered from the snares of sin. Let no man meddle in litigious Controversies, or deal in Actions or Law-suits, or put himself at all upon such an exigent, that needs he must prepare his Oxen for their daily work, but exercise your selves in Hymns, and singing Praises unto God, being intent thereon both in mind and body. If any have a Church at hand, let him to unto it, and there pour forth his soul in tears and prayers, his eyes and hands being all that day lifted up to God. It is the everlasting day of rest, insinuated to us under the shadow of the seventh day, or Sabbath, in the Law and the Prophets; and therefore it is very meet that we should celebrate this day with one accord, whereon we have been made what at first we were not. Let us then offer unto God our free and voluntary service, by those great goodness we are freed from the Goal of errour: not that the Lord exacts it of us, that we should celebrate this day in a corporal abstinence, or rest from labour; who only looks that we do yield obe∣dience to his holy will, by which contemning earthly things, he may conduct us to the heavens of his infinite mercy. However, if any man shall set at nought this our exhortation, be he assured that God shall punish him as he hath deserved, and that he shall be also subject unto the censures of the Church. In case he be a Lawyer, he shall lose his cause; if that he be an Husband∣man or Servant, he shall be corporally punished for it; but if a Clergy-man or Monk, he shall be six months separated from the Congregation. Add here, that two years after this, being the second year of the second Clotaire King of France, there was a Synod holden at Auxerre, a Town of Champagne (concilium Antisiodorense in the Latin Writers) where∣in in it was decreed as in this of Mascon, Non licet die dominico boves jungere, vel alia opera exercere; no man should be suffered to yoak his Oxen, or do any manner of work up∣on the Sunday. This is the Canon so much urged, (I mean that of Mascon) to prove that we must spend the Lords day wholly in religious exercises; and that there is no part thereof which is to be imployed unto other uses. But there are many things to be considered before we yield unto this Canon, or the authority thereof; some of them being of that nature, that those who most insist upon it, must be fain to traverse. For first it was contrived of purpose with so great a strictness, to meet the better with those men which so extreamly had neglected that sacred day. A stick that bends too much one way, cannot be brought to any straightness till it be bent as much the other. This Synod secondly, was Provincial only, and therefore can oblige none other, but those for whom it was intended, or such who after did submit unto it, by taking it in∣to Page  443their Canon. Nor will some part thereof be approved by them who most stand up∣on it; none being bound hereby to repair to Church, to magnifie the name of God in the Congregation, but such as have some Church at hand; and what will then be∣come of those that have a mile, two, three, or more to their Parish Churches, and no Chappel neither? they are permitted by the Canon to abide at home. As for Reli∣gious duties here are none expressed, as proper for the Congregation, but Psalms and Hymns, and singing Praise unto the Lord, and pouring forth our souls unto him in tears and prayers; and then what shall we do for Preaching, for Preaching of the Word which we so much call for. Besides, King Gunthram, on whose Authority this Council met, in his Confirmatory Letters doth extend this Canon as well unto the other Holy-days as unto the Sunday; commanding all his Subjects, Vigore hujus decreti & definitionis generalis, by vertue of his present mandate, that on the Lords day, vel in quibuscunque alijs solennitatibus, and all solemn Festivals whatsoever, they should ab∣stain from every kind of bodily labour, save what belong'd to dressing meat. But that which needs must most afflict them, is that the Council doth profess this abstinence from bodily labour which is there decreed, to be no Ordinance of the Lords, that he exacteth no such duty from us; and that it is an Ecclesiastical exhortation only, and no more but so. And if no more but so, it were too great an undertaking, to bring all Nations of the World to yield unto the prescript of a private and particular Canon, made only for a private and particular cause; and if no more but so, it concludes no Sabbath.

Yet notwithstanding these restraints from work and labour, [ VIII] the Church did never so resolve it, that any work was in it self unlawful on the Lords day, though to ad∣vance Gods publick service, it was thought good that men should be restrained from some kind of work, that so they might the better attend their prayers, and follow their devotions. It's true, these Centuries, the fifth and sixth, were fully bent to give the Lords day all fit honour; not only in prohibiting unlawful pleasures, but in com∣manding a forbearance of some lawful business, such as they found to yield most hinde∣rance to religious duties. Yea, and some works of piety they affixt unto it for its grea∣ter honour. The Prisoners in the common Goals had formerly been kept in too strictly. It was commanded by Honorius and Theodosius, at that time Emperours, Anno 412. that they should be permitted, omnibus diebus dominicus, every Lords day to walk abroad, with a guard upon them; as well to crave the charity of well disposed per∣sons, as to repair unto the Bathes for the refreshing of their bodies. Nor did he only so command it, but set a mulct of 20 pound in gold on all such publick ministers as should disobey, the Bishops of the Church being trusted to see it done. Where note, that going to the Bathes on the Lords day was not thought unlawful, though it re∣quired, no question, corporal labours; for had it been so thought, as some thought it afterwards, the Prelates of the Church would not have taken it upon them to see the Emperours will fulfilled, and the Law obeyed. A second honour affixt in these Ages to the Lords day, is that it was conceived the most proper day for giving holy Orders in the Church of God; and a Law made by Leo then Pope of Rome, and generally since taken up in the Western Church, that they should be conferred upon no day else. There had been some regard of Sunday in the times before; and so much Leo doth ac∣knowledge. Quod ergo à patribus nostris propensiore cura novimus servatum esse, à vobis quoque volumus custodiri, ut non passim diebus omnibus sacerdotalis ordinatio celebretur.* But that which was before a voluntary act, is by him made necessary; and a Law given to all the Churches under his obedience, Ʋt his qui consecrandi sunt, nunquam benedicti∣ones nisi in die resurrectionis dominicae tribuantur, that Ordinations should be celebrated on the Lords day only. And certainly he gives good reason why it should be so, except in extraordinary and emergent cases, wherein the Law admits of a dispensation. For on that day, saith he, The holy Ghost descended upon the Apostles, and thereby gave us as it were this celestial rule, that on that day alone we should confer spiritual orders, in quo collata sunt omnia dona gratiarum, in which the Lord conferred upon his Church all spiritual graces. Nay, that this business might be done with the more solemnity and preparation, it was appointed that those men who were to be invested with holy Or∣ders, should continue fasting from the Eve before; that spending all that time in prayer, and humbling of themselves before the Lord, they might be better fitted to re∣ceive his Graces. For much about these times the service of the Lords day was en∣larged and multiplyed; the Evenings of the day being honoured with religious meet∣ings, as the Mornings formerly: Yea, and the Eves before were reckoned as a part or Page  444parcel of the Lords day following; Cui à vespere sabbati initium constat ascribi, as the same Decretal informs us. The 251. Sermon de tempore; ascribed unto St. Austin doth affirm as much; but we are not sure that it is his. Note that this Leo entred on the Chair of Rome, Anno 440. of our Saviours birth, and did continue in the same full 20 years; within which space of time he set out this decretal, but in what year particularly, that I cannot find.

I say that now the Evenings of the Lords day began to have the honour of re∣ligious Meetings: [ X] for ab initio non fuit sic, it was not so from the beginning. Nor hd it been so now, but that almost all sorts of people were restrained from works; as well by the Imperial Edicts, as by the constitutions of particular Churches; by means whereof the afternoon was left at large, to be disposed of for the best increase of Christian Piety. Nor probably had the Church conceived it necessary, had not the admiration which was then generally had of the Monastick kind of life, facili∣tated the way unto it. For whereas they had bound themselves to set hours of prayer,* Mane hora tertia, sexta, nona, vespere, noctis medio, at three of the clock in the Morning, at six, at nine, and after in the Evening, and at midnight, as St. Hierom tells us: the people generally became much affected with their strict Devotions; and seemed not unwilling to conform unto them, as far at least, as might consist with their Vocations: upon this willingness of the people, the service of the Church be∣came more frequent than before; and was performed thrice every day in the greater Churches, where there were many Priests and Deacons to attend the same: name∣ly, at six, and nine, before Noon; and at some time appointed in the Evening, for the afternoon; accordingly as now we use it in our Cathedral and Collegiate Churches. But in inferiour Towns and petty Villages, where possibly the people could not every day attend so often; it was conceived sufficient that they should have the Morning and the Evening prayer sung or said unto them, that such as would, might come to Church for their devotions: and so it is by the appointment of the Rubrick in our Common Prayer book. Only the Sundays and the Holy days were to be honoured with two several meetings, in the Morning: the one, at six of the clock, which simply was the morning service; the other, at nine, for the administration of the holy Sacra∣ment, and Preaching of the Word to the Congregation. This did occasion the distin∣ction of the first and second Service, as we call them still: though now by reason of the peoples sloth, and backwardness in coming to the Church of God, they are in most places joyn'd together. So whereas those of the Monastick life, did use to solemnize the Eve or Vigils of the Lords day, and of other Festivals; with the pecu∣liar and preparatory service, to the day it self: that profitable and pious custom, be∣gan about these times, to be taken up, and generally received in the Christian Church. Of this there is much mention to be found in Cassian; as Institut. lib. 2. cap. 18. l. 3. c. 9. Collat. 21. c. 20. and in other places. This gave the hint to Leo, and St. Austin if he made the Sermon, to make the Eve before, a part or parcel of the day; because some part of the Divine Offices of the day, were begun upon it. And hence it is, that in these Ages, and in those that followed (but in none be∣fore) we meet with the distinction of matutinae & vespertinae precationes, Mattins and Evensong, as we call it: the Canons of the Church about these times, beginning to oblige men to the one, as well as formerly to the other. The Council held in Arragon,* hereupon ordained, Ʋt omnis clerus die Sabbati ad vesperam paratus sit, &c. That all the Clergy be in readiness on the Saturday vespers, that so they may be pre∣pared with the more solemnity, to celebrate the Lords day in the Congregation. And not so only, sed ut diebus omnibus vesperas & matutinas celebrent, but that they diligently say the morning and the evening service, every day continually. So for the mattins on the Sunday, Gregory of Tours informs us of them. Motum est signum ad matutinas, Erat enim dies dominica; how the Bell rung to mattins for it was a Sunday. I have translated it the Bell, according to the custom of these Ages, whereof now we write; wherein the use of Bells was first taken up, for gathering of the people to the house of God: there being mention in the Life and History of St. Loup or Lupus,* (who lived in the fifth Century) of a great Bell that hung in the Church of Sens in France, whereof he was Bishop, ad convocandum populum for calling of the congregation. Afterwards they were rung on the holy-day Eves, to give the people notice of the Feast at hand, and to advertise them, that it was time to leave off their businesses. Solebant vesperi, initia feriarum campanis praenunciare; so he that wrote the life of Codegundut.

Page  445

Well then, the Bells are rung, and all the people met together: [ XI] what is expected at their hands? That they behave themselves there like the Saints of God, in fer∣vent Prayers, in frequent Psalms, and Hymns, and spiritual Songs, hearing Gods holy Word, receiving of the Sacraments. These we have touched upon before, as things that had been always used from the beginnings of the Church. Collections for the poor, had been sometimes used on this day before: but now about these times, the Offertory began to be an ordinary part of Gods publick Worship. Pope Leo seems to intimate it, in his fifth Sermon de collectis; Et quia die dominico proxima futura est collectio, vos omnes voluntariae devotioni praeparare, &c. and gives them warn∣ing of it, that they may be ready. For our behaviour in the Church, it was first ordered by St. Paul, that all things be done reverently, 〈 in non-Latin alphabet 〉, because of the Angels: according to which ground and warrant, it was appointed in these Ages, that every man should stand up, at the reading of the Gospel, and the Gloria Pa∣tri; that none depart the Church till the service ended. Pope Anastasius who lived in the beginning of the fifth Age, is said to have decreed the one. Dum S. S.* Evan∣gelia in Ecclesia recitantur, sacerdotes & caeteri omnes praesentes, non sedentes sed vene∣rabiliter curvi, in conspectu sancti Evangclii stantes, dominica verba attente audiant, & fideliter adorent. The Priests, and all else present are enjoyned to stand (their Bo∣dies bowed a little in sign of reverence) during the reading of the Gospel; but by no means to hear it sitting: adding some joyful acclamation at the end thereof, such as is that of Glory be to thee O Lord. So for the Gloria Patri, that form of giving to the Lord the Glory which belongs unto him; we find in Cassian, that they used to stand upon their feet at the doing of it: In clausula Psalmi;* omnes astantes pro∣nunciant magno clamore, Gloria Patri, &c. that gesture being thought most natural and most proper for it. No constitution needed to enjoyn those Duties, which natural discretion of it self, could dictate. As for the last, it seemed the people in those parts, used to depart the Church, some of them, before the Service ended, and the blessing given: for otherwise there had been no Canon to command the contrary. Ex malis moribus bonae nascuntur leges, the old saying is. And out of this ill custom did arise a Law, made in a Synod held in a Town of Gallia Narbonensis, the 22 of the Reign of Alaricus King of the Visi-Gothes, or Western-Gothes Anno 506.* that on the Lords day all Lay-people should be present at the publick Liturgy; and none depart before the Blessing. Missas die dominico secularibus audire speciali ordine praecipimus: ita ut egredi ante benedictionem sacerdotis populus non praesumat: So the Canon hath it. Ac∣cording unto which it is provided in the Canons of the Church of England,* that none depart out of the Church during the time of Service and Sermon, without some reasonable or urgent cause. The Benediction given, and the Assembly broken up, the people might go home no doubt; and being there make merry with their Friends and Neighbours: such as came either to them of their own accord, or otherwise had been invited. Gregory of Tours informs us of a certain Presbyter, that thrust himself into the Bishoprick of the Arverni, immediately upon the death of Sidonius Apollinaris, who died about the year 487: and that to gain the peoples favour, on the next Lords day after, Jussit cunctos cives praeparato epulo invitari,* he had invited all the principal Citizens to a solemn Feast. Whatever might be said of him, that made the invitation, no doubt but there were many pious and religious men, that accepted of it. Of Recreations after Dinner until Evening prayers; and after Evening prayer till the time of Supper: there is no question to be made but all were practised, which were not prohibited. Nam quod non prohibetur, permissum est, as Tertullian. Of this more anon.

Thus have we brought the Lords day to the highest pitch; [ XII] the highest pitch that hitherto it had enjoyed, both in relation unto rest from worldly business, and to the full performance of religious Duties. Whatever was done afterwards in pur∣suit hereof, consisted specially in beating down the opposition of the common people, who were not easily induced to lay by their business: next in a descant as it were on the former plain-song; the adding of particular restrictions, as occasion was which were before conteined, though not plainly specified, both in the Edicts of the former Emperours, and Constitutions of the Churches before remembred. Yet all this while we find not any one who did observe it as Sabbath, or which taught others so to do: not any, who affirmed that any manner of work was unlawful on it, further than as it was prohibited by the Prince, or Prelate; that so the people might assemble with their greater comfort: not any one, who preached or published, that any pastime, Page  446sport; or recreation of an honest name, such as were lawful on the other days, were not fit for this. And thereupon we may resolve, as well of lawful business as of law∣ful pleasures: that such as have not been forbidden by supream Authority, whether in Proclamàtions of the Prince, or Constitutions of the Church, or Acts of Parliament, or any such like Declaration of those higher Powers, to which the Lord hath made us subject; are to be counted lawful still. It matters not, in case we find it not re∣corded in particular terms, that we may lawfully apply our selves to some kind of business, or recreate our selves in every kind of honest pleasure, at those particular hours and times, which are left at large, and have not been designed to Gods pub∣lick service. All that we are to look for, is to see how far we are restrained from labour, or from recreations on the Holy days; and what Authority it is, that hath so restrain∣ed us; that we may come to know our duty, and conform unto it. The Canons of particular Churches have no power to do it, further than they have been admitted, into the Church wherein we live: for then being made a part of her Canon also, they have power to bind us to observance. As little power there is to be allowed unto the Declarations and Edicts of particular Princes, but in their own dominions only, Kings are Gods Deputies on the Earth, but in those places only, where the Lord hath set them; their power no greater than their Empire: and though they may command in their own Estates, yet is it extra sphaeram activitatis, to prescribe Laws to Nations. not subject to them. A King of France can make no Law, to bind us in England. Much less must we ascribe, unto the dictates and directions of particular men, which being themselves subject unto publick Order, are to be hearkned to no further, than by their life and doctrine they do preach obedience, unto the publick Ordinances under which they live. For were it otherwise, every private man, of name and credit, would play the Tyrant with the liberty of his Christian Brethren; and nothing should be lawful, but what he allowed of: espe∣cially if the pretence be fair and specious, such as the keeping of a Sabbath to the Lord our God; the holding of an holy convocation to the King of Heaven. Example we had of it lately in the Gothes of Spain, and that strange bondage, into which some pragmatick and popular man had brought the French, had not the Council held at Orleans gave a check unto it. And with examples of this kind, must we be∣gin the story of the following Ages.